How Is It Your Muslim Brother Is Not Safe From You?

Sufyân ibn Husayn al-Wâsitî narrates:

“I spoke ill of a person in the presence of Iyâs bin Mu’âwiyah al-Muzanî who was the judge of Basra, a Tâbi’î and a very intelligent person. He looked straight in my face and asked

Did you wage war against the Romans?’

I replied: “No”.

He asked, ‘Did you wage war against Sind, India and the Turks?’

I replied “No”

He asked ‘Did you wage war against Sind, India and the Turks?’

I replied “No”,

‘How is it then, that the Romans, the Sindis, the Indians and the Turks are safe from you whilst your own Muslim Brother is not safe from you?”

Sufyan narrates: I never did this again

Ibn Kathîr: al-Bidâyah wan-Nihâyah,
Volume 9: Page 336

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The Status of The Ahlul-Hadeeth

The Status of The Ahl Al-Hadeeth


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by Haafidh Zubayr Ali-Zai rahimahullāh
Translated by Zulfikar Ibrahim Al-Atharee

“Imaam Ahlus-Sunnah Ahmad Ibn Hanbal said: If this Taa’ifatul-Mansoorah is not Ashābul-Hadeeth, than I don’t know who they are.”

Umar & Ibn az-Zubayr (may Allah be pleased with them both)

 
Umar bin al-Khattaab (may Allaah be pleased with him) passed by some boys who were playing. When they saw him, they all ran away in different directions except for (Abdullah) Ibn az-Zubayr (may Allaah be pleased with him) who stood still.

So Umar (may Allaah be pleased with him) asked him

“Why didn’t you step aside?”

Ibn az-Zubayr (may Allaah be pleased with him) said,

“The road is not narrow, so I don’t need to make way for you, and I didn’t make a mistake, so I have no reason to fear you.”

[‘Awaking from The Sleep of Heedlesness’ page 24]
[Translation of Ibn al-Jawzi’s ‘Tanbih al-Na’im al-gamr ‘ala Mawasim al-‘Umar’ Translated by Ayman Ibn Khalid, Published by Dar as-Sunnah Publishers]

The Status of Imaam Ahmed According To The Muhadditheen (Part 3)

A notable Imaam in the field of Asmaa ur-Rijaal, Imaam Yahya ibn Ma’een (D. 233H) said:

“The people say that I should become like Ahmed bin Hanbal, no by Allaah, I can never become like him”
[Al-Jarh wat Ta’deel: 1/298, Chain Saheeh]

Abu al-Abbaas Muhammad bin al-Husayn bin Abdur Rahmaan alAnmaati rahimahullah (D. 293H) said:

“We were in a gathering in which Yahya ibn Ma’een, Abu Khaythamah Zuhayr bin Harb, and a group of Major Scholars were present. They were praising Ahmed bin Hanbal and mentioning his virtues, so a man said: Do not exceed in saying such things. Yahya ibn Ma’een said: Is too much praise of Ahmed bin Hanbal a denouncing act? Even if we started praising him in (all) our gatherings, we will still not be able to completely describe his virtues.”
[Hilyat al-Awliyaa: 9/169, 170, Chain Saheeh; Taareekh Baghdaad:4/421, Chain Saheeh]

Imaam Yahya ibn Ma’een said:

“I have not seen anyone similar to Ahmed bin Hanbal; we have adopted his companionship (Friendship) since 50 years. He never showed any proud to us for whatever righteousness and goodness he possessed”
[Hilyat al-Awliyaa: 9/181, Chain Saheeh]

Muhaddith Abu Ja’far Muhammad bin Haaroon al-Makhrami rahimahullah (D. 265H) said:

“When you see a man demeaning Ahmed bin Hanbal then know that he is a misguided innovator”
[Al-Jarh wat Ta’deel: 1/309, Chain Saheeh]

Muhaddith Ahmed bin Abdullah bin Yoonus al-Yarboo’ee al-Koofi rahimahullah (D. 227H) said:

“There is a Palace in Jannah in which no one will enter except a Prophet, or a Siddeeque (Truthful person), or Muhakkam fi Nafsihi (a person firm in his self)”

It was asked: “Who is Muhakkam fi Nafsihi”

So he replied: “Ahmed bin Hanbal is Muhakkam fi Nafsih”
[Al-Jarh wat Ta’deel: 1/310, Chain Saheeh]

This proves that Ahmed bin Yoonus rahimahullah considered Imaam Ahmed bin Hanbal to be a Jannati. This is a very huge Tawtheeq, because being a Jannati is a very big Tawtheeq.

Note: Considering someone a Jannati without Wahy (Revelation) is based on Dhann, Qiyaas, and Personal Tahqeeq; but it is not permissible to take evidence from it.

Taken from the works of Shaykh Zybayr Ali Zai, translated by Raza Hassan, the book can be downloaded from here

The Status of Imaam Ahmed According To The Muhadditheen (Part 2)

Imaam Abdur Rahmaan bin Mahdi rahimahullah (D. 198 H) said:

“This (Ahmed bin Hanbal) was the most knowledgeable person among the people concerning the hadeeth of (my teacher) AthThawree”
[Al-Jarh wat Ta’deel: 1/292; 2/68, Chain Saheeh]

Imaam Muhammad bin Muslim bin Waarah ar-Raazi rahimahullah
(D. 270H) said concerning Imaam Ahmed:

“He is a man of Fiqh, a man of (Strong) Memory, and a man of understanding”
[Al-Jarh wat Ta’deel: 1/294, Chain Saheeh]

Imaam Abu Zur’ah Ubaydullah bin Abdul Kareem ar-Raazi
rahimahullah (D. 264 H) said:

“I do not know any one among our companions, whose hair color is black (i.e. he is young), to be more Faqeeh than Ahmed bin Hanbal”
[Al-Jarh wat Ta’deel: 1/294, Chain Saheeh]

Imaam Abu Zur’ah said:

“I have not seen anyone more Jaami (all-encompassing) than Ahmed bin Hanbal, and neither a more complete person than him, (the qualities like) asceticism, excellence, Fiqh, and a lot more things have gathered in him”
[Al-Jarh wat Ta’deel: 1/294, Chain Saheeh]

Imaam Ali ibn Abdullaah al-Madeeni rahimahullah (D. 234H) said:

“There is none, among our companions, a bigger a Haafidh than Abu Abdullah Ahmed bin Hanbal, and it has reached me that he does not narrate except through a Book, and in it is good example for us.”
[Al-Jarh wat Ta’deel: 1/295; 2/69, Chain Saheeh]

Imaam Ibn al-Madeeni said:

“Ahmed bin Hanbal is our leader”
[Hilyat al-Awliyaa: 9/165, 171, Chain Saheeh; Taareekh Baghdaad: 4/417, Chain Saheeh; Manaaqib Ahmed P. 109, Chain Saheeh]

Amr bin Muhammad bin Bukayr al-Naaqid rahimahullah (D. 232H) said:

If Ahmed bin Hanbal accords me in (the narration of) a hadeeth, then I do not care who opposes me.
[Al-Jarh wat Ta’deel: 1/296, Chain Hasan]

Muhaddith Kabeer Imaam Ahmed bin Sinaan al-Waasiti rahimahullah (D. 259H) said:

“I have never seen Yazeed bin Haaroon praising anyone more than Ahmed bin Hanbal. He used to make him (Ahmed) sit beside him when he would narrate a hadeeth to us; and when Ahmed got sick, Yazeed bin Haaroon rode to him to inquire his well-being.”
[Al-Jarh wat Ta’deel: 1/297, Chain Saheeh]

Imaam Yazeed bin Haaroon used to respect Imaam Ahmed to a great extent. [See, Al-Jarh wat Ta’deel: 1/297, Chain Saheeh; Manaaqib Ahmed: P. 68, Chain Saheeh]

Taken from the works of Shaykh Zybayr Ali Zai, translated by Raza Hassan, the book can be downloaded from here

The status of Imaam Ahmed According To The Muhadditheen (Part 1)

Haafidh Ibn Hibbaan said:

“He (Imaam Ahmed bin Hanbal) was Haafidh, excellent, Pious, Faqeeh. He strictly abode by observing secret religiousness and Daaimi worship. Allaah helped the Ummah of Muhammad (sallallaahu alayhi wasallam) through him. This is (true) by (the fact) that he remained firm in times of trial, and devoted himself to Allaah, and got ready to be martyred. He was beaten by stones. Allaah saved him from Kufr, and made him a person worth following. He was such a shelter that people used to find shelter under him.” [Ath-Thiqaat of Ibn Hibbaan: Vol. 8 P. 18/ 19]

Imaam Ahmed bin Abdullah bin Saalih al-Ijlee rahimahullah (D. 261 H) said:

He (Imaam Ahmed) is (Thiqah) Thabat in Hadeeth; He is the possessor of a clean soul, and a Faqeeh in Hadeeth. He is an adherer, who adheres to the Athaar (Traditions). He was a man of Sunnah (Sunni) and pious.
[Ath-Thiqaat of Al-Ijlee: 9; Al-Taareekh al-Baghdaad: 4/415, Chain Saheeh; and the addition of Thiqah in brackets is from that]

Imaam Abu Haatim Muhammad bin Idrees ar-Raazi rahimahullah (D. 277 H) said:

“When you see a man loving Ahmed bin Hanbal, then know that this man is a man of Sunnah”
[Al-Jarh wat Ta’deel: 1/308, Chain Saheeh]

“He is an Imaam, and he is a Hujjah (evidence – in Deen)”
[Al-Jarh wat Ta’deel: 2/70]

“Ahmed bin Hanbal had a very good understanding of the Authentic and Weak narrations”
[Al-Jarh wat Ta’deel: 1/302, Chain Saheeh]

Imaam Abu Haatim has declared Ahmed bin Hanbal to be a bigger Faqeeh than Ali ibn al-Madeeni
[Al-Jarh wat Ta’deel: 1/294, Chain Saheeh]

Imaam Abu Raja Qutaybah bin Sa’eed ath-Thaqafi rahimahullah (D. 240H) said:

“Ahmed bin Hanbal is the Imaam of whole world.”
[AL-Jarh wat Ta’deel: 1/295; 2/69, Chain Saheeh]

“Ahmed bin Hanbal and Ishaaq bin Rahwayh are Imaams of the whole world”
[Taareekh Baghdaad: 4/417, Chain Saheeh]

“If Ahmed bin Hanbal had witnessed the era of Ath-Thawree, Maalik, Al-Awzaa’ee, and Layth bin Sa’d then he would have been a superior (over them).”
(Abdullah bin Ahmed bin Shabwayh said) I asked Qutaybah: Is Ahmed bin Hanbal compared to the Taabi’een? He replied: “(Yes, he is compared) to the Major Taabi’een”.

[Al-Jarh wat Ta’deel: 1/293; 2/69, Chain Saheeh]

Imaam Qutaybah has preferred Imaam Ahmed over Imaam Yahya bin Yahya and Imaam Ishaaq bin Rahwayh.
[Al-Jarh wat Ta’deel: 1/293; 2/69, Chain Saheeh]

“When you see a man loving Ahmed bin Hanbal, then know that he is a man of Sunnah and Jamaa’ah”
[Al-Jarh wat Ta’deel: 1/308, Chain Saheeh]

“Had there been no Ahmed bin Hanbal, religious zeal would have died”
[Hilyat al-Awliyaa: 9/168, Chain Saheeh]

“Had Ath-Thawree not been there, righteousness would have died; and had Ahmed not been there, people would have inserted Bid’aat (Innovations) in the religion”
[Taareekh Baghdaad: 4/417, Chain Saheeh]

Taken from the works of Shaykh Zybayr Ali Zai, translated by Raza Hassan, the book can be downloaded from here

The Status of Imaam Ahmed Bin Hanbal According To The Muhadditheen (PDF)

The status of Imaam Ahlus Sunnah Ahmad bin Muhammed Hanbali according to the Muhadditheen


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There has been a consensus among all the Muhadditheen and Scholars of this Ummah concerning the Famous Imaam of Ahl us-Sunnah, Abu Abdullah Ahmed bin Muhammad bin Hanbal bin Hilaal bin Asad ash- Shaybaani al-Marwazi al-Baghdaadi (rahimahullah) (D. 241H) that he was an Aadil, Dhaabit, Thiqah, and extremely reliable Imaam.

What is Salafiyyah?

Allaah says:

“Indeed in the Messenger of Allaah there is an excellent example for those who seek Allaah and the Last Day and remember Allaah much”

And Allaah says:

“And what the Messenger gives you then take it and what he prohibits you from then abstain from it”

Then after the Messenger of Allaah (صلى الله عليه وسلم) it is an obligation to follow the methodology of the righteous predecessors (Salaf as-Saalih – سلف الصالح) and at the heads of them, the Companions and those who followed them and then those who followed them with righteousness, those whom Allaah said about them:

“And the first to embrace Islaam of the Muhaajiroon (those who migrated from Makkah to Al-Madeenah) and the Ansaar (the citizens of Al-Madeenah who helped and gave aid to the Muhaajiroon) and also those who followed them exactly (in Faith), Allaah is pleased with them and they are pleased with Him”

And following them is that you tread upon their methodology as well as their beliefs because protection is specific to the Messengers (عليهم الصلاة والسلام) and that anyone other than them are not infallible, rather they are subject to mistakes and correctness. However the salaf of this Ummah are not subject to that which came from those came after that, so they are the closest people, rather they are those who desire the most in aspiring to follow the prophetic methodology in statements and details and speech and action and belief. For that, being guided by their guidance and treading their methodology then this is what is required. Allaah says after mentioning some of the Prophets addressing the Messenger (صلى الله عليه وسلم):

“They are those whom Allaah has guided so follow their guidance”

And for this the Companions and those who followed them and those who came after them from the predecessors of the rightly guided Imaams did not have an expression in the noble generations, they are those who it is an obligation to follow and tread upon their methodology and that as-Salafiyyah is a methodology upright upon the guidance of the Book and the Sunnah.

And I believe that the word, “salafiyyah” or “Ahlus Sunnah” and “Ahlus Sunnah wal-Jamaa’ah” or “Firqatun Naajiyyah” (The saved sect), or “at-Taa’ifatul Mansoorah” (the victorious group), or “Ahlul Haqq” (the people of the Truth), then these words are all synonymous and contain one meaning. And it is not that Salafiyyah is an innovation as it is claimed but rather it is a synonymn for these words that I mentioned and it meaning it to take from the Salaf, those who came before. So the intent of the Salaf or the Salaf as-Saalih are those who came foremost from the Imaams of guidance and the religion and those who tread their path of success from the covenant of the Messenger (صلى الله عليه وسلم) to those who came from our scholars in our time. So it is not that salafiyyah is an innovation and it is not that this word is a new word.

And for that we find in the books of the Salaf, and from them Shaykh al-Islaam Ibn Taymiyyah and Ibn al-Qayyim and and from before them the guided Imaams, all of them used the word Salaf and followed the salaf and the methodology of the salaf and said “as-Salaf”, and this is the general statement of the Salaf. And this is the statement of the salaf all together and similar to that from the pronunciations that are evident upon the understanding of Salafiyyah. So the meaning of “salafiyyah” is following the the methodology of the Salaf as-Saalih from the Companions and those who followed them and those who followed them in faith, so therefore it is not an innovation and it is not a group from the groups that are formed upon themselves and if they differ with the Book and the Sunnah as it is the care with most of the groups which are found in our time. Therefore the word “as-Sunnah” and “Ahlus Sunnah”, so those who say that the word “Salafiyyah” is an innovation and use as a proof that the word “Salafiyyah” was not present in the time of the Prophet (صلى الله عليه وسلم) then we say to him that the word “Ahlus Sunnah” in this wording which is used by some of these groups was not present with this wording in the prophetic time, but that which was presented was “Sunnah” and “Jamaa’ah”, these wordings were present in the time of the Messenger (صلى الله عليه وسلم) and what the salaf made clear after that was that these wordings are synonymous with them and they carry the same meaning.

Therefore the statement of the one who says that it is an innovation then there is no doubt that it is merely out of prejudice. We say that if the intent of a person with the word Salafiyyah is to sectify which we find in our time with the groups or calls to that which is not like the Manhaj of the Salaf, then we do not agree with him nor do we accept from him this naming because he wears the garment and he’s not from it. Just as many of the old groups of innovators, many of them saw that they are from Ahlus Sunnah. The Ashaa’irah say that they are Ahlus Sunnah and the Mu’tazilah say that they are Ahlus Sunnah, it is only the Raafidah who say that they do not adopt the word Sunnah and Ahlus Sunnah, but as for the other groups then all of them claim that they are from Ahlus Sunnah. And in conclusion, all these wordings are synonymous in meaning and they all imply one meaning and imply one clear methodology and that is following the Prophet (صلى الله عليه وسلم) and his companions without excessiveness and negligence and extremism and laxity in speech and action and beliefs, and the intent is not to sanctify personalities and it is not a problem of personality sanctification in Salafiyyah because the Men are known by way of the Truth and it is not that the Truth is known by way of Men. And Allaah guides to the best path.))

Shaykh Saleh as-Suhaymee
Source: AhlusSunnahAudio.com
Translated by Akram an-Najdee