التنبيهات اللطيفة على العقيدة الواسطية ـ الشيخ السعدي

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Commentary of Imam Abdur Rahman Nassir As-Sa'di (d.1376H) to the book “Al Aqidathul wasitiyah”¹by Imam Ahmed ibn abdul haleem ibn taymiyyah al harraani ad dimashqi (d.728H)

At-Tanbeehaat al-Latifah 'ala al-Aqidah al-Wasitiyah², by sheikh Abderrahman as-Sadi³, with notes of Shaykh Abdul Azeez ibn Baz⁴. May Allah have mercy on them all.

(This is a transcription of the lecture of As-shaykh abu abdur Rahman Yahya silmy as saylani⁵, may allah preserve him. Some changes, additional notes have been done for the convenience of the readers and published upon the approval of shaykh himself.)

Shaykh (حفظه الله) begins…

إنَّ الْحَمْدَ لِلهِ نَحْمَدُهُ وَنَسْتَعِينُهُ وَنَسْتَغْفِرُهُ، وَنَعُوذُ بِاللهِ مِنْ شُرُورِ أَنْفُسِنَا وَمِنْ سَيِّئَاتِ أَعْمَالِنَا، مَنْ يَهْدِهِ اللهُ فَلاَ مُضِلَّ لَهُ، وَمَنْ يُضْلِلْ فَلاَ هَادِىَ لَهُ، وَأَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ

يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا

يَاأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللهَ وَقُولُوا قَوْلاً سَدِيدًا يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَنْ يُطِعِ اللهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمً. أَمَّا بَعْدُ

فَإِنَّ خَيْرَ الْحَدِيثِ كِتَابُ اللهِ، وَخَيْرَ الْهَدْيِ هَدْيُ مُحَمَّدٍ صلى الله عليه وآله وسلم، وَشَرَّ الأُمُورِ مُحْدَثَاتُهَا، وَكُلَّ مُحْدَثَةٍ بِدْعَةٌ، وَكُلَّ بِدْعَةٍ ضَلاَلَةٌ، وَكُلَّ ضَلاَلَةٍ فِى النَّارِ

English Meaning of the Khutbathul Hajah:

All praise is due to Allah. We praise him, we seek His help, we seek His forgiveness, and we seek refuge in Allah from the evil within ourselves and our evil deeds. Whoever Allah guides, there is none to misguide him. Whoever Allah leads astray, there is none to guide him. I testify there is none worthy to be worshipped but Allah alone, without any partners, and that Muhammad, peace and blessings be upon him, is His servant and His messenger.

Allah Almighty said, “O you who have faith, fear Allah as it is His right to be feared and do not die unless you are Muslims,” (3:102)

And Allah Almighty said, “Fear Allah, from whom you ask each other, and in your family ties, for Allah is ever watchful over you,” (4:1)

And Allah Almighty said, “Fear Allah and speak words as befitting. He will amend your deeds for you and forgive your sins. Whoever obeys Allah and His messenger has achieved a great triumph.” (33:70-71)

The truest word is the Book of Allah and the best guidance is the guidance of Muhammad. The most evil matters are those that are newly invented, for every newly invented matter is an innovation. Every innovation is misguidance, and every misguidance is in the Hellfire.

Today, we are to start with the text of Al Aqeedathul Wasitiyah and the explanations on it. To be very frank with you all, I have an idea of combining between the commentaries of the Imams of ahlus sunnah who had commented on the book “Al Aqeedathul Wasitiyah”.

We ask Allah (سبحانه و تعالى) to give us the strength to do it.

At present, our study of Al Aqeedathul Wasitiyah will be based upon the book explained by Shaykh Abdur Rahman Ibnu Nasir as Saadi (رحمه الله) who passed away in 1376 Hijri. He had given a very beneficial explanation to Al Aqeedathul Wasitiyah. Then he named it “Tanbihatul Latifa Ala Ma Ahkamat Alaihi Al Aqeedathul Wasitiyah minal mabahitul manifa”.

And, with the comments given by the Shaykh Abdul Aziz Bin Baaz with annotations by Shaykh Ali Hasan Ali Abdul Hameed Al Halabi Al Athari⁶ (رحمه الله) Which was published by Dar Ibnul Qayyim on 1989 (1409 Hijri). This book will be the explanation for us to study the text of the book Al Aqeedathul Wasitiyah of Shaykhul Islam Ibn Taymiyyah (رحمه الله).

What Does At-Tahqeeq Mean?

Starting with this book, inshaa allah, it is the title “Muqadimmah Al-Muhaqqiq”, i.e., The introduction of the Muhaqiq to this book of Imam As-Sa’adi. Ash-Shaykh Ali Hasan Abdul Hameed (رحمه الله) is the one who has done the Tahqeeq. Let’s first realize, What is At-Tahqeeq?

At-Tahqeeq is taken from the word Haqq, “An Yu’tha Sha’iin Haqqa” (Arabic phrase), To give a thing its rights, that’s known as Tahqeeq. That means to make a book look with its value, to explain its important unexplained points, to prove its authenticity, to make it understandable for the readers. We call this work as At-Tahqeeq. Sometimes, it is also said in English as ‘Annotation’. Annotation is actually just putting points, comments, explanations added as notes. But when it comes to the point of Tahqeeq, first of all, it is to realize the original text of the book which you are presenting to the crowd. This is much done to the manuscripts. Manuscripts which were written by the Ulamas of Islam by their hand writings or by their students who had been hearing the book from the imams and writings.

For example, Sahih Al-Bukhari narrated and written by their students, Sunan at-Tirmidhi, Sunan an-Nasai and many other books, the Tahqeeq on those are to collect the different manuscripts of the same book, compare them and make sure that the text has been done without any mistake. Because the book, which was told by dictation, preserved by writing at that time, different people write on the mode of dictation, spelling mistakes, handwriting mistakes, words missing, order mistakes explanation, all this could occur. When you take the different copies and compare each to the other, we can truly realize and come to an understanding of the actually form of the book and what has been missed by the ‘so and so’ narrator (of the book). So, this is what you call as ‘Tahqeeq’ to a manuscript. Thereupon, you understand the missed words or the missed Alphabets or the missed sentences or the missed paragraphs, sometimes missed pages, and so on.

And also sometimes you may take a ب for ت, or ت for ث with 3 dots, similar mistakes occur with ج for ح, ق for ف, ع for غ, all these mistakes occur in Arabic manuscripts. When you make a comparison, you can really understand what you have to stand for and what you have to rectify or correct, this is known as Tahqeeq. This is the first original form of Tahqeeq, which is to give the text its original form.

So, when you are doing Tahqeeq of a book, you try to get the different original copies available and original copies are of different standards. Sometimes, a book written by the same author that has more value but still, as a human, he could have made some mistakes. This is where the second form of the Tahqeeq work comes. In the Earlier periods/ages, books were carried by the (Raawi ul kitab) narrator of the book or (khaatib) the writer. It is not like today where if you want to put a book out, you typeset it and millions of copies are published in the printing-press, it comes to the bookstore and people buy it. That was not the way at that time. If a scholar writes a book, you want to hold a copy of it, you must go to him, sit down with him, and make a copy for you. So, if you made a copy and travelled with the book to the area of your ‘land’ that copy will be made as a reference for the people of your land. For instance, if you are from Madinah, you go to Baghdad, take a copy, and return to Madinah. Your reference of the copy taken from Baghdad will be the reference for all the people of Madinah. So, they will be looking into the version of what you have and use it for making laws, regulations, etc.

For example, the Muwatta of Imam Malik⁷ was copied by Imam Yahya ibn Yahya al-Laithi Al Andalusi⁸ and he carried that copy to Andalus. So, the western areas knew the Muwatta Malik from the narration of Imam Yahya ibn Yahya Al-Laithi. Similarly, Imam Muhammad Ibn Hassan Ash- Shaybani⁹ had copied Muwatta Malik and carried that to Kufa. The eastern part of the globe knew it from the narration of Imam Muhammad Ibn Hassan Ash-Shaybani, and called it ‘Muwatta Muhammad’. Now there are differences in order, Hadeeth (words), certain narration differences, and other than that. So, all this is known only when you keep both the copies (of the two narrators) together. Only then you can realize what was the original work of Imam Malik and what mistakes had happened. This comparison gives a clear picture on it.

Similarly, when you come to Al-Aqeedatul Wasitiyah’s Tahqeeq, you go back to the text which Imam Ibn Taymiyyah wrote. Because he did write it by himself as we mentioned in the gatherings. He wrote it upon the request of the Qadi (Judge) of Wasit, which was to write down a book explaining the Aqeedah of Ahlus Sunnah Wal Jamah. Then, this copy was carried by different people by writing it (making a copy for them) to different areas. These manuscripts are put down together and the final copy of Al Aqeedatul Wasitiyah is put out in print. In it, you will find a Muhaqqiq’s work trying to inform you that, “in the manuscript copy of ‘such and such’ it was mentioned with ‘such and such’ term, I found it in this term and this is what I have finalized, and I have put it on the text (of the published version)”. So, the annotator, the Muhaqqiq will give all these information as footnotes and the differences will be elaborated for us to realize as in the copy of museum of ‘such and such’, it was ‘such’.

Usually, in the introduction, the Muhaqqiq will mention the assignment for the Manuscripts. That is, the manuscript from a particular museum he will call it ‘Alif’(أ), the copy from another museum he will call it ‘Ba’(ب), the copy from another museum he will call it ‘Ta’(ت), and so on. In the footnote, the Muhaqqiq will say, in the copy of ‘Alif’, it was ‘such’, in the copy of ‘Ba’, it was ‘such’, in the copy of ‘Ta’, it was ‘such’. He will have finalized something from all those sources which will be in printed form. But there will be footnotes down to help you realize the differences available and helps you to go through another book printed by sourcing from another manuscript copy (of the same book). The Muhaqqiq of that print had stood onto that ‘word’, you can come to an understanding why he had finalised that ‘word/term’. It’s not a difference of meaning or it’s not a contradiction, this is what we call Tahqeeq.

First work of a Tahqeeq is to obtain for a book or subject, its original form. The second work of a Tahqeeq is to make the evidences quoted by the Imams in the manuscripts clear. For example, a scholar may have written the beginning of the verse (mentioning ‘till the end of it’), reader will not know the complete verse, so the muhaqiq’s duty is to get the full verse and similarly a hadees narration would be quoted with words to convey the meaning of it, not with exact text(words) of the hadees. Sometimes the author might be pointing to a particular narration to derive a ruling. Here the muhaqiq has to inform the readers about it. In these places and many similar cases, it is the duty of the muhaqiq to research and bring the true form of the book for the seeker of knowledge to benefit. He would bring clarity to the readers by elaborating the explanations of the author and his use of evidences (Quran/Hadees). A good muhaqiq can bring you more benefits by giving an index for evidences (Quran verses, ahadees, sayings of the salaf), index based on subject matters discussed, etc. It’s upto the muhaqiq to decide on the services he is going to provide us.

Here, we have with us, shaykh Ali hasan abdul hameed, a muhaqiq’s work on Commentary of Aqidathul wasitiyah of Imam Abdur Rahman Nasir as saadi, at tanbeehathul latheefah ala mahkamath alaihi al aqidathul wasitiyah. Shaykh Abdur Rahman Nasir as saadi, who made commentary on this book and compiled, was from the leading scholars on the salaf path at his time, the teacher of shaykh Abdul Aziz Bin Baz (who passed away in the year 1420H, 2000CE). Imam as saadi passed away in 1376H. He was well-known for Aqidah and fiqh. Among his many services, was this commentary to aqidathul wasitiyah, which was taught by shaykh Abdul Aziz Bin Baz to the public. Shaykh Abdul Aziz Bin Baz also added some notes to it for further explanations. This work as a whole was taken up by shaykh Ali Hasan Abdul Hameed as a muhaqiq.

Introduction of the Muhaqiq

Shaykh as Saylani explains the words of the muhaqiq Shaykh Ali hasan abdul hameed about this compilation.

Shaykh Ali hasan starts his introduction with Khutbathul Hajah.

إنَّ الْحَمْدَ لِلهِ نَحْمَدُهُ وَنَسْتَعِينُهُ وَنَسْتَغْفِرُهُ، وَنَعُوذُ بِاللهِ مِنْ شُرُورِ أَنْفُسِنَا وَمِنْ سَيِّئَاتِ أَعْمَالِنَا، مَنْ يَهْدِهِ اللهُ فَلاَ مُضِلَّ لَهُ، وَمَنْ يُضْلِلْ فَلاَ هَادِىَ لَهُ، وَأَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ

يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا

يَاأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللهَ وَقُولُوا قَوْلاً سَدِيدًا يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَنْ يُطِعِ اللهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمً. أَمَّا بَعْدُ

فَإِنَّ خَيْرَ الْحَدِيثِ كِتَابُ اللهِ، وَخَيْرَ الْهَدْيِ هَدْيُ مُحَمَّدٍ صلى الله عليه وآله وسلم، وَشَرَّ الأُمُورِ مُحْدَثَاتُهَا، وَكُلَّ مُحْدَثَةٍ بِدْعَةٌ، وَكُلَّ بِدْعَةٍ ضَلاَلَةٌ، وَكُلَّ ضَلاَلَةٍ فِى النَّارِ

(Note: English meaning of the Khutbathul Hajah is given above)

Shaykh as Saylani (حفظه الله):

There can be a question raised on this? do we have to start with (innalhamdu lillah) while writing a book also? What is the reason for it? Because all the imams have started with hamd salawat, including imam Buhari, imam ibn taymiyyah in this book aqidathul wasitiyah, etc. They did not start with these words. Frankly speaking, Rasoolullah (صلى الله عليه وسلم) did not start with writing innal hamdu lillah on his letters to leaders. He (صلى الله عليه وسلم) praised Allah and salawat to prophet in any terms and continued with the subject. But while addressing people (by speech), the prophet (صلى الله عليه وسلم) started with ‘innal hamdu lillah…’. Question has been raised many times, why Shaykh Nasirudeen albani¹⁰ importantly and his students are beginning their books with ‘innal hamdu lillah..’ mostly?

I would like to bring clarity on this point. We have to be very clear that actions of a scholar and his students will not become part of shariah. But shaykh albani and his students started this in order to revive this sunnah of saying ‘innal hamdu lillah…’ which was forgotten by our society. Those who revived this sunnah never claimed that the writing of it while beginning something is from sunnah till today. They clarified that it is sunnah to address using the words(above) while giving speeches. In writing, you can begin with any words praising Allah and pronouncing the salawat on His messenger. It is repeatedly written in the books to revive the sunnah, emphasize on it, and educate the public. This is the matter, I wanted to clarify here.

Meaning of Introduction of the Muhaqiq:

Verily, the Islamic creed has a great role and importance in the building of a nation and preparing the mankind. All of the shariah is based on Aqidah, emphasizing the fundamentals. If the Aqidah (of a person) is correct, everything will be correct. If the Aqidah is corrupted (damaged), everything will be corrupted/damaged. Verily, at the base of the dawah, Aqidah has a great position and a deep place in the souls of the sahabah and those who followed them. They accepted it, welcoming with ease and happiness without any complications and philosophical interpretations. Later, a generation came turning the straight path upside down, opposing the true path and they made their brains to work on areas on which they had no information. They interfered their nose into many minute matters which came back to them, to their hearts. They tried to find fault with this Aqidah(islamiyyah) and the disease went back to their hearts. Thus, fell into corrupt Aqidah.

Shaykh As Saylani (حفظه الله):

Shaykh Ali Hasan is trying to summarise about the Ahlul bidah in this paragraph.

As explained previously, with many other matters, ulemas compiled books in Aqidah to emphasize on Tauheed and to clarify the Aqidathul Islamiyyah. Among the leading imams who spent spreading knowledge, authoring on Aqidah and lived for the sake of it and died for it was Shaykhul Islam Ahmad ibn Abdul haleem ibn taymiyyah an numayri al harrani (رحمه الله). He, himself, may allah have mercy on him, was a very sharp sword for the innovators of his time. No tricks (skills) were able enough in front of him (his knowledge). If anyone from the ahlul bidah stood up to elaborate on a bidah, shaykh ul Islam stood, at his time, for refuting them with evidences and closing all of them with proofs. All their hearts were blocked by it. All of them made plots, plans against him. They blamed all falsehood and spread rumours on him so that he may be taken up to the sultan. The matters with him was as the poet said, “these people, at the time of discussion, they do not have evidence. Where will these people of taqlid ever have evidences? Except by surprises! They do not provide with daleel (evidences). But they are ready to run to the sultan so the sultan can do whatever they ask for”. This is how the people of innovations are at all times, in all the regions.

The book between your hands, dear readers, collects all the main matters on the Aqidah of ahlus sunnah wal jamaah. They are the victorious sect. May Allah (سبحانه و تعالى) make all of us to be from among this sect with His mercy and blessing. This was written by shaykhul islam in one gathering, after Asr, on the request of the Qadhis (judges) of Wasit (it is a place in Iraq as mentioned in mu’jam al bulthan). This was after the attack of mongals/tatar in the Iraq region, where they spread fitnah all over and killed the slaves of Allah. Not only that, they targeted towards misguiding the mankind by instilling doubt about the Aqidah. This qadee of wasit wrote to shaykh ul islam ibn taymiyyah blaming to him about the ignorance people were upon, the darkness they live in, the disappearance of the religion in the society, and decrease in strength of knowledge. They requested him to write the correct Aqidah. Shaykhul islam did not agree to write on their request. He said that the people of sunnah, leading imams of the past (salaf) had written many books clarifying the Aqidah. The Qadi of wasit(Judge) repeatedly requested shaykh ibn taymiyyah to write for them the correct Aqidah. Then shaykh ibn taymiyyah wrote for them. Soon, it started spreading due to its truthfulness, straightforwardness, and comfort for people (to understand the correct beliefs). Allah made this work to be accepted by His slaves. It spread to many countries and from that time, it was known as the Aqidathul wasitiyyah. The name is based upon the Qadi of wasit who was the reason for compiling this Aqidah. The compilation (aqidathul wasitiyah) have been published by many different publishers. But very few were good in it without mistakes(most of them were beautified in presentation, appearance but had errors). For this noble book of Aqidah, there are many commentaries, beneficial notes. The best among those commentaries is the book with us now, the commentary of shaykh Abdur Rahman Nasir as saadi (رحمه الله).

We, in publishing the blessed book, had worked a lot to bring it into print. Only those who had seen the first edition can realise it as it had mistakes and errors in (printing of) hadees and even in the ayats.

Shaykh Ali Hasan mentions here that they have rectified many mistakes seen in the previous edition. Moreover, he took up the responsibility of extracting the prophetic hadees available in this book, referring to its original source hadees books with the ruling on it according to the scholars of hadees. Also he commented wherever necessary without increasing or adding too much. He said that if he had started to comment in details, size of the book would have been too lengthy. All these efforts, the educational work over this book was done due to its worthiness. Especially, this has been the explanation of the Allamah of Qaseem (Saudi arabia), shaykh al-Imam Abdur Rahman Nassir As-Sa’di (رحمه الله), who passed away in 1376H with additional comments of shaykh Abdul Aziz bin Baz (رحمه الله). At last, Shaykh Ali supplicated saying May Allah bless our previous imams, our predecessors for they did not ignore any efforts in emphasizing to us the rules and regulations of the Aqidah (beliefs), to make it firm into the souls by knowledge and action, calling for it and striving for it, learning and educating it, writing on it and compiling over it. We ask Allah to guide us on their path, make us follow their path, make us meet them with all good for He ise merciful to those who show mercy among themselves.

صلى الله عليه وسلم وبارك على نبينا محمد وعلى آله واصحابي اجمعين. وآخر دوانا الحمد لله رب العالمين

(May peace and blessings be upon our Prophet Muhammad, his family, and all of his companions. And the lastly, Praise be to Allah, Lord of the worlds.)

End of the introduction of the muhaqiq Shaykh Ali Hasan ibn abdul hameed al Halabi.

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Footnotes:

1. Al Aqidathul wasitiyah is a book on Aqidah of ahlus sunnah wal jamah authored by shaykhul islam ibn taymiyyah(728H). It is studied and explained by many scholars of sunnah till today all over the world. Ibn Taymiyyah explained his purpose for writing it as follows: This is the reason I wrote it: a man approached me from the land of Wāsiṭ, one of the judges of its regions, a Sheikh named Raḍī al-Dīn al-Wāsiṭī, who was a scholar of Shāfi’ī school. He approached us during the Hajj pilgrimage and he was among the people of virtue and religion. He complained of the people among him in that land under the Tartar government, of the prevalence of ignorance and oppression, the loss of religion and knowledge. He asked me to write a creed for him that he and his household could rely upon. I abstained from that and I said, ‘People have written a number of creedal texts, so take one of the creeds written by the Imams of the Sunnah.’ He persisted in asking and he said, ‘I would like no one but you to write it.’ So I wrote this creed for him while I was sitting after midday, and many copies of it have been distributed in Egypt, Iraq, and elsewhere. (Majmū’ al-Fatāwá 3/164)

2. At-Tanbihaat al-Latifah 'ala al-Aqidah al-Wasitiyah is one of the explanations to the above mentioned book by Imam Abdur Rahman Nassir as saadi rahimahullah.

3. Shaykh Al-Allamah Abu Abdillah Abd al-Rahman ibn Nasir ibn Abdillah ibn Nasir al-Sa’di rahimahullah(1307h-1376h) was a well-known scholar of ahlus sunnah, teacher of the noble shaykh ibn uthaymeen, Shaykh Ali nasir and many others may Allah have mercy on them all. He authored Tayseer al-Karim Ar-Rahmaan Fee Tafseer Kalaam al-Mannan (a tafsir of Al-Quran), Al-Qawl al-Sadid fi-Maqasid al-Tawhid (The Truth About the Objectives of Tawhid) and many other great works.

4. Shaykh abdul Azeez bin baz(1330H-1420H) rahimahullah was a well-known scholar of Ahlus Sunnah. No introduction is needed as he is a student of famous muftis of saudi arabia and a teacher to many of the present-day senior scholars such as shaykh saleh al fauzan, shaykh rabee bin hadee, etc. He authored many books, treatise and also held many positions in recognised islamic councils, committees around the world.

5. Shaykh Abu Abdur Rahman Yahya silmy as saylani, may Allah preserve him, is from sri lanka. He is a student of Shaykh Mahmood istanbuli, shaykh Abdus samad al khatib(kerala), shaykh Abdullah as somali and many others. He benefitted from the gatherings of shaykh bin baz, ibn uthaymeen and albani for many years. He has ijazah from Shaykh, the teacher, Yahya bin yahya al mubarakfooree and tazkiyah from many scholars of ahlus sunnah. He is presently calling people to sunnah, salafiyyah in sri lanka, guiding people in India and other places.

6. Shaykh Ali Hasan Ali Abdul Hameed Al Halabi was from one of the famous students of Imam Muhammad Nasiruddin Albani rahimahullah. He is from jordan and has authored, compiled many irresistible works in service to sunnah. But, after the death of his teacher, shaykh albani, he deviated from the path of salaf inclined towards the principles of ahlul bidah.

7. Muwatta is a hadith book compiled by Imam Malik ibn Anas rahimahullah. This compilation was prior to the six main books of hadith. Imam was born in the 93H and died in the year 179H. He was known as the Imam of madinah at his time, had a great number of teachers and students as well.

8. Imam Abu Muhammad Yahya ibn Yahya ibn Kathir al-Laithi Al Andalusi was from the students of Imam Malik and many other scholars, died in the year 234H. He narrated Muwatta from Imam Malik.

9. Imam Muhammad ibn al-Hassan al-Shaybani (131-189H) is Al-Imam, Al-'Allaamah, Faqih al-'Iraaq, the most eminent companion of Imam Abu Hanifah and also the student of Imam malik. He is the author of the first collection on Hanafi Fiqh, "Kitab al-Athar".

10. He is Al-Imam, al-Muhadith of our era, Muhammad Nasirudden al Albani, died at the age of 86, in the year 1420H. Shaykh Yahya as saylani hafidullah had directly benefitted from him.

ibn taymiyyah

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Tahqeeq Tanbeehathul Latheefah - Part 1 (Transcription)

அகீதத்துல் வாசித்திய்யா 2023 வகுப்பு - 1