Shaykh Muhammad Abdullah b. Mahmud al-Madani (d.1370/1951)
Mali has seen the ruthless slaying of Muslims, and we pray to Allah for their forgiveness, Amin. Our brothers, sisters and children in Mali deserve an equal amount of love, veneration, respect and care as any other Muslim.
I wanted to paint Mali in a better light. We know the ludicrous and garbage filled Islamophobic media does a pretty decent job of being biased and showing it's money worth to it's neocon masters, of course no surprises there.
We want to share the rich and vibrant history of the transnational Salafi community while focussing on Mali and also the intrinsic link of Ahl al-Sunnah. This, we hope, will also add further clarification and diversify the oft-repeated yet incorrect presentation of the so called modern development of the Salafi Movement, as projected by the modern Islamologists, who claim Salafism grew out of Egypt at the turn of or early 20th century.
Out of Mali came the formidable and amazing Salafi scholar, Shaykh Muhammad Abdullah b. Mahmud al-Madani. He was born in 1319/1906, he was born around Timbuktu and was Tuareg in origin. The Shaykh migrated to Madinah with this father when he was just 5 years old around 1324H. His father, who was also a scholar, Shaykh Mahmud al-Timbukti died before King Abd al-Aziz took control of the Hijaz.
Shaykh Muhammad Abdullah b. Mahmud al-Madani studied with the scholars of Madinah during his time at Madrassah al-Ulum al-Shar'iyyah. He went on to teach at the same Madrassah after finishing his studies. Then in 1353/1934 he was appointed as an Imam of Masjid al-Nabawi in Madinah. He remained as the Imam for a while and thereafter resigned from this post in order to travel to India to deepen and to excel in Ilm al-Hadith (the science or knowledge of Hadith)
In India, Shaykh Muhammad Abdullah went straight to Banaras (Varansi) and other areas in that region. Banaras and the surrounding areas were already rich in the science and knowledge of Hadith due to the efforts of Shaikh Abd al-Haqq Muhajar Makki, the student of Imam al-Shawkani.
In India, Shaykh Muhammad Abdullah studied with Shaykh Abd al-Rahman al-Mubarakpuri, the author of Tuhfatul Ahwadhi, he also studied under Shaykh Shams al-Haqq al-Azimabadi, the author of A'un al-Mabud as well as.otber scholars.
The Shaykh then returned to Saudi Arabia, in Abha and then finally returning to Madinah around 1357/1938.
After a very period in Madinah the Shaykh returned to his native homeland of Mali. While in Mali the Shaykh spread Tawhid and Sunnah and clarified the methodology of Salafiyyah. He taught in masajids and schools of Gao as well as the border region between Mali and Niger, he also, very often had disputes and discourses with the Sufis, who were undoubtedly disturbed by this clear dawah.
He spread Tawhid and Sunnah i.e. the way of Ahl al-Sunnah and Salafiyyah in Mali, Niger, northern Nigeria, Ghana and even Burkina Faso. His relatives accepted the dawah and slowly by slowly the dawah spread to such an extent that the Sufi Qadiri’s of Timbuktu were also influenced.
They said his approach to dawah was that of moderation and so progression was slow and steady. This perhaps was a good strategy due the oppression and control of the colonial renegades, who were the worst of mankind in their behaviour towards other humans.
Shaykh Muhammad Abdullah b. Mahmud al-Madani, was no doubt one of the pioneers of the Salafi Dawah in that region with his efforts spreading the countries cited above. He set a solid structured framework for the dawah to continue and to spread far beyond his region. Gao, today serves as the main region and the central place of Salafi Dawah.
Shaykh Muhammad Abdullah b. Mahmud al-Madani died in 1360/1951 and he left behind some amazing efforts. May Allah accept it from him, forgive all of his sins and enter him into Paradise with a lofty status. Amin
Statistics: Posted by AbuKhuzaimahAnsari — Mon Jun 22, 2020 1:34 am
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"My father said to me one day ʾoh my son! Obtain and Learn Hadīth. I will give you one Dirham for each Hadīth you hear and learn. Due to this I learnt numerous amounts of Ahadīth."
Sharf Ashābul Hadīth pg no.52
Statistics: Posted by Abu Ubaydah — Thu Apr 23, 2020 3:31 pm
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"Beware, be cautious and stay away from using opinions in your religion."
(Jamiʾ Bayān al-ʾIlm Wa Fadhlīhī pg no.1041, narration no.202, Compendium Explaining The Nature Of Knowledge)
Translated by Abu Ubaydah
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If you actually analyse the context in which scholars relate this from him, they were actually saying that he was an absolute average in Fiqh - not some specialist capable of rivalling the Four Imams. Al-Dhahabi says in his Siyar:
قال الخطيب : وسمعت محمد بن عمر الداوودي ، يقول : ابن شاهين ثقة يشبه الشيوخ إلا أنه كان لحانا ، وكان أيضا لا يعرف من الفقه لا قليلا ولا كثيرا ، وإذا ذكر له مذاهب الفقهاء كالشافعي وغيره ، يقول : أنا محمدي المذهب
So this was no praise. In fact, in Talbis Iblis, Ibn 'l-Jawzi said he had no knowledge of Fiqh whatsoever:
وكان ابن شاهين قد صنف في الحديث مصنفات كثيرة أقلها جزء وأكثرها التفسير وهو ألف جزء وما كان يعرف من الفقه شيئا
Compare these two giants' statements to what some say today:
https://www.youtube.com/watch?v=J8ATWY-3efQ&t=1h31m40s
Seriously? Please.
As for the rest of that list which he was passing off as some sort of "Tabaqat", some were independents, some were Shafi`is, some were Hanbalis, some were Hanafis, and some are the Ahle Hadees independents of the Sub-Continent. Whatever the case, there is absolutely no chain of teachership/studentship between any of these scholars, unlike a standard book on Tabaqat.
And even uttering Ibn Shahin's name next to the Shafi`i Mujtahid, Ibn 'l-Mundhir, is a joke in its own right. This is the sorry result of fabricating an Ahle Hadees narrative that simply is not there in Islamic history.
The Ahle Hadees School of Fiqh will forever remain a fake school. It has not Usul, no Tabaqat, no structure and no historical precedence.
Via ismail
ANSWER
This perfidy is the direct result of a confused, delusional mind which undoubtedly filled with anti Hadith hatred and animosity, this is first and foremost evident in the juvenile demeanour portrayed by the puzzled writer when he says ‘Ahle hadees’ as if his dummy is still stuck in his mouth. There are other similar such emotional outbursts and rants by this isolated rambler which will be overlooked due to them being nothing but reckless desperation.
Furthermore, such pitiful brazen outcomes are the fruits of the jursum of the Hanafi Deobandi’s which are still concurrent and firing quite wildly in this individual. This diatribe is shoddy, pathetic and outright sheer desperation to vent anger at the Ahl al-Hadith, thus when all else fails resorts to tit bits to established a delusional points.
The first point is that no one even claimed the Madhab of Ahl al-Hadith rivalled the four schools, this is his hideous deduction, the four madhabs he thoughtlessly defends, were all categorically formulated much later, post 4th-5th century. When it is clearly established the Madhab of Ahl al-Hadith existed during the time of the Sahabah and continued thereafter, just because he chooses to be intellectually ignorant and blind, that is not our problem, regardless the number of times he utters his rubbish in despair and despondency.
If we actually look at the statement and the context it was related from him we find that it is exactly as the statement suggests and means, not how the emotional writer fails to present. It clearly says when a madhab would be mentioned in the presence of Imam Ibn Shahin, he would say I am upon the Muhammadi Madhab, meaning that he was a Muhammadi which is the Madhab of Ahl al-Hadith and not on the madhabs of others. What other context is there to this, that’s it and nothing else, what was the commotion and emotional rant about? The reality is this statement burns away at them and this is the best shoddy response they could come with. Oh yes on more thing, im sure you have read the same statement from Imam Malik right? No! thought so, run along…
Also remember Imam Dhahabi apart from citing this in his Siyar, he also brings it under Imam Ibn Shahin’s entry in the Tazkirratul Huffaz, and even the basic student of knowledge knows what this means. One only has to read through a few biographical entries in the Tazkirrah and one will surely get the idea, I suppose the reckless desperate writer was too busy fuming with anger and animosity to even think straight when he came across this statement in the Siyar or elsewhere for that matter.
This lone rambler, who has no precedence for anything that he says except his formal days amongst the Deobandi Hanafi circles, I mean seriously what else would the ardent hanafi deobandi say to the Ahl al-Hadith except the idiotic brazen claims, “The Ahle Hadees School of Fiqh will forever remain a fake school’ says the one while sitting on his red sofa in dewbsury, who are you trying to kid with your ludicrous disjointed lines of arguments? Is this the best you can come up with? Seriously do not waste our time.
As for Imam Ibn al-Jawzi’s statement, its funny how he cannot bring any context now. This shield they usually hide behind when all avenues in answering fail is, “Oh we need to look at the context.” The typical jahil muqallid argument as if they were still trying to figure out who is going to the toilet first. Ibn al-Jawzi is way after the time of Ibn Shahin and It has very little value based on the overwhelming praise by the Nuqad of hadith and Imams of Ahl al-Hadith for Imam Ibn Shahin. Furthermore, this statement is rejected if not highly debateable due to the sheer number of writings and books accredited to Imam Ibn Shahin which range on many subjects especially hadith. He was an Imam of Rijal, did he not write Kitab Tarikh Asma al-Thiqat and Kitāb al-Tārīkh Asmāʾ al-Ḍuʿafāʾ Waʾl Kazzābīn amongst others, the likes of Hafiz Ibn Hajr, Imam Dhahabi and even Hafiz Ibn al-Jawzi referred back to, especially in the latters Du’afa wal Matrukin. It is stated he wrote volumes upon volumes and was titled as Kathir al-Tasanif yet he had very little knowledge of fiqh! As I have mentioned before, the disease and bacteria of bigoted taqlid and submissive reverence to their hanafi deobandi tablighi churchfathers has not gone away, these people may have learnt to copy and paste but have a long way before they reach the level of actually using their intellects based on justice, fairness and basic comprehension before being trigger happy.
It is also brazenly treacherous to use such statements for earlier Imams because he and they fail to apply these rules to other Imams, who are perhaps higher in regards than Imam Ibn Shahin, according to them. Have not the later scholars criticised and disparaged the earlier scholars to the extent of attributing deviant and heretical beliefs to some of them, we presume he accepts and takes all of them too. This fatwa shopping they levy on others is exactly what they do while pretending they fall within he remit of the four madhabs. Read for example what Hafiz Ibn Hajr says about Imam Ibn Hibban on his take on Sayf bin Umar just as example etc.
This poor chap, needs to take his head of the sand and try to get past his own delusional issues and perhaps then he might begin to understand the stark and clear reality of the existence of the madhab of Ahl al-Hadith. Go and read the statement of the illustrious companion Abu Sa’id al-Khudri RadiAllahu Anhu and what he said to the tabieen, go and read what Abu Hurairah RadiAllahu Anhu refered to himself as, go and read what Abdullah Ibn Abbas RadiAllahu Anhuma was referred to as in the books of the same Imam Khatib Baghdadi he quotes
And the biggest joke of the century is this epically failed statement, “The Ahle Hadees School of Fiqh will forever remain a fake school. It has not Usul, no Tabaqat, no structure and no historical precedence.”
Just because a person adopts a toilet nickname it does not necessitate he has to actually regurgitate in that way, surely there is law against that, No! let me break this one down for you, what tabaqat are you talking about, the ones in which one Imam is listed as a Maliki and in the other has a hanafi, the tabaqat where an Imam is listed has a Shafi and also has a hanbali, exactly and when were these tabaqat written, oh yes much later post 4th-5th century. You say Usul, what sheer stupidity, when were your usul written, let me remind him in case he suffers a brain block, way after buddy.
Just because someone is still shackled in that deobandi hanafi quagmire, it is not our problem that we should continue to spoon feed you, just read and research the books of the Scholars of Ahl al-Hadith and you will know, but before you do that be honest and sincere to yourself.
Let me explain this in another basic way, because obviously obstinacy has taken its toll
Look at this, it is the letter ‘T’
The Ahlul Hadith are above the letter T which filers down to current times, you and your cohorts, my friend are the horizontal line on the letter T, and this horizontal line represents the the 4th and 5th Islamic century and you cannot beyond it. On the other hand buddy we existed above this line during the time of the companions. Despite all this he has the treacherous cheek to say to us we are fake and have no history. Tut tut
Why don’t you run along and play marbles or something with your litter pals or something…and next time you behave like that with the Ahl al-Hadith with your despicable trash and gutter language you will be put into your place with your anti hadith playmates whether that’s awni or the other rejects, you obstinate little boy!!!! And yeah tell the others too…
Statistics: Posted by AbuKhuzaimahAnsari — Wed Sep 20, 2017 11:47 pm
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Al-Sheikh Ibn 'Utheimin rahimahu Allah: The one who is called to the Book and the Sunnah, and does not respond, instead saying: "My Madhhab", has a characteristic of the Jews
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Allah 'Azza wa Jal says
وَإِذَا قِيلَ لَهُمْ آمِنُوا بِمَا أَنزَلَ اللَّهُ قَالُوا نُؤْمِنُ بِمَا أُنزِلَ عَلَيْنَا وَيَكْفُرُونَ بِمَا وَرَاءَهُ وَهُوَ الْحَقُّ مُصَدِّقًا لِّمَا مَعَهُمْ ۗ قُلْ فَلِمَ تَقْتُلُونَ أَنبِيَاءَ اللَّهِ مِن قَبْلُ إِن كُنتُم مُّؤْمِنِينَ
paraphrased: {And if it is said to them: "Believe in what Allah has sent down", they say: "We believe in what has been sent down to us" and they disbelieve in what has been sent after it (i.e. the Qur'an), while it is the Truth that confirms what is with them. Say: Then why do you kill the Prophets of Allah, if you are truly believers} Surat Al-Baqarah, 2:91
ومنها: أن من دعي إلى الحق كم هذه الأمة، وقال: "المذهب كذا، وكذا"، يعني: "ولا أرجع عنه"، ففيه شبه من اليهود، لأن الواجب إذا دعيت إلى الحق، أن تقول: "سمعنا وأطعنا"، ولا تعارضه بأي قول كان، أو مذهب
And among the lessons of this Aayah: That he among this Ummah who is called to the Truth, and says in response: "The Madhhab says this, and this", meaning: "And I will not leave the Madhhab", such a person has a characteristic of the Jews, because what is obligatory for the one who is called to the Truth, is to say: "We hear and we obey", and not to oppose it with the statement of anyone, or a Madhhab
---Al-Sheikh Ibn 'Utheimin rahimahu Allah, Tafsir Al-Qur'an Al-Karim, Tafsir Surat Al-Baqarah, 1/p.298, Dar Ibn Al-Jawzi
Statistics: Posted by Shehzad Sattar — Tue Jul 11, 2017 4:06 pm
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Al-'Allamah Al-Albani rahimahu Allah said
ولذلك يعجبني في هذه المناسبة ما ذكره أحد كبار علماء الهند وهو المعروف بأبي الحسنات اللكنوي في كتاب له اسمه الفوائد البهية في طبقات علماء الحنفية، ذكر في ترجمة أحد علماء الحنفية وهو المسمى بعصام البلخي، عصام البلخي هذا من الطبقة الثانية من تلامدة أبي حنيفة، هو تلميذ أبو يوسف، وأبو يوسف كما هو معلوم تلميذ أبي حنيفة، عصام البلخي هذا تلميذ أبي يوسف ذكر أبو الحسنات اللكنوي في ترجمته أنه كان يرفع يديه في الصلاة عند الركوع وعند الرفع منه، فهذا بلا شك كما يعلم العارفون بتراجم الحنفية أمر غريب شاذ بالنسبة لعلماء اﻷحناف، لأنهم مطبقون تبعا لأئمتهم الثلاثة أبي حنيفة ومحمد بن الحسن الشيباني وأبي يوسف القاضي. كل هؤلاء الثلاثة قالوا بعدم شرعية رفع اليدين في الصلاة عند الركوع وعند الرفع منه، بل قالوا بكراهة هذا الرفع كراهة تحريم، فلما رؤي عصام البلخي هذا وهو منهم، يرفع يديه في الصلاة سئل كيف أنت ترفع يديك في الصلاة وأنت تابع لأبي يوسف وأبو يوسف تلميذ أبي حنيفة وكلهم قالوا بأن هذا الرفع لا يشرع، قال -- وهذه كلمة حق
And due to this, what pleases me on this occasion is what one of the grand scholars of India mentioned -- and he is the one famously known as Abu Al-Hasanat Al-Laknawi -- in his book called: Al-Fawa'id Al-Bahiyyah Fi Tabaqat 'Ulamaa' Al-Hanafiyyah. He mentioned the biographical entry of one of the Hanafi scholars; him being 'Isam Al-Balkhi. This 'Isam Al-Balkhi is from the second generation of the students of Abu Hanifah, and he is the student of Abu Yusuf, and Abu Yusuf, as it is known, is the student of Abu Hanifah
Abu Al-Hasanat Al-Laknawi mentioned in the biographical entry of this 'Isam Al-Balkhi, who is the student of Abu Yusuf, [who is the student of Al-Imam Abu Hanifah, rahimahumallah], that he used to raise his hands in the Salat before the Ruku' and upon rising from it. And this, without a doubt, as those who are aware of the biographies of the Hanafi sholars know, is a strange affair, and out of the ordinary when it comes to the Hanafi scholars, who follow their three Imams: Abu Hanifah, Muhammad Ibn Al-Hasan Al-Shaybani, and Abu Yusuf Al-Qadi
All three of whom were of the opinion of that raising one's hands during the Salat before the Ruku' and upon rising from it was invalid, rather they said it is Haram. So when 'Isam Al-Balkhi was seen raising his hands during the Salat, he was asked: "How is it that you raise your hands during the Salat while you are a follower of Abu Yusuf, and Abu Yusuf is a student of Abu Hanifah, all of whom declared that this raising of the hands is not lawful?" So he said, and this is a word of Truth
إن الله تبارك وتعالى كلف كلا منا أن يعمل بما علم، وقد علمت أن النبي صلى الله عليه وسلم رفع يديه عند الركوع والرفع منه، والله عز وجل لم يكلفنا أن نفهم شريعة ربنا بعقل أبي حنيفة، وإنما كل إنسان بعقله وعلمه، ويوم نلقاه سوف لا يقول لي لماذا خالفت أبا حنيفة، على العكس فيما لو تركت هذه السنة سيقول لي لماذا تركت هذه السنة وقد عرفت أن النبي صلى الله عليه وسلم كان يرفع يديه عند الركوع والرفع منه
Indeed Allah Tabaraka Wa Ta'aalaa [obligated] us to act upon what we know, and I have learned that the Prophet sallallahu 'alaihi wa sallam raised his hands before the Ruku' and upon rising from it, and Allah 'Azza wa Jal did not burden us with understanding the Shari'ah with the mind of Abu Hanifah, rather every person is to understand it with his mind and his knowledge. And on the day that we meet Him, He will not say to me: Why did you oppose Abu Hanifah? It will be the opposite of that for leaving this Sunnah; He will ask me: Why did you leave this Sunnah, while you know that the Prophet sallallahu 'alaihi wa sallam used to raise his hands before the Ruku' and upon rising from it
---Al-Albani rahimahu Allah, Silsilah Al-Huda Wal-Nur, 6/101
Statistics: Posted by Shehzad Sattar — Tue Jul 11, 2017 4:00 pm
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1- The text (of the Hadeeth) having not reached the Scholar, so due to this reason he gives many verdicts from that which instead came from the companions (Ridhwaanullaahi ‘alaihim). However; they retracted from that when there reached them that which came from the Messenger which opposed it.
2- It could be that the Hadeeth reached him (the Scholar); however it did not withstand authenticity with him. This could be due to a defect in the chain of narration or due to a disparagement of one of its men (in the chain).
3- His belief that the Hadeeth is Da’eef (weak) due to an Ijtihaad in which others have differed with him concerning.
4- His conditions with regard to a Khabar Waahid (singularly reported narration) in regulation; such that other than him differs with him with regard to it.
5- It could be that the Hadeeth did indeed reach him; and likewise was authentic with him – however; he had forgotten about it.
6- The absence of his understanding of the proofs of the Hadeeth due to ambiguity of some of its wordings. Or due to there being many different viewpoints concerning it. Or due to the proofs of the text being hidden in other than that.
7- His belief that there is no proof to be utilised from the Hadeeth due to the absence of its authenticity with him based upon his principles upon which he relies; such as his belief that the proof for a generality is not applied to that which is specified. Or that he restricts that which is found generally due to a reason from his reasons only - and so on.
8- His belief that those proofs have been conflicted with by that which shows that it is not intended such as the opposing of a generality with something particular. Or something un-restricted with something that is to be restricted.
9- His belief that the Hadeeth is an opposer due to that which points to its weakness or its abrogation or its interpretation.
10- Its being an opposing element with that which shows its weakness or its abrogation or its interpretation – such as other than him or his kind would not deem it as an opposing element. Or that it is not in reality a formidable opposer.
Shaykh ul-Islaam Ibn Taymiyyah
Masaa’il Al-Imaam Ahmad wa Ishaaq ibn Raahawaih volume 1 page 32. See: Raf’ ul-malaam ‘anil a’immatil a’laam pages 11-50.
Statistics: Posted by Shehzad Sattar — Tue Jul 11, 2017 3:47 pm
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Allamah at-Taybee (743h) Author of Sharah Mishkaat said
في هذا الحديث توبيخ وتقريع نشأ من عظيم على من ترك السنة والعمل با لحديث, استغناء عنها بالكتاب, هذا مع الكتاب فكيف بمن رجح الرأي على الحديث؟ وإذا سمع حديثا من الأحاديث الصحيحة قال: لا علي بأن أعمل بها, فإن لي مذهبا أتبعه
In this hadeeth there is great scolding and bashing for the one who leaves Sunnah... and when he hears the hadith from authentic ahadeeth he says: I do not have to practice on it, I am follower of my Madhab.
[Sharah Mishkaat at-Taybee 2/631 Maktabah tul Shamela, Hashiyah al-Sindhee Ibn Majah vol 1 page 3, Tuhfah tul Hawdi Kitab al-Ilm under the hadeeth no. 2664]
Translated by Asim ul Haqq
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Few blind followers claimed he was staunch muqallid of Imam Malik?
Ibn Hajar al Asqalani said
قال ابن العربي : وجاء عن مالك رواية أنه لا أثر لرجوعه ، وحديث النبي - صلى الله عليه وسلم - أحق أن يتبع
Ibn al Arabi said: In a narration from Maalik, his (zaani's) ruju (after confessing his sin in front of qadhi) has no effect (i.e. his ruju after confessing that he did zina has no effect, he will still be punished). But following the hadith of Prophet peace be upon him has a priority. (where Prophet peace be upon him said to the one who confessed his sin of zina “Woe to you! Go back and pray to Allaah for forgiveness and repent to Him.”)
[Fath al-Baari, 12/125]
Note: Following school of thought has nothing to do with staunch blind following.
Statistics: Posted by Shehzad Sattar — Tue Jul 11, 2017 9:43 am
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