I ask Allah The Supreme and High to make our gathering a gathering of mercy, and (I ask Allah) to bless Shaykh Mustafa, for verily he is the connection (between the Shaykh and those who were visiting him). I hope from Allah The Supreme and High to make his (Mustafa’s) hidden affairs (upright) as is his apparent affairs. His apparent affairs are pleasing and his hidden affairs are only known by Allah. When the Prophet (صلى الله عليه و سلم) was asked about an individual, he said: “Allah did not order me to open the chests (investigate peoples’ intentions).” Rather, the affair is based on what is apparent from the individual, and what is apparent from him is good, so we have praised him due to what is apparent. All praise belongs to Allah, he is from those whom are praised by us.
Shaykh Muhammad Ibn Haadee al-Madkhalee Defends Shaykh Abdullaah al-Bukhaaree [Video|Ar-En Subtitles]
Translation by Abu Suhayl Anwar Wright حفظه الله
Video Courtesy: Brother Bilal @ Manhaj ul-Haqq
Shaykh Siddīq Hassan Khan رحمه الله explained the book Ad-Durarul Mudiyyah in his book ar-Rawdatun Nadiyyah.
His name is Siddīq bin Hasan bin ‘Ali al-Husaynee al-Qannoojee al-Bukharee. His kunya is Abu Tayyib. His lineage goes back to Hussayn ibn Fatima bint Muhammad صلى الله عليه و سلم . His noble family is from the tribes of the Arabs and they migrated towards Bukharaa and then proceeded towards India, where they settled in a place called Qannooj hence his name al-Qannoojee. He was from a well-known family with knowledge, and beauty in their bodies as well as their Aqeedah.
Although he was a Salafi scholar his grandfather was a Raafidee who used to consider some of the sahaabah to be disbelievers and he was against the fact that Abu Bakr and ‘Umar رضى الله عنهما were worthy of Khilafaah. The father of Siddīq Hassan Khan was a Salafi by Allaahسبحانه و تعالى granting him success. He studied under Salafi scholars and changed his way of thinking, even though his father was a Raafidee. This is the importance of ensuring that your children learn from teachers whose Aqeedah is pure, even if they are being taught in English.
Some of his teachers were Shaykh Muhammad Noor and he went to Dilhee and learnt from Shaykh Abdul Azeez. He also learnt from ad-Dahlawee. When the banner of jihad was raised when India fought against the British, he participated along with Sai’d Ahmad and Sai’d Ismaeel. His father was a man of righteousness and he refused to take from the great amount of wealth that his Rafidee father left him.
Shaykh Siddīq Hassan Khan was born in a place called Baas Barailee, about 122 miles to the North of Dilhee. This is where his maternal grandfather used to live. He was born on 19, Jumada al-Uula, 1248H. After that his mother brought him to Qannooj where his father was. At age 6 his father died and he became an orphan. When the children of the scholars are orphaned Allaah سبحانه و تعالى gives them a lot of strength and they are able to achieve much. His mother looked after him after the death of his father.
At an early age he began to learn Arabic. His father left him a large library. When the cleaners were cleaning the library and a book fell he would go and take it up and browse through it and read it and understand what he could, even though he was quite young. He started studying from the scholars of al-Qannooj and after that he moved on to try and acquire knowledge from more scholars. This great imaam learnt from many scholars. He started by studying the Hanafi fiqh, then the Ashariyyah aqeedah then Allaah سبحانه و تعالى guided him to learn from the Salafi scholars the aqeedah as-salafiyyah e.g. the al-Qaadi Husayn Ibn Muhsin al-Ansaari al-Yamaani and Mu’ammar ibn Fadl-lillaah a muhaddith and his imaam Khairuddeen Allalusi and others. He benefited from them greatly, and he was upon salafiyyah as they were.
After studying with these shuyuuk he had to leave the area because of the problems occurring in his country. He migrated to the Kingdom of Bhopal. There were scholars there and he found a job. He was then promoted and because of his noble character and knowledge the Director of the area asked the Shaykh to marry his daughter – Zakiyyah. He had two children with her – Noor al Hassan and Sai’d al Hassan.
He then made Hajj in 1285H and then passed by Hudaydah in Yemen and there he stayed some days and asked for the books of Imaam ash-Shawkaani the likes of Nayl al-Awtaar, Fath al-Qadeerand others and he wrote a copy of those books for himself by hand. When he returned to his people he compiled the books and began to teach the people and was promoted to the Minister responsible for affairs of Education. He found this a blessing from Allaah and an important duty to teach the aqeedah of Ahlus Sunnah wal Jamaa’ah.
When the queen of that area died she was succeeded by her daughter. As problems heightened in the country the new queen needed someone to help her govern the country and could not find anyone more suitable than Siddīq Hassan Khan. She went to him personally and asked him to marry her, and thus he became the Amīr of that area, due to his marriage to the queen. This gave him a greater opportunity to spread the Da’wah. His life was long as is his biography. He used his position as Amīr to spread the Da’wah – many books were published and printed and schools were opened to teach the Sunnah and Hadith. In a brief time this area in India became an example to follow in establishing the Aqeedah as-Salafiyyah of Ahlus Sunnah wal Jamaa’ah.
His da’wah included the writing of many books dedicated to guiding and rectifying the people. By the blessing and virtue of Allaah سبحانه و تعالى many ‘Ulamaa came to that area as he was very kind and had a lot of wealth that he used to spread the Da’wah. During that time he published Fath al-Baari the explanation of Sahih al-Bukharee, and sent it to many places of the world including Algeria and Morocco, where it was distributed free of charge to the people. He authored many books, amongst them: ad-Deenul Khaalis, Fathul Allaam – the explanation of Bulooghil Maraamand many more. He is from the People of Knowledge who set a good example to be followed in seeking, learning and spreading the knowledge.
Source : Shaykh Wasiullaah al-Abbas while explaining Ad-Durrar Al-Bahiyyah, The Book of Purification
Imaam Ash-Shawkaani His name is Muhammad ibn Ali ibn Muhammad ibn Abdillaah ash-Shawkaani as-Sana’aanee. He is known as ash-Shawkaani as he was born in the village of Hazra in Shawkaan. Hazra is between Shawkaan and Sana’a. The distance between Shawkaan and Sana’a is one day’s journey by foot. He was born in 1173H and from an early age he grew up in Sana’a amongst other children.
In Sana’a there were scholars of Salafiyyah, as well as other groups which were divided in their fiqh and some deviant groups that the Prophet صلى الله عليه و سلم warned against. Allaah سبحانه و تعالى decreed that this noble scholar, who was a reformer and adviser especially to the people of Yemen, would grow up in Yemen, whose virtue is well known to Allaah سبحانه و تعالى and the Messenger صلى الله عليه و سلم who mentioned many times the virtue of Yemen. He started learning from Salafi scholars, and also learnt some of the statements of the other people so that he could be aware of what they were upon.
His father was the judge of Sana’a. He was a scholar himself, pious and righteous. Those who were judges were mentioned with good character and a sign of nobility. His father was a Qaadee (judge) and Faqeehi.e. he had knowledge of Islaamic Jurisprudence and the Sciences of Islaamic Legislation. His father started teaching him what he knew when he saw his keenness for learning. This was the first person that he learnt from. He used to sit with many scholars to learn from them. He was very eager, keen and zealous. He used to sit and wait for the eminent scholar of his time that would come to San’aa. He also learnt from them other subjects such as Math and Astronomy. Once the imaam learnt a great deal in area of Legislation and other fields it helped him to have a better understanding of the texts and he was ready to start the reform in his country.
Political situation in Yemen at that time:
There was much trial, tribulation and fighting amongst the tribes. There was also fighting between Yemen and other major countries at that time, as they wanted to establish their power over Yemen so it would become one of their colonies. He mentioned this in many of his books especially the book: Al-Badrut –Taali’.Spain was also in conflict with Yemen at that time. Also, a tribe called the Jaibiyyah in Yemen used to fight against the Ottoman Empire up until 1335H. He was very sad to see his country in many trials and concluded that it was because the people turned away from the legislation of Allaah. He mentioned many of these things in his books.
As for knowledge and science of knowledge in Yemen at that time you will find that the Prophet صلى الله عليه و سلم said “Indeed eemaan is Yemenite and wisdom is also Yemanitei” . However, Yemen at that time became a place of desires. The people had different beliefs – there were the people of the Mu’tazilah who followed Wasil ibn ‘Ata’ and the Ash’ariyyah who followed the teachings of Abul-Hasan al-Ash’ari. These two groups had their aqeedah in opposition to that of the Prophet صلى الله عليه و سلم who got it from Jibreel عليه السلام who got it from Allaah سبحانه و تعالى .
The Baatiniyyah broke off from the Shi’ah but inwardly deviated -inwardly they were kuffaar – they changed the text to follow their desires. They used to bring doubts to the authentic narrations that came from Ahlus Sunnah wal Jamaa’ah. The Zaidiyyah ash-Shiyyah at that time were from the people of Ahlus Sunnah wal Jamaa’ah but deviated from the manhaj. Mutasawwifahis actually an innovated word in the terminology of the legislation (Deen). It was not used in time of the Prophet صلى الله عليه و سلم . To live like the Prophet صلى الله عليه و سلم by taking just what is needed from the world is a blessed way. Some people misused this tasawwuf to be exempt from the commands of Allaah and to make things that are haraam permissible for them. This is clear disbelief.
Imaam Shawkaani saw all this and started reform by giving lectures, classes, compiling books and calling the people to pure Islaam upon the Sunnah of the Prophet صلى الله عليه و سلم . He stood firm against all the corrupted beliefs in the Yemeni society. His call was to ad-Da’wah as-Salafiyyah; his aqeedah was what the Prophet صلى الله عليه و سلم and the Salaf were upon. Allaah سبحانه و تعالى granted him success and he left behind many compiled books. The scholars try to leave behind compiled books that would benefit the people after them. When we mention his name we say رحمه الله – “may Allaah have mercy on him”. He left behind more than 300 books. Many of them have been published and are available.
He has many books of tafseer e.g. Fath ul-Qadeer and Matla’ul Badrayn wa Majma’ul Bahrayn fi Tafseer (this is the source of Fathul Qadeer) which is more detailed in 6 big volumes. In hadeeth he has many books e.g. Abhaathul Wadhiyyah fil Kalaam ‘ala Hadeeth “ad-Dunyaa Ra’su kulli Khatiyyah” which deals with one hadith:
الدنيا رأس كل خطيئة “The duniya is the head of all evil”  as well another book It-haaful Maharah ‘alaa Hadeeth dealing with another hadith: لا عدوى و لا طيرة
In Fiqh he has the book we will be studying al-Durur al-Bahiyyah – what it contains is like an ocean in a little bottle. It is a summarized book which mentions the most authentic narrations. Nayl al-Awtaar is more detailed. He refuted the people of Sufiyyah (of tasawwuf) and he has many books of Irshaad and many books of Aqeedah. Generally people of a particular madhab follow the fiqh of their imaam but he followed the Qur’aan and the Sunnah of the Prophet صلى الله عليه و سلم and his books of fiqh are taken from book of Allaah سبحانه و تعالى and the sunnah. He explained in more than 300 pages how to be the wali of Allaah سبحانه و تعالى.] 3 ] He has a book which contains the biographies of the ‘Ulamaa from the 9th Century and after that. He also has al-Durar al-Madiyyah which is an explanation of ad-Durarul Bahiyyah.
In brief, in his books he fought against innovation and established the aqeedah as-Salafiyyah and his fiqh is correct and sound, free of ta’assub(blind-following) towards any imaam but rather he followed Qur’aan and Sunnah. Many students came to learn from him, from Yemen, as well as other areas, as his aqeedah was clear and correct. Many of his books are disseminated and taught. At the end of his time Imaam Muhammad Siddīq Hasan Khanbenefited a great deal from his works and taught them. He died after a long life in Yemen teaching and correcting the Aqeedah and died in the year 1250H.
It is what the Shaykh رحمه الله compiled as a summarized book of fiqh, which he later expanded on by doing a detailed explanation in another book Ad-Daraariyul Mudhīah. The Ummah has benefited a great deal from this book. Imaam al-Albaani رحمه الله has commented on this book.
In each era Allaah سبحانه و تعالى sends scholars who renew the Deen, especially after much time when the people have deviated. In the area of Sham, Syria, Egypt and India the majority of the people were depending on the books of the madhab to which they belonged. They had no knowledge of the sciences of hadith etc., nor the ability to verify narrations, such that they sometimes even acted on fabricated ahadeeth just because they were found in their madhab. Imaam al-Albaaniرحمه الله came and checked these narrations from what Allaah سبحانه و تعالى had given him from the knowledge and science of ahadeeth. The people of hadeeth used to complete the reading of books striving for the blessings – sometimes reading the whole of Sahih Bukhareein a few hours and then being given ijaaza. Imaam al-Albaani رحمه الله left much work to benefit the Ummah, based upon a sound Aqeedah, especially in the area of Hadeeth. It is upon the student of knowledge to study this book to benefit himself and others by it.
Source : Shaykh Wasiullaah al-Abbas while explaining Ad-Durrar Al-Bahiyyah, The Book of Purification
Video Courtesy: DawahSalafiyaah
Shaykh Rabee’ al-Madkhali [حفظه الله] said about Shaykh Zayd al-Madkhali [رحمه الله]:
“Before we start the lesson, make dua for Shaykh Zayd al-Madkhali رحمه الله. He departed to the mercy of Allah, inshaaAllaah – make dua for him. Indeed, he was a mountain in Sunnah and in calling to Allah تبارك وتعالى. And we ask Allah that He replaces him with good, make dua, all of you – may Allah bless you.”
Some of Islaam’s best and senior most scholars know them and their efforts personally, and rightfully recommend the people in the West to benefit from them. Specifically, I know of at least two highly regarded scholars who recommend them to those who wish to learn about Islaam in the West: Shaykh Rabee’ ibn Haadee al-Madkhalee and Shaykh ‘Ubayd ibn ‘Abdillaah al-Jaabiree. May Allaah preserve them both.