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Year: 2025

Greater Manchester Conference: An Explanation of al-Mandhūmah al-Hā’iyyah

Written by — Admin on . Posted in Articles.

An Explanation of al-Mandhūmah al-Hā’iyyah: Greater Manchester Conference 2025

As-salāmu ‘alaykum wa rahmatullāhi wa barakātuh,

We are pleased to announce the upcoming Greater Manchester Conference, which will be held, by the permission of Allāh, from Friday the 14th to Sunday the 16th of November. The conference will be held across Manchester, Oldham & Bolton, in shā’ Allāh.

This special three-day event will be dedicated to an explanation of the poem, Al-Mandhūmah al-Hā’iyyah, authored by the Imām, Abū Bakr ‘Abdullāh ibn Abī Dāwūd al-Sijistānī (rahimahullāh).

This is a wonderful opportunity for us to gather for the remembrance of Allāh and to increase ourselves in beneficial knowledge, in shā’ Allāh.

The lessons will be delivered by our teachers:

  • Ustādh Abu Maymunah Sa’īd Ali
  • Ustādh Abu Abdir-Rahmān Hilāl
  • Ustādh Abu Ukkashah Abdul-Hakim
  • Ustādh Abu Inaayah Seif
  • Ustādh Abdul Hakeem Mitchell
  • Ustādh Abu Sara Haroon ‏حفظهم الله

The schedule is as follows:

The Friday & Saturday lessons will be broadcast live on: Learnaboutislam.co.uk/live & Sunday lessons will be broadcast on: Alhudabolton.com/radio

We encourage you to take advantage and to invite your family and friends. We ask Allāh to make it a beneficial event for all who attend and listen.

Don’t miss out! Please share this with others.

Drinking From the Masjid Water Cooler Before Tahiyyah al-Masjid

Written by Abdullah Jallow on . Posted in Articles, Contemporary Issues, Methodology - 'Manhaj', Pearls of Wisdom, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

If a water cooler is inside the Masjid and a person enters the Masjid, should he sit down to drink, or stand while drinking? This is because if he sits, he would be opposing the statement of the Prophet, peace and blessings of Allah be upon him: “When one of you enters the Masjid, he should not sit until he has prayed two rak‘ahs.” And if he stands, while drinking, he has left what is better (i.e. to sit while drinking) .

We say: it is better (or more virtuous) to stand while drinking because sitting before the two rak‘ahs prayer (i.e. Tahiyyah al-Masjid) is regarded forbidden by some scholars as opposed to standing while drinking which is less unpreferable (in this case). Thus, based on this, he should stand while drinking and then proceed to pray Tahiyyah al-Masjid).

An Excerpt from “Sharh Riyaadh as-Salihin” 2/606 by Imam Muhammad Ibn Salih al-Uthaymin, may Allah have mercy upon him.

O old woman! Repeat the lesson

Written by Abdullah Jallow on . Posted in History of Islam, Methodology - 'Manhaj', Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Al-Hassan (Ibn Abi Bakr An-Naysaabooree), may Allah have mercy upon him, narrated:

A Faqee [a scholar who truly fears Allah and has sound understanding of the religion] used to repeat lessons in his house many times. So, an old woman in his house said to him, “Indeed, I have memorised it myself!!” He he said, “Repeat it to me?” She repeated it. After a few days he said, “O old woman! Repeat that lesson now”. She said, “I didn’t memorise it”. He said, “As for me, I repeat what I have memorised to protect myself from what has afflicted you”.

[Al Hath-thu Alal Hifdh Al-Ilm page 36 by Imam Ibn Al-Jawzi, may Allah have mercy upon him]

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali – [99a]

Written by Abdullah Jallow on . Posted in Contemporary Issues, History of Islam, Innovations In Islam (Bidah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

What is Islam’s ruling on Imtihan (testing) the people of desires and other than them?

All praise and thanks is due to Allah, and may peace and blessings be upon Allah’s Messenger, his family and companions, and those who follow his guidance. To proceed:

Indeed, there has been a lot of speech regarding the testing individuals from among the people of desires and other than them, so, I consider it imperative to clarify Islam’s ruling regarding it, based on the Qur’an, the Sunnah, and the stances and statements of the Imams of Islam and the Sunnah in this matter, so that the Muslim may be upon clear-sightedness and clarity with regards to this matter. As for the Qur’an, Allah, The Most High, said:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا جَاءكُمُ الْمُؤْمِنَاتُ مُهَاجِرَاتٍ فَامْتَحِنُوهُنَّ اللَّهُ أَعْلَمُ بِإِيمَانِهِنَّ فَإِنْ عَلِمْتُمُوهُنَّ مُؤْمِنَاتٍ فَلَا تَرْجِعُوهُنَّ إِلَى الْكُفَّارِ لَا هُنَّ حِلٌّ لَّهُمْ وَلَا هُمْ يَحِلُّونَ لَهُنَّ

O you who believe, (with respect to those with whom you made a treaty) when the believing women come to you as emigrants (from the land of disbelief), then examine them (by making them swear that they are sincere in faith and did not leave due to hatred of their spouses, or seeking marriage or the world). And if you know them to be believing women, then do not return them to the disbelievers. They (the believing women) are not lawful (wives) for them, and nor are they (the polytheists), lawful (husbands) for them. [1]

As for (in) the Sunnah, Allah’s Messenger, peace and blessings of Allah be upon him, tested the slave girl. He said to her, “Where is Allah?” She replied, “Above the heaven.” He said, “Who am I?” She replied, “You are Allah’s Messenger.” So he said to her master, Muʿāwiyah ibn al-Ḥakam al-Sulamee, may Allah be pleased with him: “Free her, for she is a believer.” Therefore, he did not pass a ruling for her that she is believer or permitted her emancipation until after this test.

Shaikh Al-Islam, may Allah have mercy upon him, said:

When a person wishes to accompany a believer, or if a believer wishes to accompany anyone about whom immorality has been mentioned and it is said that he has repented from it, or if such speech is (claimed) about him, whether true or false, the indeed, he should test him in a way that reveals his righteousness or immorality, his truthfulness or falsehood. Similarly, when one intends to appoint someone to a position of authority, he should test him, as Umar Ibn Abdil Aziz commanded his boy slave to test Ibn Abee Musa when he was impressed by his behaviour. The slave said to him, ‘You know my position with the Amir Al-Mumineen; how much will you give me if I indicate to him for appointment?’ So Ibn Abee Musa offered him a large sum of wealth. Thus, Umar knew that he was not fit for leadership. Similarly, the same applies in matters of mutual dealings, and similarly regarding the chidren and slaves who are known for, or immorality has been stated about them (i.e. attributed to them), if a man wishes to purchase one of them, he should test him, for indeed, effeminate male is like the adulterous woman, and his repentance is like her repentance. Acquaintance with the conditions of the people sometimes comes through the testimony of people, sometimes through criticism and praise (jarḥ wa tadeel), and sometimes through direct testing and examination.

These (types) of tests are permissible with regard to those who have neither argue against the people of truth nor shown loyalty to the people of falsehood, so how about the people of falsehood and those who argue against the people of truth and ally with the people of falsehood? As for the pious predecessors – adherents to the Book and the Sunnah, indeed, they made testing one of their standards by which they distinguished between the people of the Sunnah and the people of Bidah and desires, and between trustworthy narrators and the liars, the heedless (negligent, inattentive, undiscerning) and the weak narrators. Among the Imams from whom such testing was reported is Imam Muḥammad ibn Seereen, may Allah have mercy on him, who said: “Indeed, this knowledge is religion, so examine (carefully) from whom you take your religion”. [Paraphrased]

To be continued…InShaAllah

ما حكم الإسلام في امتحان أهل الأهواء وغيرهم.

[1] https://www.thenoblequran.com/q/#/search/60_10

[12] Some Extraordinary Personalities of The First Three Generations

Written by Abdullah Jallow on . Posted in Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Muttarrif Bin Abdillah, may Allah have mercy upon him

He was the Imam, the one followed as a role model, an authority in the realigion, Abu Abdillah al-Harashi al-Aamiri al-Basri, the brother of Yazid ibn Abdillah.

He narrated from his father — may Allah be pleased with him — and from Ali, Ammaar, Abu Dharr, Uthman, Aʾishah, Uthman ibn Abee al-As, Mu’aawiyah, Imran ibn Husayn, Abdullah ibn Mughaffal al-Muzani, and others. He also narrated from Abu Muslim al-Judhami and Hakim ibn Qays ibn Aasim al-Munqari. He transmitted mursal reports from Ubayy ibn Kaʿb.

Those who narrated from him include: al-Hasan al-Basri, his brother Yazid ibn Abdillah, Abu al-Tayyah Yazid ibn Humayd, Thabit al-Bunani, Saʿid ibn Abee Hind, Qatadah, Ghaylan ibn Jarir, Muhammad ibn Wasi, Abu Nadrah al-Abdi, Yazid al-Rishk, Humayd ibn Hilal, Saʿid al-Jurayri, his nephew Abdullah ibn Hani ibn ʿAbdullih ibn al-Shikh’kheer, Abdul Karim ibn Rashid, Abu Nuʿamah al-Saʿdee, and many others besides them.

Al-Ajlee said: He was trustworthy. None in Basra was saved the fitnah of Ibn al-Ashʿath except him and Ibn Seeree, and none in Kufa was saved except Khaythamah ibn Abdur Rahman and Ibraaheem An-Nakha’ee.

Mahdi ibn Maymun said: Ghaylan ibn Jarir narrated to us that there was a dispute between (Muttarrif) and another man, so the man lied about him. So he said, “O Allah! If he is lying, then cause him to die.” The man immediately fell and died on the spot. This matter was reported to Ziyad, who said, “Did you kill the man?” He replied, “No, rather, it a supplication that corresponded with his appointed time (of death).”

He used to say: “People’s intellects are in accordance with (circumstances) of their era”.

In Al-Hilyah al-Awliya, Abu Al-Ashhab narrated from a man that Mutarrif ibn Abdillah said: “To sleep through the night and wake up feeling regretful (i.e. missing the night prayer) is more beloved to me than to stand (in prayer) through the night and wake up while being self-amazed”.

Imam Adh-Dhahabi said: “I say, by Allah, the one who praises himself or is self-amazed will not be successful”.

Ja‘far ibn Sulayman narrated: Thabit said that Mutarrif said: If my heart was removed and placed on my left hand, and all good were brought and placed on my right hand, I would not be able allow any of that good enter my heart until Allah places it in it”.

Abu Ja‘far al-Razi, from Qatadah, from Mutarrif, said: “Indeed, this death has ruined the enjoyment of those live in enjoyment, therefore, seek after an enjoyment in which there is no death”. [An Excerpt from Siyar A’lam An-Nubulaa 4/188]

[1] Dialogue With Anyone Using Customs or Changing Times to Alter Muslim Spousal Roles

Written by Abdullah Jallow on . Posted in Contemporary Issues, Family & Women, Fatawa-Rulings, Marriage (Nikkah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

The First Admonition and Clarification

Imam Abdul Azeez Bin Baz, may Allah have mercy upon him, said:

“It is obligated to every Muslim that he does not depend on custom; rather he presents it to the pure Islamic legislation, so whatever the Islamic legislation affirms is permissible and whatever it does not affirm is impermissible. The customs of the people are not proof to determine the lawfulness of anything. All the customs of the people in their countries or tribes must be presented to the Book of Allah and the Sunnah of His Messenger, peace and blessings of Allah be upon him, for judgement, then whatever Allah and His Messenger made permissible is permissible, and whatever they forbid, it is obligatory to abandon it even if it is the custom of the people”. [1]

The Imam, may Allah have mercy upon him, also said:

“Let every Muslim be careful of being deceived by the great numbers, whilst saying, “Indeed, the people have become such and such, and have become accustomed to such and such, so I am with them”. This is a great calamity, for indeed many people of the past were destroyed due to this. Therefore, O sensible one! It is obligated to you to examine yourself, take account of yourself and adhere to the truth, even if the people abandon it. Beware of what Allah has forbidden, even if the people do it, for indeed the truth is more worthy of being followed, just as Allah, The Most High, said: [وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّه ِ -And if you obey most of those on earth, they will mislead you far away from Allah’s Path. [Surah Al An’am Ayah 116]

And Allah, The Most High, said: [ وَمَآ أَڪۡثَرُ ٱلنَّاسِ وَلَوۡ حَرَصۡتَ بِمُؤۡمِنِينَ-And most of mankind will not believe even if you desire it eagerly]. [Surah Yusuf Ayah 103] [2]

Al-Allamah Muqbil Bin Haadee Al-Wadi’ee, may Allah have mercy upon him, said:

If numbers are the scale through which you judge, then the majority are mostly blameworthy; and if persuasive speech and eloquence is the scale through which you judge, then indeed Allah described the Munaafiqoon that they have tongues that utter beautiful speech. Allah said: [وَإِن يَقُولُواْ تَسۡمَعۡ لِقَوۡلِهِمۡ – And when they speak, you listen to their words]. [Surah Al-Munaafiqoon. Ayah 4]

Therefore, what is given consideration is that one knows the people of truth by their characteristics – that they call to the Book of Allah and the Sunnah of Allah’s Messenger, peace and blessings of Allah be upon him, his family, and companions, and they neither desire reward from the people nor seeking to be thanked. [3]

To be continued InShaAllah

[1] Majmu Al-Fataawaa 6/510

[2] An Excerpt from ‘Majmu Al-Fataawaa 12/ 412-416

[3] قم المعاند – 2/547

[11] Some Extraordinary Personalities of The First Three Generations

Written by Abdullah Jallow on . Posted in History of Islam, Morals and Manners - 'Akhlaaq', Salaf As Saalih (Pious Predecessors), Scholars of Islam.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Thabit Al-Bunani, may Allah have mercy upon him

He is Al-Imam, one followed as a role model, Shaikh al-Islam Abu Muhammad al-Bunani, may Allah have mercy upon him. He was born during the khilaafah of Muaawiyah, may be pleased with him and his father. He narrated from Abdullah Ibn Umar, Abdullah ibn Mughaffal al-Muzani, Abu Barzah al-Aslami, Umar ibn Abee Salamah al-Makhzumi, the stepson of the Prophet, peace and blessings of Allah be upon him, Anas ibn Malik, Mutarrif ibn Abdillah, Abu Rafi As-Sa’igh, Abu Burdah al-Ash‘ari, Safwan ibn Muhraz, Abu Uthman al-Nahdi, and al-Jarud ibn Abee Sabrah. (He also narrated) from Shu‘aib ibn Muhammad, and his son Amr Ibn Shu‘aib, Abdullah ibn Rabah al-Ansari, Kinanah ibn Na’eem, Abu Ayyub al-Maraghi, Abu Zubayhah al-Kila’ee, Abul Aaliyah, Habib ibn Abi Dubai‘ah al-Dub’ee, Abdur Rahman ibn Abbas al-Qurashi, Waqi ibn Sihban, Mu‘awiyah ibn Qurrah, Shahr ibn Hawshab, Bakr ibn Abdillah al-Muzani, and many others besides them.

Ahmad Al-Ijli, said about Thabit: “Trustworthy, a righteous man.” An-Nasaa’ee said about him: “Trustworthy.” Abu Ḥatim al-Raazee said about him: “The most reliable among the companions of Anas ibn Malik are al-Zuhree, then Thabit, then Qatadah.”

Ghalib al-Qaṭṭan said reported from Bakr al-Muzanee: “Whoever wants to look at the most devout worshipper of his era, let him look at Thait al-Bunani. We did not meet anyone more devout in worship than him. And whoever wants to look at the most knowledgeable person of his era, let him look at Qatadah.”

Ḥammaad Ibn Salamah said: Thabit recited (the Ayah): While he (Thabit) was praying at night, he kept on weeping and repeating over and over again the Ayah:

أَكَفَرْتَ بِالَّذِي خَلَقَكَ مِن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ سَوَّاكَ رَجُلًا

Do you disbelieve in Him Who created you out of dust (i.e. your father Adam), then out of Nutfah (mixed semen drops of male and female discharge), then fashioned you into a man? [Al-Kahf 37]

Ḥammaad ibn Zayd, from his father, said: Anas said, “Indeed, goodness has its people, and indeed this Thabit is from the keys of goodness.

An Excerpt from Siyar A’lam An-Nubula 5/22

[10] Some Extraordinary Personalities of The First Three Generations

Written by Abdullah Jallow on . Posted in History of Islam, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Ataa Bin Abi Rabah, may Allah have mercy upon him

He narrated from ʿAaʾishah, Umm Salamah, Umm Hani, Abu Hurayrah, Ibn Abbas, Ḥakim ibn Ḥizam, Zayd ibn Arqam, Zayd ibn Khalid al-Juhani, Ṣafwan ibn Umayyah, Ibn al-Zubayr, Abdullah ibn Amr, Ibn Umar, Jabir, Muʿaawiyah, Abu Saʿīd, and a number of other companions, may Allah be pleased with all of them.

Abu Dawud said: “His father was a Nubian, and he used to make baskets. Aṭaa was one-eyed, maimed in one hand, flat-nosed, lame, and dark-skinned.”

Khalid ibn Abee Nawf reported from Ataa who said: “I met two hundred of the companions of Allāh’s Messenger, peace and blessings of Allah be upon him.”

Imam Sufyan Ath-Thawree narrated from Umar ibn Saʿīd ibn Abee Ḥusayn, from his mother, that she sent (a question) to Ibn Abbas asking him about something. He said: “O people of Makkah! You gather around me while you have Aṭaa among you!” Qabeeṣah narrated from Sufyan the same, but attributed it to Ibn Umar.

Ibraheem ibn Umar ibn Kaysan reported: “I remember in the era of Banu Umayyah during the Hajj, they would appoint an announcer to announce: ‘No one should issue Fatwa to the people except Aṭaa ibn Abee Rabaḥ; and if Aṭaa is not present, then Abdullah ibn Abee Najeeḥ.’”

Ḍamrah reported from Uthman ibn Aṭaa who said: “Aṭaa was very dark-skinned, extremely black, with only a few hairs on his head. He was eloquent when he spoke, and whatever he said in the Arabian peninsula, it was accepted.”

Imam Sufyan Ath-Thawree reported from Salamah ibn Kuhayl, who said: “I have not seen anyone who sought the Face of Allah through this knowledge more than these three: Ataa, Taawoos, and Mujaahid.”

Al-Aṣma’ee said: Aṭaa ibn Abee Rabaḥ came to Abdul Malik (ibn Marwan) while he was seated on his royal seat and surrounded by the nobles. This was in Makkah during his pilgrimage when he was the Khaleefah. When Abdul Malik saw him, he stood up to greet him, welcomed him, seated him beside him on the royal seat and sat before him. Then he said, “O Abu Muḥammad! What is your need?” Aṭaa replied:

“O Amir Al-Mumineen! Fear Allah regarding Allah’s sacred sanctuary and the sanctuary of His Messenger by maintaining and preserving them. Fear Allah concerning the children of the Muhajiroon and the Anṣaar, because it is through them that you sit in this position. Fear Allah regarding those at the frontiers (i.e. the soldiers) for they are the fortress of the Muslims. Attend to the affairs of the Muslims because you alone are responsible for them. Fear Allah regarding those who stand at your door, neither neglect them nor shut your door to them.” Abdul Malik said, “I shall do so”.

Then Aṭaa got up to leave. Abdul Malik took hold of him and said:

“O Abu Muḥammad! You have only asked us for the needs of others, and we have granted them, what is your own need?” Ataa said: “I have no need for any created being”.

Then he left. Abdul Malik said, “This is true nobility! This is true honour!”

Ibn Jurayj reported from Aṭaa who said: “A man may narrate a ḥadith to me, and I listen to him as if I have never heard it before, even though I heard it before he was born”.

Ibn Jurayj said: “I accompanied Aṭaa for eighteen years. After he had got old and weak, he would still stand for prayer and recite two hundred verses from Surah al-Baqarah while standing and without wavering or moving”. [End of quotes] [An Excerpt from Siyar A’lam An-Nubula 5/79-88]

Once again, the above brief quotes regarding these amazing individuals would capture the attention of anyone with a modicum of common sense. Their lives were established upon the Sunnah, truthfulness and a sincere desire for the Hereafter. As seen in various quotes, they never demanded recognition, rather, Allah placed love, respect and recognition for them in the hearts of the people. Their station in knowledge and piety was self-evident, yet they were the most humble. Therefore, is there any time to waste in our era with the people of ujub?! It is impossible that anyone who truly values their limited time in this worldly life would engage with the people of his era in any blameworthy matter, while diverting their attention from the amazing lives of these beacons of piety. May Allah guide us to focus on the Sunnah and the path of the righteous predecessors in creed, worship methodology and manners Amin.

[9] Some Extraordinary Personalities of The First Three Generations

Written by Abdullah Jallow on . Posted in History of Islam, Morals and Manners - 'Akhlaaq', Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Abu Ali, Ahmad Bin Aasim Al-Antaakee, may Allah have mercy upon him

He was well known for his fine admonitions. He was a Zahid and a devout worshipper. He narrated hadith from Abu Mu’aawiyah Ad-Dareer, may Allah have mercy upon him, and those at his level.

He said, “One of the bounties is that you rectify matters during what is left from your lifespan so that you are forgiven what has already elapsed”.

He said, “Whoever (truly) knows Allah will fear Allah more than others”.

He said, “The best companion in your worldly life is the one who cuts you off from the (excesses) of the worldly life and connects you to the matters of the Afterlife”. [1]

He said: “People are three types: Those dominated by their sound natural disposition and they are the believers. When heedless, they are reminded and they take heed. Those whose natural disposition is overcome, but when they are made to see (the truth, reality), they perceive it and return through the strength of (sound) intellect. Those whose natural disposition is overcome, possess no sound natural disposition, and there is no way of bringing them back through admonitions.” [2]

He said: “The most beneficial intellect is the one that makes you acknowledge Allah’s blessings, aids you to be grateful and oppose (evil) desires”. [3]

He said: The most beneficial type of fear is that which restrains you from sins, prolongs your sorrow over what has elapsed, and obligates to you to contemplate what remains from your lifespan and the end of your affair. The most beneficial type of truthfulness is your acknowledgement – in the presence of Allah – the faults of your own soul. The most beneficial type of shyness is that you feel shy in Allah’s presence for asking what you love while committing what He dislikes. The most beneficial type of patience is that which strengthens you to turn away from your (vain) desires. The best type of jihad is to strive against your own soul in order to return it to accept the truth.  [4] [end of quotes]

O Allah! Grant us what is good in this life and the next, and include us among your obedient servants Amin.

[1] An Excerpt from Al-Bidaayah Wan-Nihaayah. 10/318

[2] Siyar A’lam An-Nubula 11/410

[3] Seerah As-Salaf As-Saaliheen. 1/1073. Chapter: A mention of the At’baa at-Taabi’een

[4] Sifatus Safwah 2/418

[8] Some Extraordinary Personalities of The First Three Generations

Written by Abdullah Jallow on . Posted in History of Islam, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Imam Abu Yusuf, may Allāh have mercy upon him

He, may Allāh have mercy upon him, was one of the senior companions of Imam Abu Haneefah, may Allāh have mercy upon him. He narrated hadith from Al-A’mash, Hammaam Bin Urwah, Muhammad Bin Ishaaq, Yahyah Bin Sa’eed and other than them, may Allāh have mercy upon them. And those who narrated from him include Imam Muhammad Ibn Al-Hasan Ash-Shaybaanee, Imaam Ahmad Bin Hanbal and Imam Yahyah Bin Ma’een, may Allāh have mercy upon them.

Imam Abu Haneefah said, “Abu Yusuf is the most knowledgeable amongst my companions”. Al-Muzanee, may Allāh have mercy upon him, said, “Abu Yusuf used to seek knowledge of hadith more than us”. Ibn Al-Madeenee, may Allāh have mercy upon him, said, “Abu Yusuf was a very truthful person”. Ibn Ma’een, may Allāh have mercy upon him, said: “He was trustworthy”. 

Abu Zur’ah, may Allāh have mercy upon him, said, “Abu Yusuf was free from the beliefs of the Jahmiyyah”. Bash’shaar Al-Khaffaaf, may Allāh have mercy upon him, said, “Abu Yusuf used to say, ‘Unlawful is the speech of the one who says that the Qur’an is created. It is obligatory to oppose him and it is neither permissible to give him salam nor reply to his salam”. He also said, “Whoever seeks knowledge through theological rhetoric will become a heretic”.

He used to sit in the gatherings of the scholars despite their different levels in knowledge, because he even used to attend the gatherings of Imam Ahmad,  who was a youth at the time, engaging in discussion and research.

He said, “I was appointed as judge and I hope that Allaah will not ask me about oppressing anyone or favouring anyone, except that one day a man came to me and said that he has an orchard that was in the possession of Amir Al-Mumineen [i.e. the Muslim ruler]. So, I went to Amir Al-Mumineen and made that known to him, but he said, ‘The orchard is mine and Al-Mahdee bought it for me’. I said, ‘Would the Amir Al-Mumineen allow that I bring the person so that you hear his claim?’. I brought the man and he claimed that the orchard belongs to him. So, I said to Amir Al-Mumineen, ‘What does Amir  Al-Mumineen say?’ He said, ‘It is my orchard’. I said to the man, ‘Indeed, you have heard what his response is’. The man said, ‘Let him swear by Allah’. I said, ‘O Amir Al-Mumineen! Will you swear by Allaah?’ He said, ‘No’. I said, ‘I will ask you three times to swear by Allah, otherwise I will pass judgement on you O Amir Al-Mumineen’. So, I asked him three times to swear by Allah, but he refused. So, I judged that the orchard is for the claimant. At the end or close to the end of the dispute Imam Abu Yusuf was not able to sit together with the man and the Khaleefah, so he decided that the orchard be given to the man”. [An Excerpt from Al-Bidaayah Wan-Nihaayah. Vol 10. Pages 180-181] [End of quote]

Amazing people indeed. May Allāh have mercy upon Imam Abu Yusuf and his teachers, as well as the Amir Al-Mumineen Amin.