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'Narrated by the glorious scholars' (qasida 15:47) This is the motto of this section, which is for preserving and the knowledge about the valuable books of our great religious predecessors. You can find all special expressions in the Glossary. We need your comments to develop this site for you.
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Great Ancestors' Books
Since we are constantly in need for the non-distorted books of our predecessors, and since some irresponsible groups had intentionally or unintentionally printed distorted books and spread them either in the markets or on the internet, there aroused an insisting need to find reliable sources for the books and knowledge of the virtuous predecessors. So, we are nominating to you some sister sites that choose accurately every book they present. This way you can easily find the books and texts of our predecessors which some people tried to hide and conceal, but Allah will complete His guidance, even if biased people dislike. We will mention some of the books, from these sites, that sheikh Fakhr Eldin quoted from in his books and lessons. More information about these sites are in the library page in our main site.
The Great Figures of the Nobles
The printing shop printed it as is with no interference except for some explaining and referral of Hadith. The book’s link in Al-Turath site
Introduction by the Editors Translated by Sayed
Note:
to
download & use these books, you need to down the compressed files
(rar
files) of the book and place it in the same
folder
and do not change their names. Then open any compressed file and you will
find the book which may comprise of one (pdf)
file or several ones which in turn will be decompressed to a one folder and
do not change any of their names. Now you open any of them using the
acrobat reader
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A Selection of brother’s readings:
The Knowledgeable Glorious Scholars
Thanks to Allah who has made the knowledgeable scholars successors to the prophets to inherit their manners and became role models for everyone. Many people got strayed and got away from the guidance of the Beloved [PPBUH] when they did not take the great old knowledgeable scholars of this nation as their source of knowledge, instead they became addicted to taking from the recent simple ones. This way they got away from what their righteous ancestors used to have and what was settled by the Islamic nation for decades and centuries. The Prophet [PPBUH] said: (People are still in blessing as long as they took their knowledge from their knowledgeable elders. When they start taking from their young unknowledgeable ones then they are doomed). The Prophet [PPBUH] also said: (This religion is knowledge, so be careful who to get from). He [PPBUH] also said: (When the knowledgeable scholars die, people will choose their leaders from unknowledgeable ones. When they ask them, they will answer without knowledge, so they will lead astray and mislead everyone, and there is no strength no power but from Allah). sayydi Fakhreddin Mohamed Osman [AAH] said: [If you were asked: What is the book? It is from what is narrated by the great scholars] (qasida 15:47) All scholars agreed that no one can disparage any word from the Prophet [PPBUH] or judge it as being fabricated or weakly narrated, unless he has an absolute proof from Qur'an or Sunna of the Prophet [PPBUH]. From the start of the first century and up until now, great scholars [AAT] have taken the mission of preserving Turath of our true religion [inherited knowledge from the Prophet, His companions, and our great scholars]. They have been preserving it the same way as the Prophet [PPBUH] wanted them to do. That is how the authentic Hadith, true interpretations, and Historical events from the start of Mohammad' Message till our current day, were preserved and predicated honestly and truthfully. One of the main glorious scholars, with a great resume, is:
The great Imam Abu-Hanifa an-Nouman
Abu-Hanifa was born in Kufa in the year 80H in a Farsi family. He was named an-Nouman after one of the Farsi kings. That is why some of the racist Arabs found it hard to have a man of Fiqh who is not of Arab origin. So some of his lovers tried to fabricate an Arab relation for him. However he did not care about any of that, as he knew that Islam has equalized everyone, and that the Messenger of Allah [PPBUH] held Salman the Farsi and Belal the Habashi [Sudanese], and they were two of the best companions. The Prophet [PPBUH] used to say (Salman is from us the people of the House), and Omar ibn al-Kattab [AAH] used to say (Belal is our master). Abu-Hanifa witnessed the horrible deeds of al-Hajjaj who was the governor of Iraq, and his suppression to everyone how opposed the Amawi caliphs even from the honorable people of Fiqh. So Abu-Hanifa grew up abstaining from Amawi people, condemning their tyranny, and denouncing their oppression. He inherited from his parents the love of the People of the House [Ahl-al-Bait], as their were no men at that time rejecting the discrimination between the Arabs and the non-Arabs except the People of the House.
His father was a great merchant, so he worked with him while he was young. He used to go to the market and talk to the merchants to learn the basis and secrets of the trade. One of the men of Fiqh saw him and advised him to learn from the scholars, Abu-Hanifa said "I rarely visit them". The great Fiqh man said to him "You should look into learning and sitting with the knowledgeable scholars, as I see in you sagacity and attention". From that day on, the young Abu-Hanifa devoted himself for the knowledge. He got connected to the scholars and never never was disconnect to the end of his life. This new field alerted all his talents, intelligence, and skillfulness. The young, tanned, tale, and thin man went on with an exquisite suit, preceded with his perfume, and derived by his thirst for the knowledge, to the circles of the scholars in the Masjid of Kufa. Some of the circles were for the principles of the beliefs (science of talk), some for the Prophetic Hadith, some for Fiqh, and many for Qur'an. Then he went for more knowledge in Basra circles. He was amazed by the circles of the talk scholars for what it had of aflame arguing that satisfied him. He stayed with the people of talk for some time, then he left them for the other circles, as he found out that the ancestors were more knowledgeable of Fiqh, yet they did not argue. He found out that there is no use in arguing, and that it is better to be concerned with the Fiqh of the great Qur'an and Hadith.
His
journeys between Kufa and Basra ended by him going back to his home in Kufa,
and settling in the circles of Fiqh to face the new cases that emerged in
his time and to study ways of deducing the Shari'a judgments. His father
died by that time and left him a big store
He studied with many sheikhs in the Masjid of Kufa. Then he settled with one sheikh and stayed with him until if the the sheikh had something to keep him from coming, then he would appoint Abu-Hanifa as sheikh to the circle until he comes back. Abu-Hanifa thought of having a separate circle, but when he sat in the place of his sheikh, ge was asked in 60 case that was never discussed before. He answered them. When his sheikh came back, he discussed with him the 60 cases. The sheikh agreed with 40 of them and disagreed with 20. Abu-Hanifa swore that he will stay with his sheikh until he dies. His sheikh died when Abu-Hanifa was forty. Abu-Hanifa became the sheikh of the circle. At that time he had already had experience from other scholars whom he had seen during his travel to Basra, Mecca and Medina. He had gain from their knowledge, had some cordiality with them and sometimes had dispute with some of them. He divide his time between his trade and knowledge. Trade also benefited him in Fiqh. He laid down the principles of the trade handling according to firm religious basis. Abo-BAkr as-Seddiq [AAH] was his role model in trade: kind dealing, piety and reasonable profit which removes the suspicion of Riba. Once a woman came to sell him a dress of silk for a hundred Dirhams. He examined the dress and said to her "It is better than that". She increased another hundred, then another until it reached four hundred Dirhams. He said "It is better than that". She said: are you mocking me? He said "Get some one to price it". So she got someone and he priced it with five hundred Dirhams. Another woman wanted to buy a dress from him and he said "Take it for four Dirhams". She said to him: Do not mock me as I am an old woman. He said "I bought two dresses, and I sold one of them with all what I paid except four Dirhams. So This dress remained for four Dirhams". He went to the knowledge circle one day and left his partner in the store. He told him that one particular silk dress had some hidden defect, and that he has to declare this defect to however buys it. The partner sold the dress without declaring the defect. Abu-Hanifa kept looking for the buyer to tell him about the defect and give him back some of his money, but he did not find him. So he gave the whole price for alms and separated from his partner.
With
this cautiousness, he was dealing in his trade, in his understanding of
scripts, and in his deduction of rules and judgments. In spite of the fact
that he was gaining very high profits,
In spite of his piety and righteousness, he was open minded with the sinners. He had a drinking neighbor who used to raise his voice with singing: [for a bad day and a filling of a mouth, they wasted me, and what a young man the wasted] The sound of the neighbor used to spoil the nights for Abu-Hanifa, until one night that voice disappeared. In the morning, he asked about him and knew that he was in jail accused with drinking. Abu-Hanifa took a ride to the Caliph and interceded to get him out of jail. When they went back together, Abu-Hanifa asked him "Young man, did we waste you?" The man said: No, you kept me, may Allah keep you. Abu-Hanifa kept trying with this man until left the drinking and became an attendant of the knowledge circles, then he go knowledge and became one of the Fiqh men of Kufa. Abu-Hanifa used to tell his companions to take care of their appearance. He used to go to prayers with his best dresses and perfumes, as he was to stand before Allah. Once he saw one of his audience sitting in bad dress, so he inserted a thousand Dirhams in his hand and whispered to him "Fix your appearance". the man said: I do not need it, as I am wealthy, but it is asceticism of the worldly life. Abu-Hanifa said "Did you not hear the Hadith: Allah likes to see the traces of his grace on his servant"? He was very humble, mostly silent, trying to save in his speech, did not say unless asked, and if some one was hard on him during argue he used to be patient with him. If a woman came to him for a Shari'a judgment, he used to step out of the circle and lay her a curtain to protect her from the eyes of men, then he would answer her for what she asks. This great evaluation for the women originated from his deep love for his mother, and his continuous persistence to satisfy her. Also this came from his deep understanding of Islam, his cautious following of Sunna, his clever deductions. His deduction led him to judge that a woman has the right to occupy all positions with no exception even being a judge.
In his strive to satisfy his mother he used to carry her
on the back of an animal ride, walk with her for miles because she wants to
pray behind one of the Fiqh men, in spite of the fact that this man saw Abu-Hanifa
as a better man than himself! Yet the mother believed that this man was
better than Abu-Hanifa. The mother sometimes did not accept her son's
judgment, then she would command him to carry her to one of the preachers.
He would gladly take her to him. One day the preacher said to her: How can I
make a judgment for you while you have the highest Fiqh man of Kufa?
However, Abu-Hanifa kept persistent to satisfy her, and never
One of these fools kept cursing him, while the Imam did not stop to talk back to him. When the Imam finished his lesson and went out, that fool followed him cursing, while the Imam did not pay him any attention, until he reached his home, then he stopped by the door and said to the man "This is my home so finish your speech until you have nothing more to say or miss any curse, because I want to enter my home". The opponents of Abu-Hanifa were two kind: one of those was scholars who felt the lost of interest of their people from their circles and the other one is the rulers of that era. The enemies of Abu-Hanifa from the scholars were headed by ibn Abi-Layla and his follower Shabramah. His enemies were the scholars of the state in the Amawi era, until the Abbasian era came so they turned to the new rulers. They deceived them with hypocrisy until the became their counselors. They embellished to the new rulers all what they embellished for the former rulers of tyranny, aggression, injustice, exploitation, and oppression of opponents. They fabricated Fiqh opinions and accepted weak and untrue Hadith to support these rulers and exploiters, and to take the minds of the people away from the world matters and the policies of their lives, so that people will be busy with the austerity and leave their exploiters become more tyrant and astray. Abu-Hanifa kept his independence in front of the rulers, and they did respect him. He wore the most expensive fur in winter, wore all year the best of clothes, wore perfume, and enjoys the good grace of Allah and the ornament of the worldly life that Allah permitted for his servants. He resisted, as his master and friend Imam Jafar as-Sadiq did before him, the clam of austerity and turning away from the worries of life, and leaving all the matters to certain class of people to own, rule, exploite, and become tyrant.
In
spite of the tolerance of Abu-Hanifa, he never was silent of the errors of
the scholars who made it their business to dissemble and satisfy the rulers.
Some of them used to give Shari'a judgment in the Masjid by the side of Abu-Hanifa,
but they say something wrong, Abu-Hanifa stand for them and shows them what
was wrong and declare the right thing for the people. He used to criticize
the mistakes of ibn Abi-Layla, so ibn Abi-Layla hated him for it. One time
he criticized a very bad judgment for ibn Abi-Layla, which made ibn
Abi-Layla very made: That was when a crazy woman said to a man "Son of
adulterers". Ibn Abi-Layla gave her two judgments and executed them in the
Masjid: one for cursing the father and one for cursing the mother. Abu-Hanifa
knew about it, so he said "ibn Abi-Layla was wrong in several things: he
executed the judgment in the Masjid and judgments are never executed in the
MAsjid. He hit her standing and women are never hit standing, only when they
are sitting. He made her a judgment for the father and another for the
mother and it should have one judgment because it was a combined curse. She
cannot have two judgments for the same thing. Also a crazy woman is not to
be persecuted. Also he gave a judgment for the parents
The life of the great Imam is to be continued...
Edited By Rawya Ramadan Translated by Sayed
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The
love of the People of the House took over his heart when he know more their
Imams and learned knowledge from them, and when he saw the kinds of
persecution they suffer every say and night. He once saw Imam as-Sadeq
standing listening to him while he was giving Shari'a judgment in Medina, so
he stood up and said "O, Son of the Messenger of Allah, I cannot have Allah
see me sitting while you are standing".
for silk in Kufa, which gave him
great profits. Abu-Hanifa thought that he should have another trader as
partner in order to have more time for seeking knowledge, getting Fiqh in
religion, and deeply thinking in deducing judgments.
he never pile up, as he spent his
money on the pour people of his friends and his students, keeps the expense
of a year, and spread the rest between the pour and the needy. If he knew
anyone in hardship, he would harry to him, leave a sac of money by the door,
tell the man in need that he left something by his door, and hurries away
before the man opens the sac.
denied her any
request, even when he was tortured for his opinion. Then His mother told him
to leave the Fiqh and stick to trade, and said to him: What is good about a
knowledge that would give you this waste? He said to her "They want me to be
in the worldly life and I want the hereafter. I choose their torture over
Allah's torture". How much did he endure of their torture! His opponents in
opinion used to drive the
However
the inclination of Imam Abu-Hanifa, towards the People of the House, made
both the Amawi and Abbasian Caliphs hate him. In the Amawi era they said "To
be a disbeliever or a polytheist is better than being Alawian [related to
Imam Ali]". In the Abbasian era ordeals kept happening to the Alawian
people. Abu-Hanifa kept judging that Alawians have the rights, although he
was inclined to Abbasians at first as he expected them to be good. However,
when the scholars who used to dissemble the Amawis and decorated for them
the oppression, those same ones became the counselors for the Abbasian
Chaiphs, then he was disappointed in them. Then the Abbasians assaulted
their cousins the Alawians, so Abu-Hanifa resented them.
with them being
present to accuse her". Ibn Abi-Layla went to the Caliph and complained from
Abu-Hanifa and accused him of always insulting him, showing him to the
people as ignorant, and this is considered an insult for the Caliph himself
because he is representing the Caliph in the judgment between people. The
Caliph gave an order to stop Abu-Hanifa from commenting on the judgments and
to stop him from the judgment himself. Then the Caliph needed a judgment in
a complicated matter for which he would not be satisfied with the judgment
of the dissembling scholars. The Caliph sent for Abu-Hanifa to get his
judgment. Abu-Hanifa refused unless the Caliph permits him to judge for all
people. The Caliph permitted him, so he went back to judgment and also
criticizing the bad judgments.