Bio of Shaykh Zayd Al-Madkhalee – by Shaykh Muhammad Akoor [Audio|Ar-En]

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A Glad Tiding For Shaikh ‘Abdul Muhsin al-’Abbaad (hafithahullah)


This is the glad tiding:

One of the Shaikh’s students said, “Oh our Shaikh: I saw in a dream that I entered a house and saw Shaikh al-Albaanee (rahimahullah) therein lying down. So I said to him, Oh our Shaikh, who will be the one the people return to (in hadeeth) after you?

So he stood up and went to the door (of the house) and opened it and pointed with his right hand while raising his index finger pointing to a (particular) place saying: ‘al- ‘Abbaad, al-’Abbaad,’ he kept repeating this until I woke from my sleep and I was smiling.”

Shaikh ‘Abdul Muhsin al-’Abbaad (hafithaullah) upon hearing this said, “Allaahul Musta’aan (Allah’s help is sought), I say Allahul Musta’aan. I cannot fulfill this station. Again I am unable to fulfill this station. Perhaps the dream has another interpretation.”

Brief biography of Siddiq Hassan Khan (rahimahullaah)

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

Biography of Imaam Ash-Shawkaani (rahimahullaah)

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” [1]. 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” [2] 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[2] 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.

Ad-Durarul Bahiyyah:

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

Shaykh Rabee’ : Shaykh Zayd [rahimahullaah] was a Mountain of the Sunnah [Video|Ar-En Subtitles]

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.”

Moosa Richardson on brothers from Maktabah Salafiyyah Birmingham, UK

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.

Read the full article @

The Brief Biography of Shaykh Saalih al-Fawzaan – Abu Yusuf Khaleefah [Audio|En]

Listen / Download Mp3 Here (Time 22:08)

This lecture is part of the below lecture :
Ithaaf al-Qaari bit-Ta’liqaat ‘alaa Sharh-us-Sunnah lil Barbahaaree by Shaykh al-’Allaamah, Saalih al-Fawzaan – read by Abu Yusuf Khaleefah - (Class 4)


Tazkiyah for Shaykh Muhammad ‘Akkoor and Others

Shaykh Fawaaz Al-Madkhalee Transmits Tazkiyah of Shaykh Zayd Al-Madkhalee for Shaykh Muhammad ‘Akkoor and Others


We have seen some of the Mashaayikh participating with you in the Dawrah Al-Qar’aawiyah ; they have activity within Jeezaan but they are not known to give lessons and lectures on the internet. They are Shaykh Muhammad ibn Muhammad ‘Akkoor, Shaykh Yahyaa ibn ‘Abduh At-Taalibee, and Shaykh ‘Uthmaan Al-Hamalee. Are they known and do they have Tazkiyah from Shaykh Zayd, may Allaah preserve him?


Yes, these men, the first of them, is Shaykh Muhammad ibn Muhammad ‘Akkoor; this man is more than 70 years old. He is a virtuous Shaykh; an elder. He is modest and one who has refined manners. He is a scholar. He is from the distinguished students of Shaykh Zayd since a long time ago. I have not known Shaykh Zayd except that he was sitting with him. He has great activities within our province in calling to Allaah, the Mighty and Majestic; yet he is very humble. He has much commendation from Shaykh Zayd.

Shaykh Yahyaa ibn ‘Abduh At-Taalibee is the son of Shaykh Zayd’s sister. Shaykh Zayd is his maternal uncle. He is in his sixties. Meaning, his age is nearly 60 years old. Also, he is from the students of knowledge and he has some very good work (in Da’wah).

Also, Shaykh ‘Uthmaan Hamalee as well; he is around 50 or 60 years old. He is from the students of knowledge; from those who has commendation from Shaykh Zayd.

All of these, for Allaah is the praise, Shaykh Zayd has given them Tazkiyah and they are known to the point that speech is not needed (about them). However, the natural manner here within our locale is that they do not like fame and they do not search for it. They are shy. They are naturally modest for the most part. Due to that, you do not see them putting themselves forward for classes or perusing the internet and the web. They have very great activity within the villages; and they have efforts which are very much appreciated. So may Allaah reward them with good.

These (three) are well-known and have Tazkiyah from Shaykh Zayd and Shaykh Ahmad An-Najmee, may Allaah have mercy upon him.

Translated by Raha ibn Donald Batts

There is no Jāmiyyah or Madākhilah! – Shaykh ʾAbd ar-Raḥmān bin Sāliḥ Muḥyī ad-Dīn


Is there a group called Madākhilah and Jāmiyyah? And who are Shaykh Muḥammad Amān al-Jāmī and Shaykh Rabīʿ bin Hādī al-Madkhalī?

Shaykh ʾAbd ar-Raḥmān Muḥyī ad-Dīn:

بسم الله الرحمن الرحيم، والحمد لله رب العالمين، وصلى الله وسلم وبارك على أشرف الأنبياء وأكرم المرسلين

Firstly, there is no group (فرقة) called Jāmiyyah and there is no group called Madkhaliyyah. And there is no sect (حزب) called Jāmī or Madkhalī. Rather, this is a statement from Shaytān, a statement from Shaytān which he repeated. And some youth heard it and they repeated it aswell. They came to Shaykh Muḥammad Amān al-Jāmī… And he is our Shaykh, he taught us in the Islamic University. And we have known him to be from the best Scholars. Naʿam. Shaykh Muḥammad Amān al-Jāmī is our Shaykh and he is from the best and virtuous Scholars, (he was) upon the Sunnah. And Shaykh Rabīʿ bin Hādī aswell, he is from our Mashāyikh and our brothers. And he is currently alive and being provided (by Allāh) in al-Madīnah. (He has) lofty manners and excellent knowledge. And the students visit him.

(One of the brothers makes the Shaykh aware that Shaykh Rabīʿ lives in Makkah, not al-Madīnah. Then the Shaykh says that he made a mistake and he meant Makkah.)

And they are both from the best Scholars. But Shaytān speaks upon the tongue of some people, to drive them away from the Sunnah, to drive them away from the truth and to drive them away from the Manhaj of the Salaf. This is wrong. Do not listen to this speech! Whoever says that there is a group called Madkhaliyyah or Jāmiyyah, then say to him that this is not correct. This is not correct! Rather there are Scholars who understand (the Manhaj of) the Salaf.

Jealousy (حسد)! This is (because of) jealousy in their hearts, from Shaytān. Shaytān came and entered into their hearts, so they envied Shaykh Rabīʿ. The people benefit from him and from Shaykh Muḥammad Amān, so they want to prevent (the people from these two Scholars and the truth). So Shaytān speaks… Does Shaytān speak or not? (The students answer) Have you heard his speech? He (Shaytān) said in the battle of Uḥud: “Verily, Muḥammad has died.” Who said these words? By Allāh, Shaytān (said this).

Now they say, “Jāmiyyah and Madākhilah are misguided groups.” There is no Jāmiyyah or Madākhilah! Rather, Shaykh Muḥammad Amān al-Jāmī and Shaykh Rabīʿ bin Hādī al-Madkhalī are virtuous and good Scholars and they are to be benefitted from. This title and name; the first one who spoke with it is Shaytān! Then al-Ikhwān al-Muslimūn, to drive the people away from the Sunnah. Because Shaykh Rabīʿ spoke and said that al-Ikhwān al-Muslimūn have mistakes, that Sayyid Qutb has mistakes, that the people must be aware and that Sayyid Qutb is not upon the Sunnah and he has mistakes. So they said, “Those are Madākhilah and Jāmiyyah who are astray,” to drive the people away. This is wrong! “There is none from amongst us except that he can refute or be refuted, except the companion of the grave (i.e. the Prophet),” as Imām Mālik said.

قُلْ هَاتُواْ بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ
Say, “Bring forth your proofs, if you are truthful.”

So the first one who spoke with this statement is Shaytān, then al-Ikhwān al-Muslimūn and other than them from the Surūriyyūn and Sūfiyyūn spoke with it, to drive the people away from the Sunnah.


Translated by brother Yāsīn Abū Ibrāhīm, May Allaah reward him.

Woe to you who Insults Shaykh Muhammad al-Jaami – Shaykh Saalih as-Suhaymee

Woe to you who Insults Shaykh Muhammad al-Jaami | Shaykh Saalih as-Suhaymee
Masjid Daar us Sunnah | London