October 25, 2022 § Leave a comment
In the nine volume collection of Ibn Taymiyyah’s works which Shaikh ʿUzair Shams checked and brought to light bi ithnillah, the Shaikh of the Shaikhs of Islaam Ibn Taymiyyah, said, “A person’s seeking forgiveness from Allaah [istighfār] is more important than all duʿās.”
Jāmiʿul-Masāʾil, vol. 6, p. 277.
October 20, 2022 § Leave a comment
Continuing from the last post.
“The Shaikh, may Allaah have mercy on him, had something which many people missed out on in our time, namely, the companionship of scholars and being raised among them, since he started his education with his parents and the scholars from his family. During that time he learnt Urdu and Persian and memorised some juzz of the Qurʾān, Shaikh ʿUzair said, “We used to memorise some juzz of the noble Qurʿān and some didactic poems and poetry in Urdu, the focus with us in India was more on understanding and expression rather than memorisation, that is why we were not familiar with the memorisation of texts and different manāhij as is known in Arab lands.”
The Shaikh also benefitted a lot from his father going to a large number of Shaikhs and different madrasahs. The most important madrasahs that Shaikh ʿUzair studied in were:
1) The first one he mentioned when he was asked about his religious upbringing was his own home, where he studied with his father and some of his brothers, this was in 1960 and he did so for two years at primary school level.
2) Faiḍ ʿĀm Madrasah in Māo, it was the first one he studied in after studying with his parents at home, he joined it in 1962 when he was about six years old and stayed there for three years. In his sixth year at primary he learnt Persian and memorised lots of Persian poetry.
3) Dārul-ʿUlūm al-Aḥmadiyyah Madrasah in Dārbānjā in Bihār in 1967. He only stayed there for a year. He studied grammar and morphology and the fundamentals of Arabic there under his uncle ʿAinul-Ḥaqq as-Salafī in Urdu, and also with Shaikh ʿAbdun-Nūr an-Nadwī who he studied Arabic with in Arabic, and he studied Persian literature with Shaikh Muḥammad Raʾīs an-Nadwī.
4) Dārul-Ḥadīth in Bengal in Murshidabād, he joined it in 1968 when his father moved there to teach so he had to go with him, and it is there that he learnt Bengali, and as such the Shaikh had learnt the following languages: Urdu, Persian, Hindī, Arabic, English and Bengali, then later he also learnt German. The following year he left this madrasah.
5) Dārul-Ḥadīth ar-Raḥmāniyyah in Benares in 1969 for two years where he completed middle school. Here he studied ḥadīth under Shaikh ʿAbdus-Salām ar-Raḥmānī.
6) Al-Jāmiʿah as-Salafiyyah in Benares too where he completed his secondary school education, finishing in 1976. There, under his father, he studied Ṣaḥīḥ al-Bukhārī and al-Muwaṭṭaʾ. And with Shaikh ʿAbdul-Waḥīd ar-Raḥmānī he studied Ṣaḥīḥ Muslim. And with Shaikh Ṣafiyyur-Raḥmān al-Mubārakfūrī he studied the book Ḥujjatullāhil-Bālighah of Shāh Waliyullāh ad-Dehlawī. And with Shaikh Muḥammad ʿĪsā an-Nadwī he studied selected chapters from the Muqaddimah of Ibn Khaldūn in Arabic. And with Shaikh ʿAbdul-Muʿīd Banārisī he studied Sunan an-Nisāʾī.
7) The Faculty of Arabic at the Islamic University of Medīnah, graduating with a degree there in 1981.
8) The Faculty of Arabic at Umm al-Qura University in Makkah where he obtained a Masters in 1985. Then he studied for a Phd there.”
Part 3 to follow inshaa Allaah.
October 19, 2022 § Leave a comment
Felt like putting a bio out on the Shaikh, Allaahul-Musta’aan. Here you go:
“He is Shaikh Muḥammad ʿUzair Shams bin Shams al-Ḥaqq bin Riḍallāh, born on Friday 15th December 1956 in West Bengal where his father had moved in order to teach.
He was raised in a family blessed with knowledge and scholars, his forefathers were known people of knowledge and excellence for eight generations, Shaikh ʿUzair said, “My family roots are in Bihar in north Bengal, my grandfather was a scholar and my father too, likewise almost all of my uncles were as well.”
His maternal grandfather: ʿAbdur-Raḥīm Barbūmī was a well-known scholar and muḥaddith, held in high esteem in his area and among his people. He was a student of the Muḥaddith, the ʿAllāmah, as-Sayyid Nadhīr Ḥussain al-Ḥussainī ad-Dehlawī. He spent his life teaching and calling his people to the truth.
His grandfather: Riḍāʾullāh who passed away in 1941, a well-known scholar who had a great impact on the common folk and the students of knowledge there.
His father: Shamsul-Ḥaqq Salafī, who passed away in 1986, a person of knowledge who used to teach ḥadīth in many madrasahs in India, he took the place of his father after he died taking over his works and responsibilities in daʿwah and teaching in their area. Shaikh ʿUzair studied from him and he was his first Shaikh, “My father graduated from a religious institute called Dārul-ʾUlūm al-Aḥmadiyyah in a city called Darbānjā which is in Bihār, north India. After he graduated he went to a number of different religious institutes and schools there, and he was the Shaikh of Ḥadīth in most of the ones he taught in … he spent his entire life teaching ḥadīth spanning more then fifty-two years. He taught Saḥīḥ Bukhārī more than fifty times and spent most of his time on it. He was entrusted with the responsibility of giving fatwās, he had many fatwās some of which have been published and also some articles and writings but they are limited.”
His uncle: ʿAinul-Ḥaqq Salafī, d. 1982, also from the people of knowledge, Shaikh ʿUzair also studied with him as will be mentioned later. Shaikh ʿUzair said about him, “My uncle was a teacher in Dārul-ʿUlūm al-Aḥmadiyyah, he was a student there and when he graduated he became a teacher there, and taught there for sixty years …”
His mother: the daughter of ʾAbdur-Raḥīm Barbūmī who was just mentioned earlier, he used to be keen on getting his daughters married to people of knowledge just as he was keen on teaching them, he helped his daughter memorise some of the Qurʾān and she studied many books with him at home.
From here Shaikh ʿUzair, may Allaah have mercy on him, started his journey in seeking knowledge, first at the hands of his father, from whom he got his manners and at whose spring he drank during his childhood … his father dedicated himself to him and would teach him and at the same time join him in play and fun, Shaikh ʿUzair said, “My father, may Allaah have mercy on him, would firstly teach me, my mother would too, and then he would play lots of games with me, even now I can remember that I learnt how to swim from him because there was a river next to our city …”
The Shaikh, may Allaah have mercy on him, had something which many people missed out on in our time, namely, the …”
October 18, 2022 § Leave a comment
October 17, 2022 § Leave a comment
A brother who was there said, “Shaikh Muḥammad ʿUzair Shams died the way he lived. I was with him when death came to him. A beginner student of knowledge at Dār al-Ḥadīth al-Khairiyyah was with me too and the last thing the Shaikh advised him with was to be serious in seeking knowledge and to practice writing by summarizing what he reads and hears. And to learn how to write correctly he advised him to become acquainted with [the dictionary called] ‘Al-Muʿjam al-Wasīṭ’ and ‘Muʿjam al-ʾAʿlaam.’ And before that in the very same sitting he tested the student to check his level in grammar, and morphology [ṣarf] and spelling, and here is a paper of the test he gave the student with the Shaikh’s corrections:
This is very painful, such a loss, Allaahul-Mustaʿān. May Allaah fill his grave with light and give him al-Firdaws.
September 25, 2022 § 4 Comments
Shaikh Bakr Abu Zaid, may Allah have mercy on him, oversaw a project on the publication of Ibn al-Qayyim’s books, here is a link to all of them in PDF format.
He did the same with Shaikhul-Islaam Ibn Taymiyyah’s works, here is a link to them too, both collections with permission from the publishers.
July 14, 2022 § 1 Comment
The ʿAllāmah, the Shaikh Muḥammad Sulṭān al-Maʿṣūmī al-Khujandī al-Makkī, who some of you may know through the English translation of his book on blind-following which you can find here, said:
“One of the people who was guided and became enlightened through this Divine Light was a man from the West, from those who ascribe to Christianity. He read the translation of the meanings of the Qurʾān in English and so Allah allowed him to see the truth and enlightened him. He learnt Arabic and came to understand some meanings of the Qurʾān and thus became certain that Islam was the true religion which could make a person happy in this life and the next and so embraced it. Then he migrated from his country intending to settle in a Muslim land and so ended up settling in the two ḥarams [Makkah and Medīnah].
But when he saw those who called themselves Muslims here, and their manners, and how they dealt with people in a manner which opposed Islam and its teachings he was shocked and confused, and said to me:
‘Alḥamdulillāh that I became a Muslim before meeting these Muslims. This is a blessing from Allah on me. If I had seen these people before that I would have fled both from them and Islam, but I understood Allah’s address to us when He said, ‘O Mankind! …’ and I am one of mankind, and that meant that I had to fear Allah who created and nurtured me and that I must believe in His Messengers and Books, and I was certain that everyone who fears Allah, his Lord, will be happy in both abodes, and that whoever disbelieves and denies [the Truth] then Allah’s Punishment is severe, and no-one has the excuse of ignorance as long as he can understand …’ etc.!
So look how this European learnt knowledge and sought guidance, in the same way every individual from mankind has the ability to learn and understand his Lord’s Speech, that is why Allah addressed them in general terms, and ordered them to have faith and fear Him, and to follow the Messenger who He sent with the Truth, a Messenger who was sent to all of mankind as a mercy for them, whether man or jinn …
This gentleman who was guided to Islam has accompanied me since 1937 and attended my lectures. He often asks me about the meanings of āyahs from the Qurʾān and ḥadīths, and has become a good Muslim. I ask Allah, the Most High, to make both me and him and all Muslims firm in īmān, to always grant us success and to give us a good ending, āmīn.”
Tamyīzul-Maḥẓūẓīn ʿanil-Maḥrūmīn fī Tajrīdid-Dīn wa Tawḥīdil-Mursalīn, pp. 39-40.
This is Shaikh Muḥammad Sulṭān al-Maʿṣūmī al-Khujandī:
July 11, 2022 § 1 Comment
“Imām ash-Shaʿbī was asked a question and replied that he didn’t know the answer. So someone said, ‘Aren’t you ashamed of saying, ‘I don’t know,’ when you are the faqīh of Iraq?’ So he said, ‘But the Angels weren’t ashamed when they said, ‘We have no knowledge except what you have taught us.’’” [Baqarah 2:32]
April 19, 2021 § 2 Comments
“A man held as trustworthy by companions of ours such as Shaikh Shamsud-Dīn Muhammad ibn Ruzair and others said that he saw a dream in which a Christian man was going somewhere, so he said to him, ‘To where?’ He replied, ‘To the Messiah عليه السلام.’ So he said, ‘I have more rightful affinity to him [than you],’ and so he went along with him until they saw him and he looked beautiful.
The person in the dream then said to himself, ‘If only I could see our Prophet ﷺ so that I could in fact [really] see him and see in what esteem Īsā عليه السلام holds him.’
So the Prophet ﷺ came and the Messiah عليه السلام stood up and the Prophet ﷺ sat in his place and he looked most magnificent, beautiful in face and appearance, and the Messiah عليه السلام kissed his hand and his head and then sat next to him.
Then the Prophet ﷺ asked the person in the dream, ‘What do you have with you?’ He replied, ‘Ripe dates [ruṭab].’ So he handed them to the Prophet ﷺ who took them and gave some to the Messiah.
So I said to the Christian, ‘Look how your Prophet venerates our Prophet.’ So he said, ‘Yes.’
Then from behind the Prophet ﷺ a group of people approached, the Shaikh [of Islaam Ahmad Ibn Taymiyyah] was sitting amongst them or at the front of them. When they got closer the Shaikh came forward and the Prophet ﷺ stood up and said, ‘Welcome, O Ahmad,’ then he gave him some of the dates.
Then another group came from in front of the Prophet ﷺ but he never turned to look at them. So the Shaikh Taqiyud-Din [Ibn Taymiyyah] said, ‘O Messenger of Allaah! These people are from your Ummah.’
So he replied, ‘No. If they were from my ummah they would’ve been upon what you were upon.’”
Takmilatul-Jaami li Seerati-Shaikhil-Islaam Ibn Taymiyyah, p. 72.
July 16, 2020 § Leave a comment
“Abū Muslim al-Khowlāni said, ‘I entered the Mosque of Ḥimṣ and saw about thirty middle-aged Companions of the Prophet ﷺ, and then there was this young man sitting there with them, with kohl on his eyes and bright teeth.
Silent, not speaking.
When the people would differ about something they would turn to him and ask him. So I said to the person sitting next to me, ‘Who is that?’ He replied, ‘Muʿādh ibn Jabal, may Allaah the Most High be pleased with him.’ So I felt love for him there and then and used to stay with them until they parted.’
From Shahr ibn Ḥawshab, ‘When the Companions of Allah’s Messenger ﷺ would talk and Muʿādh ibn Jabal was among them they would look at him in awe of him.’”
Ḥālus-Salaf maʿal-Qurʾān, pp. 155-156.
July 6, 2020 § Leave a comment
Shaikh Muqbil used to travel to different villages and towns to give daʿwah to spread tawḥīd and the sunnah and teach people their religion, striving to do so to such an extent that:
“He would go to a town called Kunā on foot from morning till dhuhr time which would take five hours or more.”
Nubdhatun Yasīratun min Nafīs Sīrati wa Aqwāli Muḥaddithil-Jazīrati Muqbil bin Hādī al-Wādiʿī, raḥimahullah, p. 21.
July 4, 2020 § Leave a comment
“When Shaikh Muqbil went from Riyad to Makkah to seek knowledge he didn’t have any money except the fare for the ride and for a few dates. So he used to work as a ḥāris [security/caretaker] at a building in Makkah until midnight and then seek knowledge the rest of the time, showing great patience. At times he used to forget some of what he had learnt due to how fatigued he would be, as he himself mentioned, may Allaah have mercy on him.”
Nubdhatun Yasīratun min Nafīs Sīrati wa Aqwāli Muḥaddithil-Jazīrati Muqbil bin Hādī al-Wādiʿī, raḥimahullah, p. 20.
July 2, 2020 § Leave a comment
“One time he sold some of the furniture he would sit on at home so he could buy Al-ʿIlal of Ibn Abī Ḥātim.”
Nubdhatun Yasīratun min Nafīs Sīrati wa Aqwāli Muḥaddithil-Jazīrati Muqbil bin Hādī al-Wādiʿī, raḥimahullah, p. 20.
July 1, 2020 § Leave a comment
“Shaikh Muqbil bore many difficulties for the sake of seeking knowledge. When he was doing so at Jāmiʿ al-Hādī, there was some dry bread which had been around for some days and on which a spider had spun a web, so he soaked the bread in some water so that he could eat it and carry on seeking knowledge.”
Nubdhatun Yasīratun min Nafīs Sīrati wa Aqwāli Muḥaddithil-Jazīrati Muqbil bin Hādī al-Wādiʿī, raḥimahullah, p. 20.
June 29, 2020 § Leave a comment
“Shaikh Muqbil was eager on teaching his two daughters. My wife told me that the Shaikh’s older daughter, Umm ʿAbdullah, told her, ‘The Shaikh used to record a surah from the Quran for us in his voice so that we could memorise it. One time when he was working on our house he forgot to record it. So me and my sister went to him with a tape recorder so he took us under a tree and recorded the Surah for us, then we went back home and he went back to working.”
Nubdhatun Yasīratun min Nafīs Sīrati wa Aqwāli Muḥaddithil-Jazīrati Muqbil bin Hādī al-Wādiʿī, raḥimahullah, p. 11.
June 26, 2020 § Leave a comment
Ibn al-Jawzī said, “ʿUmar bin al-Khaṭṭāb passed away in 23AH. Abū Luʾluʾah, whose name was Fairūz, stabbed him. ʿUmar prayed for three days in the same thawb he was stabbed in, then passed away and Ṣuhaib led the prayer over him. The night he died ʿAlī bin Abī Ṭālib had a son and named him ʿUmar. And that same night ʿUthmān also had a son and called him ʿUmar. And ʿUbaidullāh bin Maʿmar at-Taimi had a son and called him ʿUmar.” رضي الله عنهم.
Al-Muntaẓam fī Tārīkhil-Umam wal-Mulūk, vol. 4, p. 329.
June 15, 2020 § Leave a comment
Ibn Abdul-Hādī, said, “And one of them [i.e., the scholars who accompanied Ibn Taymiyyah and learnt from him] was the Shaikh, the Imām, the Exemplary, the Abstemious, the Knower [of Allaah], ʿImādud-Dīn Abul-ʿAbbās Aḥmad bin Ibrāhīm bin ʿAbdur-Raḥmān al-Wāsiṭī, known as Ibn Shaikh al-Ḥazzāmīn, he was a righteous man, scrupulous … he wrote a missive to a group of Ibn Taymiyyah’s companions, advising them to stick to the Shaikh and encouraging them to follow his way and praised him greatly, and this is a copy of the letter …”
One of the things Ibn Shaikh al-Ḥazzāmīn wrote in that letter was, “We haven’t seen, in this time of ours, anyone through whose speech and actions the Muhammadan Prophethood and its Sunnah have been brought to light except this man—such that the sound heart testifies that this, this is true following.”
At-Tadhkirah wal-Iʿtibār wal-Intiṣār lil-Abrār Difāʿan ʿan Ibn Taymiyyah, pp. 11-12 and 44.
June 12, 2020 § Leave a comment
Al-Bazzaar said about Ibn Taymiyyah, “And he wouldn’t become fed up of anyone asking him for a verdict [fatwa] or questions, rather he would greet them with a happy face, mild-mannered, and stay with them until the questioner would be the one to part first, whether young or old, man or woman, free person or slave, scholar or commoner, city-dweller or bedouin—he wouldn’t refuse anyone or embarrass them or drive them away by saying anything that would make them feel uneasy, but would instead answer them and make them understand and show them what was correct from what was not, all with gentleness and pleasantly.”
Al-Aʿlām al-ʿAliyyah fī Manāqibi Shaikhil-Islām Ibn Taymiyyah, pp. 48-49.
June 9, 2020 § Leave a comment
“Imam Ibn Ḥajar was raised as an orphan, his father died when he was four and his mother before that. He finished memorising the Qurʾān when he was nine.
And he led the people in tarāwīḥ in the year 785AH in the Ḥaram in Makkah when he was twelve.”
An-Nukat ʿalā Nuzhatin-Naẓar fī Tawḍīh Nukhbatil-Fikr, p. 9
June 9, 2020 § Leave a comment
Al-Bazzār said, “I never saw anyone honour and venerate the Shaikh more than his brother who was the one supporting him [in his worldly affairs]. He used to sit in the Shaikh’s presence as though there was a bird perched on his head [i.e., deadly still]. And would respect him the way you would a Sultan [i.e., a ruler].
We would marvel at that and said to him, ‘Normal custom and habit dictates that a person’s family aren’t as reserved with him as outsiders, and that in fact they relax with him more than a stranger, but we see you with the Shaikh like a student of his in your clear awe and reverence of him.’
So he said, ‘I see things from him that other people don’t, things which oblige me to be with him as you see.’
He would be asked to expound on that but would not mention a single thing due to him knowing that the Shaikh didn’t want it.”
Al-Aʿlām al-ʿAliyyah fī Manāqibi Shaikhil-Islām Ibn Taymiyyah, p. 52.
June 3, 2020 § Leave a comment
When Ibn al-Jawzī was harmed and expelled to Wāsiṭ he recited the Qurʾān there in the ten readings [Qirāʾāt] to Ibn al-Bāqillānī. He was eighty years old when he did that.
Al-Ḥāfiẓ al-Dhahabī said, ‘So just look at this lofty resolve and aspiration [al-himmah al-ʿāliyyah].’
Ḥifẓul-ʿUmar, p. 14.
June 1, 2020 § Leave a comment
Ibn Rajab said, “And it has reached me through an authentic line of transmission from Ibn az-Zamlakānī that he was asked about the Shaikh, i.e., Ibn Taymiyyah, so he said, “No one greater in memorisation than him has been seen in five hundred years …”
Ash-Shahādah az-Zakiyyah fī Thanāʾil-Aʾimmah ʿalā Ibn Taymiyyah, p. 36.
May 31, 2020 § 2 Comments
“And on Monday 6th Shaʿbān 726ah Taqiyyud-Dīn Aḥmad ibn Taymiyyah was imprisoned along with his brother Zainud-Dīn ʿAbdur-Raḥmān in the fortress of Damascus, and Ibn al-Qayyim al-Jawziyyah was beaten and paraded around Damascus on a donkey because of what he had said about intercession and seeking tawassul through the Prophets …”
As-Sulūk li Maʿrifati Duwalil-Mulūk, vol. 3, p. 89.
May 30, 2020 § Leave a comment
Imaam al-Bazzaar said, “As for his lessons, I wouldn’t miss them while I was resident in Damascus. He wouldn’t prepare anything beforehand that he was about to teach or present, instead he would sit after praying two rakʿahs and then praise Allāh and extol Him and send ṣalāh on His Messenger ﷺ, in a pleasant, beautiful manner which I had never heard before.
And then he would begin.
Allāh would aid him in conveying knowledge and subtle, fine, delicate points, and different specialties, and in citing narrations, and in drawing answers from verses and ḥadīths, and sayings of the scholars, examining some of them and expounding on their validity or whether spurious, clarifying his argument, citing the poetry of the Arabs as proof, at times mentioning the name of the poet too—all the while in doing so he would be running forth like a river, overflowing like the sea, and he would, from the time he started speaking until he finished, be as though absent from those around him.
All done unintentionally, speaking without haughtiness, or stopping or mistakes, but rather a divine gift bestowed on him, such that whoever was listening or saw him would be dazzled, and he would remain like that until he went silent.
I would see him during all this as though in the presence of one preoccupying him from others, and at that time he would be held in awe which would cause the people’s hearts to shudder and astonish the eyes and minds … and upon finishing his lesson he would open his eyes and turn to the people with a cheerful face, smiling, gentle-mannered, as though he was only then meeting them, and even apologizing for any shortcomings in what he may have said whilst in that state, and a number of notebooks could be written out of the lesson, and what I mention here about it is well-known, everyone present will agree with me on it, and they are numerous, walḥamdulillāh, such that how many they are can’t be counted, reciters, ḥadīth scholars, fiqh scholars, writers, and the general Muslims.”
Al-Aʿlām al-ʿAliyyah fī Manāqibi Shaikhil-Islām Ibn Taymiyyah, pp. 28-30.
May 29, 2020 § Leave a comment
Imām adh-Dhahabī said about Ibn Taymiyyah:
“And he was qualified to teach and give fatwās when he was seventeen years old.”
Al-Qawl al-Jalī fī Tarjumati Shaikhil-Islām, p. 326.
May 26, 2020 § Leave a comment
“The Shaikh, the Imām, the ʿAllāmah, the Abstemious, the Worshiper, the Mujāhid, the Courageous, the Sagacious Scholar, the Helper of the Pure Sharīʿah, the Tongue [Spokesperson] of the Sharīʿah, the Defender of the Muhammadan Sunnah, the Aider of the Religion, the Inheritor of the Prophets, the Blessing of Islām, the Reviver of the Sunnah, the Sea of Knowledge, the Scholar of the Qurʾān, the Interpreter of the Qurʾān, the Mufti of the Different Sects, the Attainer of the Limits of Understanding, the Master Memoriser, the Essential, the Elucidator of the Truth, the Caller to Allaah and His Messenger, the Light Allaah Unleashed on the Darkness of Doubts, the Reviver of what was Obliterated of the Sunnah, the One having Humility, the Leader of the Preservers of Ḥadīth, the Exemplar, the Refuter of the Deviants and the Stubborn, the Outstanding, the Scrupulous, the Knower [of Allaah], the Aider of the Sunnah, The Subduer of Innovations, Allaah’s Proof against His Creation, the Wonder of his Time, the Chief of the Worshippers, the Paragon of Intelligence, the Enjoiner of Good and Forbidder of Evil, the Unraveller of the Problems of the Muslims, the Chief of Knowledge, the Discerner of Authentic Ḥadīth from the Weak, the Knight of Meanings and Elucidation, the Author of Unprecedented Inimitable Works on Tawhid, Tafsir, Sincerity, Fiqh, Hadith, Language, Grammar, and all Branches of Knowledge, the Great Leader, the Unique Scholar, the Chief of the Scholars, the Sign of the Scholars, the Role Model of the Venerable Scholars, the Head of the Scholars of the World, the Unrivalled Imām, the Imām of the Imāms, the Remnant of the Distinguished Imāms, the Mujtahid, the Unique Mujtahid, the Last of the Mujtahids, the Mujtahid Muṭlaq [Unrestricted Mujtahid], the Flagbearer of Abundant Branches of Knowledge, the Flagbearer of Tafsīr, the Flagbearer of Ḥadīth, the Flagbearer of the Sharīʿah, the Shaikh of Islām, the Shaikh of Islām and the Muslims, the Shaikh of the Shaikhs of Islām: Ahmad son of the Shaikh, the Imām, the Mufti Shihābud-Dīn, Abul-Mahāsin, ʿAbdul-Ḥalīm son of the Shaikh, the Imām, the Shaikh of Islām, Majdud-Dīn, Abul-Barakāt ʿAbdus-Salām Ibn Tayimyyah.”
Taken from Ash-Shahādah az-Zakiyyah fī Thanāʾil-Aʾimmah ʿalā Ibn Taymiyyah and Al-Aʿlām al-ʿAliyyah fī Manāqibi Shaikhil-Islām Ibn Taymiyyah.
Allāh have mercy on him and admit him to Firdaws.
May 25, 2020 § Leave a comment
Shamsud-Dīn al-Maqdisī aṣ-Ṣāliḥī said about Ibn Taymiyyah:
“The Shaikh of the Shaikhs of Islaam.”
Ash-Shahādah az-Zakiyyah fī Thanāʾil-Aʾimmah ʿalā Ibn Taymiyyah, p. 60.
May 23, 2020 § Leave a comment
Al-Ḥāfiẓ al-Bazzār said, “When he would start ṣalāh and say, ‘Allāhu Akbar,’ the hearts of those present would almost be ripped out due to the awe felt in the manner that he would say it. Then when he would start praying his body would tremble such that it would shake him left and right …”
Al-Aʿlām al-ʿAliyyah fī Manāqibi Shaikhil-Islām Ibn Taymiyyah, p. 37.
May 21, 2020 § 2 Comments
One of Ibn al-Qayyim’s students was Ibn Rajab. Imām Marʿī ibn Yūsuf al-Karmī said about him:
“He is the Shaikh, the Imām, the ʿAllāmah, the Abstemious, the Exemplar, The Blessing, The Ḥāfiẓ, The Chief Scholar, The Trustworthy, The Proof/The Authority, The Admonisher of the Muslims, the Instructor of the Scholars of Ḥadīth, Zainud-Dīn, father of al-Faraj, ʿAbdur-Raḥmān son of the Shaikh, the Imām, the Master Reciter, the Scholar of Ḥadīth, Aḥmad ibn Rajab, al-Baghdādī, ad-Dimashqī, the Hanbalī, one of the Abstemious Imāms, the Worshipping-Scholar, the Ḥadīth-Scholar, who passed away in 795ah [1393ce] in Damascus.
The gravedigger who dug out his grave said:
“Shaikh Ibn Rajab came [to me] a few days before his death and said, ‘Dig my grave there,’ and he pointed to an area. I dug it out and when I finished he lowered himself in to it and lay down, and liked it and then said:
‘This is good.’
Then he climbed out.
By Allāh it was only a matter of days until he was brought to me, deceased, being carried on his bier, so I buried him in that [very] grave.’”
Ash-Shahādah az-Zakiyyah fī Thanāʾil-Aʾimmah ʿalā Ibn Taymiyyah, pp. 49-50.