12 Khalifah () after Me said by Last Prophet Muhammad

Hadith History of Collect

Dr.Imam Hussain o

 (w- +91-702210963)

Al-Salamu `Alaykum Wa Rahmatullahi Wa Barakatuhu,

this book is about the history of collection of hadith, till 400 hijri, there are only two sect in islam, one is followers of hadith, another is followers of non-hadith. 

Surat Saba' (Sheba) - سورة سبإ

بسم الله الرحمن الرحيم

34:1

[All] praise is [due] to Allah , to whom belongs whatever is in the heavens and whatever is in the earth, and to Him belongs [all] praise in the Hereafter. And He is the Wise, the Acquainted.

34:2

Sahih International

He knows what penetrates into the earth and what emerges from it and what descends from the heaven and what ascends therein. And He is the Merciful, the Forgiving.

34:3

to top

But those who disbelieve say, "The Hour will not come to us." Say, "Yes, by my Lord, it will surely come to you. [ Allah is] the Knower of the unseen." Not absent from Him is an atom's weight within the heavens or within the earth or [what is] smaller than that or greater, except that it is in a clear register -

34:4

That He may reward those who believe and do righteous deeds. Those will have forgiveness and noble provision.

34:5

But those who strive against Our verses [seeking] to cause failure - for them will be a painful punishment of foul nature.

34:6

And those who have been given knowledge see that what is revealed to you from your Lord is the truth, and it guides to the path of the Exalted in Might, the Praiseworthy.

34:7

But those who disbelieve say, "Shall we direct you to a man who will inform you [that] when you have disintegrated in complete disintegration, you will [then] be [recreated] in a new creation?

34:8

Has he invented about Allah a lie or is there in him madness?" Rather, they who do not believe in the Hereafter will be in the punishment and [are in] extreme error.

 

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each and every sahabah work on sunnah of conveying hadith to muslim, if they know single hadith also. 

but few sahabah hadith got success in reaching us, 
because munafequn want to destroy the hadith, so that munafequn can rule the muslim.

a great work done by sahabah, and tabyeeen, and tab-tabyeen, to safeguard the hadith, and hadith authencity,

because Munafeeq want to take the control of ummah by destroing hadith,
 but

it is the sahabah and tabyeen(auliyah) and tab-tabyeen(imam and auliya and mujahideen) who safeguard the hadith and its tradition.

oh Allaah pls pour your mercy and blessing on sahabah, and auliayah and imam and mujahideen...................

============================

there are numbers of false claim about hadith collection, and they are all false claims, to make the person not to follow hadith, 

there are muslim in theory they love hadith, but in practical they do not follow hadith, 

the religion of islam means the revelation of word of Allaah, which is in two form, one is quran and other is sahi hadith, 

because of this the shaitan always try to attack on sahi hadith, shaitan can easily capture the person, soul and mind and body,

so here i would like to elaborate overview of collection of hadith, how it happen and why it happen, 

brother and sister as you both know, there are two major sect of ISLAM 

(1)- mumin

(2)- munafeeq

what is practise of mumin,

- always obey to quran and sahi hadith

what is practise of munafeeq

-        always disobey to quran and sahi hadith. 

so you all aware, 

at the time of Muhammad(saas) itself, 
munafeeq started to form a separate group to disobey  quran and sahi hadith, and they started calling other muslim to join them, 

and secrectly they started conspiracy to disobey quran and sahi hadith, 

at the period of osman last days, they got success, and their infuence was appearable in media, 

so sahabah understood their tricks of making muslim to obey them, 

at the last time of khalifah osman (rz), before his shahada, two years before, khalifah osman(rz) said, i m going to be shaheed soon, 

because they understood the conspiracy of munafeeq was engulfing them, 

there are many factors, but we will discuss few major factors, 

as all the sahabah was waging liberation in border area, and they are attaching new land to khilafat system, 

but inside the town, the munafeeq are not going in border, and they want to capture the post of incharge, 

so they got sucess of murdering osman(rz) (shahadat), 

but the sahabah most intelligence and courageous of all conspiracy, 

they choose the most intelligent person Ali(rz) to the khilafat, 

Allaah has preserve the intelligent and strenght of Ali(rz) for Islam, to utilize in this crucial time, 

so Khalifah Ali(rz) is the person, who made munafequn-richer-community conspiracy failed,

the munafeeq as usual, try to overthrough the system of prophet Muhammad, and they want to put their own system, which is based on richer-community 

 Allaah choosen the Khalifah Ali(rz) and the family of Prophet Muhammad (saas): to tackle this munafeeq richer community, so mother Aisha(rz) is the one choosen one, from which we got  lake of hadith.

So Allaah said prophet Muhammad (saas) to marry mother Aisha(rz),

What a great planner Allaah is......(ameen)

Oh Allaah you are great, you protect your deen.

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 sahi muslim:

 "Never a Prophet had been sent before me by Allah towards his nation who had not among his people (his) disciples and companions who followed his ways and obeyed his command. Then there came after them their successors who said whatever they did not practice, and practiced whatever they were not commanded to do. He who strove against them with his hand was a believer: he who strove against them with his tongue was a believer, and he who strove against them with his heart was a believer and beyond that there is no faith even to the extent of a mustard seed".

  ========================================================

 so as said by prophet Muhammad(saas), it occurs after prophet Muhammad(saas) here again with sahabah, 

a group of richer community, started practising what ever not prescribe by Muhammad(saas), 

but the clever sahabah and tabyeen(auliya) and tab-tabyeen(imam and mujahideen):

defended this munafequn-richer-community, and safeguard the islam (quran+sahi hadith)

all the sahabha are very much clever to handle this situation, 

this situation still you can find in books, how munafequn-richer-community, write the books of islam, without the proof of quran and sahi hadith, and whenever a proof is shown to them, how they get frustrated, and disturb, 

you can see live right now in your surrounding, this munafequn-richer-community is everywhere in muslim land around 56 nation.

there are many type of situation arisen at the time of khalifah Ali(rz), but we will discuss the major situation, 

(a) maximum sahabah is on border for liberation of humanity, 

(b) in town only munafequn richer community is available, 

(c) the hadith is with men sahabah, who are fighting in border and women sahabah who are assisting the military, or few are staying in their house, 

(d) so at the time of khalifah Ali(rz), all the sahabah, are busy in tackling munafequn-richer-community, 

and they are busy in restoring the law of sharia(hadith), 

(e) khalifah Ali(rz) got the shahadat, 

and khalifah ali(rz) know that, he would be murder by munafequn-richer-community, 

so khalifah Ali (rz) said do not try to killed munafequn who are involved in my murder, just murder the person, who has killed me, because khalifah Ali(rz) did not divide the ummah in two group, so our sahabah, tactically destroyed the conspiracy of munafequn (who want to divide the ummah in two sect)

surprisingly all the sahabah done the same thing,

like khalifah omar (rz), khalifah osman(rz), khalifah Ali(rz), khalifah Hassan (rz), khalifah hussain  (rz),

what a greatness of sahabah, having all the power of world, never use for their own use, what a great ness, instead they foiled the conspiracy of munafequn-richer-community, of dividing the ummah.

They have saved the sahi hadith, with their own life.

the munafequn-richer-community are gaining control because of two reason 

(a) the majority of muslim are uneducated about Islam and their principle

(b) they just newly converted, so they do not have knowledge of  Islam, and in maximum governing position, munafequn-ricehr-community has capture the post,  

the sahabah know very well about the situation, 

and sahabah know very well that munafequn-richer-community is taking the advantage of newly converted muslim, 

they know very well, that newly converted muslim do not have knowledge of quran and sahi hadith, and they have been misguided, 

so in year 61 hijri, family of prophet Muhammad(saas) got shahadah, for upholding the sunnah of khilafat.

from the period of 61 hijri to 150 hijri, 

is the period of fighting with munafequn-richer-community, 

munafequn-richer-community took the control of muslim ummah after murdering many women sahabiyah and men sahabah, and family member of prophet Muhammad(saas),  Hassan(rz) and hussain(rz) and the family of prophet muhmmad (saas) in the year 61 hijri 

so 61 hijri to 150 hijri is the period of taking control of hadith jurisdiction, 

because munafequn-richer-community legislature is destroying the law of Allaah that is sahi hadith. 

all the mumin muslim around the world struggle to establish the khilafat system, and they are busy in upliftment of khilafat system, 

mean time they supported the family of abbasiya-richer community to establish khilafat system, but after overthrowing the ummayya-richer-community by muslim masses, 

and after holding the military power of muslim ummah, abbasiya-richer-community betrayed the mujahideen, 

so there are many mujahideen involve in upliftment of khilafat system, in that all, abu hanifa is the one, 

who liberated muslim ummah from munafequn-richer-community with his hadith knowledge and supporting the mujahideen, 

abu hanifa struggle 50 years of his life for the education of hadith to the ummah.

Imam abu hanifah struggle  45 years against the munafequn-ummayan-richer-community, and got success in overthrowing the kingdom of non-hadither.

so Iman abu hanifah got shahadah through the wounds of munafequn-ummayya-richer-community and then poison by munafequn-abbasiya-richer-community, 

so his shahadah year, is the liberation year of muslim ummah from munafequn-ummayya-richer-community, 

the book of shahabah and their khutab and story is available, 

few of the muslim, understand that, the munafequn-richer-community is destroying the hadith, because they cannot rule on muslim, if hadith is available, so they started killing the people of hadith, and who preach hadith, 

but they have not succeded, because of the great mujahideen still fighting them with hadith and sword, 

like 

150 hijri Imam abu hanifah, supported the jihad against this munafequn, and spread the message of hadith in muslim ummah, but munafequn succeded in destroying many books of Imam abu hanifah, 

then came the munafequn-abbasiya-richer-community, 

they establish the 

sunnah of bayt

sunnah of emaarat ( law through hadith)

but they betrayed mujahideen of sunnah of khilafat

but any how they supported the emaarat based on sunnah of prophet Muhammad(saas): 

so this year, people started the collection of hadith openly, 

179 hijri -mujahid name Imam malik, who supported the law of hadith, 

204 hijri-mujahid name Imam shafee, who supported the law of hadith, 

241 hijri-mujahid name Imam ahmed, who supported the law of hadith, 

then came a mujahid who supported the law of hadith, name bukhari, 

and bukhari put the parameter and benchmarking of authenticating hadith, 

and bukhari started collection of hadith one more time, with the parameter and benchmarking

the basic parameter as follows : 

(a) the chain which include human being, they should in reality meet each other or not

(b) if they met, then in what state of their iman

(c) if they said hadith, they usually practise honesty(islam) in their life or not

(d) have they indulge themselves in haram eating and earning

(e) have they spoken lie in their life,

so this is the basic parameter and benchmark, and their are many perfect and bonding parameter, which bukhari put, and afterward, all the mujahid of islam, followed this parameter, 

so in this way, our hadith is been tighting with honesty, for the future generation, 

so in latest, 

you all have heard the name of mujahid

naseeruddin albani, 

ibn baz

saleh-al-uthemaeen, 

they tighting the rope of honesty more powerful, to safeguard the hadith, 

so the fuel of Islam, is brought to us by our beloved sahabah, who has given their life, their family, their mother and their father and their wife, there children to safeguard this hadith from munafequn-richer-community, 

this munafequn-richer-community has murder all the their belonging in this world.

oh Allaah pour your mercy and blessing to all sahabah,  shuhadah, and put them in high status in jannah, 

and make them our leader in jannah, ameen, ameen, ameen,

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There is long list of mujahideen who collected and compiled ahadith and preserved them in written form and in books.

sahabah period
Following are few sahaaba (companions) who compiled ahadith during the life time of the last Prophet Muhammad (saas).

1. Abdullaah Ibn Amr al-Aas (rz). ( d.42 H)

2. Ibn Abdullaah Ibn Mas’ood (rz) (d. 63 H )

3. Abu Hurairah (rz). (d. 57 H)

4. Alee Ibn Talib (rz). ( d. 40 H)

5. Abu Shah Yamanee (rz)

6. Aa’ishah Siddeeqa (rz) ( d. 58 H)

7. Abdullah Ibn Abbaas (rz) ( d. 68 H)

8. Sa’eed Ibn Jubair (rz). (d. 95 H)

9. Anas Ibn Maalik (rz) ( d. 93 H)

10. Saeed ibn Musaib (d.94 H)

11. Amr Ibn Hazm (rz) ( d. 51 H)

12. Samrah Ibn Jundub (rz) (d. 60 H)

13. Sa’ad Ibn Ubaadah (rz) (died during the Khilafat of Abu Bakr)

14. Naaf’i (rz)

The seven sahaaba with most narrations of ahadeeth
They are in order of number of narrations:

i) Abu Hurayrah, the most of them in Hadeeth, he narrated 5374 Ahaadith.

ii) Abdullaah ibn ‘Umar, he narrated 2630 Ahaadith.

iii) Anas ibn Maalik, he narrated 2286 Ahaadith.

iv) Aa-isha, the mother of the believers, she narrated 2210 Ahaadith.

v) Abdullaah ibn ‘Abbaas, he narrated 1660 Ahaadith.

vi) Jaabir ibn ‘Abdullaah, he narrated 1540 Ahaadith.

vii) Abu Sa’eed al Khudree [who is Sa’d ibn Maalik], who narrated 1170 Ahaadith.

Other hadith compilers:

Humaam Ibn Munabbeh (d.101H).

Muhammad Ibn Shihaab Al Zuhri ( Born in Makka, lived in Damuscus. d. 124 H)

Abdul Malik ibn Juraij (A Makki scholar d. 150 H)

Muhammad Ibn Yasir Ibn Khayyar ( A Makki scholar. d. 151 H)

Mu’ammar Ibn Rashid ( A Yemni scholar, d. 153 H)

Saeed Ibn Royyeah (A Madni scholar, d. 156 H)

Imam al Awza’ee ( A Syrian scholar, d. 157 H)

Rabee’a Ibn Sabeeh (d.160 H)

Sha’bah Ibn Hahhaj (d. 160 H)

Imam Sufyaan ath Thawree ( d. 161 H in Koofa)

Imam Hammad Ibn Salamah ( d. 167 H, in Basra)

Maalik Ibn Anas ( d. 179)

Abdullah Ibn al Mubaarek ( d. 181 H, in Khurassan)

Jareer Ibn Abdul Hameed (d. 188 H)

Suffyya Ibn Unainah (d. 198 H)

Abu Dawood Tayalsee ( d. 204)

Abdur Razzaq Ibn Hammam (d. 211 H)

Asad Ibn Musa ( d. 212 H)

Ubaidullah Ibn Musa ( d. 213 H)

Abdullah Ibn Zubair Hameedee ( d. 219 H)

Saeed Ibn Mansoor ( d. 227 H)

Yahya Ibn Abdul Hameed Hamani (d. 228 H)

Naeem Ibn Hammad ( d. 228 H)

Ishaq Ibn Rahuyya ( d. 228H)

Abu Bakr Ibn abi Shaibah ( d. 235 H)

Ahmad Ibn Hanbal ( d. 241 H)

Abd Ibn Hameed ( d. 249 H)

Ishaq Ibn Bahlul ( d. 252 H)

Abdullah Ibn Abdur Raman Du’armi ( d. 255 H)

Muhammad Ibn Ismail Bukhari ( d. 256 H)

Abu Masud Razi ( d. 258 H)

Muslim Ibn Hajjaj ( d. 261 H)

Muhammad Ibn Yazid Ibn Majah ( d. 273 H)

Abu Dawood Sajastanee ( d. 275 H)

Baqi Ibn Mukhlid Qartabi ( d. 276 H)

Muhammah Ibn Esa Tirmizi ( d. 279 H)

Ahmad Ibn Abi Asim ( d. 287 H)

Abu Bakr Bazzar ( d. 292 H)

Abu Muslam Kashee ( d. 292 H)

Muhammad Ibn Nasr Maruzee ( d. 294 H)

Ahmad Ibn Shoib Nisaee ( d. 303 H)

Abu Ya’lla Muslee ( d. 307 H)

Muhammad ibn Ibrahim al-Janadi(d.308 AH)

Ibn Khuzaima ( d. 311 H)

Abul Awana al Safrainee ( d. 316 H)

Ibn Jarud ( d. 317 H)

Ibn Habban ( d. 354 H)

Abul Qasim Tabranee ( d. 360 H)

Abul Hasan Daru Qatnee ( d. 385 H)

Muhammad Ibn Ibrahim Ibn Khattab ( d. 388H)

Abu Abdullah Hakim ( d. 405 H)

Abu Na’eem Isphani ( d. 430 H)

Ahmad Ibn Husain Baiqahee ( d. 458 H)

Hafiz Ibn Abdur Barr Qartabi ( d. 463 H)

Abu Bakr Khateeb Baghdadi ( d. 463 H)

Abu Nasr Muhammad Ibn Fatuh Hamidee ( d. 488 H)

Hussain Ibn Masud Baghvee ( d. 519 H)

Abu Bkar Muhammad Ibn Abdullah Ibn al-Arabi ( d. 543 H)

Qazi Ayyaz Maleki ( d. 544 H)

Mujaddid ad Deen Ibn Aseer Jazree ( d. 606 H)

Abus Salam Ibn Taimiyyah ( d. 652)

Zaki uddin Abdul Azeem Munzaree ( d. 656 H)

Yahya Ibn Sharf Nauwee ( d. 676 H)

Wali uddin Khateeb Tabrazee ( d. 737 H)

Hafiz Ibn Qayyam al Ja’uzee ( d. 751 H)

Jamal iddin Zaila’ee ( d. 762 H)

Hafiz Emad uddin Abu Fad’a Ibn Kathir ( d. 774 H)

Hafiz Ahmad Ibn Hajr Asqalanee ( d. 852 H)

Hafiz Suyuti (d. 902 H)

Hafiz Jalal uddin Sautti ( d. 911 H)

Shaikh Abdul Haq Muhaddith Dehalvi (d. 1052 H)

Shah Waliullah Muhaddith Dehalvi (d. 1176 H)

Muhammad Ibn Ali al Shaukani ( d. 1250 H)

Ehsaan Ilahi Zaheer (d. 1407 H)

Muhammad Nasiruddin Albani (d. 1420 )

the 12 Khalifah who uphold the Hadith practice for Democracy 

12 Khalifah () after Me said by Last Prophet Muhammad

By Imam Hassan  November 16, 2018

Fatawa al-Kubra

Fatawa al-Misriyyah

ar-Radd 'ala al-Mantiqiyyin (Refutation of Greek Logicians)

Naqd at-Ta'sis

al-Uboodiyyah—(Subjection to God)

Iqtida' as-Sirat al-Mustaqim'—(Following The Straight Path)

al-Siyasa al-shar'iyya

at-Tawassul wal-Waseela

Sharh Futuh al-Ghayb—(Commentary on Revelations of the Unseen by Abdul-Qadir Gilani)

Some of his other works have been translated to English. They include:

The Friends of Allah and the Friends of Shaytan

Kitab al Iman: The Book of Faith

Diseases of the Hearts and their Cures

The Relief from Distress

Fundamentals of Enjoining Good & Forbidding Evil

The Concise Legacy

The Goodly Word

The Madinan Way

Ibn Taymiyya against the Greek logicians

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25 - Imam Khateeb Tabrezi ( - 737 H)

Name Muhammad, kunniyah (agnomen) Abu Abdullah, nick name Waliuddin, famed as Khateeb Tabrezi. He was in Tabrez a city of Aazirbaijan. His ancestors were linked to Umar al Farooq ra for the reason he is also called as’ Umri’.

Allama Hussain ibn Muhammad ibn Abdullah Tayyabi was one of his teachers and Imamuddin Ali ibn Mubarek is one of his distinguished pupil.

However it can be said that he died after 737 H.

Khateeb Tabrezi wrote a number of books but his most outstanding work is the ‘ Mishkat al Masabeeh’ that was written on the advice of his teacher Allama Hussain ibn Muhammad. This book was completed in 737 H.

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26- Hafiz Dhahabi (673 – 748 H)

Name Shamsuddin, kunniyah (agnomen) Abu Abdullah Muhammad, father’s name Ahmad ibn Uthman, nick named as Hafiz Dhahabi. He was in Damuscus.

He began his study of hadith at age eighteen, travelling from Damascus to Baalbek, Homs, Hama, Aleppo, Nabulus, Cairo, Alexandria, Jerusalem, Hijaz, and elsewhere, after which he returned to Damascus.

Dhahabi learned from the following notable teachers that nclude; ibn Taymiyyah, ibn al Zahiri, Sharaf al Din al Dimyati, ibn Daqiq, Jamal al-Din Abu al-Ma`ali Muhammad, Al-Abarquhi.

He authored nearly a hundred works, some of them of considerable size:

Tarikh al-Islam al-kabir. (Major History of Islam); Ibn Hajar received it from Abu Hurayra ibn al-Dhahabi.[6]

Siyar a`lam al-nubala'. (The Lives of Noble Figures), 23 volumes, a unique encyclopedia of biographical history.

Tadhhib Tahdhib al-Kamal, an abridgement of al-Mizzi's abridgement of al-Maqdisee's Al-Kamal fi Asma' al-Rijal, a compendium of historical biographies for hadith narrators cited in the Six major Hadith collections.

Al-Kashif fi Ma`rifa Man Lahu Riwaya fi al-Kutub al-Sitta, an abridgment of the Tadhhib.

Al-Mujarrad fi Asma' Rijal al-Kutub al-Sitta, an abridgment of the Kashif.

Mukhtasar Kitab al-Wahm wa al-Iham li Ibn al-Qattan.

Mukhtasar Sunan al-Bayhaqi, an abridgement of Bayhaqi's Sunan al-Kubara.

Mukhtasar al-Mustadrak li al-Hakim, an abdridgement of Hakim's Al-Mustadrak alaa al-Sahihain.

Al-Amsar Dhawat al-Athar (Cities Rich in Historical Relics), which begins with the description of Madina al-Munawwara.

Al-Tajrid fi Asma' al-Sahaba, a dictionary of the Companions.

Tadhkirat al-huffaz. (The Memorial of the Hadith Masters), a chronological history of the biography of hadith masters. Ibn Hajar received it from Abu Hurayra ibn al-Dhahabi [7].

Al-Mu`in fi Tabaqat al-Muhaddithin, a compendium of hadith scholars (Muhaddithin).

Tabaqat al-Qurra (Biography-Layers of the Qur'anic Scholars).

Duwal al-Islam, a condensed history with emphasis on political figures and events.

Al-Kaba'ir (The Enormities)

Manaaqib Al-imam Abu Hanifa wa saahibayhi Abu Yusuf wa Muhammad Ibn al-Hasan (The Honoured status of Imam Abu Hanifa and his two companions, Abu Yusuf and Muhammad ibn Al-Hasan)

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27- Hafiz ibn Qayyim al Jawziyyah ( 691 – 751 H)

Name Muhammad, kunniyah Abu Abdullah, alias Shamsuddin, father’s name Abu Bakr ibn Ayyub. He was born on 7 Safar al Muzzaffar, 691 H in Damuscus. His father was the attendant (qayyim) of a school in Jawziyyah, for the reason he is known as ibn Jawziyyah. He is a renowned ‘mufassir, jurist, astronomer, chemist, philosopher, psychologist, scientist and theologian.

Ibn Qayyim's teachers included his father, Abu Bakr, Shihaab al-'Abir, Taqiyyud-Deen Sulaymaan, Safiyyud-Deen al-Hindee, Ismaa'eel Ibn Muhammad al-Harraanee. However, the most notable of his teachers was Shaykhul-lslaam Ibn Taymiyyah, whom he accompanied and studied under for sixteen years.

Amongst his most prominent students were: Ibn Kathir (d. 774 H ), Al-Dhahabi (d. 748H ), Ibn Rajab (d. 795H ) and Ibn Abdul-Haadee (d. 744H ), as well as two of his sons, Ibraaheem and Sharafud-Deen Abdullaah.

Ibn Qayyim was a devout student, disciple and the successr of Imam Taimiyyah. He defended his religious opinions and approaches, and he compiled and edited most of his works, and taught the same. Ibn Qayyim like his teacher Imam Taimiyyah.

Because of their views, both the teacher and the student were persecuted, tortured by munafequn rulers, and humiliated in public by the local authorities, as they were imprisoned in a single cell in the central prison of Damascus, known today as al-Qala.

When Ibn Taymiyyah died, Ibn Qayyim was freed and subsequently furthered his studies, holding study circles and classes. He taught Islamic Jurisprudence at al-Sadriyya school in Damascus, before he held the position of the Imam of the Jawziyyah school. Most of his writings were compilations, although he authored several books and manuscripts with his own handwriting which are preserved in the central Library of Damascus.

Ibn Qayyim al-Jawziyyah's contributions to the Islamic library are extensive, and they particularly deal with the Qur'anic commentaries, and understanding and analysis of the prophetic traditions (Fiqh-us Sunnah);

Zad al-Ma'ad (Provision of the hereafter)

Al-Waabil Sayyib minal kalim tayyib – a commentary on hadith about Prophet Yahya ibn Zakariyya.

I'laam ul Muwaqqi'een 'an Rabb il 'Aalameen

Tahthib Sunan Abi Da'ud

Madaarij Saalikeen which is a rearrangement of the book by Shaikh Abu Ismail al-Ansari al-Harawi al-Sufi, Manazil-u Sa'ireen (Stations of the Seekers);

Tafsir Mu'awwadhatain (Tafsir of Surah Falaq and Nas);

Fawā'id

Ad-Dā'i wa Dawā also known as Al Jawābul kāfi liman sa'ala 'an Dawā'i Shaafi

Haadi Arwah ila biladil Afrah

Uddat as-Sabirin wa Dhakhiratu ash-Shakirin

Ighadatu lahfan fi masayid shaytan

Rawdhatul Muhibbīn

Ahkām ahl al-dhimma"

Tuhfatul Mawdud bi Ahkam al-Mawlud

Miftah Dar As-Sa'adah

Jala al-afham fi fadhl salati ala khayral anam

Al-Manar al-Munif

Al-Tibb al-Nabawiya – a book on Prophetic Medicine (available in English as "The Prophetic Medicine" , printed by Dar al-Fikr in Beirut (Lebanon), or as "Healing with the Medicine of the Prophet (sal allahu `alayhi wa salim)" , printed by Darussalam Publications.

Al-Furusiyya

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28- Hafiz ibn Kathir ( 701 – 774 H)

Name Imaduddin Ismail, father’s name Umar ibn Abu al Fida ibn Abi Hafs Umar. He was born in Majlal a suburb of Basra, Syria in 701 H. He was great muffasir, muhaddith, a faqih and a historian.

He was a disciple of Ibn Taymiyya, Al-Mizzi, Ibn Al Firkah,‘Isa bin Al-Mutim, Ahmed bin Abi-Talib, Ibn Al-Hajjar, Baha Ad-Din Al-Qasim bin Muzaffar bin ‘Asakir, Ibn Ash-Shirazi, Ishaq bin Yahya Al-Ammuddi, Zahriyyah Shaykh, and Muhammad bin Zarrad.

Althouh he was a great admirer of Imam Taymiyya, ibn Kathir was a follower of Shaafii ‘madhab’.

In later life, he became blind [1]. He attributes his blindness to working late at night on the Musnad of Ahmad Ibn Hanbal in an attempt to rearrange it topically rather than by narrator. Ibn Kathir died in 774 H in Damascus.

Ibn Kathir’s work include; i) Tafsir ibn Kathir,ii) Stories of the Qur'an, iii)Al Bidayah wa-Nihayah or Tarikh ibn Kathir, iv) Al-Sira Al-Nabawiyya, v) al-Baa'ith al-Hatheeth, vi) Tabaqaat ah-Shafi'iah, v) Talkhis al-Istighatha, vi) Signs Before the Day of Judgement, vii) Sins and their Punishments, viii) Stories of the Prophets

Tafsir ibn Kathir is the most renowned, trustworthy and reliable tafsir, ever recognized.

=================================

29- Hafiz ibn Rajab ( 744 – 795 H)

Name Zainuddin Abdur Rahman, Kunniyah (agnomen) Abu al Faraj, father’s name Ahmad ibn Abdur Rahman ibn al Hasan was born in Baghdad. His grand father was born in the month of Rajab, so he was named ibn Rajab.

He moved to Damuscus at age 5 with his family. He traveled to Jerusalem, Egypt and Mecca.

Some of the scholars he studied under were ibn an-Naqeeb (d. 769H), as-Subki, al-Iraqi (d. 806H), and Muhammad ibn Ismail al-Khabbaz. He also studied with Ibn Qayyim al-Jawziyyah up to ibn Qayyim's death. Ibn Rajab's commentary on the forty hadith of Nawawi (Jami' al-Ulum wa al-Hikam) is the largest as well as generally being considered the best commentary available. Near the end of his life, Ibn Rajab began composing a commentary on Sahih Bukhari, but unfortunately only reached the chapter on the funeral prayers before he died. He had named his work Fath al-Bari and what he did write has been published by Dar Ibn al-Jawzi in seven volumes. This amounts to less than a sixth of Sahih Bukhari. Twenty years after Ibn Rajab's death, Ibn Hajar al-Asqalani began his commentary on Sahih Bukhari and gave his own work the same title in honour of Ibn Rajab.

Ibn Rajab died on a Monday night 4th of Ramadhan 795AH (1393), at the age of fifty-nine, in a garden area he had rented in Damascus. His funeral prayer was performed the next day and he was buried in the Baab as-Sagheer graveyard.[3]

His contributions include tafaseer, books on ahadith, fiqh, history and other subjects;

Tafaseer: i) Tafsir Surah al-Ikhlaas, ii) Tafsir Surah al-Faatihah, iii) Tafsir Surah an-NasrI'raab, iv) al-BismillahAl-Istighnaa bil-Qur'an

Ahadith books: i)SharhJaami' al-Tirmidhi,ii) Sharh 'Ilal at-Tirmidhi , iii) Fath al-Bari bi Sharh Sahih al-Bukhari, iv) Jami' al-'Uloom wal-Hikam fi Sharh khamsina Hadithan min Jawami al-Kalim Maa Dhi'bani Ja'iaan ursilaa fi Ghanam, etc

Books on Fiqh: i) Al-Istikhraj fi Ahkam al-Kharaj, ii) Al-Qawa'id al-Fiqhiyyah,iii) Kitab Ahkam al-Khawatim wa ma yat'alaqu biha

=================================

30 – Hafiz ibn Hajr Asqalaani ( 773 – 852 H)

Name Ahmad, kunniyah (agnomen) Abul Fazal, alias Shahabuddin, father’s name ibn Ali ibn Hajr Asqalani. Asqalan was a very beautiful city of Palestine. He was born in Egypt on 23 Sha’aban 773 H.

His teachers include; Zainuddin Abdur Rahim Iraqi, Nooruddin Haithami, Sirajuddin Belqaini, ibn Jama’a, Ibrahim ibn Musa and so many others.

His disciples include; Hafiz Abdur Rahman Sakhavi, Burhanuddin Ibrahinm ibn Umar Baqa’ai, Ibn Fahad makki.

He remained Chief Justice for six times and the total duration of this Chief justiceship remained for 21 years. He was a follower of Shaafii ‘madhab’.

He died on 28 Dhul Hajja 852 H in Cairo (Egypt) at the age of 79 years.

Ibn Hajar authored more than fifty works on hadith, hadith terminology, biographical evaluation, history, Quranic exegesis , poetry and Shafi'i jurisprudence.

Fath al-Bari al-Durar al-Kamina – a biographical dictionary of leading figures of the eighth century.

Tahdhib al-Tahdhib Taqrib al-Tahdhib – the abridgement of Tahthib al-Tahthib.

Ta'jil al-Manfa'ah

al-Isaba fi tamyiz al-Sahaba.

Bulugh al-Maram min adillat al-ahkam Nata'ij al-Afkar fi Takhrij Ahadith al-Adhkar

Lisan al-Mizan.

Talkhis al-Habir fi Takhrij al-Rafi`i al-Kabir

al-Diraya fi Takhrij Ahadith al-Hidaya

Taghliq al-Ta`liq `ala Sahih al-Bukhari

Risala Tadhkirat al-Athar

al-Matalib al-`Aliya bi Zawa'id al-Masanid al-Thamaniya

Nukhbat al-Fikar

al-Nukat ala Kitab ibn al-Salah al-Qawl al-Musaddad fi Musnad Ahmad Silsilat al-Dhahab

Ta`rif Ahl al-Taqdis bi Maratib al-Mawsufin bi al-Tadlis

==========================

31 – Hafiz Sakhavi ( 831 – 902 H)

Name Shamsuddin Muhammad Ibn Abdu Rahman Sakhavi, a great ‘muhaddith’ was born in 831 H. His teachers include; Hafiz ibn Hajr Asqalani Allama A’inee. He traveled through Hijaz, Cairi (Egypt) and then toMadina where he remained busy with teaching ‘deen’ (religion).

He wrote numerous books. Some of them are; Fatah al Mughees Sharah al fi al Hadith, al Dhu’ al Kalam la hil Qur’an al Tas’ae, Al e’alan bil tubikh zim al Tarikh etc.

=================================

32- Hafiz Suyuti ( 849 – 911 H)

Name Jalauddin, kunniyah (agnomen) Abul Fazal, father’s name Abi Bakr Suyuti Shafii, was born in Suyut a village at the bank of Nile in Cairo. In his childhood he was used to go to ibn Hajr Asqalani for education. He remained disciple of; Jalaluddin ibn Ahmad, Sharfuddin Yahya ibn Muhammad, Taqiuddin Ahmad ibn Muhammad Shamni, MuhiuddinMuhammad ibn Sulaiman, Saifuddin Muhammad ibn Muhammad. As-Suyuti traveled to Sham, Hijaz, Yemen, India and Morocco, and settled down towards the end of his life in his homeland of Egypt. Hafiz Suyuti has written in his book that he was benefited with 150 teachers and he named them.

The most famous of Al-Suyuti's students and it is possible to say the most outstanding student of As-Suyuti was the Imam, the historian, Al-Dawudi (died 945H) – author of the book Tabaqaat Al-Mufassireen and other works. Then there was his other student, the famous historian, Ibn Iyaas, author of the book Badaa'i-uz-Zuhoor (died 930H).

Some other of his students were the Imam, the Haafidh Ibn Tuloon Al-Hanafi (died 935H), author of the three Fahaaris, indexes as well as many other works and the Imam Al-Shi'raanee, author of the book Al-Tabaqaat (died 973H).

His books and treatises have been counted to number almost 500 works altogether. Suyuti listed 283 of his own works in Husn al-Muhađarah. Some of the more famous works he produced were:

i) Tafsir al-Jalalayn

ii) Al-Jaami' al-Kabîr

iii) Al-Jaami' al-Saghîr

iv) Dur al-Manthur

v) Alfiyyah al-Hadith

vi) Tadrib al-Rawi

vii) Al-Khulafah Ar-Rashidun

viii) Tabaqat al-huffaz

ix) Nuzhat al-julasā fī ashār al-nisā

x) Khasaais-e-Kubra

===============================

33 – Shaikh Abdul Haq Muhaddith Dehalvi (958 – 1052 H)

Name Abdul Haq, father’s name Saifuddin ibn Sa’adullah Taraki. His great grand father Agha Muhammad Tarak was from Bukhara. After the fall of Baghdad, he migrated to Delhi along with some other Tarkish groups. Abdul Haq acquired his early education from his father. After that he went to Mecca and learned hadith and fiqh there, from great scholars of that time. After returning back to Delhi, he started teaching the religion. He successfully confronted the ‘Deen-e-Elahi’ established by munafequn-Mughal-king-akbar. He wrote more than 60 books. The books relating to hadith are; Akhbar al Akhiyar, A’sa’h al Mu’at al Shrah al Mishkat, Muqaddama fi Asul al Hadith, and others.

=================================

34 – Shah Waliullah Muhaddith Dehalvi ( 1114 – 1176 H)

Name Ahmad, father’s name Abdur Rahim Umari. He famed by the name Shah Waliullah. His forefathers were descendants of Umar Farooq ra. That is why he was also called Umri. His early education was from his father and Shaikh Afzal Sialkoti. He went to Mecca where he learned from Abu Tahir Madni, Wafadullah Maliki, Tatuddin Qala’I and Umar ibn Ahmad Makki.After coming back to Delhi he taught the science of hadith there. He has over 60 books to his credit. The most famous and distinguished one is ‘Hajja tulllan al Baligha’. Others include; al Fawz al Kabir fi Usul al Tafsir, Kitam al Arba’in, Trajim al Bukhari, al Mustafa Sharah al Mawtta, Athar al Muhaddathin and other.

=========================

 35 – Imam al Shaukani (1173 – 1250 H)

Name Muhammad, father’s name Ali ibn Abdullah was born on 28 Dhul Qaida 1173 H in Shukan a village near Sana’a, Yemen. His father was a great scholar and remained a jurist for 40 years.

Al Shukani’s disciple include; Allama Muhammad ibn Nasr al Hazmi (d.1283 H), Allama Abdur Rahman ibn Sulaiman al Sadidee (d. 1250 H), Allama Abdur Rahman ibn Ahmad Al Bahkali (d. 1248 H), Allama Ahmad (his own son, d 1281 H).

Imam al Shukani wrote almost on all the fields of ‘deen’ (religion) including tafsir, hadith, fiqh, ilm al asnad, history and others. His most popular book is ‘Neel al A’utar’ , a commentary on the book ‘ Mantaqi al Akhbar’ of Imam Mujaddadin Abdus Salam ibn Taymiyyah.

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36 - Muhammad Naasiruddeen al-Albaanee (1332 – 1420 H)

Muhammad Nasiruddin was born in the city of Ashkodera, then the capital of Albania in the year1332 H. His father al-Haaj Nooh Najjaatee al-Albaanee had completed Sharee'ah studies in Istanbul and returned back to Albania. After Albania was taken over by secularist Ahmet Zogu, his family migrated to Damascus. In Damascus Albaanee completed his initial education and was then taught the Qur’an, Tajweed, sciences of Arabic language, fiqh and further branches of the Deen by various teachers 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 delved further into the field of Hadeeth and its various sciences.

Albaanee’s teachers and mentors include; Bahjatul Bayjaar, Abdul-Fattaah, and Towfeeq al-Barzah. After a number of his works appeared in print Albaanee was chosen to teach Hadeeth in the new University in Madeenah, Saudi Arabia, for three years from 1381 to 1383 H where he was also a member of the University board.

His students are many and include amongst them: Hamdee 'Abdul-Majeed, Muhammad 'Eed 'Abbaasee, Dr. 'Umar Sulaymaan al-Ashqar, Muhammad lbraheem Shaqrah, Muqbil ibn Haadee al-Waadi'ee, 'Alee Khushshaan, Muhammad Jameel Zaynoo, 'Abdur-Rahmaan Abdus-Samad, 'Alee Hasan 'Abdul-Hameed al-Halabee, and Saleem al-Hilaalee.

He authored more than 30 books, few of them are:

Sahih wa Da'if Sunan Abu Dawood (Volumes 1–4)

Sahih wa Da'if Sunan at-Tirmidhi (Volumes 1–4)

Sahih wa Da'if Sunan ibn Majah (Volumes 1–4)

Silsalat al-Hadith ad-Da'ifa (Volumes 1–14)

Silsalat al-Hadith as-Sahiha (Volumes 1–11)

Apart from his life history, following are his achievements:

1. He was selected by the Faculty of Sharee’ah in the University of Damascus to make Takhreej of the Ahaadeeth of transactions that were specifically collected by the University and published in 1955.

2. He was selected to be a member of the Committee of Hadeeth that was founded during the union between Egypt and Syria. It was tasked to oversee the publication and editing of the books of the Sunnah.

3. In 1388 H. Shaykh Hassan ibn ‘Abdullaah Aal ash Shaykh requested that he assume the position of supervisor for higher education in the faculty of Islaamic studies in the University of Makkah, he was unable to take up the position.

5. He was selected to be a member of the Higher Committee in the Islaamic University of Madeenah from 1395 – 1398 H. He also lectured at the University.

6. He accepted the request of the noble Shaykh ‘Abdul ‘Azeez ibn Baaz, may Allaah have mercy upon him, to travel to Egypt, Morocco and Britain to call to Tawheed and the adherence to the Qur-aan and Sunnah with the correct Islaamic methodology.

7. He received the National King Faisal prize for Islaamic Studies in 1419 H. for ‘Efforts on the knowledge of Prophetic Hadeeth’

Albaanee died at the age of 87 years on 22 Jumaadaa ath-Thaaniyah 1420 H (2 October, 1999)

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37 Muhammad Qasim Nanautavi

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Muhammad Qasim Nanautavi
Born	1832[1]
Died	15 April 1880 (aged 47–48)
Era	Modern era
Region	Deobandi scholar
Main interests	Aqidah, Tafsir, Tasawwuf, Hadith, Fiqh, Kifaya, Usul, Ma'aani, Mantiq, Falsafa, Hai'aath, Riyali, Ma'luqat
Notable ideas	Widow Re-marriage, Darul Uloom Deoband, Madrasa Thanabhavan, Madrasa Meerut, Madrasah Galautti, Madrasa Danpur, Madrasa Muradabad
Influenced[show]

Part of a series on
Deobandism
Ideology and influences
Dars-i Nizami Maturidi theology Hanafi fiqh
Founders and key figures
Imdadullah Muhajir Makki Muhammad Qasim Nanotvi. Rashid Ahmad Gangohi Muhammad Yaqub Nanautawi Mahmud al-Hasan Khalil Ahmad Saharanpuri Ashraf Ali Thanwi Ubaidullah Sindhi Anwar Shah Kashmiri Kifayatullah Dihlawi Husain Ahmad Madani Muhammad Ilyas Kandhlawi Shabbir Ahmad Usmani Muhammad Idris Kandhlawi Muhammad Zakariya Kandhlawi
Notable institutions
Darul ulooms and madrasas Deoband Mazahir Uloom Nadwatul Ulama Dabhel Hathazari Madrassah Ashrafia Befaqul Madarisil Arabia Bangladesh Karachi Jamia Uloom-ul-Islamia Bury In'aamiyyah List of Deobandi universities
Centres (markaz) of Tabligh
Nizamuddin Raiwind Dhaka Dewsbury Taj-ul-Masajid
Associated organizations
Jamaat-e-Islami Jamiat Ulema-e-Hind Jamiat Ulema-e-Islam Tablighi Jamaat All India Muslim Personal Law Board Islamic Fiqh Academy, India
v t e

Muhammad Qasim Nanautavi (1832 – 15 April 1880)^[1] (Urdu: مولانا محمد قاسم نانوتوی) was an Indian Sunni Hanafi Islamic Scholar and was one of the main founders of the Deobandi Movement, starting from the Darul Uloom Deoband.^[2][3] He also had the title Hujjat al-Islam.

Contents

• 1Early life
• 2Education
• 3Academic career
  • 3.1Polemical debates
• 4Political and revolutionary activities
• 5Establishment of Islamic schools
• 6Death and legacy
• 7Publications
• 8Piety
• 9See also
• 10References
• 11Further reading

Early life[edit]

Muhammad Qasim Nanautavi was born in 1833 in Nanauta^[1], a Town near Saharanpur, India.

He went on to establish Darul Uloom Deoband in 1866 with the financial help and funding of the Muslim states within India and the rich individuals of the Muslim Indian community.^[2][4]

He conformed to the Shari'a and Sunnah and worked to motivate other people to do so as well. It was through his work that a prominent madrasa was established in Deoband and a masjid was built in 1868. Through his efforts, Islamic schools were established at various other locations as well.^[5]

Education[edit]

He completed his early education in his hometown (Nanauta) and then he was sent to Deoband^[1], where he studied in Maulvi Mahtab Ali's madrassa. Then he traveled to Saharanpur, where he lived with his maternal grandfather. There he studied elementary books (kitabs) of Arabic grammar and syntax under Maulvi Nawaz. At the end of 1843, Mamlook Ali escorted him to Delhi. There, he studied various Islamic books. Later he was admitted to Madrassa Gaziuddin Khan.^{[citation needed]}

His close relative, Muhammad Yaqub Nanautavi wrote:

My late father enrolled him at the Arabic Madrasa and said, 'Study Euclid yourself and complete the arithmetical exercises.' After a few days, he had attended all of the ordinary discourses and completed the arithmetical exercises. Munshi Zakatullah asked a few questions of him, which were difficult. Because he was able to solve them, he became well-known. When the annual examination drew near, he did not write it and left the madrasa. The whole staff of the madrasa, particularly the headmaster, regretted this very much.

Prior to his enrollment at Madrassa Gaziuddin Khan, he had studied books on logic, philosophy, and scholastic theology under Mamlook Ali at his house. He joined a study circle, which possessed a central position in India with regards to the teaching of the Qur'an and hadith. He studied hadith under Abdul Ghani Mujaddidi and he became a formal follower of Imdadullah Muhajir Makki.^[5]

Academic career[edit]

In 1860, he performed Hajj and, on his return, he accepted a profession of collating books at Matbah-e-Mujtaba in Meerut. Nanautavi remained attached to this press until 1868. He performed Hajj for the second time and then accepted a job at Matbah-e-Hashimi in Meerut.After the completion of his education, Nanautavi became the editor of the press at Matbah-e-Ahmadi. During this period, at Ahmad Ali's insistence, he wrote a scholium on the last few portions of Sahihul Bukhari. Before the establishment of Darul Uloom Deoband, he taught Euclid for some time at the Chhatta Masjid. His lectures were delivered at the printing press. His teaching produced a group of accomplished Ulama, the example of which had not been seen since Shah Abdul Ghani's time.

Polemical debates[edit]

On 8 May 1876, a "Fair for God-Consciousness" was held at Chandapur village, near Shahjahanpur (U. P.), under the auspices of the local Zamindar, Piyare Lal Kabir-panthi and Padre Knowles, and with the support and permission of the collector of Shahjahanpur, Robert George. Christians, Hindus, and Muslims were invited through posters to attend and prove the truthfulness of their respective religions. At the suggestion of Muhammad Munir Nanautavi and Maulvi Ilahi Bakhsh Rangin Bareillwi, Nanautavi, accompanied by numerous colleagues, also participated. All of these Ulama delivered speeches at the fair. In repudiation of the Doctrine of Trinity and polytheism, and on the affirmation of Divine Unity (monotheism), Nanautavi spoke very well. One newspaper wrote:

In the gathering of 8 May of the current year (1876), Muhammad Qasim gave a lecture and stated the merits of Islam. The Padre Sahib explained the Trinity in a strange manner, saying that in a line are found three attributes: length, breadth and depth, and thus Trinity is proven in every way. The said Maulawi Sahib confuted it promptly. Then, while the Padre Sahib and the Maulawi Sahib were debating regarding the speech, the meeting broke up, and in the vicinity and on all sides arose the outcry that the Muslims had won. Wherever a religious divine of Islam stood, thousands of men would gather around him. In the meeting of the first day, the Christians did not reply to the objections raised by the followers of Islam, while the Muslims replied the Christians word by word and won.

Political and revolutionary activities[edit]

He participated in the Indian Rebellion of 1857 in the Battle of Shamli between the British and the anti-colonialist ulema. The ulema were ultimately defeated at that battle.^[4][3]

Establishment of Islamic schools[edit]

His greatest achievement was the revival of an educational movement for the renaissance of religious sciences in India and the creation of guiding principles for the madaris (schools). Under his attention and supervision, madaris were established in areas such as Thanabhavan, Galautti, Kerana, Danapur, Meerut, and Muradabad. Most of them still exist, rendering educational and religious services in their vicinity. Funding of these religious schools initially was done by the rulers of the Muslim states and the rich individuals of the Muslim Indian community.^[2][5]

Under Muhammad Qasim Nanautvi's guidance, these religious schools, at least in the beginning, remained distant from politics and devoted their services to providing only religious education to Muslim children. The curriculum at these schools was studying the Quran, Hadith, Islamic law, and logic.^[2]

Death and legacy[edit]

Qasim Nanautavi died on 15 April 1880 at the age of 47. His grave is to the north of the Darul-Uloom. Since Qasim Nanautavi is buried there, the place is known as Qabrastan-e-Qasimi, where countless Deobandi scholars, students, and others are buried.^[6]

Well-known Muslim educationist of that time Sir Syed Ahmad Khan had great respect for Muhammad Qasim Nanottvi and wrote an emotional and long article on his death.^[6]

Publications[edit]

• Aab-i Hayat (commentary on the life of the prophet Muhammad^[5][6]
• Tahzir al-Nas^[7]
• Mubahisah Shahjahanpur^[7][6]
• Tasfiyat al-Aqa'id^[7]
• Tauseeq-ul-Kalam^[6]

Piety[edit]

Maulana Abd al-Hayy Lucknowi writes regarding Maulana Qasim Nanautavi:

He was the most ascetic of people, the most pious amongst them, and the most frequent in dhikr and contemplation from them, and the furthest of them from the dress of the ‘ulama’ and clothes of the students of jurisprudence, like the turban, shawl etc. At that time he would not issue fatwa or preach, but engaged in the remembrance of Allah (Glorified is He) and His meditation, until the doors of the realities and sciences were opened to him. The aforementioned Shaykh Imdad Allah bestowed successorship to him, and praised him saying that “the like of Qasim is not found except in a bygone age.”^[8]

38 - Allama Ehsaan Ilahi Zaheer (1364 - 1407 H)

Ehsaan Ilahi Zaheer, father’s name Zahur Ilahi ibn Ahmaduddin ibn Nadham was born in Sialkot a city of Pakistan. According to his brother – Dr. Fazal Ilahi – he was born in 1940, but Allama while interviewing a magazine, titled ‘ Mujallat ul Arabiyyah’, said that he was born on 31 May, 1945 (18 Jamadi al Awwal, 1364

H). He belonged to a cloth trading family. Allama’s father, while knowing the importance of education and knowledge, spent all his effort and wealth for the education of his children.

Allama, after acquiring sufficient knowledge in Pakistan, moved to Saudi Arabia, where he completed the full length of his studies at the Islamic University of Madinah. He had the privilege to gain knowledge there from great scholars like; Shaikh Abdul Azeez bin Baz, Allama Nasiruddin Albani, Muhammad Hammad al Ansari, Muhammad Ibraim al-Jundalvi, Muhammad al Ameen ash Shinqiti, Abu Bakr al Jaza’ivi and others. Allama was great scholar of hadith. He established the editorial ‘Tarjumaam al Hadith’.

Allama very vehemently confronted ‘Qadianiat’, Shiaism and ‘Brevilism as a result he was several times threatened to death.

On March 23, 1987 (29 Rajab 1407 H) when Allama was addressing a ‘Seerah Meeting’, a bomb was blasted at the stage, where he was critically wounded and a number of his companions were martyred. He was shifted to Ryadh Hospital, Saudi Arabia for further medical treatment, where he succumbed to his injuries and died on March 30, 1987. Shaikh Abdul Azeez bin Baz, the grand ‘Mufti’ of Saudi Arabia led his funeral prayers. He was buried next to the grave of Malik ibn Anas in the ‘Baqie’ graveyard.

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and there are enormours mujahideen of Islam, who have contributed to safeguard the ruling on hadith and quran,
which i have not mention here, if anybody have this, they can pls they can mail me , i will add here

Posted 13th February by toward humanity