Abdul Sattar Edhi - image by Shahidul Alam
In the cool interior of a mental ward in Karachi, a short, powerfully built man with a flowing snow-white beard and penetrating dark-brown eyes is standing at the bedside of a distraught young woman. She has covered her head with a sheet and is pleading for news of the two children her husband took from her.
There are two calamities when the true scholars of Islam pass away: firstly is the immediate loss of the individual from whom one can now not benefit from, seek advice from, obtain solutions to our problems and likewise. The second calamity is that the sacred knowledge running through the veins of such people is lost and passes away with its carrier. With the death of the 'ulema, we lose a portion of the legacy of Muhammad (sallallahu 'alayhi wa sallam) for as he said, "The scholars are the inheritors of the Prophets."
It becomes a far greater tragedy when the scholar in question is from the erudite masters of knowledge; those whose mention in the lands is widespread and whom our times simply cannot replace.
Shaykh 'Abdul-Qadir al-Arna'ut (rahimahullah), the great 'Alim and Muhaddith of Syria passed away on the 26th of November 2004 corresponding to the 13th of Shawwal 1425 on Friday morning at his home in Damascus. His funeral prayer was held after the Jumu'ah prayer at the Zayn ul-'Abidin mosque in Al-Maydan, Damascus, attended by tens of thousands of people. He was 78 years old.
Shaykh 'Abdul-Qadir was born in Kosovo, Albania at a time where the Serbian oppression against the Muslims was continuing unabated. He emigrated at the age of just three with his father and family to Damascus where he started to learn Arabic and the sacred Islamic sciences. As with many of the great scholars in history, his parents who had a love and concern for Islamic knowledge allowed Shaykh 'Abdul-Qadir to continue studying all the way through his early years. Studying under a variety of the great Qur'an, Hadith and Fiqh scholars of his time, he was able to achieve a very high level in sacred transmitted knowledge.
The Shaykh's particular great love and concern was for the science of Prophetic narrations, and in fact was considered by major scholars to be one of the world's top five Muhaddithin (Hadith masters). His students relate how much care he would take over the statements of the Prophet (sallallahu 'alayhi wa sallam), always quoting a complete chain of narration (sanad), giving its level of authenticity and always narrating by the exact words and not just by meaning as has become common amongst those less versed in this field.
The Shaykh will be most remembered for his tahqiq or 'science of verifying authentication'. This is when a scholar who has mastered the sciences is able to check and review a piece of work, such as a collection of hadith, and then able to reference every single hadith, ayah or statement, giving its exact location as well as more importantly giving a legal verdict on its authenticity i.e. whether it is weak, rejected, fair, or authentic etc. By the mercy of Allah, the Shaykh has left behind over 50 works that he has made tahqiq of, the most famous of them being the encyclopaedic work of Imam Ibn Al-Athir, Jami' al-Usul. Others include the magnificent Za'ad al-Ma'ad of Ibn Al-Qayyim, Za'ad al-Masir fi 'Ilm at-Tafsir by Ibn Al-Jawzi, Al-Adhkar by An-Nawawi, Al-Kafi by Muwaffaq ud-Din al-Maqdisi and other books that are far too many to mention.
His skill in authentication and verification was such that many of the senior students of knowledge in this field would consider the Shaykh's decision on a hadith as a final standard. This is how Allah jalla wa 'ala writes acceptance for the ones He loves.
He was well known to his contemporaries, such as the late Muhaddith Shaykh Al-Albani (rahimahullah) in which he shared the tahqiq of Mishkat al-Masabih, even though they differed with each other over many issues, as scholars often do. Naturally, as an 'alim, he was well able to respect and praise Al-Albani and vice versa, helped no doubt by the long hours they shared together verifying hadith in a special room dedicated to the Muhaqqiqin in Al-Maktabah al-Islamiyyah. In fact it is reported that Al-Albani was asked from whom they should take the final word on hadith if he was to pass away, to which the Shaykh replied, "'Abdul-Qadir."
But it was his formidable partnership with the only remaining one of these three hadith scholars, Shaykh Shu'ayb al-Arna'ut (hafidhahullah) that produced the most beneficial fruits. How sad it is to see the science and its masters falling one by one, leaving us to struggle in their wake. May Allah preserve the Muhaddithin and their science, Amin!
Shaykh 'Abdul-Qadir's love for da'wah was well known. Coming from a foreign country, he was often encouraged to travel there, teaching them their religion and advising them in their matters. The late Mufti 'Abdul-'Aziz ibn Baz (rahimahullah) was one in particular who encouraged the Shaykh to benefit others through his excellent oratory skills and his fluency in native Albanian. His last visit to Kosovo was three years ago.
In fact, it was his reputation as a Khatib in various Syrian mosques that really endeared him to the masses. His interactions with his students and community were that of a friend and fatherly figure, and not just as their senior spiritual guide. Once, his neighbour in Damascus brought his new born baby daughter to the Shaykh for tahnik (where the baby's mouth is sweetened with dates etc, pulped by the teeth of the Shaykh for blessing) and the Shaykh then made a Du'a to Allah so that she would be blessed in her life. Indeed she was and the du'a came true as the Shaykh actually ended up marrying her many years later!
His famed oratory skills matched by a unique and sincere concern for his people, often led him to speak his mind, never fearing the authorities or oppressors. Naturally, the government attempted to restrict his life as much as possible and the Shaykh had suffered much difficulties at their hands, being banned many times from lectures and teaching, and then being placed under house arrest for no other crime but speaking the truth. He was touched by personal tragedy too with the death of his first wife Umm Mahmud (rahimahallah), the death of many of his 18 children whilst they were very young as well as the death of his 17 yr old son Bilal in a car crash. Above and beyond all that, he was extremely sensitive to the affairs of the oppressed Muslims worldwide.
In fact, the Muslims suffering oppression at the hands of their own governments or those of other occupying powers have not had such support from a scholar for as long as one can remember. The Shaykh was very adamant of the need to defend the blood, wealth and honour of the Muslims, in particular the Palestinians, for whom he wrote many fatawa, supporting their struggles and also the controversial matter of al-amaliyyat al-istishadiyyah (martyrdom operations).
In many of his own rulings as well as writing introductions for other research papers on the same subject, he bravely praised these actions, supporting them with a plethora of evidences from the Qur'an, Sunnah and the actions of the early generations. This, in an age of increasing pressure from not only the Western and the Arab governments, but many scholars who still push the idea that such actions are absolutely impermissible. Such intellectual terrorism is affecting the mindsets of many, and that is why the loss of the Light of Damascus, Shaykh 'Abdul-Qadir, will leave our nation in a greater state of chaos and confusion. For indeed, the death of the Shaykh is not like the death of a normal man, and how true is the statement of 'Umar (radhiallahu 'anhu) when he said, "The death of the 'alim is equal to the death of a thousand worshippers".
The Shaykh went to sleep on Thursday night, the 13th of Shawwal, in good health (Friday 26 November, 2004CE). His wife came to wake him for Fajr salah but there was no response. When she tried again, she saw sweat on his forehead, and she realised that he had left this world to meet his beloved Lord. Wa Allahu Musta'an, wa inna lillahi wa inna ilayhi raji'un.
He leaves his priceless library of books and manuscripts to the Islamic Open College in Damascus, which was originally founded by his own Shaykh Salih al-Farfur (rahimahullah).
We believe and expect the best of conclusions for the Shaykh (rahimahullah) as he passed away after completing the month of Ramadhan fasting, the witnessing of sweat on the brow at the time of death, and on the day of Jumu'ah. Excellent signs indeed!
O Allah, shower our Shaykh with your immense Mercy, forgive all his mistakes and enter him into the highest part of Paradise with You, Amin.
Shaykh 'Abdul-Qadir is survived by his second wife, eight sons and three daughters.
The author of the book Al-Radd al-Wafir has exerted tremendous labour in this uniquely outstanding piece of writing. The refutation of those who anathematise the scholars of Islam and its towering Imams and personalities, who have taken gardens of bounty as their final abode, and have sensed zephyrs of mercy from the Gracious Lord, is clarified in his dazzling array of words.
It is thus proven that those casting aspersions against any one of these scholars, or circulates incorrect information about them, is like the one who tries to blow in the sands or pluck from a thorny tree with his bare hands.
How can it even be permissible for one who identifies with Islam, and has even an iota of knowledge, understanding and an ability to make others understand, to anathematise those whose hearts are innocent and whose belief is not even close to those accusations?
However, one who does not put his personality through the mill would always think the sweet is bitter, just as a sick person. One nitpicking just because he is ignorant of something shows his true colours of enmity. Such a person is crookedly disordered in his discussions, and is nothing but like a coprocreep{qluetip title=[1]}Defined as "a worm that lives in dung and nourishes on dung." (See p. 11, bit.ly/17Njw30 – retrieved 8/9/13).{/qluetip}, dying a natural death by smelling a rose; or like an owl harmed by the brightness of light due to its poor eyesight. Such a person does not possess any analytical skills and is grossly lacking in foresight. These people are nothing but empty and barren mediocrities. Those anathematising these scholars are total unknowns, the sons of unknowns, and the weirdest of nonentities. They are spiritually foul, astray individuals and blind followers of deviance.
It is common knowledge that the Shaykh, the Imam, the scholar and the knowledgeable, Taqi ud-Din ibn Taymiyyah, was amongst the outstanding class scholars and a model leader. He possessed linguistic banquets that replenished souls, and the best parts of prime discussions that shook deteriorated bodies. His temperament, which was suspended in the artistic ability that is free of all immaturity and repulsiveness, was a result of the ripe fruits borne for those with advanced thinking abilities.
Ibn Taymiyyah was the one who removed the veil from the faces of hidden meanings, and snatched away the gowns from virgin language structures. He was the one who warded off the suppositions of heretics and the sacrilegious. He was the one who assiduously analysed the narrations from the Prophet, the Leader of the Messengers, and the reports from the Companions and the Followers{qluetip title=[2]}i.e. the Tabi'un.{/qluetip}.
In a nutshell, anyone who says "He is a disbeliever" is truly a disbeliever himself, and the one who attributes heresy to him is himself a heretic. How can such an accusation stand up when we all know that his works have travelled beyond the horizons, and there is nothing therein denoting any deviation or dissent?
Shaykh Harith ad-Dari
For the Ummah to lose a great scholar and influential figure in times of strength and resilience is of the greatest of calamities. How is it then for the Ummah to lose such a leader in its most traumatic times and when it needs them most? A time characterised by division, weakness and the gathering of nations around it as they gather around a plate of food.
In these difficult times, facing the generality of the Ummah and in particular Iraq, the news of the death of 'the Lion of the Sunnah' in Iraq, the Shaykh, the Mujahid, Harith ad-Dari – a resolute barrier in the face of the extreme sectarian mission in Iraq, and an impediment in the face of the impending neoconservative and Islamophobic plot against the people of the land of the two great rivers.
Indeed, for every nation there is a destined term. On the morning of Thursday 12th of March 2015, Shaykh Harith ad-Dari passed away in Istanbul, Turkey, the Secretary-General of the Association of Muslim Scholars in Iraq at the age of 74. This comes at a time of the ever-increasing targeting of Iraq's Sunnis, following the deeply sectarian and neoconservative coalitions that spared not a resource or means of terror in its repository to complete this malicious objective.
Our discussion about the life of Shaykh Ad-Dari should not be confined to his courageous stances or dignifying actions, not least his struggle to serve his faith, country and nation, particularly during the calamity known as the US invasion of Iraq in 2003. Rather, light needs to be shed on the methodology he applied in addressing some of the most crucial events in Iraq's recent past and his brave stance in front of the sectarian incursion that sought to end all Sunni presence in Iraq.
He is Harith ibn Sulayman ibn Dari ibn Thahir ibn Mahmud az-Zawba'i ash-Shamari at-Ta'i. Born in the province of Abu Gharyb, Baghdad in 1941, Shaykh Ad-Dari was raised by his father Shaykh Sulayman who directed the religious practice and scholarship he became renowned for. Shaykh Ad-Dari continued to seek Islamic knowledge, specialising in Shafi'i Fiqh and languages, and he studied Hadith, Tafsir and Rhetoric. His teachers include Shaykh Fu'ad Afandy al-Alusi, Shaykh 'Abdul-Qadir al-Khatib and Shaykh Al-Haj Najmuddin al-Wa'ith. After completing his studies in Iraq, he moved to Egypt to study at Al-Azhar's College of Islamic Principles (Usul) in 1962, acquiring high certifications in Tafsir and Hadith in 1967.
On returning to Iraq, he worked under the religious affairs ministry as an inspector, then as a lecturer at Al-Imam college in 1970 before returning to Cairo to complete his masters in Hadith in 1971 then went on to complete his PhD in 1978. The Shaykh continued to mentor at Baghdad University until 1997, completing 27 years of service, throughout which he lectured at Islamic universities in Jordan and the UAE, publishing several books and many research papers.
Men are but known through their stances in the most difficult situations. Shaykh Ad-Dari has many such stances, of them:
In an authentic narration, on the authority of 'Abu'l-Aswad (radhiallahu 'anhu), who said:
"I came to Al-Madinah, and, while I was sitting beside 'Umar ibn Al-Khattab, a funeral procession passed by. The people praised the deceased, and 'Umar ibn Al-Khattab said: 'He will certainly enter it.' Then another funeral procession passed by and the people praised the deceased. 'Umar ibn Al-Khattab (radhiallahu 'anhu) said: 'He will certainly enter it.' A third funeral procession passed by and the people spoke ill of the deceased. He said: 'He will certainly enter it.' I ('Abu'l-Aswad) asked: 'O Amir Al-Mu'minin (i.e., Leader of the Believers)! What do you mean by 'He will certainly enter it'?' He replied: 'I said the same as was said by the Prophet (sallallahu 'alayhi wa sallam). He (sallallahu 'alayhi wa sallam) said, 'If four persons testify the righteousness of a Muslim, Allah will grant him Jannah.' We asked: 'If three persons testify his righteousness?' He (sallallahu 'alayhi wa sallam) replied, 'Even three'. Then we asked: 'If two?' He (sallallahu 'alayhi wa sallam) replied, 'Even two.' We did not ask him (regarding the testimony) of one.'" [Sahih Al-Bukhari 1368]
So if this is to whom four or even fewer testify after he dies, what then to he who receives the witness of thousands regarding his righteousness, good action, Jihad and being at the forefront in speaking the truth? Until now, these thousands of such condolences are flooding social media. The Association of Muslim Scholars of Iraq was the first to deliver these condolences to the Ummah regarding this great scholar, and through this, it was reciprocated by some of the most prominent scholars of the Ummah. We participate in sending our condolences, our supplications and our recognition of his action and contribution. Not only do reciprocated words of recognition indicate a status of a person after his death, but the happiness and gloating of his enemies from the anti-Sunni militias serves the same purpose.
Finally, and despite the magnitude of our calamity with the passing of Shaykh Harith ad-Dari, the goodness in this Ummah is persistent until the Day of Resurrection. The Ummah is capable of conceiving his likes, and we say not, except what pleases Allah: to Allah we belong and to Him we shall return.
O Allah, reward us for our affliction and replace us with something better than it. Amin.
Posted on Islam21c.com on 26 Jumada al-Awwal 1436H (17 March 2015), with slight changes to the formatting.
The Ayyubite ruler of Egypt Najmuddin Ayyub was known for his austere and awesome personality, despite the fact he was at the same time very decent and bashful. It is reported that even his princes would not dare to talk to him (out of awe) unless he asked them to do so.
On an 'Eid holiday the Sultan headed the grand celebrations, surrounded by his guards and many celebrities, while the princes passed to greet him with great reverence. On this awesome and glorious occasion our hero Al-'Izz ibn 'Abdus-Salam remembered that there were shops publicly selling wine in that Muslim State. He confidently went up to the Sultan and addressed him, "O Ayyub! What will your answer be to Allah when He asks you on the Day of Judgment, 'Have I not given you the sovereignty over Egypt and you allowed intoxicant drinking?' " The Sultan, taken by surprise, asked, "Has this really happened?" Al-'Izz answered, "Yes, such and such shops sell wine and other sinful things, while you are busy in the luxuries of your kingdom." The Sultan answered, "Sir, this is not my doing. It has been there since my father's days." Our hero asked, "Are you of the people about whom the Qur'an reports to have said: 'We have found our fathers on a path, and we are following them?' (A reference to the disbelievers' typical response to their prophets)."
The Sultan immediately issued a decree that the wine shops be closed.
Doctor Ali Al-Timimi, one of a number of Islamic activists who have been targeted by the United States government in the "war on terror", faces trial for "inducing" Muslims to conspire to wage jihad. Doctor Al-Timimi is a well known lecturer, possesses a deep understanding of Islam, and enjoys a high standing among English speaking Muslims in the United States, Europe, and Australia. The Muslim Link presents here a biography of Doctor Al-Timimi.
Dr. Ali Al-Timimi is one of a small group of highly educated, second generation immigrant Islamic activists who were born and raised in the United States. Highly knowledgeable in Islam, Dr. Al-Timimi recently completed a doctorate degree in Cancer Research from George Mason University and is a person who might be more comfortable among stacks of books than throngs of people. Quite and amiable, he is generous with his knowledge, having lectured throughout the area and around the world to mostly English speaking audiences. His CDs, tapes, and books are sold and freely distributed over the internet to thousands of people.
Dr. Al-Timimi has been fighting spurious government charges against him for almost two years. In an 11 count indictment, Prosecutors portray Al-Timimi, 40, as the person who induced or motivated young men from the local area to join the Taliban. Such motivation constitutes 'material support' under the current 'anti-terror' laws. Dr. Al-Timimi was not indicted as a conspirator. However, he is facing serious charges that carry life sentence.
[SunnahOnline.com: Ali Al-Timimi was convicted in April 2005 and sentenced on July 14, 2005, to life imprisonment - may Allah hasten his release.]
Dr. Al-Timimi was born in 1963 in Washington DC. He grew up in Washington D.C at a time when they were not many Muslims in the Washington DC area. The only Mosque in the entire metropolitan area and surrounding states was the Islamic Center on Massachusetts Avenue. The Islamic Center in DC was not full during Friday prayer and not even on Eid prayers. Muslims used to drive from Pennsylvania and from far states, just to come for the Eid prayer.
Ali's parents were working in the Iraqi embassy and the family lived in Washington DC in a predominantly Irish-Catholic neighborhood. Both of his parents were highly educated and education was crucial to them, so they sent him to a private Jewish Liberal school emphasizing strong academics. Ali grew up as a 'typical American kid' and his Islamic education was minimal. He never met an Arab Muslim peer during his childhood. When he was in middle school at the age of 12 or 13 a female classmate told him that she had to do a presentation about Islam and she asked him if it was true that Muslims face Makkah when they pray. Ali, not knowing the answer and afraid of being embarrassed, made up an answer. "I didn't want to feel embarrassed in front of her by not knowing the answer. I thought about it for a few seconds and then told her 'No, that was in the old days, they don't do that anymore!'," recounted Doctor Al-Timimi.
