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The noble Companion, Jareer ibn ‘Abdillāh al-Bajalee (رضي الله عنه) narrates that Allāh’s Messenger (صلى الله عليه وسلم) did not prevent him entering his home ever since he embraced Islām, nor did he (صلى الله عليه وسلم) look at him except he would smile. [Tirmidhī no.3820]

Jareer was from Yemen and had four children. 

Allāh’s Messenger (صلى الله عليه وسلم) supplicated for Jareer,

“O Allāh, make him firm and make him a guiding and a rightly guided man.” [Saheeh al-Bukhārī, no.3036]

‘Umar ibn al-Khattāb (رضي الله عنه) said about Jareer,

“He is the Yūsuf of this Ummah.” [At-Tabaqāt ibn S’ad, vol.1, pg.815]

Imām Adh-Dhabee (رحمه الله) said regarding Jareer,

“He was extremely handsome and was distinct in beauty.” [Siyar ‘Alām an-Nubalaa, vol.2, pg.531]

Jareer was extremely tall, he was approximately 9 feet tall. [Al-Isābah fee tamyeez as-Sahābah, vol.2, pg.192]

Jareer gave the pledge of allegiance to the Prophet (صلى الله عليه وسلم) that he would sincerely advise every Muslim. 

Jareer lost his sight when he was the Governor of Hamdān during the Caliphate of Uthmān (رضي الله عنه). [Siyar ‘Alām an-Nubalā, vo.2, pg.536]

It was said Jareer (رضي الله عنه) passed away in either the year 51AH or 54 AH. [Siyar ‘Alām an-Nubalā, vol.2, pg.536]

The noble wife of the Prophet ﷺ- Zaynab bint Khuzaymah رضي الله عنها was known as Umm al-Masākeen (the mother of the needy) as she was known to love the poor and was kind towards them, she was compassionate and kindhearted. She died in the year 4AH.

[تبصير ذوي الرشاد بالتعليق على شرح لمعة الإعتقاد، ص٣٦٠]

Abū Dharr’s (رضي الله عنه) full name was Jundub bin Junādah al-Ghirfārī. 

He was from the first and foremost of the Muslims. He was from the first five to enter Islām. 

Even before Islām, Abū Dharr never worshipped idols.

He used to give religious verdicts during the Caliphate of Abū Bakr, ‘Umar and ‘Uthmān (رضي الله عنهم).

He was known for his asceticism, truthfulness, knowledge and acting upon it, he would speak the truth and not fear the blame of the blamers in the path of Allāh. 

Allāh’s Messenger (صلى الله عليه وسلم) said about Abū Dharr,

“The sky has not shaded, nor has the earth carried anyone more truthful than Abū Dharr.” [Tirmidhī, no.3801]

Abū Dharr witnessed the conquering of Bayt al-Maqdis (Jerusalem) with ‘Umar ibn al-Khattāb (رضي الله عنه).

Abū Dharr died in the year 32AH. ‘Abdullāh ibn Mas’oud (رضي الله عنه) led the funeral Prayer over him, and ibn Mas’oud passed away approximately 10 days or so after Abū Dharr. 

 [Taken from Siyar ‘Alām an-Nubalā, vol.2, pgs.46-78 and Al-Isābah fee tamyeez as-Sahābah, vol.12, pgs.215-222]

The noble Companion Abū Mūsā al-Ash’aree’s رضي الله عنه full name was: ‘Abdullāh ibn Qays. He had memorised the whole Qur’ān and the Prophet ﷺ mentioned about him that he had a beautiful voice when reciting the Qur’ān, see Saheeh al-Bukhārī no.5048.

Allāh’s Messenger صلى الله عليه وسلم supplicated for Abū Mūsa al-Ash’aree,

“O Allāh forgive the sins of ‘Abdullāh ibn Qays and enter him into Paradise on the Day of Resurrection with a noble entry.”

[Al-Bukhārī no.4323]

Whenever ‘Umar ibn Al-Khattab رضي الله عنه saw Abū Mūsa, he would say,

“Remind us O Abū Mūsa ” therein Abū Mūsa would recite the Qur’ān in his presence.”

[Siyar ‘Alām an-Nubalā, vol.2, pg.398]

Abū ‘Uthmān an-Nahdee رحمه الله mentioned,

“When Abū Mūsa would lead us in the Prayer, we wished he recited Sūrah al-Baqarah (the longest chapter in the Qur’ān) due to his beautiful voice (recitation).”

[Siyar ‘Alām an-Nubalā, vol.2, pg.392]

Abū Mūsā al-Ash’aree رضي الله عنه died in the year 44 AH.

They are:

‘Abdullāh ibn Zubayr

‘Abdullāh ibn ‘Umar

‘Abdullāh ibn ‘Amr

‘Abdullāh ibn ‘Abbās 

And they were from the young ones from among the Companions رضي الله عنهم .

[Sharh Kitāb as-Sunnah min Sunnan ibn Mājah by Shaykh ‘Abdul Muhsin al-‘Abbād, pg.573, Dār al-Imām al-Bukhārī print]

‘Umar رضي الله عنه said to his companions,

“Wish for something.”

One of them said,

“I wish that this house was full of dirhams (silver coins) so that I may spend it in the way of Allāh.”

Another one said,

“I wish that this house was full of jewels so that I spend it (for Allāh’s sake).

‘Umar said,

“I wish that this house was full of men like Abū ‘Ubaydah (ibn Al-Jarrāh), Mu’aadh (bin Jabal) and Hudhayfah (ibn al-Yamān) so that I can use them in the obedience of Allāh.”

At-Tāreekh al-Awsat, no.173, taken via:

Translated by Abdulilah Lahmami

  • He is Abdullah ibn Abdulrahman, Abu Muhammad ibn Abi Zaid (rahimahullaah). who lived in al-Qirwaan from the scholars of the Maghreb area (now considered Morocco and Tunisia) in the fourth century after the Hijrah of the Prophet (sallaahu ‘alaihi wa sallam). This being the century after the best three generations in which the Messenger (sallaahu ‘alaihi wa sallam) said:
  • “The best people are my generation then those who come after them then those who come after them.” Saheeh al- had the ability to clarify knowledge with what he conveyed. He had insight with Bukhaaree
  • He was an imam from the Maaliki school of thought in his time without following blindly the school of thought as many others did much later but rather he was a role model to his people in spreading the benefits of Imam Maalik (rahimahullaah) which stemmed from the Qur’an and the Sunnah in the understanding of the companions. He gathered the benefits of Imam Maalik (rahimahullaah) and explained them. He was very knowledgeable having memorized many narrations. His books are a proof of this. He was eloquent in his writing and refuting the people of desires. He was good at poetry. He was of good conduct and fearful of Allaah and earned respect gaining him authority in the religion and worldly affairs. Many people traveled long distances to learn from him and those who benefited from him became stronger than before.
  • The elders amongst the people of knowledge recognized his status. He was known as Maalik as- Sagheer (young Maalik) because of his adherence to the Sunnah.
  • Al-Qaabisi (rahimahullaah) said, “He is a trustworthy Imam in his religion and narrations.”
  • He gathered the qualities of knowledge, piety, honour and intellect. He is well known and quick to comply with the truth and return to it. He learnt from the scholars in his country and heard from their scholars such as Abu Bakr ibn Labaad (rahimahullaah) and Abu Fadl al-Qaysi (rahimahullaah). Many had benefited from him and later he died in the year 386h.
  • He has books numbering more than 100 volumes.
  • His biography can be found in Seyar ‘Alam an-Nubala (10/17), where Imam Dhahabi (rahimahullaah)said: “He is an Imam, a beacon (to be followed), an example, a learned man, a scholar from the people of the Maghreb…the author said in the last part of this concise work that he was upon the way of the pious predecessors in the foundation of the religion not following the way of rhetoric speech and didn’t delve into explaining away (Allaah’s names and attributes) without knowledge so we ask Allaah to enlighten us.”1
  • The author wrote this introduction to a book in Fiqh (the science of how to worship Allaah), this from the comprehensive understanding he gathered by bringing the benefits in both areas of the religion, the correct belief and how to worship Allaah.
  • Due to the importance of this belief many scholars past and present have explained it and concerned themselves in spreading it to the people. Some of the scholars placed it in poetry form such as Ahmed bin Musharaf al-Ahsaai al-Maaliki (rahimahullaah) who died in the year 1285h from the students of Imam Muhammad ibn Abdulwahhab (rahimahullaah).
  • The Islamic University of Madinah has spread this small treatise around the world showing the importance of the correct belief. It has been explained by a number of scholars past and present. Amongst the present scholars is the elder Sheikh AbdulMuhsin ibn Hammad al-‘Abbad and his students Sheikh Saalih ibn Sa’d Suhaimi, Sheikh Muhammad Abdulwahhab al-‘Aqeel. Likewise recently, Sheikh Ubayd ibn Abdillah al-Jaabiree, Sheikh Abdulrazaq ibn AbdulMuhsin ibn Hammad al-‘Abbad and Sheikh Ali Tuwaijri have all explained it.

Taken from Sheikh Abdulmuhsin Abbad biography of Ibn Abi Zaid with slight additions.

Imad al-Dīn Ibn Kathīr (raḥimahullah) lived in Baṣrah then Damascus, where he learned from the scholars of his time such as Shaykh al-Islam Ibn Taymiyyah (raḥimahullah). He was a scholar of the Shafiī school of jurisprudence. He was born in the year AH700. He was well versed with a good memory and good understanding. He died in AH774. His tafsīr is among the most beneficial books of the tafsīr bil Ma’thūr (by way of narrations) with additional commentary. He followed al-Ṭabarī’s method in his tafsīr in explaining the Qur’ān by the Qur’ān, the Qur’ān by the Sunnah, the Qur’ān by the statements of the Prophet’s Companions and Successors. He was known to have good knowledge of history and this is shown in a separate, huge compilation called al-Bidāyah wa al-Nihāyah (which details history from Prophet Adam and wife Eve and other Prophets and Messengers followed by the historical accounts regarding the life of Prophet Muhammad ﷺ).  He would also mention the reason for revelation of the verses concerned and Arabic definitions. His tafsīr was free from error regarding the explanation of the Names and Attributes of Allāh. Likewise, his tafsīr is free from innovations. Imam Ibn Kathīr (raḥimahullah) clarifies the belief of the Prophet’s Companions and their Successors in his tafsīr, like his esteemed teacher (Shaykh al-Islam Ibn Taymiyyah), Imam Ibn Kathīr (raḥimahullah) advocates a return to the beginnings, a return to the original state of affairs in understanding Islam.

  • Imam ‘Abdulraḥmān b. Nasir al-Sa’dī (raḥimahullah) has completed the Tafsīr of the whole Qur’ān called Taysīr al-Karīm al-Raḥmān fi Tafsīr kalām al-Mannān. It is a summary of mainstream tafsīr compilations. He was one of the scholars of Qasīm (central Saudi Arabia) and lived and taught in ‘Unaizah. He was eloquent and had skills in different areas of the Islamic field. He was born in the year AH1307 and grew up an orphan as his parents died when he was young. He memorised the whole Qur’ān by the age of fourteen. He continued learning Islamic Monotheism (Tawḥīd), tafsīr, ḥadīth, Islamic jurisprudence and the Arabic language at an early age. He died in the year AH1376.
  • He would primarily refer to the books of Shaykh al-Islam Ibn Taymiyyah (raḥimahullah) and Imam Ibn al-Qayyim (raḥimahullah). Clearly, he asserted the mainstream Sunni belief in the Names and Attributes of Allāh. He took twenty-two years to complete the tafsīr of the Qur’ān and his intention was to make the explanation of the Qur’ān easily understood with clear explanations in a summarised way.
    Imam ‘Abdulraḥmān b. Naṣr al-Sa’dī (raḥimahullah) refuted the Ashcarite, Jahmite and Sufī creeds in his Tafsīr. It included benefits from Imam Ibn al-Qayyim’s tafsīr found in his books. Imam Al-Sa’dī (raḥimahullah), in matters concerning Allāh’s Names and Attributes, would follow the way of the Prophet’s Companions and their Successors in asserting the apparent meaning. For example, regarding the verse:
    ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ
    “Then He Istawā (rose over) the Throne (in a manner that suits His Majesty).”
    [Khān and al-Hilālī]
  • Imam Al-Sa’dī (raḥimahullah) (2002:837) said, “This refers to Allāh rising (istawā) that suits His Majesty for He is above all of His creation.” Regarding the verse:
    لِّلَّذِينَ أَحْسَنُوا الْحُسْنَىٰ وَزِيَادَةٌ
    “Those who have done good, for them is the best reward (paradise) and something more.”
  • Imam Al-Sa’dī (raḥimahullah) asserted the apparent meaning of the Attribute of ‘Face’ when he said, “They will have paradise complete in its beauty and ‘something more’ refers to seeing His ‘Face’, hearing His Speech, succeeding in gaining His pleasure and delighted at being close to Him”

His birth

February 16 1333h / 1916, the Sheikh is 97yrs old from the Hijri calendar which is 94 years old from the Gregorian calendar. He was born in Cairo, He lived in Riyadh, Ahsaa, Madinah, Makkah and now lives in Jeddah.

Sheikh Muhammad Al-Banna speaks about where he grew up:

Sheikh Muhammad Al-Banna says:
“However, where I lived the atmosphere was not good since there were a lot of misconceptions of the Sufees. They would make takfeer (call disbelievers) those that affirm Allaah’s Attributes. I used to study in the schools and usually the madhab of Abu Haneefah and Imam Shaf’ee. My father was Shaf’ee and mother Hanafee.

I Followed the methodology of the Salaf due to this reason; My father being Shaf’ee used to see that touching a women breaks one’s ablution and my mother being Hanafee saw that a man touching a women does not break one’s ablution. My father used to get upset when he was going out to pray if my mother touched him. He used to have a towel between him and her hands so they wouldn’t touch.

Then, I said to myself that Islam is one. I started thinking about this and how it could be this or that. I went to one of my uncles who was religious and complained to him that Islam is one and my father says this and my mother says that. He gave me a book of the four madhabs and confused me even more.

While I am in this state, Allaah willed that in the year 1936 CE I think, I graduated… My father used to be strict with us concerning the prayers. I used to pray and this was rare in many of the youths at that time in Cairo. There was a person, the same age as my father who was a poet, writer whose name was Muhammad Arnus, a friend at work. He wrote some books on poetry. He saw me pray and said I will pray with you. We would pray and then we would read Zaad Al-Ma’aad by Ibn Qaiyum together.

I became to love reading. I would go and buy books. If Allaah wishes good for someone, He shows him the way. Near Azhar University there was a small bookshop, the book seller Sheikh Muneer Dimishqui (who was on the correct methodology) advised me which books to read after I complained to him of not knowing what to read. He would give me those authentic books. Every month, I used to buy books with 50 coins. Whatever Salafi book there was he gave it to me to read. I was good at reading. My memory was very good (mashaallaah). (Initially), I used to like this group Jam’eeya Shar’eeah. Sheikh Muhammad Ameen Khattab Al-Kabeer, also married one of my relatives. Their prayer was very good (according to the Sunnah) so I always prayed with them.
I used to attend a mosque at 10th street. Jam’eeya Shar’eeah mosque, the person responsible was Sheikh Ali Helwa. He used to teach on Wednesday evening I think. I used to attend his lessons. He used to say that the person who says that Allaah is above the sky is a disbeliever!! Allaah is neither above nor left nor to the right!! Asha’ree, Matureedi belief. From the books that I read that was given to me by Sheikh Muneer Dimishqee was Ibn Khuzaimah’s book ‘Tawheed wa ithbaat sifaat rab’ and in there, I remembered the hadeeth of Mu’awiyyah Ibn Hakam As-Sulamee (the hadeeth of the slave girl). So I said to him (Sheikh Ali Helwa) that you say disbeliever but the Messenger said, “Free her as she is a believer.” So I got thrown out of the mosque for speaking the truth against this person misguiding the people. They called me Wahhabi and said you are from the Jamaa’aah of Sheikh Haamid Faqhi. I heard this name for the first time and I thought he must be good if they are speaking against him. I decided to meet him. Alhamdullillaah, Allaah showed him to us and from then on I learnt from him and other Salafi scholars at a young age until I became one of the callers for Ansaarus-Sunnah Al-Muhammadiyyah in Egypt. I was with Sheikh ‘Abdulrazzaq Al-‘Afifi, Sheikh Muhammad Khaleel Al-Harras and others. Then Allaah made it possible for me to teach in Riyadh from Sheikh ‘Abdulrzzaq Al-‘Afifi’s recommendation to Sheikh ‘Abdulaziz Bin Baz rahimahum Allaah. ”

His Teachers

Sheikh Muhammad Abdulwahhab Marzooq Al- Banna said:
“I used to study a lot and be with some of the scholars such as Sheikh ‘Abdulrazaq Al-‘Afifi (former deputy of elder scholars for Fatwa and research in Saudi Arabia) and Sheikh Muhammad Khalil Al-Harras (who graduated from Azhar University and has many beneficial books such as the explanation to ‘Aqeedatul Wasitiyyah). I was born into a religious family. The famous Sheikh Ahmed Shakir (the scholar of Hadeeth who explained Ba’ith Al-Hatheeth of Ibn Katheer and checked Musnad Ahmed) was also around me, he is the husband of one of my aunts.”

His Students

Sheikh Muhammad Abdulwahhab Marzooq Al- Banna said:
“Sheikh Rabee’ Ibn Haadee Al-Madhkhalee(1) the best of them, Sheikh Muhammad Amman rahimahullaah was also good, Sheikh ‘Abdulrahman ‘Abdulkhaaliq was a good Salafi but he later followed the way of Ikhwaanul Muslimeen as did ‘Umar Ashqar though to a less degree.”

Sheikh Muhammad also told me that he taught Sheikh ‘Abdulmuhsin al-‘Abbad in the institute in Riyadh when it first opened in the 1370’s hijri.

His Knowledge

Sheikh Muhammad Abdulwahhab Marzooq Al- Banna was recommended by Sheikh ‘Abdulrazak Al-‘Afifi to teach in the educational institute in Riyadh when it first opened. This recommendation was given to Sheikh ‘AbdulAziz Bin Baz rahimahullaah and he agreed to it. After five years teaching in Riyadh, the Sheikh was moved to Al-Ahsa in the Eastern Province of Saudi Arabia to teach there at an institute for Islamic affairs for a further eight years. His Friday prayer gatherings were well attended and he clarified the methodology of the Salafus Saalih (Pious Predecessors) and expelled the false interpretations of some of the Shee’ah (2) who lived there. After some hardship with the people there, the Sheikh was called to teach in the institute of Islamic Affairs in Madinah for two years before being asked to teach in the Islamic University of Madinah, the same time as Sheikh ‘Abdulaziz Bin Baz, Sheikh Al-Albaani (his neighbour in Madinah) and Sheikh Muhammad Ameen Ash-Shanqeeti rahimahum Allaah.

After completing the teaching period of three years in the university, the Sheikh came to Jeddah and began teaching in many mosques. The Sheikh also had a chair in the Haram of Makkah as well as the Haram in Madinah where he taught for a period of time.

In his 80’s, the Sheikh used to stay most of his time in Jeddah until the latter part of his life where he spent many years living in Makkah and commuting to Jeddah to look over his mosque in the Safa district. However, due to recent illness, the Sheikh is now bedridden in his home in Jeddah at the age of 94 may Allaah protect him.

In Jeddah, he used to teach Usool ath-Thalatha, Kitaab Tawheed (20 tapes), ‘Aqeedatul Wasittiyah, Kashf Shubuhaat, The Six Principles (Usool Sittah), Tafseer Ibn Katheer, Saheeh Muslim, ‘Umdatul Ahkaam and many other books. The Sheikh always would answer questions with proof from the Qur’an and Sunnah in the understanding of the Companions. He strived his utmost to teach the people even if there were few people present and then would say if there are no questions then we will close the shop (of asking questions) and those present would laugh. He was very friendly and amusing mashaallaah and his presence was loved by the people in his mosque and locality.

His Mosque

The Sheikh, despite his old age, took care of his Mosque which he built on his own land next to his house in Jeddah. Initially, it was small and needed repairs but the Sheikh didn’t want to take money from the people to make it bigger as those who put money would stipulate the running of the mosque affairs. The Sheikh didn’t want the influence of the Ikhwaanul Muslimeen to take over the mosque so he was very cautious. Eventually, when the sheikh was able, he expanded the mosque size and since it was built had paid for the maintenance as well as the Imam’s wages. The Sheikh brought in an Imam who was upright in his belief and methodology. When, initially, another individual came to teach in the Mosque but was later found to be with the misguided Abul Hasan Al-‘Ma’rabi, Sheikh Muhammad Al-Banna asked him nicely to step down from teaching in the mosque as the Sheikh feared the influence of this individual over the congregation.

The Sheikh did not allow any fliers to be put in his mosque unless the speakers were known to be upon the Salafi methodology, adhering to the Qur’an, Sunnah in the understanding of the companions.

His Character

The Sheikh was upright mashaallaah, he would love for his brother what he loved for himself. He offered his home many times when we would come down to Makkah with the family. He offered to lend money to buy a car to brothers. The sheikh opened his house to strangers hoping that they be guided to the truth. He was very funny mashaallaah. I remember a man came up to the Sheikh in the Haram in Makkah and said to him, “I am Egyptian like you”, so the sheikh replied, “I am Muslim like you!” Another time, the Sheikh was asked by the congregation of his mosque why he doesn’t have a minaret in his mosque and the Sheikh replied that if he had one and it fell it might kill someone and then narrated that this actually happened to someone so he didn’t want to bear the burden. He then went on to say “show me proof from the Sunnah to have one and I will put one.”

His piety:

He used to complete the Quran in three days. This is mentioned by the former Imam of his mosque who was studying with Sheikh Muhammad Ibn Saalih Al-‘Uthaimeen rahimahullaah. Sheikh Muhammad Al-Banna continued to fast Monday and Thursday and three days of every month 13, 14, 15 in accordance with the Sunnah despite his old age. The Sheikh is very humble mashaallaah, he loves the students of knowledge and welcomes them as though they are his own children. Once, the Sheikh was called by a student of knowledge from the Islamic University of Madinah to visit him while he was in Jeddah so the Sheikh found out that the brother was very far and so he drove himself to pick him up and bring him home to serve (3).

The Sheikh always serves his guest before sitting and eating himself. This continued even up to his age (in those days) of 89 years. The Sheikh continued to make Hajj up to the age of 91.
The manners truly showed in his life mashaallaah, he would serve passers-by tea in the Haram when it was time to break his fast. People queued up for his strawberry milky tea and large dates. The Sheikh always invited guests every Thursday after ‘Isha to eat with him in his home in Makkah. A long day fasting and then not sitting until he served the last guest and would say eat and drink as this is a command from your Lord. Mashaallaah! He used to say give your stomach different colours (of food) and it will give you sides! After the meal, the Sheikh would sit with his guests and answer their questions while he offered them fruit. May Allaah protect and cure him. The last time, I saw the Sheikh (end of 1429), his eyes filled with tears as he asked Allaah for a good end, I pray he has a good end, Ameen. He would make lots of supplications to those he met, always greeting them with a smile and advised them with following the Sunnah. I do not praise him above Allaah’s praise and Allaah is the Reckoner.

His travels in da’wa

The Sheikh used to go out in travels with Sheikh Muhammad Nasr Deen Al-Albaani rahimahullaah. He says that those were the golden years. The Sheikh organized trips for the students which were intended to teach the students. The Sheikh after a long day teaching the students would sleep a little and then get up before all the students and wash their clothes and make them breakfast. The Sheikh has traveled to America, Japan, England,Germany and Morocco by the request of Sheikh Bin Baz rahimahullaah.

Those who praised him

Sheikh ‘Abdulrazaq Al-‘Afifi rahimahullaah, the deputy head of the former Shoura council under Sheikh ‘Abdulaziz Bin Baz rahimahullaah had asked for Sheikh Muhammad Al- Banna to be amongst the first lecturers to teach at the new opening of an educational institute in Riyadh.

Sheikh Rabee’ Ibn Haadee said in the month of Jumaada 2 1422 (September 2001) while visiting him, “Sheikh Al-Banna has been on da’wah Salafiyya for 60 years. Learn his manners for they will benefit you.”

Sheikh Taqui-Uddin Al-Hilaali rahimahullaah wrote a letter to Sheikh ‘Abdulaziz Bin Baz rahimahullaah making mention of the kindness and beautiful manners of Sheikh Muhammad Al-Banna when he visited him in Jeddah. These letters between Sheikh ‘Abdulaziz Bin Baz rahimahullaah and the scholars can be found in one volume published recently.

Those whom he praised

The Sheikh praised Sheikh Bin Baz rahimahullaah, Sheikh Al-Albaani rahimahullaah and Sheikh Muhammad Ibn Saalih Al-‘Uthaimeen. He also praised Sheikh ‘Ubayd whom he met in the Haram of Makkah and Sheikh Muhammad said concerning Sheikh ‘Ubayd that those who speak against him are not grounded in knowledge (this was in the last meeting with the Sheikh last year).
He used to, in the past, praise ‘Ali Hasan and Abul Hasan Al-Misree but this changed towards the last part of his life when they cooperated with ‘Abdulrahman ‘Abdulkhaaliq’s Ihyah Turath group and fitnah befell them such that their stance concerning those who went astray were not correct. So Sheikh Muhammad Al-Banna used to advise people to ask Sheikh Rabee’ about their affair and was not happy with their cooperation and defence of those who strayed.

Sheikh Muhammad Al-Banna advised Abul Hasan Al-Misri to retract his errors in speaking ill of the Companions and told him to go to Sheikh Rabee’ and excuse himself for what he had spread against him. Abul Hasan Al-Misri did go to Sheikh Rabee’s house but raised his voice and disrespected Sheikh Rabee’ (I was present as it was just before the Friday Sharee’ah class of ‘Ajuree by Sheikh Rabee’). When Sheikh Muhammad Al-Banna found out he was very upset and advised the people not to sit with Abul Hasan Al-Misri and not to take knowledge from him for he said that he was arrogant and sees himself above the scholars. He likened his affair to ‘Abdulrahman ‘AbdulKhaaliq who went astray due to being raised by the people and given much money to make excuse for the astray Muslim groups and individuals to be considered from Ahlusunnah wal Jama’aah and not from the 72 astray groups who are threatened with the fire.

So I bear witness this is what the Sheikh was upon in the latter part of his life right up until I saw him last year in his Jeddah home 1428/29.

He mentioned about Sheikh Rabee’ that he is the Yahya ibn Ma’een of this era. About Sheikh Bin Baz rahimahullaah, he said he was the ‘Umar ‘Abdul ‘Aziz of this era in being just. Sheikh Al-Albaani he saw as the Ibn Taymiyyah of this era.

Sheikh Muqbil rahimahullaah also mentioned that he benefited from Sheikh Muhammad al-Banna.
1. Sheikh Muhammad Al-Banna used to say that Sheikh Rabee’ Ibn Haadee was the Imam Yahyah Ibn Ma’een of this era meaning he was the one to refer to regarding the affairs of knowing the innovators and their misguidance. Sheikh ‘Abdulaziz Bin Baz rahimahullaah would write to Sheikh Rabee’ asking him concerning the affairs of individuals. Sheikh Muhammad Al-Banna had so much love and respect for Sheikh Rabee’ and would invite him to his house in Makkah regularly for dinner and would say, “I used to be Sheikh Rabee’s teacher but now Sheikh Rabee’ is my teacher.”
2. One of the first groups to split away from the main stream Islam such that they over praised the fourth caliph Ali, the cousin of the Prophet , and they said he should have been the first caliph. They accused all the companions of the Prophet as being apostates except some of the Prophet’s family.
3. The brother was Abu Hakeem Bilal Davis may Allaah protect him.

Translated by Abdulilah Lahmami

He is ’Ubayd ibn ’Abdillāh ibn Sulaimān al-Hamdāni al-Jābirī. The tribe of Jābir is from the Harb tribe of the Hijāz. He was born in the village of Faqīr near the Far’ valley in the city of Madīnah in the year 1357AH. In the year 1365AH, he moved with his father to Ma’ad ad-Dahb. There he began his learning and studying. In the year 1374AH, he moved to Madīnah and due to family reasons he stopped studying for a period of time. In 1381AH, he studied at Dār al-Hadīth in Madīnah, then he continued at the Ma’hadul-’Ilmee (Center). He entered the Sharī’ahcollege at the University. He graduated from there in the year 1392AH with excellent grades. He came first in his group. of Madīnah of Knowledge

His Teachers

As for his teachers then all of them have grace after Allāh in educating, cultivating and having the correct understanding of the religion of Allāh. From amongst his teachers at Dārul-Hadīth (in Madīnah, Saudi Arabia) are:

Shaikh Sayfur-Rahmān ibn Ahmad
Shaikh ’Ammār ibn ’Abdillāh

His teachers at the Center of Knowledge in Madeenah, Saudi Arabia

Shaikh ’Abdullāh ibn ’Abdul-’Azeez al-Khudairī
Shaikh ’Awdah ibn Talq al-Ahmadī
Shaikh Dakheelullāh ibn Khalīfah al-Kulaitī
Shaikh ’Abdur-Rahmān ibn ’Abdillāh ibn ’Ajlān [2]
Shaikh Muhammad ibn ’Abdillāh al-’Ajlān

His teachers at the University of Madeenah

The ’Allāmah Muhaddith Hammād ibn Muhammad al-Ansāree
The ’Allāmah Muhaddith ’Abdul-Muhsin al-’Abbād
Shaikh Abū Bakr al-Jazā‘irī

His work

He used to be the Imām in Masjid Sabq in Madīnah from 1387AH till 1392AH.
He was a teacher at an intermediate school in Jeddah called ’Umar ibn ’Abdul-’Azīz from 1392H till 1396H.
He was a caller at the Da’wah Center in Madīnah and would take charge when the head was away from 1396AH till 1404AH.
He was a teacher at the University from 1404AH to 1st Rajab 1417AH. Then he retired according to the retirement age in the law. During his stay there, he studied for and obtained a Masters degree in Tafsīr.

His Character and love of Ahlus Sunnah

– The Shaikh is very kind to his students, accepts people from all over the world to his house to ask questions and to benefit. He spends most of his time teaching either at his local mosque, his house, over the phone to the students in the Prophets Mosque, and over the internet. Last year, the Shaikh mentioned that he has about fifteen lessons a week. His care and concern for spreading knowledge and teaching the books of the scholars of Ahlus-Sunnah is very apparent. The Shaikh travels inside and outside the kingdom for da’wah even though he cannot see. I have never heard him complain once about his loss of sight. Rather, he has excelled in what Allāh has given him in terms of his knowledge, memory and understanding of this religion.
– The Shaikh also has a good sense of humour. He takes a lot of interest and care with his family, always providing for them and taking time and effort to please them. The Shaikh has a lot of love for children and plays with them and also teaches them, maashaa‘Allāh.
– He loves Ahlus-Sunnah and particularly always asking about his brothers from the scholars around the Kingdom and elsewhere. Last year (1425AH), he met Shaikh Muhammad ’Abdul-Wahhāb al-Banna in the Haram in Makkah and they both hugged each other. Shaikh Muhammad al-Banna cried when he saw Shaikh ’Ubayd for the love he had for him and invited the Shaikh to his house for dinner.
– The scholars continue to praise Shaikh ’Ubayd al-Jaabiree and recognize his knowledge and understandingmashaa‘Allāh. Shaikh Sālih ibn Fawzān was asked about Shaikh ’Ubayd al-Jābirī and he said take benefit from him as he is known to be from the scholars. Other elder scholars such as Shaikh Dr. Sālih as-Suhaimī, teacher in the Islamic University of Madīnah and likewise teacher in the Prophetic Mosque has much love for the Shaikh and praises his knowledge and understanding. Likewise, Shaikh Rabī’ ibn Hādī advises the students to benefit from his knowledge and his understanding. He said recently, “benefit as much as you can, my son, for I am now 72 years old and I do not know when my time will come…”
– As to those who have spoken ill of him from the hate mongers, he said, “You do not expect innovators to put out flowers in front of you, dont worry about what they say, tread this path, the path of knowledge for the Prophet was not free from being insulted.”
– And he said, “knowledge without wisdom is destruction. It is upon the callers to have knowledge and wisdom and this comes from sitting with the scholars.”
– Recently he sent a letter to Shaikh Saalih bin Fawzaan thanking him for his efforts after reading an article of the shaikh on being upright.

His books

– 1. Taysīrul-Ilāh bisharh adilatish-shuroot lā ilāha illallāh (Printed).
2. Tanbīh Dawil ’Uqool as-Salīma ilā Fawā∙id Mustanbata mina Sitatil-Usool al-Athīma (Printed by Dār al-Bukhārī).
3. Imdād al-Qāree bi Sharh Kitāb at-Tafsīr min Sahīh al-Bukhārī (Printed in four volumes).
4. Sharh Muntaqa ibn Jārood (not completed).
5. Fath al-’Aliyil-A’laa bi sharh al-Qawā∙id al-Muthlaa (Printed).
6. Itihāful-’Uqool bisharh Thalāthatil-Usool.
7. Qawā∙id al-Fiqhiyah of Abdur-Rahmān as-Sa‘dee.
– Books under publication
– 1. Haiyatul-Mubtadi bi sharh Mandoomat al-Qawā‘id al-Fiqhiyah.
2. Rasā‘il al-Jābirī fid-Da’wah ilal-Jama’āt as-Salafiyyah fi Tahdeer ath-Thowra Fikriyyah.
3. At-Tuhfatul Jaabiriyyah fi Mulakhas al-’Aqeedatis-Salafiyyah.
4. Radd ’Ala ’Alī Jiffrey (the Sūfī who is currently spreading shirk amongst Muslims). Printed.
– His recent lessons in Masjid Nafa’ ibn ’āmir in Madīnah, Saudi Arabia
– Sha’bān 1425
Sahīh Sunan Abī Dawood – Kitābus-Sunnah.
Meemiyyah of al-Hāfidh al-Hakamee.
– Ramadān 1425
Bulūgh al-Marām – Book of Fasting.
Majālis Ramadān from Shaykh Ibn ’Uthaimeen.
– Shawwaal 1425
Bahjat Quloob al-Abrār by Shaykh ’Abdur-Rahmaan as-Sa’dee
Bulūgh al-Marām – Book of Hajj
– Muharam 1426
Bulūgh al-Marām – Book of Tahārah (completed in Rabī’ al-Awwal 1426AH).
Sahīh Sunan Ibn Mājah – Introduction (completed in Rabī’ al-Awwal 1426).
Qawā‘idul-Fiqhiyyah of ’Abdur-Rahmān Sa’dī (completed in Rabī’ al-Awwal 1426AH).
– Safar 1426
The Four Principles – Qawā‘id al-Arba’a (completed).
– Rabī‘ al-Awwal 1426
The Three Fundamentals – Usool ath-Thalātha.
– He has also completed thereafter:
– Kitaabu Tawheed by Imam Muhammad ibn Abdulwahab twice in four years.
Muqadimatul Qirwaaniyyah of ibn Abi Zaid al-Qirwaaniy
Usool as-Sunnah of Imam Ahmed
Sharh Lumat al-Itiqaad of Ibn Qudaama by Shaikh ibn Uthaimeen
Lu-Lu wal Marjaan kitaab al-Eeman, Tahara, Salaat
Al-Adab al Mufrad 22 sittings.
Riyaadh us-Saliheen – first fifteen chapters.
Menhajus Salikeen of Shaikh Abdulrahman as-Sadi– All of the chapters on worship.
Shuroot al-Salat of Imam Muhammad Abdulwahaab. (The conditions of the prayer).
As-Sunnah of Imam al-Marwazi
– Currently, the Shaikh is teaching Al-Aqeedatul Wasitiyyah and Menhaj as-Salikeen kitaab al-Buyuu (Book of Buying and Selling)
– Footnotes:
– Radd ’Ala ’Alī Jiffrey At-Tuhfatul Jaabiriyyah fi Mulakhas al-’Aqeedatis-SalafiyyahRasā‘il al-Jābirī fid-Da’wah ilal-Jama’āt as-Salafiyyah fi Tahdeer ath-Thowra FikriyyahHaiyatul-Mubtadi bi sharh Mandoomat al-Qawā‘id al-FiqhiyahQawā∙id al-Fiqhiyah of Abdur-Rahmān as-Sa‘dee.Itihāful-’Uqool bisharh Thalāthatil-Usool.Fath al-’Aliyil-A’laa bi sharh al-Qawā∙id al-Muthlaa Sharh Muntaqa ibn JāroodImdād al-Qāree bi Sharh Kitāb at-Tafsīr min Sahīh al-BukhārīTanbīh Dawil ’Uqool as-Salīma ilā Fawā∙id Mustanbata mina Sitatil-Usool al-Athīma Taysīrul-Ilāh bisharh adilatish-shuroot lā ilāha illallāhQawā∙id al-Fiqhiyah of Abdur-Rahmān as-Sa‘dee.Itihāful-’Uqool bisharh Thalāthatil-Usool.Fath al-’Aliyil-A’laa bi sharh al-Qawā∙id al-Muthlaa Sharh Muntaqa ibn JāroodImdād al-Qāree bi Sharh Kitāb at-Tafsīr min Sahīh al-BukhārīTanbīh Dawil ’Uqool as-Salīma ilā Fawā∙id Mustanbata mina Sitatil-Usool al-Athīma Taysīrul-Ilāh bisharh adilatish-shuroot lā ilāha illallāh of Madīnah School

1. This biography originally appeared on the website but had mistakes. I read it to Shaikh ’Ubayd and this is the corrected version with the approval of the Shaikh himself, may Allāh protect him.
2. He is presently teaching in the Haram in Makkah.

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