Traps of Iblees

by Ibn al-Qayyim al-Jawziyyah rahimahullaah
from At-Tafseer Al-Qayyim of Shaikh Ibn Al-Qayyim [Al-Hijra magazine]


It is not possible to encompass one of Iblees' evils, let alone all of them. Since Iblees' evil is of six types, Iblees remains behind the son of Adam until he gets him to do one or more of these six evils.

THE FIRST EVIL IS THE EVIL OF KUFR AND SHIRK and enmity to Allâh and His Messenger sallallaahu 'alayhi wa sallam. If he gains this from the son of Adam, his moaning is eased, and he rests from his ordeal with this man. Further, this is the first thing Iblees wants from al-'Abd (the worshipper). If Iblees gains this, he makes this person part of his army, one of his soldiers, and he appoints him as a deputy or agent against other human beings. Then, this person becomes one of the deputies or callers of Iblees.

If he despairs of enticing him with the first evil, and if this person is one of those for whom it was written that he would be a Muslim in his mother's womb, Iblees tries the SECOND CLASS OF EVIL. THIS IS BID'AH (innovation). Iblees loves Bid'ah more than debauchery and disobedience because the harm of Bid'ah is in the essence of the religion. Moreover, it is an unrepentable sin and is against the call of the messengers and is a call to a message different from the one conveyed by Ar-Rasool. Bid'ah is a gate to Kufr and Shirk. Therefore, if Iblees gains the performance of Bid'ah from a person and makes him one of the people of Bid'ah, he also becomes one of his agents and a caller of his.

If Iblees fails and is unable to trap Al-'Abd at this class, and if he is one of those who were granted by Allâh the gift of As-Sunnah and hatred of the people of Bid'ah and error, he proceeds to the THIRD CLASS OF EVIL, which is the class of MAJOR SINS in their various forms.

Iblees is very covetous of letting a person fall into major sin, especially if he is a scholar who is followed. Iblees is covetous of that, so that he may repel people from him and spread his sins and disobedience amongst the people. He uses some people as his agents to spread this person's sins under the false pretence that this will help them to get closer to Allâh. But in fact this person is the deputy of Iblees without knowing it. For those who would like abomination to be spread amongst the believers there is a great torment in this life and in the Hereafter especially if they take charge of spreading about enormities, not out of advice, but by obeying Iblees and being his agent. All this is to repel people from the Scholar and from his benefit.

Furthermore, the sins of this person (scholar), even if they reach the sky, are less to Allâh than the sins of those who would like to spread his sins about. The scholar's sins are wrongdoing to himself. If he seeks forgiveness from Allâh and repents, Allâh will accept his repentance, and He will change his bad deeds to good deeds. However, the sin of those who spread about abominations are doing wrong to the believers by looking for their mistakes and by intending to expose them. Allâh is in close observation, and He knows about this ambuscade. Nothing hidden in the chest or soul is hidden to Allâh.

If Iblees is unable to snare Al-'Abd at this degree he moves him to the FOURTH CLASS, or the MINOR SINS. These sins may ruin a person if they accumulate. That is why Ar-Rasool sallallaahu 'alayhi wa sallam said, Be aware of the minor sins, because the simile of the minor sin is like the people who went to a desert. Then he sallallaahu 'alayhi wa sallam mentioned a Hadeeth the meaning of which is that every one of them brought a stick of wood until they had kindled a huge fire (just as the minor sins add up little by little until they become a major sin). The person continues taking the matter of minor sins easily until he considers them inconsequential. Therefore, a person who commits major sins but fears their effect is in a better condition than he is.

If the Al-'Abd has prevented Iblees from trapping him at this level, he moves him to the fifth level. The FIFTH LEVEL IS TO OCCUPY HIM WITH PERMISSIBLE THINGS that do not gain him reward or punishment. However, the punishment of this level is caused by passing the reward missed by being occupied with these deeds. If Al-'Abd has kept Iblees from succeeding at this level, and if he is careful about his time, being covetous with it, knows the value of moments, and knows the value of what comes of comfort or torment, Iblees transfers him to the sixth level. The SIXTH CLASS is to OCCUPY HIM WITH DEEDS OF LESSER REWARD to keep virtue away from him and to prevent him from attaining the reward of the favoured deed.

Therefore, he orders him to do a good action with less reward if that includes leaving a better action. Very few people are aware of this. Because if a person feels a strong urge to some kind of obedience, he does not doubt that it is true obedience and that he is getting closer to Allâh. He never thinks that this call is from Iblees because he believes that Iblees never calls one to do good. Therefore, he thinks that this call is from Allâh. Actually he is excused because he never knew that Iblees would call one to seventy doors of good deeds either to get him to one door of evil or to let a better deed than these seventy deeds pass away from him.

This cannot be known except by a light from Allâh, a light he instils in the heart of Al-'Abd. The source of this type of knowledge is following the way of Ar-Rasool sallallaahu 'alayhi wa sallam and taking care of the levels of deeds with Allâh, the deeds of His favoured ones, the deeds more pleasing to Him, and those more beneficial to Al-'Abd, and deeds that have more Naseehah (guidance) from Allâh, His Rasool, His Book, and His believing worshippers. No one has this type of knowledge except the inheritors of Ar-Rasool sallallaahu 'alayhi wa sallam, his deputies in the Ummah, and his successors on earth. In addition, most of the creation is screened from this. This call does not come to their hearts. Allâh gives His favour to whomever He wills from among His worshippers.

If Al-'Abd prevents Iblees from trapping him at any of these six levels, and if it becomes difficult for Iblees, he empowers his party of jinn and human beings with different kinds of harm, IMPUTING DISBELIEF TO HIM, CALLING HIM MISGUIDED AND AN INNOVATOR, WARNING PEOPLE AGAINST HIM, and intending to weaken him and to disturb his heart. Iblees, by using this method, tries to confuse this person's thinking and tries to PREVENT PEOPLE FROM BENEFITING FROM HIM. Therefore Iblees expends his utmost effort to empower the defenders of falsehood, from human beings and from jinn, against him. Then the believer is at war until death. Whenever he gives up, he is hurt or is taken captive. Hence the believer is in Jihad until he meets with Allâh.

Strangeness and the Strangers

Imam Ibn ul Qayyim al Jawziyyah

Adoptted by Ammar ibn Abdullah al-Hindi
Based on a booklet by ibn Qayyim entitled al-Ghurbathu wa al-Ghuraba
Some modifications and additions have been made, © 1994 Basheer Publications







"Islam began as something strange, and it shall return to being something strange, so give glad tidings to the strangers."

The Meaning of "Strangeness"

Many times in many situations the people that follow the religion of Allah feel a sense of not belonging, of being out of place, of not fitting in, and, in other words, of being strange. This feeling could occur in a gathering of non-Muslims, but, unfortunately, this feeling sometimes also occurs when one is with his fellow Muslims. A person sees his brothers and sisters doing acts that are contrary to Islam, or taking part in innovations that sometimes even border on kufr (apostasy), yet he feels that he does not have enough power or courage to stop them in these acts. Some brothers and sisters, especially if they do not have enough taqwa or Islamic knowledge, sometimes buckle under the pressure of their peers and join in these acts, knowing that this is not what Allah wants them to do. However, feeling helpless, since it seems that they are alone in their ideas and without any support to help them do what is right, they succumb to such pressures.

These brothers and sisters, may Allah have mercy on them, should take consolation in the verses of the Qur’an and the many statements of the Prophet (peace be upon him) describing this very situation of strangeness that they feel.

Why Have They Been Called "Strangers"?

Allah says in the Qur’an, "If only there had been, in the generations preceding you, people having wisdom, prohibiting others from evil in the earth; except a few of those whom we have saved from among them." (Hud 116).

This verse speaks of the few people on earth, the "strangers", who prohibit mankind from evil. These are the same people the Prophet (peace be upon him) spoke about when he said, "Islam began as something strange, and it shall return to being something strange, so give glad tidings [ar. Tooba. This is a tree in Paradise. So the Prophet (peace be upon him) is giving the good news of Paradise to these strangers.] to the strangers." It was asked, "Who are those strangers, O Messenger of Allah?" He replied, "Those that correct the people when they become corrupt." [Reported by Abu Amr al-Dani, from the hadith of ibn Masoud. It is authentic according to al-Albani. Another narration says, "Those that correct my sunnah which has been corrupted by the people after me."] In another narration he said in response to the same question, "They are a small group of people among a large evil population. Those who oppose them are more than those who follow them." [Reported by ibn Asaakir. It is authentic according to al-Albani.]

These praiseworthy people are called strangers since they are a small minority among mankind. Thus, Muslims are strangers among mankind; the true believers are strangers among Muslims; and the scholars are strangers among the true believers. And the followers of the Sunnah, those that clear themselves from all peoples of innovation, are likewise strangers.

In reality, however, their strangeness is only because they are the minority and it is not because their actions and beliefs are strange. This is what Allah says in surah al-Anaam, "And if you obey most of the people on Earth, they will lead you astray" (al-Anaam 116). Allah also says, "And most of mankind will not believe, even if you (O Muhammad) desire it eagerly" (Yusuf 103); "And truly, most of mankind are rebellious and disobedient (to Allah)." (al-Maidah 49); "But nay, most of mankind are ungrateful" (Yusuf 38). Therefore, Allah, the all-Knowing Creator, knows the most of mankind will not follow the truth. Instead, only a small group of people will be set apart that truly and correctly believe in Him, the strangers from among mankind.

The strangers in belief, however, and the strangers in character and actions are in reality the majority of mankind, for they are strange to Islam and to the laws that Allah has revealed. Thus we see that there are various types of strangeness, of which some are praiseworthy, some are blameworthy and some are neither praiseworthy or blameworthy. We will discuss these various categories separately below.

The Various Types of Strangeness

You should know, may Allah have mercy upon you, that strangeness is of three types:

The first type of strangeness is the strangeness of the "People of Allah and the People of His Messenger" (peace be upon him), which we mentioned previously. This strangeness is a praiseworthy strangeness, as it has been praised by Allah and His Messenger (peace be upon him). Therefore, this kind of strangeness should be sought and its people must be supported. This strangeness occurs in different times, in different places, and among different peoples. These strangers, then, are the true "People of Allah" for they do not worship ought save Him, and they do not take support from any path except the path of the Prophet (peace be upon him), and they do not call to anything except that which has been brought by the Prophet (peace be upon him). These are the people who left mankind when they (the strangers) were in need of them the most. For, on the Day of Judgment, when all other groups will go with that which they used to worship, they will stay in their places. It will be said to them, "Will you not go as the other people have gone?" They will answer, "We had abandoned the people (in this life), and we were more in need of them then we are today, and we will wait for our Lord whom we used to worship." [Recorded by al-Bukhari and Muslim]

Thus it is apparent that this strangeness does not cause its bearer any discontent. Rather it is a comforting strangeness, a solace to the believers. This is because he knows that his helpers are Allah, His Messenger and those who believe [This is a reference to verse 55 of surah al-Maidah], even if all of mankind left and abandoned him. These strangers are again described in a hadith narrated by Anas ibn Malik, in which the Prophet (peace be upon him) said, "It is possible that a disheveled, dusty person, with not many belongings [Literally, "with two headdresses"], who is not noticed among the people, if he asks of Allah, Allah will fulfill his prayer." [Reported by at-Tirmidhi and al-Hakim. Al-Albani said it is authentic.] Al-Hasan al-Basri [a very famous Follower – tabi` - known for his piety, asceticism and knowledge] said, "A believer is a stranger in this world, he is never afraid of its humiliation, and he never competes for its glory. The people are in one situation and he is in a different situation. The people are content with him, yet he is in turmoil [Literally, "tired"] with himself."

From the characteristics of these strangers that the Prophet (peace be upon him) described is the holding on to the sunnah of the Messenger (peace be upon him), even if the people abandon it. They, the strangers, leave all the innovations that their people invent, even if such practices should be common among them. They also stick to tawheed, even if the people corrupt it with shirk. They do not ascribe themselves to anything besides Allah and His Prophet (peace be upon him); they do not, that is, ascribe themselves to a shaikh, tariqah, particular madhhab or a group of people. They are dedicated only to Allah, with their sincere worship of Him and Him alone, and to His Prophet (peace be upon him), by following the path that he followed. These are the people who grasp the glowing hot embers [A reference to the hadith that is to follow], even though most of mankind - nay, all of them - blame them for this. This is the meaning of the statements of the Prophet (peace be upon him) alluding to the fact that they stick to his sunnah, even if the people corrupt it.

Allah, all praise be to Him, sent His Prophet (peace be upon him) when mankind followed different religions, for there were those who worshipped rivers and trees, and there were those who worshipped idols, and there were Christians, Jews and Zoroastrians. Islam, when it first appeared among these people, was strange to them. If a person from among them accepted Islam and followed the call of Allah and His Prophet (peace be upon him), he would be shunned by his family and his tribe. He would live the life of a stranger among his people. Eventually, however, Islam spread far and wide. The Muslims became stronger and stronger, so much so that the strangers were those that did not accept the teachings of the Prophet Muhammad (peace be upon him).

But, alas, Satan deceived mankind again. People took to the ways that their forefathers, who had accepted Islam, had abandoned until, finally, Islam became strange again, just like it had started and just like the Prophet (peace be upon him) had foretold. Nay, indeed, rather the true Islam - that which the Prophet (peace be upon him) and his Companions were following [this is a reference to the reply that the Prophet (peace be upon him) gave when asked what the characteristics of the "Saved Group" were] has become even stranger to the people then when it initially appeared, even though its outward signs and external relics are well known and widespread. [This is what ibn al-Qayyim, wrote in the 8th Century of the Hijrah, wrote. Imagine our situations six centuries after him. May Allah protect us.]

How can it not be so, when these strangers are only one group among seventy-two others [the Prophet (peace be upon him) said in an authentic hadith that this Ummah would divide into seventy-three groups, all of which would go to Hell except the one Saved Group.], each of which follows its own desires and takes its passions as gods? Those are the groups that base their teachings on doubts and innovations and whose sole purpose is the gratification of their own desires. Thus, the group whose goal is to achieve the pleasure of Allah by following the path of His Messenger (peace be upon him) will be the strange one among all of the other groups.

This is why the true Muslims - those that adamantly cling to the Sunnah - will have the reward of fifty Companions. When the Prophet (peace be upon him) was asked about the verse, "O you who believe! Take care of your own selves. If you follow right guidance, no harm can come to you from those who err" (al-Maidah 105), he said, "Nay indeed, order good and forbid evil until you see stinginess being obeyed, and desires being followed, and this world preferred [over the next], and each person being deluded by his own opinions. Then take care of yourself and leave the common people. For indeed, after you there will be days of patience, where patience will be like holding on to glowing embers. Whoever is able to do this will have the reward of fifty people that do like him." They asked, "O Messenger of Allah, the reward of fifty of them?" He replied, "The reward of fifty of you" [Recorded by al-Tirmidhi and Abu Dawud with a weak chain but it has supporting evidence. Al-Albani calls it sahih. See al-Sahiha, #957]. This reward is due to his strangeness among the people.

So, if the believer whom Allah has blessed with wisdom and knowledge wants to tread upon this path, the path of Allah, then let him be prepared to resign himself to the life of a stranger among his people, just like his predecessors who accepted Islam were treated by the people. For indeed, he will be a stranger in his beliefs, because his people have corrupted their beliefs. He will be a stranger in his religion, due to what the people have done to it. He will be a stranger in his manner of praying, because the people are ignorant of the prayer of the Prophet (peace be upon him). He will be a stranger in his ordering of good and prohibiting evil, for the people have taken what is evil as good and they have abandoned what is good as evil. In short, then, he will be a stranger in all his matters of this world and the Hereafter, calling to the path of Allah and withstanding the harm of all those that go against him.

As for the second type of strangeness, then know, O reader, that this strangeness is the blameworthy strangeness, for its people are the evil sinners, the ignorant and the arrogant of mankind. Their strangeness is due to their refusal to follow the correct and straight path of Allah. This strangeness is the strangeness of not conforming to the religion of Islam and, as such, it will remain strange even if its followers are numerous, its power is strong and its existence is widespread. These are the strangers to Allah. May Allah keep us from becoming one of them.

The third category of strangeness is, in essence, neither praiseworthy or blameworthy. It is the strangeness that a traveler experiences when he travels to a different country, like a person who lives in a place for a short period of time, knowing that he has to move on. One aspect of this strangeness is that all of us, whether we realize it or not, are strangers in this world, for we will all go one day to our permanent abode in the Hereafter. This is the meaning of the hadith of the Prophet (peace be upon him) when he told Abdullah ibn Umar, "Live in this world as though you are a stranger or a wayfarer." Thus, this category of strangeness has the potential to become a praiseworthy strangeness if we realize the meaning of this statement of Allah's Messenger (peace be upon him).

We pray that Allah bless us to be Muslims, knowledgeable and pious, and that He forgive us our sins and bless us with His Mercy.

Glorified be your Lord, the Lord of Honor and Power! (He is free) from what they attribute to Him And Peace be on the Messengers. And all Praise and thanks be to the Allah, the Lord of the Worlds.

The Biography of Shaykh Muhammad Ibn Saalih Ibn 'Uthaymeen (Rahimahullah)

Shaykh Muhammad Ibn Saalih Ibn 'Uthaymeen
*Please appropriately reference this biography to: www.fatwa-online.com, thankyou!*
Abu 'Abdullaah Muhammad ibn Saalih ibn Muhammad ibn 'Uthaymeen at-Tameemee an-Najdee was born in the city of Unayzah, Qaseem Region on 27th Ramadhaan 1347 A.H./1926 C.E. in a famous religious family.


He received his education from many prominent scholars like Shaykh 'Abdur-Rahmaan as-Sa'dee,Shaykh Muhammad Ameen ash-Shanqeetee and Shaykh 'Abdul-'Azeez ibn Baaz.


When he entered into teaching, a great number of students from inside and outside Saudi Arabia benefited from him. He had his own unique style of interpretation and explanation of religious points. He was from among those scholars who served Islaam without any type of religious prejudice and kept themselves away from the limitations of blind-following. He was distinguished in his great exertion of effort in religious matters and analogical deductions which clearly prove the religious understanding he possessed, and the correct usage of the principles of religion, he adopted.








In giving religious verdicts, like Shaykh ibn Baaz, his Fataawa were based on evidence from the Qur.aan and Sunnah. He had about fifty compilations to his credit. He taught Religious Fundamentals at the Sharee'ah Faculty of Imaam Muhammad ibn Sa'ood Islaamic University, Qaseem Branch. He was also a member of the Council of Senior Scholars of the Kingdom, and the Imaam and Khateeb of the big Mosque of Unayzah city.


The Shaykh passed away on Wednesday 15 Shawwaal 1421 A.H. / 10 January 2001 C.E. He was 74 years of age. May Allaah (subhaanahu wa ta'aala) have Mercy upon his soul, aameen.



“Isn't the graveyard in as-Saalihiyyah"!?
Concerning the Imaam, the Shaykh - Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah), it has been narrated:


“Once, King Khaalid (rahima hullaah) visited the Shaykh at his house, as was the habit of the rulers in their high regard and respect for the scholars. And when the King saw the humble home of the Shaykh he offered to have a new house built for him, (at which) the Shaykh thanked him saying:


“I am building a house in (the district of) as-Saalihiyyah (a district in ‘Unayzah, Qaseem), however, the masjid and the charitable trust are in need of (financial) assistance. So, after the King left, some of those sitting in the gathering said: O Shaykh, we did not know that you were building a home in as-Saalihiyyah, (to which) the Shaykh replied:


“Isn’t the graveyard in as-Saalihiyyah”!?”

*(ad-Durr ath-Thameen fee Tarjamti Faqeehil-Ummah al-‘Allaamah ibn ‘Uthaymeen – Page 218)





“...the Shaykh remained patient at this until...”

Concerning the Imaam, the Shaykh - Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah), it has been narrated by Shaykh Hamad ibn ‘Abdillaah al-Jutaylee:


“I have many memories of the Shaykh, since I studied under him over (a period of) thirty years in the (study) circles in al-Jaami’ al-Kabeer in ‘Unayzah; even when there was only myself and another (student) in these (study) circles, the Shaykh remained patient at this until his (study) circles (grew and) were (later) attended by hundreds.”


(Safahaat Mushriqah min Hayaat al-Imaam Muhammed ibn Saalih al-'Uthaymeen - Page 80)



“...one of the students of knowledge reminded the Shaykh”

Concerning the Imaam, the Shaykh - Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah), it has been narrated:


“During the Jumu'ah khutbah, the Shaykh mentioned the excellence of reciting Soorah al-Faatihah before sleeping, and encouraged (everyone) to recite it. After the khutbah, one of the students of knowledge reminded the Shaykh, saying:


“O Shaykh, you probably meant the excellence of Aayatul-Kursee”


The Shaykh then realised he had unintentionally made a mistake, so he corrected his mistake immediately before the congregation left, warning them a mistake had been made in the khutbahand that which is correct is reciting Aayatul-Kursee before sleeping.”


(al-Jaami’ li-Hayaat al-‘Allaamah Muhammed ibn Saalih al-Uthaymeen – Page 43)



“...whilst he was still young...”
Concerning the Imaam, the Shaykh - Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah), it has been narrated by Shaykh 'Aasim ibn 'Abdil-Mun'im al-Maree:


“And from the special characteristics for which he was well-known was his steadfastness in (seeking) knowledge. Some of the relatives of Shaykh 'Abdullaah ibn Muhammad al-Maani' (rahima-hullaah), who was a judge in 'Unayzah until 1360 AH (1936 AD) mentioned that the Shaykh (Ibn 'Uthaymeen) would arrive early every morning at their home, whilst carrying his papers and books. He would knock on the door, extend greetings and seek permission to ascend to the library. There he would remain until just before (the time of) Zhuhr, whereby he would descend, extend greetings and depart. This was whilst he was still young and had not yet reached the age of puberty.”


(ad-Durr ath-Thameen fee Tarjamti Faqeehil-Ummah al-'Allaamah ibn 'Uthaymeen - Page 24)




“...whilst he was still young...”

Concerning the Imaam, the Shaykh - Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah), it has been narrated by Shaykh 'Aasim ibn 'Abdil-Mun'im al-Maree:


“And from the special characteristics for which he was well-known was his steadfastness in (seeking) knowledge. Some of the relatives of Shaykh 'Abdullaah ibn Muhammad al-Maani' (rahima-hullaah), who was a judge in 'Unayzah until 1360 AH (1936 AD) mentioned that the Shaykh (Ibn 'Uthaymeen) would arrive early every morning at their home, whilst carrying his papers and books. He would knock on the door, extend greetings and seek permission to ascend to the library. There he would remain until just before (the time of) Zhuhr, whereby he would descend, extend greetings and depart. This was whilst he was still young and had not yet reached the age of puberty.”


(ad-Durr ath-Thameen fee Tarjamti Faqeehil-Ummah al-'Allaamah ibn 'Uthaymeen - Page 24)


“Resting is in being at the service of the Muslims”


Concerning the Imaam, the Shaykh - Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah), it has been narrated by Shaykh Badr ibn Naadir al-Mashaaree:


“Despite the ill-health of the Shaykh, he was steadfast in delivering the Jumu'ah khutbah in al-Jaami' al-Kabeer and leading the prayers and meeting the people to answer their questions and enquiries; All this in spite of what he was going through himself, such that it was said to him: "Rest yourself O Shaykh", to which he replied: "Resting is in being at the service of the Muslims".”



(ad-Durr ath-Thameen fee Tarjamti Faqeehil-Ummah al-'Allaamah ibn 'Uthaymeen - Page 296)


“...he slept very little at night during the times of major crises within the Ummah...”


Concerning the Imaam, the Shaykh - Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah), it has been narrated by Shaykh Badr ibn Naadir al-Mashaaree:


“One of his (Shaykh Ibn 'Uthaymeen's) students informed me that he slept very little at night during the times of major crises within the Ummah, especially during the days of the Gulf War and the tragedy of our brothers (and sisters) in Bosnia and Chechnya; Whereby he would stand the night (in prayer) beseeching His Lord for their victory (against their enemies) and firmness (upon Islaam) and to repel the plans of the enemies of the religion against them; He also prayed for the Muslims (in general) and encouraged them to stand by (support) them (in their hardship against their enemies).”



(ad-Durr ath-Thameen fee Tarjamti Faqeehil-Ummah al-'Allaamah ibn 'Uthaymeen - Page 300)



“...he memorised the Qur.aan in 6 months...”

Concerning the Imaam, the Shaykh - Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah), it has been narrated by Shaykh Ibraaheem ibn Hamad al-Jutaylee, who knew the Shaykh for more than 45 years, whilst also studying under him for more than 20 years:


“Indeed, he memorised the Qur.aan in 6 months under the guidance of a blind teacher, 'Alee ibn 'Abdillaah ash-Shuhaytaan.”




(ad-Durr ath-Thameen fee Tarjamti Faqeehil-Ummah al-'Allaamah ibn 'Uthaymeen - Page 23)


Note: Based upon this narration it is clear the Shaykh did not memorise the Qur.aan under the guidance of his grandfather, ‘Abdur-Rahmaan Ibn Sulaymaan ‘Aal Daamigh, as is popularly narrated, rather he merely read the Qur.aan to him, whilst later memorising it under the guidance of ash-Shuhaytaan.





“...at a time when he was desperately in need of sleep...”


Concerning the Imaam, the Shaykh - Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah), it has been narrated by Muhammad ibn ‘Abdil-Jawwaad as-Saawee:


“Once the Shaykh was invited by one of the charity organisations in Jeddah, and the meeting prolonged into the night, close to one o’clock in the morning; and it was not the habit of the Shaykh to remain awake like this. It was noticeable that he was overcome with exhaustion and tiredness and it was evident he needed sleep, so we returned to the house where the Shaykh was staying, and we entered and fell asleep right away.


In the middle of the night, at about 3:30(am), after we had been sleeping for about only two hours – since we fell asleep at about 1:30 – I noticed the sound of the Shaykh reciting in prayer; and this at a time when he was desperately in need of sleep and rest, (yet) he was standing before his Lord praying.”



(Safahaat Mushriqah min Hayaat al-Imaam Muhammed ibn Saalih al-'Uthaymeen - Page 73)



“I saw you with my own eyes talking to him and greeting him”


Concerning the Imaam, the Shaykh - Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah), ‘Abdullaah ibn ‘Alee al-Matawwu’ narrates that he accompanied the Shaykh (from ‘Unayzah) to al-Badaa.i’ – which was a distance of 15 kilometres from ‘Unayzah – for a lunch invitation.


After lunch, on their return home they noticed a man with a red beard (possibly dyed with henna), and a peaceful look about him waving his hand. The Shaykh said:


“Slow down, we’ll take him with us.”


So the Shaykh said to him:


“Where do you want to go?”


He said: “Take me with you to ‘Unayzah.”


So the Shaykh said to him:


“On two conditions:


First, that you do not smoke, and second, you increase in the remembrance of Allaah.”


The man responded: “As for smoking, then I do not smoke, however, I was a passenger with a man who smoked and (because of this) I asked him to drop me off (here), and as for the remembrance of Allaah, there is no Muslim except that he remembers Allaah.”


So the man got in the car.


(It was apparent throughout the journey that) the man was not aware he was in the company of Shaykh Ibn ‘Uthaymeen. So when they arrived at ‘Unayzah, the man said:


“Direct me to the house of Shaykh Ibn ‘Uthaymeen, (as I have a question I need to ask him).”


So the Shaykh said to him: “Why did you not ask him when you met him in al-Badaa.i’?”


And the man said: “I did not meet him.”


The Shaykh said: “I saw you with my own eyes talking to him and greeting him.”


So the man said: “You are making fun of a man who is older than your father!”


The Shaykh smiled and said to him: “Pray the ‘Asr prayer at this (masjid) Jaami’ (Jaami’ ‘Unayzah) and you shall see him.”


The man then left without knowing he was talking to Shaykh Ibn ‘Uthaymeen himself.


After he finished praying the ‘Asr prayer, he saw the Shaykh in front having led the congregation in prayer. So he asked about him, and was informed that he is the Shaykh. So he approached the Shaykh and excused himself that he had not known (recognised) him (earlier), then asked his question. The Shaykh answered his question, and the man began to cry, supplicating for the Shaykh.


(al-Jaami’ li-Hayaat al-‘Allaamah Muhammed ibn Saalih al-Uthaymeen – Page 38)


“Do you know who the Shaykh is?”


Concerning the Imaam, the Shaykh - Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah), it has been narrated:


Whilst the Shaykh was returning from al-Masjid al-Haraam to his hotel having prayed, he noticed a group of youth playing football instead of having prayed. So the Shaykh stopped and began advising them and reminding them about Allaah, whilst they did not know who he was. The Shaykh then forbade them to continue playing football until they prayed. So one of them came forward and began raising his voice and cursing the Shaykh. At this, the Shaykh turned to address him with love and humility, and said to him:


“You must come with me to the hotel, where we shall talk.”


With the Shaykh were some students of knowledge, and they advised the youth to listen to the Shaykh and go with him. So he went with him and the Shaykh hosted him in his room. The Shaykh then left the room for a brief moment, and those present turned to the youth, asking him:


“Do you know who the Shaykh is?”, and he replied: “No”


They told him: “This is Shaykh Ibn ‘Uthaymeen”


At this, the look on the youth’s face suddenly changed.


When the Shaykh entered the room, the youth stood up crying and kissed the Shaykh on the forehead.


It is related that this incident happened to be the turning point for the youth who changed and became religious.


(al-Jaami’ li-Hayaat al-‘Allaamah Muhammed ibn Saalih al-Uthaymeen – Page 41)


“So the Shaykh got out and pushed the car himself...”

Concerning the Imaam, the Shaykh - Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah), it has been narrated:


The Shaykh once rode in an old car of a dear friend which happened to break down a lot. So, along the journey, the car broke down and the Shaykh said to the driver:


“Stay where you are, I will get out and push the car”


So the Shaykh got out and pushed the car himself until it started up again.


Such was the extent of the humility of the Shaykh (rahima-hullaah).


(al-Jaami’ li-Hayaat al-‘Allaamah Muhammed ibn Saalih al-Uthaymeen – Page 42)


“...since it was the property of the University”

Concerning the Imaam, the Shaykh - Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah), it has been narrated:


"When the Shaykh was in need of refilling his pen with ink from an inkpot in the University library to use for University work purposes, he would make sure to empty the ink out of his pen into the inkpot before he left, since it was the property of the University.”


(al-Jaami’ li-Hayaat al-‘Allaamah Muhammed ibn Saalih al-Uthaymeen – Page 25)


“Subhaan-Allaah! ...here is an old man who has succumbed to prayer and worship!”

Concerning the Imaam, the Shaykh - Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah), it has been narrated by Shaykh Dr. Hamad al-‘Uthmaan from Kuwait, who was one of the ardent students of the Shaykh for more than five years:


"I accompanied the Shaykh on a journey from ‘Unayzah to Riyadh, then headed for Makkah by car to perform ‘umrah.


After completing the ‘umrah, all those who accompanied the Shaykh sought leave of the Shaykh to go and sleep, that being out of severe tiredness after travelling for so long and then doing the ‘umrah (right away upon arrival)."


Shaykh Hamad then relates that he woke up sometime in the middle of the night and found the Shaykh standing in prayer. He said to himself:


“Subhaan-Allaah! I am a young man and have succumbed to sleep, and here is an old man who has succumbed to prayer and worship!”


So he got up and made wudhoo. and joined the Shaykh in prayer. He tried hard to fight off his sleepiness, until he was finally unable to persist, and then fell asleep leaving the Shaykh standing in prayer.



(al-Jaami’ li-Hayaat al-‘Allaamah Muhammed ibn Saalih al-Uthaymeen – Page 39)


"Shaykh Ibn 'Uthaymeen! Shaykh Ibn 'Uthaymeen! Shaykh Ibn 'Uthaymeen!..."

Concerning the Imaam, the Shaykh - Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah), it has been narrated:


"A member of the Da’wah and Guidance Centre in Jeddah narrates that during the hajj of 1416A.H, he was in the company of the Shaykh at King ‘Abdul-‘Azeez Airport in Jeddah surrounded by the pilgrims who were arriving for hajj.


Here, the Shaykh undertook that which was obligatory upon him by giving da’wah to the arriving pilgrims. A large group of Russian pilgrims arrived and the Shaykh wanted to offer some words (of da’wah) to them. So he asked if there was a translator amongst them. Then, the (Russian) guide for the group came forward not knowing this was Shaykh Ibn ‘Uthaymeen.


After completing the translation, the guide asked who the Shaykh was. He was told that it was Shaykh Ibn ‘Uthaymeen. At this, he turned to embrace the Shaykh kissing him (on his forehead) whilst crying. He then grabbed hold of the microphone and addressed all the members of his group that this was Shaykh Ibn ‘Uthaymeen. At this, tears began falling from the eyes of each and every member of the group, whilst the guide was repeatedly loudly calling out on the microphone “Shaykh Ibn ‘Uthaymeen! Shaykh Ibn ‘Uthaymeen! Shaykh Ibn ‘Uthaymeen!...”


The members of the group then came (forward) and conveyed their greetings to the Shaykh and kissed him (on his forehead).


The guide for the group then turned to the Shaykh and said:


“These are your students. They used to read your books in shelters under the ground during the Communist rule.”



(al-Jaami’ li-Hayaat al-‘Allaamah Muhammed ibn Saalih al-Uthaymeen – Page 38)



"Take the car (back) to the Prince and thank him for his noble gesture..."

Concerning the Imaam, the Shaykh - Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah), it has been narrated by his son, ‘Abdullaah ibn Muhammad ibn Saalih al-‘Uthaymeen:


"Prince ‘Abdul-Ilaah ibn ‘Abdil-‘Azeez Aal Sa’ood, the governor of Qaseem, sent a brand new car as a gift to the Shaykh. When the Shaykh arrived home, he saw the car in front of the house and was informed about it. The car remained outside the house for five days without being used, then the Shaykh said to his son, ‘Abdullaah:


“Take the car (back) to the Prince and thank him for his noble gesture, and inform him that I am not in need of it.”


So the car was returned to the Prince, whilst the Shaykh remained with his cheap, old car, not seeking much importance at the sight of his (cheap and old) vehicle; And (as such) the Shaykh died whilst he was still in possession of that same (cheap and) old car."


(al-Jaami’ li-Hayaat al-‘Allaamah Muhammed ibn Saalih al-Uthaymeen – Page 23)



"...just allow them to go to their families!"


Concerning the Imaam, the Shaykh - Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah), it has been narrated by Ihsaan ibn Muhammed al-'Utaybee:


"Some youth travelled (by car) from Jordan for 'Umrah and in Khaybar they had an accident whereby they hit a lamp-post. The police were quick to arrive at the scene of the accident and demanded the driver pay for the damage to the lamp-post which was estimated to be at a cost of SR21,000! (approximately £3,500)


Neither the driver nor the youth could afford to pay such an amount! Therefore, the police confiscated the passport of the driver until such time that they could arrange for payment on their return from having performed 'Umrah.


The students were overcome by this affair and began thinking of a way to get hold of such an amount. There was no way before them except that they present their case to some of the scholars. So, one of them travelled to meet Shaykh Ibn 'Uthaymeen in his room in al-Masjid al-Haraam in Makkah after the 'Asr prayer.


After the Shaykh was made aware of the situation, he said to him: "Come (back) tomorrow and inshaa.-Allaah, all will be well!"


However, the youth did not return to the Shaykh (the following day) because he knew how large the amount (of money) was and moreover, the Shaykh did not know them and he did not know of the Shaykh to assist in such matters.


So the youth returned back to his friends (held up in Khaybar) believing he had carried out their request to at least having talked to the Shaykh.


The youth then decided to return back to Jordan but they had to pass through the checkpoint in Khaybar to collect the driver's passport - hoping that Allaah had softened their hearts and they may overlook payment for the damage caused.


When the youth entered the office, the inspector demanded payment in full (for the damage) or no travel! However, if they really wished to travel, they could do so but without the driver!


The youth and their driver became worried - what were they to do? They all turned to the youth who had met Shaykh Ibn 'Uthaymeen and said to him: "Did you not go to see the Shaykh? What did he say to you?"


He replied: "Come (back) tomorrow."


So they said: "Did you go (back) to him?"


He said: "No."


They said: "Call him (now) and maybe Allaah will open a way for us at his hands - we are held up here, far from our families and we are in the final days of Ramadhaan."


The youth called the Shaykh in his room and he (the Shaykh) responded. The youth explained their situation.


The Shaykh said: "Are you the Jordanian youth?"


He said: "Yes, O Shaykh!"


The Shaykh said: "Did I not tell you to come (back) tomorrow - why did you not come?"


He said: "I became shy."


The Shaykh said: "Then why did you come to me? …in any case, the amount was ready the same day!"


The youth could not believe the news, they were all elated.


The youth said: "So how do we proceed, O Shaykh?"


The Shaykh said: "I shall transfer the funds to the centre and will ask them to make your affairs easy and permit you to return to your families before 'Eed (al-Fitr)."


So the Shaykh spoke to the inspector, saying: "I have the funds so give me the account number and I will transfer the amount to you. Let the youth and their driver go to their families."


The inspector responded disrespectfully, saying: "I am sorry, O Shaykh, but it is imperative we have the funds here in cash, otherwise they will not be allowed to travel and return (to their families)."


The Shaykh became angered by the inspector and said to him: "I say to you, the funds are with me, just allow them to go to their families!"


But, again, the inspector, refused.


The Shaykh then put the phone down.


Moments later the entire office was turned upside down!


The governor of Madeenah - Prince 'Abdul-Majeed - was on the phone asking for the inspector who had refused the request of the Shaykh and began to threaten him with discplinary action!


The inspector’s colleagues tried hard to cover for him.


The youth just stood there (staring at them), noticing how their tone had changed from disrespect to that of respect!


The Prince ordered them to release the youth and their driver immediately and have the lamp-post repaired at the expense of the state.


No-one could imagine the extent of the youth's happiness at such news. They thanked the Shaykh for his efforts and his stance towards them, their voices rising with supplications for the Shaykh and their thanks to the Prince for his respect towards the scholars and appreciation of their rank and position - all this in a situation none of them will ever forget as long as they live!"


(Safahaat Mushriqah min Hayaat al-Imaam Muhammed ibn Saalih al-'Uthaymeen - Page 75)




"I would like a new riyal"

Concerning the Imaam, the Shaykh - Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah), it has been narrated by Shaykh Ahmad al-Qar'aawee:


"Most of the time, before the Shaykh entered the masjid, a little girl of 6 years would approach him asking the Shaykh for a riyal. So, the Shaykh, smiling, would say to her:


"Would you like a (brand) new riyal or an old (used) riyal?"


So she would reply: "I would like a new riyal."


So the Shaykh would give her a new riyal and then she would ask him on behalf of her sister and the Shaykh would give her one (riyal) too."



(Safahaat Mushiqah min Hayaat al-Imaam Muhammed ibn Saalih al-'Uthaymeen - Page 71)



"...who started first?"

Concerning the Imaam, the Shaykh - Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah), it has been narrated by Abu Khaalid 'Abdul-Kareem al-Miqrin:


"Once while I was recording a special edition of the radio programme ((Noor ‘alad-Darb)) at the Shaykh’s house, we heard the sound of workmen doing some work in a house close to the Shaykh’s house, in fact they were the Shaykh’s neighbours. It appeared they were doing some breaking in the yard, and as such this noise affected the recording.


It was then that the Shaykh stood up and proceeded to go to them to inform them of this and to take a break. However, when he got to the door of the room within which we were recording, he turned around and said:


“O ‘Abdul-Kareem, who started first?”


So I replied: “It was them O noble Shaykh”


So from his piety and fear (of infringing upon their rights) he left them alone. He said:


“We will postpone our recording (session) for some time until they finish their work.”


(Arba'ah 'ashar 'aam ma'a Samaahatil-'Allaamah ash-Shaykh Ibn 'Uthaymeen - Page 55)



The Shaykh disliked attention...

Concerning the Imaam, the Shaykh - Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah), it has been narrated by Abu Khaalid 'Abdul-Kareem al-Miqrin:


"As is known to many Muslims, the Shaykh disliked attention as well as titles and positions of importance.


The Shaykh was a member of the Council of Senior Scholars, and as such he requested that I not mention this of him whilst hosting the radio programme ((Noor 'alad-Darb)). He suggested it was sufficient I introduce him as the imaam and khateeb of al-Jaami' al-Kabeer masjid in the city of 'Unayzah, and a teacher at the Faculty of Sharee'ah and Usool ad-Deen in Qaseem.


So I adhered to the Shaykh's request since I began hosting the programme until he died.


And many of those who loved the Shaykh ask me:


"O Abu Khaalid, why is it that you do not mention that the Shaykh is a member of the Council of Senior Scholars?


So I respond by telling them this was the Shaykh's personal request."


(Arba'ah 'ashar 'aam ma'a Samaahatil-'Allaamah ash-Shaykh Ibn 'Uthaymeen - Page 34)


...so the people are not denied the opportunity to ask questions...

Concerning the Imaam, the Shaykh - Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah), it has been narrated by Shaykh Towfeeq as-Saa.igh:


"When the Shaykh returned from his trip abroad for treatment, he had spent 14 hours in the air travelling from the United States to Saudi Arabia; And when he arrived in Taif he called me by telephone and said:


"If you are able to inform the people via the internet websites of our telephone number in Taif, and that we have now arrived here, then do so, so that the people are not denied the opportunity to ask questions and seek fatwa".



(Safahaat Mushriqah min Hayaat al-Imaam Muhammad ibn Saalih al-'Uthaymeen - Page 75
Ref: Audio cassette entitled: "Widaa'an al-'Uthaymeen")





Words worthy of being written in gold



Concerning the Imaam, the Shaykh - Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah), it has been narrated by Shaykh Badar ibn Naadir al-Mashaaree:


"When he returned from America after (medical) treatment, he was asked as to his health and condition. So the Shaykh said some words worthy of being written in gold:


"Know that both illness and good health do not come before or after their (decreed) time. Indeed my time has been written and your time has been written (even) before Allaah created the heavens and the earth. So believe in this, for certainly I have believed in this"."



(Safahaat Mushriqah min Hayaat al-Imaam Muhammad ibn Saalih al-'Uthaymeen - Page 111
Ref: Audio cassette entitled: "Ahabba Liqaa.a Rabbihi")




"You're Shaykh 'Abdul-'Azeez ibn Baaz?!!!"

Concerning the Imaam, the Shaykh - Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah), it has been narrated by Ihsaan ibn Muhammad al-'Utaybee:


"After having prayed in al-Haram al-Makkee, the Shaykh left the Haram wanting to go somewhere by car. So he stopped a taxi and sat in. During the journey, the taxi driver wanted to get to know his passenger, so he asked: "Who are you O Shaykh?"


The Shaykh replied: "Muhammad ibn 'Uthaymeen"


Surprised, the taxi driver asked: "Shaykh Ibn 'Uthaymeen?", thinking the Shaykh was lying to him, since he could not believe someone like the Shaykh would ever be a passenger in his taxi.


So the Shaykh replied: "Yes, the Shaykh"


So the taxi driver turned his head towards the Shaykh out of sheer surprise at this fare.


The Shaykh then asked: "Who are you O brother?"


So the taxi driver replied: "Shaykh 'Abdul-'Azeez ibn Baaz!!"


The Shaykh laughed, enquiring: "You're Shaykh 'Abdul-'Azeez ibn Baaz?!!!"


The taxi driver replied: "Yeah! just like you're Shaykh Ibn 'Uthaymeen!!!"


So the Shaykh said: "But Shaykh 'Abdul-'Azeez ibn Baaz is blind, and does not drive a car!!


Just then it dawned upon the taxi driver that the passenger sitting next to him was indeed theShaykh Ibn 'Uthaymeen. And what a fine mess he had got himself into now!"



(Safahaat Mushriqah min Hayaat al-Imaam Muhammad ibn Saalih al-'Uthaymeen - Page 79
Ref: al-Madeenah ((ar-Risaalah)), number: 13788)



Do what you have to and I am going to give the lesson...

Concerning the Imaam, the Shaykh - Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah), it has been narrated by Muhammad Raabi' Sulaymaan:


"Last year (1420 A.H.), there occurred a memorable incident during the month of Ramadhaanwhilst Shaykh Ibn 'Uthaymeen was giving his daily lessons in al-Masjid al-Haraam, Makkah.


The specialist doctors who were supervising the Shaykh's condition advised that the Shaykh's condition necessitated rest that particular evening, rather than giving a lesson after Salaat at-Taraaweeh. The doctors needed to give him a blood transfusion and do some medical checks on him. In response to them, the Shaykh simply said:


"Do what you have to and I am going to give the lesson".


So, while he was giving the lesson, the doctors (around him) were putting a needle into him to initiate the blood transfusion process and complete the medical checkup, checking his temparature, pulse and general health.


Such was the level of importance the Shaykh gave to spreading knowledge and teaching the people, (right) up until the last night of Ramadhaan before his departure from al-Masjid al-Haraam."



(Safahaat Mushriqah min Hayaat al-Imaam Muhammad ibn Saalih al-'Uthaymeen - Page 24
al-Arbi'aa - date: 29 Shawwaal 1421 A.H.)


The Shaykh smiled and (then) laughed, and we all laughed together...

Concerning the Imaam, the Shaykh - Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah), it has been narrated by Abu Khaalid 'Abdul-Kareem al-Miqrin:


"Whilst in the studio recording the programme "Questions by Telephone", a brother by the name of Sa'd Khamees used to say to the Shaykh after every recording session:


"May Allaah reward you with good O Shaykh, (and may) Allaah have mercy upon your parents".


(And on this particular occasion) the Shaykh said: "Aameen O Sa'd, and (as for) me?"


So Sa'd said: "(May) Allaah have mercy upon your parents".


And (then) the Shaykh said: "Aameen, and (as for) me?"


It was then that Sa'd Khamees realised (what the Shaykh was saying) and (so) he said: "(May)Allaah have mercy upon you and (may) Allaah have mercy upon your parents, and (may) He reward you with the best of rewards".


(At this) the Shaykh smiled and (then) laughed, and we all laughed together.


(Arba'ah 'ashar 'aam ma'a Samaahatil-'Allaamah ash-Shaykh Ibn 'Uthaymeen - Page 63)



The Shaykh gave much importance to the affairs of his students...

Concerning the Imaam, the Shaykh - Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah), it has been narrated by his prolific student, the Shaykh - Khaalid ibn 'Alee ibn Muhammad al-Mushayqih (lecturer at the Faculties of both Sharee'ah and Usool ad-Deen - Islaamic University of Imaam Muhammad ibn Sa'ood, Qaseem branch):


"The Shaykh gave much importance to (the affairs of) his students.


He was keen to assist in alleviating the difficulties which came their way during their path in seeking knowledge. In so doing, he allocated free accommodation for foreign students, supplying them with all necessary comforts from food, drink and other than these".


(al-Yowm (newspaper) - Number 10080
Ibn 'Uthaymeen, al-Imaam az-Zaahid - Page 573)


The Shaykh sewing/mending his own clothes...

Concerning the Imaam, the Shaykh - Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah), it has been narrated by one of his students:


"Once, I visited Shaykh Ibn 'Uthaymeen in Makkah in his lodgings during the days of Hajj, and I found him with a needle in his hand sewing his thobe (traditional full-length shirt-type garment)."


(Ibn 'Uthaymeen, al-Imaam az-Zaahid - Page 163)



The Shaykh was the peak of simplicity and humility...

Concerning the Imaam, the Shaykh - Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah), it has been narrated:


"And he (rahima-hullaah) was the peak of simplicity and humility; He did not like sleeping on a bed, nor a comfortable mattress, rather he slept on the floor or a meagre mattress or straw mat which affected his side."



(Ibn 'Uthaymeen, al-Imaam az-Zaahid - Page 163)






These are the attributes of the real scholars...

Concerning the Imaam, the Shaykh - Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah), it has been narrated by Abu Khaalid 'Abdul-Kareem al-Miqrin:


"One night while we were recording the radio programme ((Noor 'alad-Darb)), the Shaykh appeared as if sleep was taking over him. And from that which is known about the Shaykh is that he has much patience, tolerance and endurance towards anything within which there is benefit for theummah. As such, he fought off his sleep and we continued with the recording.


Later he stopped and asked for an extension cable to the microphone so he could continue answering the questions whilst standing. So I gave him a small microphone (which he was able to attach to his clothing) with an extension cable. The Shaykh then continued answering the questions whilst walking to and fro within the room so as to fight off his sleep. He continued in this manner until we finished the (recording) session.


These are the attributes of the real scholars and the importance they attach to the affairs of theummah both with their knowledge and actions."


(Arba'ah 'ashar 'aam ma'a Samaahatil-'Allaamah ash-Shaykh Ibn 'Uthaymeen - Page 56)






MAY ALLAH HAVE MERCY ON HIM !

The Biography of Shykh Al-islam Ibn Thaymiyya (Rahimahullah)

                                                (the prison where ibn thaymiyya died)

Shaykh al-Islaam Ibn Taymiyyah

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.

The Biography Of Imaam Muhammad Naasiruddeen al-Albaanee (Rahimahullah)

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'ahstudies 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.

Humility and the dislike for being in the limelight
*Please appropriately reference this quote to: www.fatwa-online.com, thankyou!*Concerning the Imaam of Hadeeth, the Shaykh - Muhammad Naasiruddeen al-Albaanee (rahima-hullaah) Abu Laylaa al-Atharee narrated:

In 1405 AH, during a journey to Saudi Arabia, we were travelling in the same car as the Shaykh and his wife, Umm al-Fadhl. When we arrived in Makkah, we were guests of a friend of the Shaykh, (popularly) known as Abu ‘Arab.

Whilst there, a discourse occurred between the Shaykh and one of the followers of ‘Alawee al-Maalikee, regarding (celebrating) the birthday of the Prophet (sal-Allaahu ‘alayhe wa sallam).

After they finished their exchange, Abu ‘Arab invited the Shaykh to visit Bangladesh for a period of three days; in order to give da’wah of tawheed to the brothers from Ahlul-Hadeeth, whose number reached into millions.

However, the Shaykh excused himself by saying: “I cannot.”

The invitation was then put to him a second time, whereupon he replied: “I cannot.”

The invitation was put to him a third time, only this time he was requested to go to Bangladesh for just one day, whereupon the Shaykh replied: “I cannot.”

When we returned to the sleeping quarters, we wanted to take a little nap. So we removed a table which was in the centre of the room and I then brought a pillow for us; the Shaykh laid his head at one end whilst I laid my head at the other end, in the opposite direction. It was then that I put a question to the Shaykh which had been burning up inside me. I said: “O Shaykh! Why did you refuse to go (to Bangladesh)?” He replied:

“Indeed I feared for myself the fitnah!”

al-Imaam al-Mujaddid al-’Allaamah al-Muhaddith Muhammad Naasiruddeen al-Albaanee –

"...waking them up for Salaatul-Fajr"
*Please appropriately reference this quote to: www.fatwa-online.com, thankyou!*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 forSalaatul-Fajr."

Safahaat baydhaa. min hayaat Shaykhinaa al-Albaanee – Page 38

"Certainly, this does not affirm it (the authenticity of the hadeeth)..."*Please appropriately reference this quote to: www.fatwa-online.com, thankyou!*The Imaam of Hadeeth, the Shaykh - Muhammad Naasiruddeen al-Albaanee (rahima-hullaah) said: “And the saying of some of the muhaddithoon (scholars of hadeeth) regarding some hadeeth: ((Its rijaal (male narrators) are those of the narrators of the Saheeh (al-Bukhaaree))), or: ((It’s rijaal are thiqaat)), or that which is similar, then these statements do not equate to the term: ((It’s isnaad (chain of narration) is saheeh)) ...since this (statement) assumes the presence of all the conditions of authenticity (of a hadeeth) from which include: free of any defect, which is different from the first statement. Certainly, this does not affirm it (the authenticity of the hadeeth), rather, it affirms just one condition and that is the uprightness of the rijaal. And with this, the authenticity (of the hadeeth) is not affirmed, as is not hidden (from the people of hadeeth).” Tamaam al-Minnah – Page 26 ar-Rowdh ad-Daanee fil-Fawaa.id al-Hadeethiyyah

"...all that mattered to me was (saving) time!"
*Please appropriately reference this quote to: www.fatwa-online.com, thankyou!*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...
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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...
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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...
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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.

In the dream, the Prophet (sal-Allaahu `alayhe wa sallam) said: ((Ask Muhammad Naasiruddeen al-Albaanee))... *Please appropriately reference this quote to: www.fatwa-online.com, thankyou!* Concerning the Imaam of Hadeeth, the Shaykh - Muhammad Naasiruddeen al-Albaanee (rahima-hullaah), it has been narrated: “And in my last meeting with him (rahima-hullaah), I narrated to him a dream which one of the brothers had. And it was that this brother saw the Prophet (sal-Allaahu `alayhe wa sallam), so he (the brother) asked him: “If I find some difficulty in (any aspect of the science) of hadeeth, then who should I ask?” So the Prophet (sal-Allaahu `alayhe wa sallam) said: ((Ask Muhammad Naasiruddeen al-Albaanee)). So, just as I completed this narration, I saw the Shaykh cry profusely, and he was continuously repeating: ((O Allaah do not take me to account for what they say (about me), and make me better than what they suspect (of me), and forgive me for that which they do not know (about me)))”. Safahaat baydhaa. min hayaat Shaykhinaa al-Albaanee – Page 45

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

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

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...
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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 ofShaykh 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

MAY ALLAH HAVE MERCY ON HIM!