Wednesday 22 December 2010
Tuesday 21 December 2010
Monday 20 December 2010
Friday 17 December 2010
Biography Shaykh Haafidth Ibn Ahmad al-Hakamee
Shaykh Haafidth Ibn Ahmad al-Hakamee His Birth and Early Childhood Shaykh Haafidth ibn Ahmad ibn 'Alee al-Hakamee (rahima-hullaah) was one of the notable scholars from the Kingdom of Saudi Arabia, and one of the most famous of those who lived in the 14th (hijree) century to come from the southern region of the country (i.e. Tuhaamah). Shaykh Haafidth was born on the 24th of Ramadhaan, 1342 A.H. (1924 C.E.) in a coastal village called as-Salaam which lies just southeast of the city of Jaazaan. When he was still just a small boy he moved to the city of al-Jaadi' which is close to the city of Saamitah because his father found that farmland and pastures were better there. However, his immediate family continued to commute between the two cities due to extenuating circumstances. The young Haafidth was raised under the good and righteous guardianship of his father who taught him modesty, purity and good character. Before reaching the age of maturity, he worked as a shepherd herding his fathers' sheep, which were the most important form of wealth to his family as well as the rest of the people in the society in those days. However, Haafidth differed from the other boys in his village because of his intelligence and his ability to memorise and understand quickly. He learned to write while he was still a small boy and he memorised the entire Qur.aan by the time he was twelve years old. Seeking Knowledge and Religious Studies When the young Haafidth reached the age of seven years, his father put both him and his older brother Muhammad [He is now one of the well respected scholars in the southern part of the Kingdom of Saudi Arabia. His efforts in Da'wah and Islaamic teaching have had a tangible effect on the entire region. He has been the head of the Islaamic Institute in Saamitah for the last 20 years. He assumed the position after his brother - who was the first head of the institute - left the position. I ask Allaah to extend his life, and grant him good health, and make success always his ally, and that the Muslims continue to benefit from him. Ameen] into Qur.aan memorisation school in the city of al-Jaadi'. There he read juz Amma and juz Tabaarak (30th and 29th parts of the Qur.aan) to the teacher and afterwards he and his brother finished learning to read the entire Qur.aan with the proper rules of recitation in just a few months and shortly thereafter he completed memorising the Qur.aan in its entirety. Next he concentrated on his writing skills until he perfected them and was able to copy the Qur.aan with excellent handwriting. At the same time he and his brother were busy reading and memorising books of fiqh, inheritance law, hadeeth, tafseer, and tawheed under the tutelage of their father since there was no one else suitable or trustworthy enough to teach them. In the year 1358H (1940) Shaykh 'Abdullaah ibn Muhammad ibn Hamad al-Qar'aawee [Shaykh 'Abdullaah al-Qar'aawee was born in the year 1315 A.H. in the city of 'Unayzah in the area of al-Qaseem and he died in the year 1389 A.H. in the city of Riyadh (rahima-hullaah). Great credit goes to him for the growth and development of knowledge and literature in the southern region of the Kingdom of Saudi Arabia (Tuhaamah and 'Aseer). There were many positive results and great improvements in the religion, society, and culture of that area and its youth due to his call to Da'wah at-Tawheed] travelled all the way from Najd to the city of Tuhaamah in the southern part of the Kingdom after he heard about the level of ignorance and the spread of innovation in the region - which (eventually) becomes the condition of every area that has only a few people calling to Allaah's religion (Islaam) or no one at all to set the affairs straight. Shaykh al-Qar'aawee vowed to shoulder the responsibility of calling to the True Religion (of Islaam) and correcting the corrupt beliefs in aqeedah and the superstitions that were stuck in the minds of the ignorant people in the region. In 1359H (1941) Haafidth ibn Ahmad's older brother Muhammad went to Shaykh Hamad al-Qar'aawee with a letter from the both of them requesting some books on Tawheed and expressing their regret at being unable to come (and study with him) because they were busy serving and seeing to their parents needs. They also requested that the Shaykh visit their village so that they might listen to some of his lessons. Shaykh al-Qar'aawee accepted their invitation and went to their village where he met the young Haafidth and got to know him very well and saw in him promising signs of excellence and intelligence - which turned out to be a very accurate evaluation. Shaykh al-Qar'aawee remained in al-Jaadi' (their village) a number of days teaching, and a group of elders as well as some youth from the local people attended the lectures. Amongst them was the young Haafidth who was the smallest of them in age, yet the fastest of them in memorising and understanding the information given. Shaykh 'Abdullaah al-Qar'aawee said about him: "And thus it was that I stayed a number of days in al-Jaadi'. Haafidth attended the lessons and if he missed anything then he would get it from his classmates. He is like his name Haafidth (which means: one who memorises), he preserves things (accurately) by heart as well as with his note taking. I used to dictate to all of the students and then explain the lesson and the older students used to ask him if they had trouble understanding something or (if they missed) writing something in their notes." [This quote was taken from a short autobiography of the life of Shaykh al-Qar'aawee.] When Shaykh al-Qar'aawee was ready to return to the city of Saamitah - which by this time he had already made his dwelling place and the center for his da'wah activities - he asked the young Haafidth's parents to permit him to employ someone to herd their sheep on Haafidth's behalf in exchange for their permission that Haafidth and his older brother return with him to Saamitah so that they might seek knowledge there underneath his tutilage. But Haafidth's parents refused the Shaykh's request at first, insisting that their youngest son remain with them because of their great need for him. However, Allaah decreed that the life of Haafidth's mother would end during the month of Rajab in the year 1360H (1942), so Haafidth's father then allowed him and his brother Muhammad to study with the Shaykh two or three days a week and then return to him. Haafidth began to study in Saamitah with the Shaykh who would dictate lessons to him after which he would return to his village. Haafidth was an inspired student who understood and memorised everything that he read or heard. Sadly his father did not live long after that as he died on his way back from Hajj in the same year 1360 A.H. (1942 C.E.). After that, Haafidth was able to study and gain knowledge (full time) so he went to his Shaykh and stayed with him, always learning and benefiting from him. Haafidth proved to be an exceptionally gifted student who learned very quickly. He was also very good at poetry and prose and he (eventually) authored many books in the major categories of Islaamic knowledge. When Haafidth was only nineteen years old, Shaykh al-Qar'aawee asked him to write a book about Tawheed and the 'aqeedah of the Pious Predecessors, that would be easy for students to memorise, and that would also demonstrate just how much he has benefited from his reading and studying. The young Haafidth responded by writing a treatise in didactic prose entitled: ((Sullam-ul-Wusool ilaa 'Ilm-il-Usool fee at-Tawheed)) which he completed in the year 1362 A.H. (1944 C.E.), and which met with the avid approval of his teacher as well as the other prominent scholars of his time. He followed this work with other writings also in didactic prose on tawheed, hadeeth terminology, fiqh, principles of fiqh, inheritance law, seerah of the Prophet, and others, all of which were originally published with the help of King Saud ibn 'Abdul-'Azeez. It becomes clear for us through what Shaykh Haafidth al-Hakamee left behind for us from his writings that he was profoundly affected by reading books that were written by the scholars of the early generation of Muslims about tafseer, hadeeth, fiqh, and principles of fiqh, Islaamic manners, Arabic language and grammar. As regards 'aqeedah, he was obviously very influenced by the writings of Shaykh al-Islaam Ibn Taymiyyah and his famous student Ibn-al-Qayyim. Some of His Other Achievements When Shaykh 'Abdullaah al-Qar'aawee realised the superiority of his student Haafidth, he appointed him as a teacher for the other students and they benefited greatly from his lessons. In 1363 A.H. (1945 C.E.) Shaykh al-Qar'aawee selected Haafidth to be the director of a school in Saamitah, which was the first and the largest of all of the schools that Shaykh al-Qar'aawee established for the students of knowledge in the southern region the kingdom. Haafidth was also made regional superintendent for all of the schools in the neighbouring villages and townships. Shaykh al-Qar'aawee went on to enlarge the schools in Tuhaamah and 'Aseer and he eventually established at least one school in every village in the south that taught Islaamic studies. He appointed his students as teachers and administrators for these schools however, when Shaykh al-Qar'aawee had established literally hundreds of schools in the southern region he took his first student, Haafidth al-Hakamee, as his assistant whilst travelling and supervising the schools. Shaykh Haafidth travelled to many places in order to fulfill his responsibilities with Shaykh al-Qar'aawee including as-Salaamah al-'Ulyaa and the city of Beesh, Umm al-Khashab in northern Jaazaan. Afterwards, he returned to Saamitah again as director of the schools in the region in order to help his Shaykh administer the many schools that he had established so that the important improvements brought about by this da'wah might continue. Most of Shaykh Haafidth al-Hakamee's time was spent trying to uplift the youth in his area and benefit them with his knowledge as much as he could. Some of his students are now renowned scholars in their own right having taken positions as judges, teachers, and preachers everywhere in the southern region of the kingdom and elsewhere. In 1373 A.H. (1955 C.E.) a high school was opened in Jaazaan, the capital city of the southern region, and Shaykh Haafidth al-Hakamee was chosen to be its first director in the same year. Then in 1374 A.H. (1956 C.E.) a scholastic institute was opened in Saamitah by the General Directorate of Colleges and Institutes and Shaykh Haafidth al-Hakamee was chosen to be its director as well. Shaykh Haafidth performed his administrative duties extremely well in addition to teaching some classes where he was known to give the students knowledge above and beyond the limited curriculum of the institute either himself or through some of the other in the institute. His Death Shaykh Haafidth al-Hakamee remained as the director of the scholastic institute in Saamitah until he performed Hajj in the year 1377 A.H. (1958 C.E.). After completing the rights of Hajj, Shaykh Haafidth died in the city of Makkah from a sudden illness on the 18th of Dhul Hijjah, 1377 A.H. (1958 C.E.) while he was still a young man of only 35 years. May Allaah, the Exalted, have mercy upon him. |
Thursday 16 December 2010
The great debate of Ibn ‘Abbas -radiAllaah anhu- with the Khawaarij
The great debate of Ibn ‘Abbas -radiAllaah anhu- with the Khawaarij
Translated By
Abbas Abu Yahya
When the Hurooreeyah rebelled, they isolated themselves in a place. There were 6000 of them and they were united in rebelling against ‘Alee.Continuously people would come to ‘Alee and say: O Ameer ul-Mu’mineen! Verily these people are rebelling against you.
He said: ‘Leave them, verily I will not fight them until they fight me and [they will fight me] that’s what they will do.’
So when it came to that day, I came to ‘Alee before the Zuhr prayer and I said to him: ‘O Ameer ul-Mu’mineen! Delay the prayer until it is cooler perhaps I will speak to these people.
He said: ‘Verily, I fear for you.’
I said: ‘Never! I used to be known as a man of good manners, I never harmed anyone.’
He gave me permission to go. So, I put on a very nice garment, the best of what one could get from Yemen and I combed my hair. Then, I visited them at midday whilst they were eating.
I had entered upon a people, the likes of whom I had never seen with regards to their exertion in worship. Their foreheads were wounded due toSujood (prostration) and their hands had become rough like camels’ feet, wearing recently washed, untidy shirts with very high, raised clothing with tired and worn out faces [due to not caring for themselves].
So, I gave salaams to them and they said, ‘Welcome O Son of Abbas! And what is this cloak you are wearing?’
I said, ‘what deficiency do you see from me?Indeed, I saw the Messenger of Allaah -sallAllaahu alayhi wa sallam- dressed in the best of what you can find in Yemeni clothing, then I recited this verse
<<Say, who has forbidden the adornment given by Allaah, which He has produced for His slaves, and the good things He has provided>>[1]
Then they said, ‘What has brought you here?’
I said to them, ‘I have come to you from amongst the Companions of the Prophet -sallAllaahu alayhi wa sallam-the Muhaajiroon and the Ansaar and from the son of the uncle of the Prophet -sallAllaahu alayhi wa sallam-(‘Alee), who is his son-in-law – and upon them descended the Qur’aan; and they are more knowledgeable about it than you and there is not one of them amongst you. I have come to convey to you what they say, and to convey to them, what you say.
A group amongst them said, ‘Do not debate with the Quraysh because verily Allaah, Azza wa Jaal, says
<<Nay! But they are a quarrelsome people>>[2],’
Then a group of them turned towards me and two or three of them said: ‘Verily, we will speak to him.’
So I said, ‘come forward, what is the grudge you have against the Companions of the Messenger of Allaah – and the son of his uncle (‘Alee).’
They said ‘three points’.
I said, ‘And what are they?’
They said: ‘Then one of the points is that he (‘Alee) had men judge in a matter of Allaah whilst Allaah said
<<The judgment is for none but Allaah>>[3]
What have men got to do with the Hukm?’
I said, ‘This is one point.’
They said, ‘As for the second point; then he fought and he did not take captives nor did he take the war booty, if they were Kuffaar, then their captives are permissible for us and if they were believers then their captives are not permissible to take nor was it allowed to fight them.’
I said, ‘This is the second point, and what is the third point?’ Or he said something similar.
They said: ‘He should remove the title of Ameer ul-Mu’mineen and if he is not the Ameer ul-Mu’mineenthen he is the Ameer ul-Kaafireen.’
I said, ‘Do you have any points other than this?’
They said: ‘This is sufficient for us.’
I said to them: ‘Do you understand, that if I read to you from the Book of Allaah, Jalla wa thanaa’ahu, and from the Sunnah of His Prophet - SallAllaahu alayhi wa sallam – that which refutes what you say; will you return (back)?’
They said: ‘Yes.’
I said: “As for your statement That ‘Alee had men judge in a matter that was for Allaah; then I will read to you from the Book of Allaah, where Allaah has delegated His Hukm to men regarding the eighth of a quarter of a dirham. Allaah, Tabaraka wa Ta’aala, commanded the people to judge in this matter.
Do you not understand the saying of Allaah,Tabaraka wa Ta’aala:
<<O you who believe, do not kill the game while you are in a state of ihram, and whosoever of you kills it intentionally, then the penalty is an offering equivalent to the one he killed, as adjudged by two just men among you.>>[4]
And it is from the Hukm of Allaah that He delegated men to judge in this matter, if Allaah willed, He could have judged in this matter, but He allowed men to judge.
I ask you, for the sake of Allaah! Are men judging in reconciling in disputes and in preventing bloodshed or judging regarding hunting a rabbit better?”
They said: ‘Of course, this is better.’
‘And regarding a woman and her husband:
<< If you fear a breach between the husband and wife, appoint two arbitrators, one from his family and the other from hers >>[5]
Is not men judging in reconciling disputes and in the prevention of bloodshed better than men judging regarding the private parts of a woman?
Have we finished with this point?’
They said, ‘Yes.’
I said: ‘As for your statement, He fought but did not take captives and did not take war booty, then would you take your mother, Aa’ishah, as a captive, making her permissible for yourselves for that which you make permissible from other than her whilst she is your mother? If you say: “We make Halaal from her that which we make Halaalfrom other than her,” then you have made/committed Kufr. And if you say that, “she is not our mother,” then you have also made Kufr:<<The Prophet is closer to the believers than their own selves, and his wives are their mothers >>[6]and so you are between the two ill judgments. So, which of them do you want to take?
Have we finished with this point?’
They said: ‘Yes.’
‘As for ‘Alee removing the title of Ameer ul-Mu’mineen, then I will give you something that will please you: Verily, the Prophet of Allaah – made an agreement/contract with the Mushrikeen on the Day of Hudaybeeyah, and the Prophet -sallAllaahu alayhi wa sallam- said to ‘Alee: “Write, O ‘Alee! This is what Muhammad, the Messenger of Allaah, -sallAllaahu alayhi wa sallam- agrees with.”
They, the Mushrikeen, said, “If we knew you to be the Messenger of Allaah, we would not have fought you.” So, the Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘Erase it, O ‘Alee! O Allaah, Indeed You know that I am the Messenger of Allaah, erase it O ‘Alee! And write this, “This is what Muhammad ibn Abdullaah -sallAllaahu alayhi wa sallam- makes an agreement/contract upon.”’
I swear by Allaah, that the Messenger of Allaah-sallAllaahu alayhi wa sallam- is better than ‘Alee and even he erased his own name and erasing his name does not erase his Prophet hood.
Have we finished with this point?’
They said: ‘Yes.’
‘2000 of them came back while the rest of them rebelled and fought, based upon their misguidance, and the Muhaajiroon and Ansaar fought them.[7]
The Takreej for this narration:
Narrated by ad-Darmi in his ‘Sunnan’ (1/68-69) & by Bahshal in ‘Tareekh Wasit’ this narration is reported on the authority of ‘Amr bin Salma. Authenticated by al-Albani.
There are other narrations of this story. It has been narrated by Abdullaah bin Ahmad in ‘Zawaid az-Zuhud’ (p.428) & by Abu Na’eem in ‘Hileeyat al-Awwleeyah’ (4/380-381). Also by Tabraani in ‘Kabeer’ (9/125-126), by AbdurRazaq in ‘al-Mussannaf’ (5409). Al-Haythamee narrated it in ‘Mua’jam az-Zawaid’ (1/181).
As for the narration of AbdurRazaq & Tabraani which has been authenticated by al-Haythamee in ‘mua’jam az-Zawaid’ (1/181).
The narration of Abu Na’eem in ‘al-Hileeyah’ was reported on the authority of Abu Za’raa.
This story has many other narrations, in ‘al-Kabeer’ and some of them were authenticated by al-Haythamee.
Taken from ‘Silsilah as-Saheehah’ (5/12-13), & ‘Moonazaraat ‘aimmat as-Salaf’ p.89-91
[7] Narrated by Abdur-Razzaq in his book ‘al-Musannaf’(18678), Ahmad (1/243), al-Haakim (2/150-152), Ibn Abdul Barr in his Jama’ Bayaan Uloom (2/962-964/ 1834) and others.
Tuesday 14 December 2010
And whosoever does not judge by what Allâh has revealed, such are the Kâfirûn
And whosoever does not judge by what Allâh has revealed, such are the Kâfirûn (i.e. disbelievers - of a lesser degree as they do not act on Allâh's Laws). (Al-Ma'idah 5:44)
Shaykh Ahmed Imaam Surah Ibrahim
Recitation by Shaykh Ahmed Imaam of The Masjid in Daar Al-Haddith Dammaj
Shaykh Ahmed Imaam Surah TAHA
Recitation by Shaykh Ahmed Imaam of The Masjid in Daar Al-Haddith Dammaj
Monday 13 December 2010
Shaykh Ahmed Imaam Surah Maryam
SHAYKH AHMED AL-WASAABEE Quran Recitation Surah Maryam by s_hersi
Recitation by Shaykh Ahmed Imaam of The Masjid in Daar Al-Haddith Dammaj
Recitation by Shaykh Ahmed Imaam of The Masjid in Daar Al-Haddith Dammaj
Shaykh Yahya al Hajooree "Being in this world as a Stranger" Part 2
"Being in this world as a Stranger" Part 2 by abu abdirahman
This A lecture given by Allamah Al Muhaddeth The trust worthy Advisor Shaykh Yahya al Hajooree. In His visit to the United Kingdom for the purpose of giving dawah During the life of the Muhaddeth Allamah Muqbil Al Wadaiee may Allah Grant him the Al Firdous Ameen
This A lecture given by Allamah Al Muhaddeth The trust worthy Advisor Shaykh Yahya al Hajooree. In His visit to the United Kingdom for the purpose of giving dawah During the life of the Muhaddeth Allamah Muqbil Al Wadaiee may Allah Grant him the Al Firdous Ameen
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