Salafus-Saaliheen سلف صالحين

Daughters...

Patience

Advice from Fudail ibn Iyaad

Fudail ibn lyaad, may Allah have mercy upon him, encountered a man, so he asked him the following questions:

Fudail ibn Iyaad: “How old are you?”

The man: “Sixty years old.”

Rectify what remains of your life

[Translated by Aboo Talhah Daawood ibn Ronald Burbank]

Posted by Saad Burbank @ www.alitisaambissunnah.wordpress.com

* Concerning an-Najjaashee’s refusal to surrender the Muslims in his land to the Mushrikoon from Quraish, and his refusal to accept gifts to bribe him to do that:-

* az-Zuhree said: “I had this hadeeth narrated by “Urwah ibn az-Zubayr (rahimahullaah): from Umm Salamah (radiyallaahu “anhaa). So “Urwah said: “Do you know what he (i.e. an-Najjaashee) meant by his saying: “Allaah did not take any bribe from me, when He restored my kingdom to me, such that I should accept any bribe to keep my kingdom; And Allaah did not do what the people wanted with regard to me, such that I should obey the people against Him.” ?

The Story Of How An-Najjaashee Became The King Of Abyssinia

When Maryam (peace be upon her) delivered Jesus and brought him to her people, they spoke in astonishment, making great this matter and declaring to her that her parents were not impious people. Here is the Qur'anic account:

فَأَتَتْ بِهِ قَوْمَهَا تَحْمِلُهُ قَالُوا يَا مَرْيَمُ لَقَدْ جِئْتِ شَيْئًا فَرِيًّا يَا أُخْتَ هَارُونَ مَا كَانَ أَبُوكِ امْرَأَ سَوْءٍ وَمَا كَانَتْ أُمُّكِ بَغِيًّا

Then she brought him (the baby) to her people, carrying him. They said: "O Mary! Indeed you have brought a thing an unheard mighty thing. O sister of Harun (Aaron)! Your father was not a man who used to commit adultery, nor was your mother an unchaste woman."(Maryam 19:27-28)

The question arises here as to why was Maryam (peace be upon her) addressed by her people as "sister of Aaron." The Muslim exegetes have cited two explanations for this:

Why Was Mary Referred to as 'Sister of Aaron' When She Brought the Baby Jesus to Her People?

Translated by Ahmed Abu Turaab

How was it possible for Musa alaihis-salaam to hit an angel? And the Angel of Death at that? And knock his eye out too?

Shaikh al-Albaani continues, “As for the difficulty described in the question asking how Musa عليه السلام could hit the Angel of Death, then the answer is–and in this is an indication of what I had said earlier about these people not studying theSunnah–the answer is found in a narration present in the Musnad of Imaam Ahmad with an authentic chain of narration that, “The Angel of Death used to come to people in the form of a man.”

So when the Angel of Death came to Musa and said to him, “Answer your Lord,” he didn’t come with a sign which made Musa عليه السلام note the fact that this person who just told him to submit his soul to Allaah was sent by Allaah, for he came in the form of a man.

And if someone were to come to any one of us and say to him, “Give me your soul.” What would ones stance be towards him? It would be just like that of Musa عليه السلام, because he would have transgressed into the [area of] duty of a noble angel which no other angels share in with him.

So how can a man go to another like him and say, ‘Submit your soul.’ So his reaction was but to strike him and knock his eye out, this is something natural. Thus every aspect of doubt disappears when we remember this other narration [which states] that the Angel of Death used to come to people in plain view and in the form of a man.

For this reason you can see that at the end of the hadith when the Angel of Death complained about his situation to Allaah saying, “You sent me to a servant who hates death.” Allaah gave him a sign, saying, “Go back to Musa and say to him, ‘Indeed your Lord orders you to place your hand on …” to the end of the hadith, “… on the back of a bull and you will have life for every hair under your hand …’” when the Angel went back to Musa عليه السلام with this clear proof he said, “And what is after that?” He said, “Death.” He replied, “So then let it be now,” and so he took his soul at that time.

Why did he submit the second time and not the first? The answer is now clear. The first thing is that the request was from one man to another … and Musa did not know that he was an angel sent from Allaah and so he hit him. So when the angel came back with a sign from Allaah the Mighty and Majestic he said, “Then let it be now.”

How was it possible for Musa alaihis-salaam to hit an angel? And the Angel of Death at that? And knock his eye out too?

It is reported from Abû Hurayrah – Allâh be pleased with him – that he said:

Shall I not point you to comfortable proceeds? People responded, “And what is that o Abû Hurayrah?” He replied, “Fasting in winter.”

The Arabs used to refer to matters which were relatively easy to gain as being cool. In this narration, the relative ease of fasting in winter and its consequent reward is likened to acquiring war proceeds without the heat of violence.

From the Benefits of Winter

There is nothing more harmful to the branches of knowledge and its people than those who enter themselves into it and they are not from its people. They are ignorant and yet they think they have knowledge, they cause corruption whilst thinking they are correcting the affairs.

Ibn Hazm al-Andalusi

At-Ta’aalum wa Athaaruhu ‘alal Fikr wal Kitaab, p. 7

Those Most Harmful To Knowledge And It's People

"Whoever believes in Allaah and the Last Day should not hurt (trouble) his neighbor. And I advise you to take care of the women, for they are created from a rib and the most crooked portion of the rib is its upper part; if you try to straighten it, it will break, and if you leave it, it will remain crooked, so I urge you to take care of the women." [Saheeh Al-Bukhaaree, Volume 7, Number 114]

Women Created from Crooked Part of Rib

Dr. Saleh as-Saleh (rahimahullaah) on his website Understanding-islam.com You can listen to the audio The Camel Given In Charity

The Shaykh began:

"Do you want hear this real story which took place here about a hundred years ago. (In Saudi) Tayib. This is real! This is real!"

He continued:

"Bismilaahi Rahmaani Raheem. This story took place here about hundred years ago and it was also broadcasted on the radio stations. It is about a man call Ibn Jad'aan. He (Ibn Jad'aan) said how during Spring times he used to go out. He would see good and healthy fat camels and their udders filled to the extent of almost exploding. Whenever the little offspring (i.e. the calf) came close to the mother camel, her milk would pour forth because of the great abundance of blessings and abundance of goodness.

So I (Ibn Jad'aan) looked at one of my she camels with her calf and I remembered my poor neighbour who had seven young daughters. So I said to myself, by Allah I will give this camel and her calf as Sadaqah (charity) to my neighbour - and he recited the Ayah where Allah said in (Surah Al-imraan: 92):

"By no means Shall you Attain piety righteousness unless you spend in Allah's cause of which that you love"

The Camel Given In Charity

In Al-Fawaaid Ad-daraaree, Al-Ajloonee related that Imam Bukhaaree (may Allah have mercy on him) once travelled by boat on a journey to seek out knowledge and that he had taken with him one-thousand dinars. One of his fellow travelers ingratiated himself with Imam Bukharee, outwadly showing him love and admiration. During the sea-voyage, the man often made it a point to sit in his company. On long journeys, friendships develop faster than normal, and during the course of the time they spent together, Imam Bukhaaree informed the man that he had one-thousand dinars with him.

The morning after Imam Bukharee spoke about the money, the man woke up and began to cry, scream, rip his clothing apart, and slap his own face, as if he had just been afflicted with a great loss. His fellow shipmates asked him what was wrong, and he refused to answer at first, as if he was still in a state of shock and could not bring himself to speak about his situation. After they continually insisted that he tell them what the matter was with him, he finally said, “I had a bag that contained one-thousand dinars, and I lost it.”

The crewmen who were incharge of the ship began to search the passengers. One by one everyone was being searched, and upon realizing what was happening, Imam Bukharee, making sure that no one was looking, threw his bag of money over the side of the ship. When it was his turn to be searched, nothing was found. When the entire ship and all of its passengers were searched, and when no bag of money was found, those in authority on the ship went back to the man who had made up the story and chastised him for making a false claim and for putting them through so much trouble. As soon as the ship finally reached shore, the passengers began to disembark;meanwhile, Imam Bukhaaree’s old friend went to him and asked him what he had done with the bag of money.

“I threw it into the sea,” Imam Bukhaaree matter-of-factly replied.

“And you are patiently accepting the fact that you have just lost such a huge sume of money?” the man asked in bewilderment.

“O ignorant one,” Imam Bukhaaree said,

“do you not know that I have spent my entire life gathering the Ahadeeth of the Messenger (Sallalaahu alaihi wa Sallam) and that the world now acknowledges my trustworthiness. Would it then have been befitting for me to subject myself to the accusation of theft? And shall I lose the precious pearl (i.e my knowledge and achievements as a scholar) that I have earned over a lifetime over a limited number of dinars?”[1]
taken from:http://abdurrahmanorg.wordpress.com/2010/12/31/imam-bukhaaree-and-one-thousand-dinars/

Imam Bukhaaree and One Thousand Dinars

And then Bin Baz reminded King Fahd of an oath he made before his ascension, saying "On this occasion I would like to remind you of your promise to the council in your letter of 16/7/1401 (May, 1981) of the determination of the government to set up an Islamic financial agency.

Taken from ‘A Question of Interest: the Paralysis of Saudi Banking’ by P.W. Wilson (pp.186-188):


The Asharq Al-Awsat article was just SAMA’s [Saudi Arabian Monetary Agency] opening parry...the agency again tried to question Islamic banking by allowing one of its employees, [X], to question the ulema’s stand on interest and Islamic banking.....[X]’s paper...began with the provocative statement, "it is possible to say that there will not be Islamic strength without economic strength, and there will not be economic strength without banks, and there will not be banks without interest."...[X]’s conclusion was that simple interest charged by banks had nothing to do with the riba mentioned in the Koran and therefore should not be banned...


....In December, 1986, Bin Baz and his allies wrote replies to [X]’s paper...Quoting sayings of the Prophet to prove that simple interest was indeed riba, Bin Baz thundered against [X]’s assertion that there would be no Islamic economic strength without banks and interest. "The experience of Muslims from the time of the Prophet until banks were established is evidence of the fallacy of his argument...the Muslim economy has been righteous...it has gone for more than 13 centuries without banks or riba interest. Our wealth grew through righteous dealing....anyone with the narrowest vision knows that riba banks are against a sound economy and against the public interest and are among the greatest of reasons for the collapse, unemployment, the elimination of blessing and the rule of our enemies. We ask [Allaah] that He deliver Muslims from this and give them vision and uprighteousness." Bin Baz then ended his letter with a blunt warning..."No one may make permissible something which [Allaah] has forbidden. We ask [Allaah]...to help the writer...to return to truth and repent for what he issued and to announce it to the community. Perhaps [Allaah] will forgive him."


Proponents of Islamic banking didn’t rest there. In February, 1987, the Imam of the Grand Mosque at Mecca and the three judges of the Western Province Court of Appeals--four of the pillars of Saudi Arabia’s ulema--wrote to Bin Baz expressing their horror at the spread of interest, and urged him to press the country’s leaders to do something about it. Heeding their call, Bin Baz addressed a letter to King Fahd the next month, renewing his appeal for the immediate creation of Islamic banking institutions "which Muslims could use instead of riba banks. With these, they could protect themselves against the wrath, vengeance and severe punishment of [Allaah] that threaten those who go against His orders and beyond His boundaries...it is feared that the economic recession and fall in incomes that has occurred in this country and others could be warning of the imminent consequences that could end for us our blessing and in their place bring misfortune, punishment and vengeance upon us...the path of [Allaah] cannot be exchanged or changed, and we are a people of His people bound by His path as are other people, except that [Allaah] covers us with His grace. Might we seek His forgiveness for the war we are waging upon Him and His Prophet, and cease dealing in riba in its various forms, to purify the country and its people from its filth and stain."

The Legacy of Imaam Ibn Baaz

An Interview with Umm Saalih

A Grandmother Who Completed Memorizing the Qur’an at Eighty-Two Years Old

As Read by Dr. Saleh As-Saleh

Al-Hamdulillaah (All-Praise is due to Allah), the One Who said (what means): "And in truth We have made the Qur’aan easy to remember; but is there any that remembers?" Surah 54: 32

Many all over the world memorize the Qur’aan, and it is not strange to see the youth memorizing the Noble Qur’aan and an early age. Al-Hamdulillaah, the One who made the Qur’aan easy for remembrance, had made it easy for Umm Saalih age 82. In an interview with Umm Saalih, she was asked the following questions:

Q1: "What was the reason that drove you to memorize the Qur’aan after so many years?"

She said, "I always hoped to memorize the Qur’aan from the time I was young. My father always used to invoke Allaah for me to become one of the memorizers of the Qur’aan, like himself and like the elder brothers of my family who memorized it. So I memorized in the beginning about three parts and then after I completed the age of thirteen, I got married and became busy with the household and the children. After I had seven children, my husband died. They (the children) were all young so I took the time to raise them and educate them, and then after they grew up and got married, I had more time for myself. Therefore, the first thing I directed myself to focus upon was the Qur’aan.

Q2: "Tell us about your journey with the Noble Qur’aan."

An Interview with Umm Saalih, A Grandmother Who Completed Memorizing the Qur’an at 82 Years Old

The Imaam, the Hadeeth Master (Haafidh), the Hanbalee Legal Jurist (Faqeeh), the devout worshipper and ascetic. He was born in the year 304H in Ukbaraa, a land close to Baghdaad, and died in the year 387H. His father was a Faqeeh and it was under his auspices that he began his studies and he often reports from him in his books. He was sent to Baghdaad to study hadeeth while still young, then he travelled to various lands such as Shaam, Basrah, Makkah and Thagur studying under a host of the leading scholars of his time and excelled in aqeedah, hadeeth and fiqh.

He heard from the likes of Abu al-Qaasim al-Baghawee, Abu Dharr al-Baaghandee, Abu Bakr bin Ziyaad an-Naisabooree, Ismaa`eel al-Warraaq, al-Qaadee al-Mahaamalee, Muhammad bin Mukhlid, Abu Taalib Ahmad bin Nasr al-Haafidh, Muhammad bin Ahmad bin Thaabit al-Ukbaree, Alee bin Abee al-Aqab, Ahmad bin Ubaid as-Saffaar, ibn Saa`id and others.


A group of the scholars narrated from him such as Abu al-Fath bin Abee al-Fawaaris, Abu Nu`aym al-Asbahaanee, Ubaidullaah al-Azharee, Abdul-Azeez al-Azjee, and Abu Ishaaq al-Barmakee, Abu Muhammad al-Jawharee, Muhammad bin Ahmad bin Eesaa as-Sa`see and others. He has been praised by more than one Imaam and was famous for enjoining the good and forbidding the evil. [Ibn Katheer, ‘al-Bidaayah wa an-Nihaayah’ (11/368-369); ibn Hajr, ‘Lisaan al-Meezaan’ (4/133+); adh-Dhahabee, ‘Siyar’ (16/529-533)]


Al-Khateeb al-Baghdaadee said: Abu Haamid ad-Dawlee narrated to me that when ibn Battah returned from his travels he confined himself to his house for fourty years [only rarely going out]. He was not seen in the market place and neither was he seen breaking fast except on the day of Eed. He used to enjoin the good and not a single bad narration [concerning people] would reach him except that he put it in a better light." [Ibid and al-Khateeb al-Baghdaadee, ‘Taareekh Baghdaad’ (10/372)]


Abdul-Waahid bin Alee al-Ukbaree said, "I have not seen any of the scholars from the Ashaabul Hadeeth or other than them having a better disposition and mannerism than ibn Battah" [al-Khateeb al-Baghdaadee, ‘Taareekh Baghdaad’ (10/372)]


Ahmad bin Muhammad al-Ateeqee said, "Ibn Battah was a righteous Shaykh, one whose supplications were answered." [Ibn al-Jawzee, ‘al-Muntadhim’ (7/194)]


Abu al-Fath al-Qawwaas said: I mentioned the knowledge and ascetism of ibn Battah to Abu Sa`eed al-Ismaa`eelee and so he went to him. When he returned he commented, "his [knowledge and ascetism] is beyond description." [Al-Asqalaanee, ‘Lisaan al-Meezaan’ (4/134)]


Abu Mas`ud Ahmad bin Muhammad al-Bajlee, the Haafidh said, "I have loved the Hanbalees since the day I saw Abu Abdullaah bin Battah." [Ibn Abee Ya`laa, ‘Tabaqaatul Hanaabilaa’ (2/145)]


Ibn al-Amaad said, "the great Imaam, the Haafidh, ibn Battah, the Hanbalee Faqeeh and righteous servant." [Ibn al-Amaad, ‘Shadharaat adh-Dhahab’ (3/122)]


However in the field of hadeeth he has been criticised for his lack of precision although in and of himself he is regarded to be truthful (sadooq). It is important to note that the scholars of hadeeth have cleared him of the possibility of fabricating. [Adh-Dhahabee, ‘al-Mughnee fee ad-Du`afaa’ (2/417), ‘al-Uluw’ (2/417), ‘Siyar’ (16/529-533); as-Suyutee, ‘al-Laa`ee’ (1/85) and others; a defense of him against a number of criticisms levelled against him can be found in ibn al-Jawzee, ‘al-Muntadhim’ (7/194+) and al-Mu`allamee, ‘at-Tankeel’ (pp. 561-571)]


At this point it is necessary to mention that the People of Innovation have capitalised on a statement concerning this great Imaam made by al-Haafidh ibn Hajr al-Asqalaanee, may Allaah have mercy upon him. Using this statement they have attempted to declare this Imaam a fabricator and liar, may Allaah forgive them and us.


Ibn Hajr in his notice of ibn Battah begins by declaring him an Imaam and then proceeds to criticise him for his lack of precision in narration. He quotes the words of al-Ateeqee about him that "despite his lack of precision [in narrating] he was an Imaam in the Sunnah and an Imaam in fiqh, possessor of miraculous events and one whose supplications were answered, may Allaah be pleased with him."


He then proceeds to mention a munkar narration concerning the Attributes of Allaah and after identifying ibn Battah as being the source of this narration [although his being the culprit is differed over by the Scholars of Hadeeth], ibn Hajr comments, "and I do not know what I should say about ibn Battah after this."


It should be noted here that if ibn Hajr thought ibn Battah to be a liar or fabricator it would been necessary for him to mention this clearly, for the likes of this Haafidh could not possibly remain silent on such an issue.


Furthermore, as-Suyutee may Allaah have mercy upon him, further clarifies ibn Hajr’s position on him. He says, after quoting the above mentioned words of ibn Hajr, "I saw in the handwriting of ibn Hajr in his notes to ‘Mukhtasar al-Mawdoo`aat’ of ibn Darbaas [concerning this hadeeth], "…this baatil addition that occurs at the end of it is not present here and so it is clear that it occurs due to the poor memory of ibn Battah."


So in this narration ibn Hajr explicitly clears ibn Battah of intentional fabrication and hence his stance on him falls in line with the majority of Hadeeth Masters. Allaah knows best.


[ibn Hajr al-Asqalaanee, ‘Lisaan al-Meezaan’ (4/134); as-Suyutee, ‘al-Laa`ee al-Masnoo`ah’ (1/75)]



His books concerning Aqeedah that have been published are ‘al-Ibaanah al-Kubraa’ in seven volumes with the tahqeeq of Yusuf bin Abdullaah al-Waabil and ‘ash-Sharh wal-Ibaanah’ with the tahqeeq of Dr. Ridaa Nu`saan. May Allaah have mercy upon him.

Abu Abdullaah `Ubaidullaah bin Muhammad bin Battah al-`Ukbaree al-Hanbalee

He was born in the city of Ashkodera, then the capital of Albania in the year 1332 A.H./1914 C.E. into a poor family. His father al-Haaj Nooh Najjaatee al-Albaanee had completed Sharee'ah studies in Istanbul and returned a scholar to Albania. After Albania was taken over by atheism the family made Hijrah to Damascus. In Damascus Shaykh al-Albaanee completed his initial education and was then taught the Qur.aan, Tajweed, sciences of Arabic language, fiqh of the Hanafee madhab and further branches of the Deen by various Shaykhs and friends of his father.

He also learnt from his father the art of clock and watch repair - and became highly skilled in that and famous for it and derived his earnings through it. He began to specialise in the field of Hadeeth and its related sciences by the age of 20 - being influenced by articles in 'al-Manaar' magazine.

He began to work in this field by transcribing al-Haafiz al-Iraaqee's monumental "al­Mughnee 'an-hamlil-Asfaar fil-Asfaar fee takhreej maa fil-lhyaa minal-Akhbaar" and adding notes to it.

He delved further into the field of Hadeeth and its various sciences despite discourage­ment from his father. Furthermore, the books he needed were not to be found in his father's library which was composed mainly of various works of Hanafee Fiqh - and since he could not afford many of the books he required he would borrow them from the famous library of Damascus - "al-Maktabah adth-Dthaahiriyyah" or sometimes from book sellers.

He became engrossed with the science of Hadeeth to the extent that he would sometimes close up his shop and remain in the library for up to twelve hours - breaking off his work only for prayer - he would not even leave to eat, but would take two light snacks with him.

Eventually the library authorities granted him a special room to himself for his study and his own key for access to the library before normal opening time. Often he would remain at work from early morning until after 'Ishaa. During this time he produced many useful works - many of which are still waiting to be printed.

The Shaykh faced much opposition in his efforts to promote Tawheed and the Sunnah but he bore this with patient perseverance. He was encouraged by some of the noble Shaykhs of Damascus who urged him to continue, amongst them Shaykh Bahjatul Bayjaar, Shaykh 'Abdul-Fattaah -the imam, and Towfeeq al-Barzah-rahimahumullaah.

After some time he started giving two weekly classes attended by students of knowledge and university teachers - in which he taught various books of 'Aqeedah, Fiqh, Usool and Hadeeth sciences.

He also began organised monthly journeys for Da'wah to the various cities of Syria and then Jordan.

After a number of his works appeared in print the Shaykh was chosen to teach Hadeeth in the new University in Madeenah, Saudi Arabia, for three years from 1381 to 1383H where he was also a member of the University board.

After this he returned to his former studies and work in "al-Maktabah adth-Dthaahiriyyah" leaving his shop in the hands of one of his brothers.

He visited various countries for Da'wah and lectures - amongst them Qatar, Egypt, Kuwait, the Emirates, Spain and England. He was forced to emigrate a number of times moving from Syria to Jordan, then Syria again, then Beirut, then the Emirates, then again to 'Ammaan, Jordan. His works - mainly in the field of Hadeeth and its sciences number over 100.

His students are many and include many Shaykhs of the present day amongst them:
Shaykh Hamdee 'Abdul-Majeed, Shaykh Muhammad 'Eed 'Abbaasee, Dr. 'Umar Sulaymaan al-Ashqar, Shaykh Muhammad lbraheem Shaqrah, Shaykh Muqbil ibn Haadee al-Waadi'ee, Shaykh 'Alee Khushshaan, Shaykh Muhammad Jameel Zaynoo, Shaykh 'Abdur-Rahmaan Abdus-Samad, Shaykh 'Alee Hasan 'Abdul-Hameed al-Halabee, Shaykh Saleem al-Hilaalee.

The Shaykh passed away on Saturday 22 Jumaadaa ath-Thaaniyah 1420 A.H. / 2 October 1999 C.E. He was 87 years of age. May Allaah (Subhaanahu wa Ta'aala) have Mercy upon his soul, aameen.

..........
JEWELS OF GUIDANCE
Muhammad Naasiruddeen al-Albaanee

"...waking them up for Salaatul-Fajr"

Concerning the Imaam of Hadeeth, the Shaykh - Muhammad Naasiruddeen al-Albaanee (rahima-hullaah) Shaykh Husayn al-‘Awaa.ishah narrated:
"The Shaykh himself used to pass by the houses of his students in his car waking them up for Salaatul-Fajr."
Safahaat baydhaa. min hayaat Shaykhinaa al-Albaanee – Page 38


"...all that mattered to me was (saving) time!"

The Imaam of Hadeeth, the Shaykh - Muhammad Naasiruddeen al-Albaanee (rahima-hullaah) narrated:
“I bought a piece of land because it was cheap, and then began building a house and a shop (on it). As it was, the distance between my house to the Zaahiriyyah library which I used to frequent became further. (At the time), I used to work on a watch or two before the library opened its doors (in the morning).
I (then) bought a bicycle to ride, and it was the first time the people of Damascus saw such a sight, that a shaykh wearing a turban was riding a bicycle!; as a result they were very surprised. (At the time), there was a magazine run by a Christian entitled: ((al-Mudh-hik al-Mubkee)) and it mentioned this ("amazing") sight, and I was none too concerned by these small issues, since all that mattered to me was (saving) time!”
Safahaat baydhaa. min hayaat Shaykhinaa al-Albaanee – Page 24

Used to continuously pray 2 rak'ahs until the imaam ascended the pulpit...

Concerning the Imaam of Hadeeth, the Shaykh - Muhammad Naasiruddeen al-Albaanee (rahima-hullaah), it has been narrated by Sameer ibn Ameen az-Zuhayree:
"Whenever he entered the masjid on the day of Jumu'ah, he would pray 2 rak'ahs (naafilah) and continue to do so until the imaam ascended the pulpit."
Muhaddith al-'Asr Muhammad Naasiruddeen al-Albaanee – Page 39

Never knew him to leave off fasting on Mondays and Thursdays...

Concerning the Imaam of Hadeeth, the Shaykh - Muhammad Naasiruddeen al-Albaanee (rahima-hullaah), it has been narrated by Sameer ibn Ameen az-Zuhayree:
"From the day I knew him, he was never known to leave off fasting on Mondays and Thursdays - throughout the entire year, unless he was travelling or ill (and this was the case even before I knew him)."
Muhaddith al-'Asr Muhammad Naasiruddeen al-Albaanee – Page 39

May Allaah beautify you with that which he has beautified the man...

Concerning the Imaam of Hadeeth, the Shaykh - Muhammad Naasiruddeen al-Albaanee (rahima-hullaah), and how much importance he placed on enjoining the good and forbidding the evil, it has been narrated by Sameer ibn Ameen az-Zuhayree:
"I was with him once while he was ill (hospitalised) when one of the doctors (who was clean-shaven) entered (the room).
After giving the Shaykh his medication he hastened to leave, saying:
"Pray for me O Shaykh".
So the Shaykh (rahima-hullaah) said:
"May Allaah beautify you with that which he has beautified the man"."
Muhaddith al-'Asr Muhammad Naasiruddeen al-Albaanee – Page 30
..........
translators note: It is understood that the Shaykh's supplication implied the seeking of Allaah's Guidance for this man to keep a beard (which is obligatory), wAllaahu A'lam.

al-Hamdu Lillaah, indeed the Shaykh has memorised a hundred thousand hadeeth...

Shaykh 'Asheesh narrates an incident when the Imaam of Hadeeth, the Shaykh - Muhammad Naasiruddeen al-Albaanee (rahima-hullaah) was explaining the different scholarly levels of hadeeth, and Shaykh al-Albaanee went on to say:
"al-Haafidth is one who has memorised a hundred thousand hadeeth along with their chains of narration and the text (of each hadeeth)."
So Shaykh 'Asheesh responds:
"Is it possible for me to be satisfied in the knowledge that our Shaykh has memorised a hundred thousand hadeeth?"
Shaykh al-Albaanee said:
"This does not concern you."
Shaykh 'Asheesh said:
"Rather, it is from that which does concern me."
Shaykh al-Albaanee said:
"…does not concern you."
Shaykh 'Asheesh said:
"So is it possible for me to say that our Shaykh is a haafidth?"
So Shaykh al-Albaanee became quiet.
Shaykh 'Asheesh said:
"So is it possible for me to take your silence as an answer?"
Shaykh al-Albaanee said:
"Have I not told you that this does not concern you?"
Shaykh 'Asheesh said:
"Yes. This is from that which does concern me. Is it possible for me to interpret (your) lack of response as an answer?"
So the Shaykh became quiet.
And Shaykh 'Asheesh repeated his question to him a number of times.
Shaykh al-Albaanee recited:
"{And whatever you have of the blessings, then it is from Allaah}."
And Shaykh 'Asheesh quickly said:
"Can I interpret this as an answer?"
Shaykh al-Albaanee said:
"It is for you to interpret it as an answer and it is for you to interpret it as whatever you wish."
Shaykh 'Asheesh narrates:
"So I happily proclaimed: "Allaahu Akbar", and jubilantly exclaimed: "Laa ilaaha ill-Allaah", and said:
"al-Hamdu Lillaah, indeed the Shaykh has memorised a hundred thousand hadeeth."
So our Shaykh laughed; It was as if he confirmed what I was saying."
Shaykh 'Asheesh further narrates:
"From his responses from the beginning to the end there never was a clear answer from the Shaykh, so this does not imply anything except his extreme humility."
Safahaat baydhaa. min hayaat Shaykhinaa al-Albaanee – Page 40

Are you Shaykh al-Albaanee?

Once the Imaam of Hadeeth, the Shaykh - Muhammad Naasiruddeen al-Albaanee (rahima-hullaah), whilst sitting in his car, was approached by a man who asked:
"Are you Shaykh al-Albaanee?"
At this, the Shaykh was reduced to tears, and when he was asked as to the reason for him crying, he replied:
"It is befitting for a person to strive hard with himself and not to feel proud as a result of the people's statements (praises)".
Muhaddith al-'Asr Muhammad Naasiruddeen al-Albaanee – Page 40

The Shaykh bequeathed his entire library to the Islaamic University of Madeenah...

In his will, the Imaam of Hadeeth, the Shaykh - Muhammad Naasiruddeen al-Albaanee (rahima-hullaah), mentioned the following:
"And I bequeath my library - all of it, whether it be (in) printed (form) or photo-copy or manuscript (form); in my hand writing or the hand writing of other than mine - to the library of al-Jaami'ah al-Islaamiyyah (Islaamic University) in al-Madeenah al-Munawwarah. Because I have fond memories of it (the University), in calling to the Book (of Allaah) and the Sunnah, upon the manhaj of the Pious Predecessors in the days when I was a teacher there."
Muhaddith al-'Asr Muhammad Naasiruddeen al-Albaanee – Page 78

A sister from Algeria calls the Shaykh about a dream...

Concerning the Imaam of Hadeeth, the Shaykh - Muhammad Naasiruddeen al-Albaanee (rahima-hullaah), it has been narrated:
Once a sister from Algeria called the Shaykh and said: "O Shaykh! I have news!"
The Shaykh said: "I hope Allaah has blessed you with good news".
She said: "One of the sisters had a dream, and I shall narrate it to you".
The Shaykh said: "I hope she saw (something) good".
She said: "O Shaykh! is this confirmed, that someone comes and narrates a dream to you and you say: "I hope you saw (something) good and (hopefully) it is good"? Is this confirmed from the Sunnah?".
The Shaykh said: "No. This is not confirmed, however, there is no harm in using this (term) sometimes".
She said: "This sister saw herself on a balcony which overlooked a path. And upon this path she saw the Messenger (sal-Allaahu `alayhe wa sallam) by his (known) description. Then she saw me standing infront of the Messenger (sal-Allaahu `alayhe wa sallam) and saw the Messenger (sal-Allaahu `alayhe wa sallam) smiling at me, and I was smiling at him.
Then I called her, and said to her: "Come down. Come down with us."
So when she came down she asked me: "Who are you looking at?"
So I said: "Look at the one who looked at me", and she saw the Messenger (sal-Allaahu `alayhe wa sallam), then the Messenger (sal-Allaahu `alayhe wa sallam) smiled, and proceeded along the path.
We then walked together along the (same) path (the sister and I) and whilst we were walking we saw a Shaykh upon the (same) path, so we extended our greetings to him, we said: "as-Salaamu 'alaykum".
So he replied to us: "wa 'alaykum as-Salaam wa Rahmatullaahe wa Barakaatuhu."
Then this Shaykh asked us: "Did you see the Messenger (sal-Allaahu `alayhe wa sallam)?"
We said: "Yes, we saw him."
So this sister asked me: "Who is this Shaykh?"
So I said to her: "This is Shaykh al-Albaanee."." [end of dream]
The sister who had called the Shaykh, then said: "I ask Allaah to make this good news for you O Shaykh, and I wished to inform you O Shaykh, so hopefully it is good news, inshaa.-Allaah, that you are upon the way of the Sunnah, inshaa.-Allaah Ta'aala. So what do you say O Shaykh?"
Here, the Shaykh did not say a thing, rather, tears began pouring down (his face) and he cried profusely. He then asked those of the brothers who were in his gathering to leave.
Muhaddith al-'Asr Muhammad Naasiruddeen al-Albaanee – Page 40

The Shaykh grieves upon hearing about the death of Shaykh Ibn Baaz...

Concerning the Imaam of Hadeeth, the Shaykh - Muhammad Naasiruddeen al-Albaanee (rahima-hullaah), it has been narrated by his prolific student, the Shaykh - 'Alee ibn Hasan al-Halabee al-Atharee (hafitha-hullaah) when he informed Shaykh al-Albaanee (rahima-hullaah) of the death of Shaykh Ibn Baaz (rahima-hullaah):
And on the same day (as the death of Shaykh Ibn Baaz(rahima-hullaah)) I met our Shaykh and teacher the 'Allaamah, the Muhaddith - Abu 'Abdir-Rahmaan Muhammad Naasiruddeen al-Albaanee (rahima-hullaah), may Allaah restore his health and prolong his stay and extend his time; And I informed him the news of the death of the noble Shaykh 'Abdul-'Azeez ibn Baaz. May Allaah increase his favours upon him - I did not see him (the Shaykh), except that his eyes began to shed tears and he sighed deeply and then said:
((innaa lillaahe wa innaa ilayhe raaji'oon; Allaahumma ajurnee fee museebatee wakhlifnee kayran minhaa...));
(To Allaah we belong and unto Him is our return. O Allaah, recompense me for my affliction and replace it for me with something better)
- [as per the hadeeth in Volume 2, Page 632 of Saheeh Muslim regarding when one is informed of the death of another Muslim].
Mulhaq al-Asaalah fee wafaat mujaddid al-qarn wa muhaddith al-'asr, 25 Jumaadaa al-Aakhir 1420 - Page 3

Shaykh Muhammad Naasiruddeen al-Albaanee

All praise is for Allaah Lord of the worlds. Peace and blessings be upon Muhammad (sal-Allaahu `alayhe wa sallam), his pure family, his companions and all those who strive to follow in their footsteps till the last day. To preceed :

Many people today accuse some of the greatest scholars of Islaam of blasphemy and kufr (disbelief). One who is frequently attacked is Shaykh al-Islaam Ibn Taymiyyah - rahima-hullaah -. In actual fact he is slandered and lied against. People say things about him which he never said... in actual fact things which he was totally against!! These people who do should fear Allaah, and remember that they should be just and judge a man with justice and from knowledge, rather than judging him from ignorance and heresay ! subhaan-Allaah, Ibn Taymiyyah used to strive for the upliftment of the sunnah, and for the defence of this deen from those who in ignorance are changing it. And it was he who led the people to fight the tyrant tartars and it was he who suffered the darkness of the jails of Egypt so that Islaam can be lifted, and it was he who used to pray to Allaah to guide those who are misguided. Therefore let there be a warning to those who blemish his name - a severe warning indeed- that they may not slander him, for a scholar's flesh is poisonous.

Many people accuse Ibn Taymiyyah of Likening Allaah to the creation.....this a big lie and slander...and these people should fear Allaah, and take account of the evil their tongues utter before its too late. Inshaa.-Allaah below are some quotes from the writings of the noble Shaykh which clarifies his position beyond doubt on this issue. And those who after reading this still utter salnder and lies agianst the Shaykh, then all that can be said about them is that they have an illness in their hearts, and we pray to Allaah that He cures them of this disease.

In "al-'Aqeedatul Waasitiyaah " Ibn Taymiyyah - rahima-hullaah - says:
"from faith (eemaan) is acceptance (eemaan) of what Allaah has ascribed Himself in the scripture as well as what the messenger r ascribed to Him. [This creed] prevents any attempts at altering the sacred texts (tahreef), and rules out stripping Allaah of his tributes (ta'teel) or asking questions), concerining their modality ( takyeef..ie ..ascribing a "howness", or attempting to understand them analogicaly (tamtheel). Indeed [the ahlus-sunnah] hold that:

There is nothing like unto Him (Allaah); [that] He is the All-Hearing and All-Seeing One (Qur.aan 42:11).

They do not negate what Allaah has attributed Himself, nor do they alter the meaning of His words on these matters, nor subscribe to heretical notions regarding the divine names (asmaa') and manifestations (aayaat). They do NOT (!!!) seek to explain His attributes (sifaat) or COMPARE THEM with those of HIS CREATURES, for He (Allaah) has no namesake (samiy), no equal, no peer (nidd) and, therefore, He, the One free of all imperfections and Most High, does NOT befit of being compared to His creatures."

Ibn Taymiyyah says in at-Tadmuriyyah (p20):
"It is a must to affirm that which Allaah affirms for himself , whilst NEGATING ANY likeness to Him to His craetion..... whoever says His Knowledge is like my knowledge, His Power like my power, or Love like my love, or Pleasure like my pleasure, or Hand like my hand, or istawaa (ascending) like my ascending-- then he has resembled and likened Allaah to His creation. Rather, it is must to affirm (Allaah's Attributes) without any resemblance, and to negate (what Allaah negates for Himself), without ta'teel (divesting Allaah of any of His affirmed Attributes)."

Ibn Taymiyyah wrote in Majmoo-al Fatawaa (5/262):
"Whosoever considers the Attributes of Allaah to be like the attributes of creation- such that the Istawa (Ascending) of Allaah is like the ascending of the creation, or His nuzool (descending) is like the descending of the creation, or other than that-- then he is a DEVIATED INNOVATOR."

So people please read and pay heed to the words of the noble scholar !!!!

This is enough proof for those that are just and who are sincerely seeking the truth ...and Allaah knows best.

Taqi.ud-deen Abul-'Abbaas Ahmad Ibn 'Abdul-Haleem Ibn 'Abdus-Salaam Ibn Taymiyyah al-Harraanee al-Hanbalee, was born on Monday the 10th of Rabi' al-Awwal 66l A.H./22nd of January 1263 C.E. at Harraan (northern Iraq) into a well known family of "mutakallimoon"(theologians). His grandfather, Abu al-Barkat Majd-ud-deen ibn Taymiyyah (d.653 A.H./1255 C.E.) was a reputed teacher of the Hanbaleete school and his "Muntaqa al-Akhbaar (selections of prophetic sayings) which classifies such Ahaadeeth upon which Islaamic legislation is based, is even today regarded as a very valuable work. Likewise, the scholarly achievements of Ibn Taymiyyah's father, Shihaabuddeen 'Abdul-Haleem Ibn Taymiyyah (d.682 A.H./1284 C.E.) were wide spread.

This was the time when the Tataar hordes under Hulagu Khaan were inflicting their barbaric onslaught throughout the world of Islaam - especially the mesopotamium region. Ibn Taymiyyah was only seven when the Tataars launched their attack on Harraan. Consequently, the populace left Harraan to seek refuge elsewhere. Ibn Taymiyyah's family proceeded to Damascus in 667 A.H./1268 C.E. which was then ruled by the Mamlooks of Egypt. It was here that his father delivered sermons from the pulpit of the Umayyad Mosque and was invited to teach Hadeeth in the mosque as well as in the Daarul-Hadeeth 'Assaakuriyyah in Damascus. These discourses were attended by a large number of students as well as by the scholars. Damascus was the center of Islaamic studies at that time, and Ahmad Ibn Taymiyyah followed in the footsteps of his father who was a scholar of Islaamic studies by studying with the great scholars of his time, among them a woman scholar by the name Zaynab bint Makkee who taught him hadeeth.

Education
From his early childhood, Ibn Taymiyyah was an industrious student. He fully acquainted himself with all the secular and religious sciences of his time. He devoted special attention to Arabic literature and gained mastery over grammar and lexicography. Not only did he become an expert on the great Arab grammarian Seebawayh's al-Kitaab which is regarded as the greatest authority on grammar and syntax, but he also pointed out the errors therein. He commanded knowledge of all the prose and poetry then available. Furthermore, he studied the history of both pre Islaamic Arabia and that of the post-Islaamic period. Finally, he learnt mathematics and calligraphy.

As for the religions sciences, Ibn Taymiyyah studied the Qur.aan, Hadeeth and Sharee'ah. He learnt the Hanbalee fiqh (law) from his own father and then became a distinguished representative of the Hanbalee school of law. He is reported to have acquired his knowledge on Hadeeth in Syria like Ibn 'Abduddayaam. Another of his teachers was Shamsuddeen 'Abdurrahmaan al-Maqdisee (d.682 A.H./1283 C.E.).Thus Ibn Taymiyyah received a thorough grounding in the Sihaah Sittah and the Musnad of Imaam Ahmad.

Ibn Taymiyyah had great love for tafseer (Qur.aanic exegesis). He read over a hundred commentaries of the Qur.aan.

He completed his studies when he was a teenager and at age 19 he became a professor of Islaamic studies. Well versed in Qur.aanic studies, Hadeeth, fiqh, theology, Arabic grammar and scholastic theology, etc., he started giving fatwas on religious legal matters without following any of the traditional legal schools, the Hanafee, Maalikee, Shaafi'ee and Hanbalee. He defended the sound prophetic traditions by arguments which, although taken from the Qur.aan and the Sunnah, had hitherto been unfamiliar to people of his time. The freedom of his polemics made him many enemies among the scholars of the traditional Orthodox Schools, who falsely accused him, of all kinds of heretical beliefs. Among them was the famous Muslim medieval traveler, Ibn Batutah, who visited Damascus while Ibn Taymiyyah was in jail. This did not hinder Ibn Batutah in testifying in his book that "he witnessed Ibn Taymiyyah on the pulpit saying, 'every night Allaah descends to the lower heaven like my descent', and he descended one step down the pulpit". From reading this 'aqeedah we learn that Ibn Taymiyyah accepted the attributes of Allaah without questioning (bi-laa kayfa).

When Ibn Taymiyyah lost his father in 682 A.H./1283 C.E. at the age of twenty two, he succeeded at the 'Assaakuriyyah. He began to teach "Tafseer" at the Umayyad mosque and in 695 A.H./1296 C.E. he began to teach at the Hanbaleeyyah in Damascus. Soon he became prominent among the leading scholars of Syria and also became immensely popular with the masses.

The Mongol Threat
In the meanwhile, Iraq, Iran, and Khuraasaan continued to smother under the cruel domination of the Tataars. The Mamlooks who were ruling over Egypt, Syria and the Hijaaz (Arabian peninsula) attempted several times to capture Iraq but failed each time. When it was learnt that the Tataars were planning to conquer Damascus, the Mamlook Sultaan, al-Maalik an-Naasir Muhammad bin Qalawoon left Egypt with a powerful army to check the advance of the Tataars.

The two forces met in a bloody battle in 699 A.H./1299 C.E. but the Sultaan was defeated and he returned to Egypt. Now Damascus lay open before the Tataar forces led by Ghazzaan, also known as Mahmood, the great grandson of Ghengis Khaan. Consequently, all the nobles including the religions scholars, judges, administrators and traders fled from Damascus where total chaos and anarchy held sway in the face of the Tataar invasion.

At this critical moment Ibn Taymiyyah and their remaining notables decided to lead a delegation to meet Ghazzaan and pursue for peace of the city. Accordingly, the delegation led by Ibn Taymiyyah met Ghazzaan at Nabak (near Damascus) and he agreed to grant amnesty to the people of Damascus.

News of the Tataar army advancing towards Syria again reached Damascus in 702 A.H./1303 C.E. Delay in the arrival of Sultaan Qalawoon from Egypt caused panic among the people, many of whom began to abandon their homes for safer places. When Ibn Taymiyyah saw this, he began to urge the people to defend themselves and their city, thereby arresting the exodus. He also went personally to appeal to the Sultaan to speed up his journey to Damascus.

At last the Muslim forces of Egypt and Syria encountered the Tataar forces at Thaqab during Ramadhaan 702 A.H./1303 C.E. and after a bloody conflict the Muslims defeated and dispersed the Tataar armies.

Jihaad Against Heretics
Ibn Taymiyyah's fight was not limited to the Soofees and the people who followed the heretical innovations; in addition, he fought against the Tataars who attacked the Muslim world and almost reached Damascus. The people of Syria sent him to Egypt to urge the Mamlook Sultaan, the Sultaan of Egypt and Syria to lead his troops to Syria to save it from the invading Tataars. When he realized that the Sultaan was hesitant to do what he asked of him, he threatened the Sultaan by saying: "If you turn your back on Syria we will appoint a Sultaan over it who can defend it and enjoy it at the time of peace". He was present at the battle of Shaqhab near Damascus against the Tataars which took place during the fasting month of Ramadhaan and gave a fatwa to the army to break their fast in order to help them against their enemy, as the Prophet Muhammad (sal-Allaahu `alayhe wa sallam) did during the battle of the liberation of Makkah. The Muslims won the battle against the Tataars and drove them away from Damascus and all Syria. Ibn Taymiyyah's courage was expressed when he went with a delegation of 'ulamaa. to talk to Qazan the Khan of the Tataars to stop his attack on the Muslims. Not one of the 'ulamaa. dared to say anything to him except Ibn Taymiyyah who said: "You claim that you are Muslim and you have with you mu'adhdhins, judges, Imam and Shaykh but you invaded us and reached our country for what? While your father and your grandfather, Hulago, were non-believers, they did not attack the land of Islaam, rather, they promised not to attack and they kept their promise. But you promised and broke your promise."

Once the Tataar threat was eliminated, Ibn Taymiyyah again devoted himself to his mission of his intellectual pursuit and teaching. At the same time, he continued to wage Jihaad against the heretical sects like the Baatinites, Ismaa.eelites, Haakimites and Nusayrites living in the hilly tracts of Syria who had invited the Crusaders and the Tataars to invade the Muslim lands, helped these invaders against the Muslims and looted and plundered the weak and defenceless population. Ibn Taymiyyah personally led expeditions against these sects.

Religious Condition Of The Muslims
Apart from the external threats mentioned above, Islaam was also confronted at this time with internal dangers. There were Baatinites (an extremist Sheeite sect which confronted the Muslim Government at that time) and their followers, the Assassins (Hasheeshiyoon). Their creed was a mixture of Magian dogma and Platonic concepts which could easily sow the seeds of intellectual dissension and spread irreligousness and apostasy among the simple minded people. Then there were Muslims who, under the influence of the polytheistic beliefs and customs of the non-Muslims with whom they had free associations, began to glorify their saints (highly pious Soofee personalities - Walee-Allaah) as the Jews and the Christians were doing. Further more, some Soofee's orders like the Rifaa'iyyah had adopted certain neo-Platonic and Hindu doctrines which became so confused with the true Islaamic beliefs that it became almost impossible to distinguish one from the other.

In the wake of crusaders, some Christians were emboldened to censure Islaam and criticise the Prophet in their speeches and writings. In the intellectual circles of the Muslims there was stagnation and rigidity in their theological disputations and in their approach to the re-interpretation of the Sharee'ah. There was continuous polemical wranglings between the 'Asharites and Hanbaleeites. Finally, some of the philosophers, influenced by the theories of Plato and Aristotle, began to spread their agnostic ideas and concepts in total disregard to the teachings of Islaam.

These were the conditions pertaining to the time of Ibn Taymiyyah and which he had to contend. Ibn Taymiyyah formed a society along with his students and followers to renounce the polytheistic cults, un-Islaamic cults, un-Islaamic influences and heretical beliefs and practices among the Muslim masses. As a result of his enthusiastic and zealous reformative activities and condemnation of heresies, un-Islaamic innovation and practices at the visitation of graves of saints, he earned the displeasure of certain sectors of the population. Nonetheless, his popularity among the Muslim masses increased tremendously.

All this jihad against the enemies of Islaam did not help Ibn Taymiyyah with the 'ulamaa.. The authorities put him in jail many times until he died in jail because of his daring and free progressive opinions on many legal and social issues which angered his opponents, the followers of the Orthodox Schools of law.

However when Ibn Taymiyyah had the chance to punish his opponents among the 'ulamaa. who caused him all kinds of trouble and put him in jail many times, he showed the utmost of magnanimity and forgave them when the Sultaan an-Naasir Qalawoon gave him the chance to do so. He said: "If you kill them you will never find 'ulamaa. like them." The Sultaan said: "They harmed you many times and wanted to kill you!" Ibn Taymiyyah said: "Whoever harmed me is absolved, and who harmed the cause of Allaah and His Messenger, Allaah will punish him."

The Muslim historians, like adh-Dhahabee, Ibn Katheer, Ibn al-'Imad al-Hanbalee and many others praised Ibn Taymiyyah and considered him one of the greatest scholars of Islaam of all time.

He fought heretical innovations in religion which were wide spread during his time all over the Muslim world, especially certain acts and beliefs of some Soofee orders, like saint worship and visiting saints' tombs, and throwing themselves in the fire. His attack on the Soofees caused him a lot of trouble with the authorities whose leaders were under the influence of certain soofee leaders.

As a result of Ibn Taymiyyah's popularity, some influential religions scholars became jealous of him and even annoyed because he challenged the Qaadhee's on juridical matters. They therefore sought ways and means to discredit him in the eyes of the Government and the people. Ibn Taymiyyah rejected the teachings expounded in the al-Futuhaat al-Makkah ("the Makkan Revelations") and Fusoos al-Hakeem ("The Mosaic of Wisdom") of Shaykh Muheeuddeen ibn al-'Arabee (d.638 A.H./1240 C.E.) the most respected Soofee and teacher of tasawwuf - as incompatible with the teachings of the Qur.aan and the Sunnah, thereby earning the wrath of the Soofee's, and by being outspoken on Government policies, he earned the hostility of the government. Consequently he was summoned to Egypt in 705 A.H./1305 C.E.

When Ibn Taymiyyah arrived in Egypt, he was asked to attend a meeting of theologians, jurists and the chiefs of the state. During the session certain charges were levelled against him relating to his concepts of the nature and attributes of Allaah. He was not allowed to defend himself and was promptly imprisoned for about 16 months. While in prison, he diverted the attention of his followers from indulgence in frolics and amusements to a sense of piety, discipline and temperance. A number of prisoners became his devoted disciples on their release.

After Ibn Taymiyyah was released from prison in 707 A.H./1307 C.E. he decided to remain in Egypt for a while. Soon he began to deliver lectures in various Mosques and educational institutions before select gatherings of scholars, jurists and theologians. However, Ibn Taymiyyah's views on pantheistic monoism, intercession, etc were not received kindly and numerous complaints were made against him to the Sultaan. The religions scholars to whom the complaints were referred could not find any fault with Ibn Taymiyyah. However, as the administration was growing weary of the charges brought against him, he was detained for a while but was soon released on the unanimous request of the religions scholars. But when Sultaan Qalawoon abdicated in favour of his viceroy Baybaan al-Jashnikeer in 709 A.H./1309 C.E., Ibn Taymiyyah was exiled to Alexandria where, inspite of his internment, he earned himself a respectable position in the Academic and literary circles. Soon though Baybaan abdicated and Sultaan Qalawoon returned to Egypt and ordered Ibn Taymiyyah.

Return To Damascus
In Cairo, Ibn Taymiyyah had busied himself in his teachings and reformative activities for about 3 years. At the same time, he acted as adviser to the Sultaan and was instrumental in having several important reforms introduced in Egypt and Syria. Several royal edicts were issued on his advice in 712 A.H./1312 C.E. He visited Jerusalem in the same year, then went for Hajj (pilgrimage) and eventually returned to Damascus in 713 A.H./1313 C.E. From now onward he devoted his attention primarily to juristic problems though he continued teaching. His chief disciple was ibn Qayyim al-Jawziyyah (d.751 A.H./1350 C.E.) who was chiefly responsible for spreading his ideas.

The Question Of Three Talaaq's
Ibn Taymiyyah like his forefathers was a Hanbaleeite and his legal opinions conformed to that school, though not exclusively. He often rejected the Hanbaleeite view just as in some matters he expressed disagreement with all the four principal juridicial schools. One such case in which he differed with them was in regard to the repudiation of one's wife by three divorces given at one time.

The issue was whether a divorce pronounced thrice at the same time took legal effect or not. This issue raised the following considerations:

• whether revocation of such a divorce was possible or not.
• whether the three sentences of divorce would be counted as one revocable pronouncement (talaaq) or taken as an irreversable separation.
• whether the wife so divorced could return to her husband or not without a halaalah (i.e until his divorced wife was married to another man who, in turn, after the consummation of the marriage, divorces).

All the earlier jurists and traditionalists, likewise a good number of the Prophet's companions were of the view that such a pronouncement, although being repugnant to the law as well as irregular and sinful, would be regarded as an implied divorce with legal effect. As against that Ibn Taymiyyah firmly held the opinion that the three sentences of divorce spoken at the same time should be regarded as one revocable divorce. The view of Ibn Taymiyyah happened to be against the official view which naturally brought him in conflict with the 'ulamaa on one hand and with the government on the other.

Consequently, the theologians tried to prevent him from expressing further legal opinion on such matters. In fact, a royal edict was issued from Cairo in 718AH/1318AD forbidding him from giving legal opinions in such cases.

Initially Ibn Taymiyyah abided by the edict but later again began giving legal judgment on this issue as he decided that it was improper for him to desist simply for fear of the government. As a result in 720 A.H./1320 C.E. he was detained in a citadel for just over five months till he was released on direct orders from Cairo.

The Final Years
Between 721 A.H./1321 C.E. and 726 A.H./1326 C.E. Ibn Taymiyyah devoted himself to teaching in the Madrasah Hanbaleeyyah and his own Madrasah Qassaaseen and revising some of his earlier works. In 726 A.H./1326 C.E. his adversaries again conspired to have him imprisoned. Here he continued writing his exegesis of the Qur.aan as well as treatises and monographs on various issues.

Ibn Taymiyyah died in jail in Damascus on the night of Sunday-Monday 20th Dhul-Qa'dah 728 A.H./26-27 September 1328 C.E. at the age of 67, and is buried in the cemetery of the Soofiyyah in Damascus.

The people of Damascus, who held him in great honor, gave him a splendid funeral and an estimated 200,000 men and 15,000 women attended his funeral. He was buried at the Soofee cemetery in Damascus where his mother was buried.

Character And Achievements
Ibn Taymiyyah occupied a highly honorable place among his contemporary religions scholars due to his prodigious memory, intellectual brilliance, encyclopedic knowledge and dauntless courage. He is described as a great orator, brave and fearless, resolute, disciplined, very pious, resigned and contended, noble and forgiving, just and ever determined.

Ibn Taymiyyah's reformative endeavors and literary pursuits cover a vast field which can be summarised as follows:
1 revival of faith in and adherence to "Tawheed"(oneness of Allaah).
2 eradication of pantheistic beliefs and customs.
3 criticism of philosophy, syllogistic logic and dialects in order to demonstrate the superiority of the Qur.aan and the sunnah.
4 extirpation of un-Islaamic beliefs through refutation of Christianity and Sheeism.
5 rejuvenation of Islaamic thought and its related sciences.

The total number of Ibn Taymiyyah's works is 621 though many of his writings have been lost. Some of Ibn Taymiyyah's writings dealing with the themes are listed below:
1 al-Jawaab as-Saheeh liman baddala Deen al-Maseeh (an answer to the criticism against Islaam by the Christians).
2 Radd 'ala al-Mantiqiyyeen (a refutation of the philosopher).
3 Kitaab as-Siyaasah ash-Shar'iyyah (deals with political theory and government in Islaam).
4 Minhaaj as-Sunnah an-Nabawiyyah (a refutation of Sheeite beliefs written in response to Minhaaj al-Karanmah of Ibn al-Mutahhir al-Hillee).
5 Ziyaarah al-Quboor (a criticism of saint-workshop, intercession, superstitious beliefs).
6 Majmoo'at ar-Rasaail al-Kubra (this book contains articles on various subjects).
7 Majmoo'at al-Fataawa (a collection of opinions on various issues).
8 Majmoo'at ar-Rasaail wa al-Masaail (contains articles and legal opinions on various issues).
9 Majmoo'at Shaykh al-Islaam Ahmad ibn Taymiyyah (contains discussion on Islaamic jurisprudence and legal opinions enunciated by Ibn Taymiyyah).

Conclusion
To include in the words of Mawlaana Abu al-Hasan 'Alee Nadawee who has paid a glowing tribute to Ibn Taymiyyah as follows:
"Ibn Taymiyyah interpreted the Qur.aan and Sunnah, established the superiority of Islaam over heresy, Philosophical concepts and other faiths and contributed to a genuine revival of religion after a deep study and deliberation that was necessary for lighting the religions and intellectual waywardness of the time. Seeking to surpass his opponents he mastered the methodology employed by them to attack Islaam. In fact, his learning, his erudition, his intellectual attainment and his mental grit always left his adversaries spell bound"(*1)

Little wonder then that Ibn Taymiyyah's contemporary and succeeding scholars have acclaimed him with such complimentary remarks as "The master spirit of the age", "The crown of scholars", "Last of the Enlightened scholars", and "A sign among the signs of God".

(*1) A. H. A. NADAWEE, Saviours of Islaamic spirit, Vol. 2, Academy of Islaamic research and publications, Lucknow, India, 1974, p24.

Shaykh al-Islaam Ibn Taymiyyah