Imam Ibn Al-Jawzi, may Allah have mercy upon him, narrated the following report:
Ahmad ibn Al-Fath said: “I was asleep one night and saw a vision in which Bishr ibn Al-Harith was present sitting in a tree lined and shaded area and in front of him was a clothe spread in the ground with food that he was eating. I said, ‘Abun-Nasr, What did Allah do with you and your affair?’ Bishr replied, ‘He had mercy upon me, forgave me my sins and opened up the Paradise for me to have admittance. At the time of my admittance, He said: Eat of all that is therein of its fruits and drink from its rivers. Take enjoyment of all that which you forbade yourself in the earthly life’.
Ahmad ibn Al-Fath then said, “I asked Bishr, ‘So where was your brother in Islam, Ahmad ibn Hanbal?’ Bishr responded thusly, ‘He was still at the Gate of the Paradise making intercession for those of Muslim Orthodoxy that had held firm and declared the Qur’an was the Speech of Allah and uncreated’. I then asked, ‘And so then what happened with Ma`ruf Al-Karkhi?’ Bishr shook his head to and fro and said, ‘Oh, the case of that one! Between us and him is a veil. This is the case as Ma`ruf did not worship Allah out of longing for His Paradise or Fear of His Fire. Rather, his longing was for Allah and due to this He rose him to the highest ranks. He then lifted the veil between Himself and Maruf and gave him the most holy and glorious of affair. So whoever should have any need that he seeks from Allah, let him go to the grave of Maruf Al-Karkhi and make supplication there. Indeed such a supplication is sure to be answered, if Allah so wills’.” [cf.Bahr ud-Dumu, pp.49-50]
 511-597 (AD1116-1202). He is Abul Faraj Jamal ud-Din `Abdur-Rahman ibn `Ali ibn Muhammad ibn `Ali ibn `Ubaidullah ibn `Abdullah. Theologian, astronomer, jurist, renewer of the faith, he wrote more books than any other author in history. cf. Ibn Rajab’s Adh-Dhailu `ala Tabaqat il-Hanabilah, vol.3, pp.336-363.
 He is Abu Bakr Ahmad ibn Al-Fath ibn Musa Al-Baghdadi. One of the students of Bishr ibn Al-Harith, he taught extensively and preached vigorously for the Orthodox faith and suffered through the Inquisition and came through it vindicated. cf.Al-Baghdadi’s Tarikh Baghdad, vol.4, pp.343-344
 152-227 (AD774-849). He is Abu Nasr Bishr ibn Al-Harith ibn `Abdur-Rahman ibn `Ata’ Al-Marwazi Al-Baghdadi. Known as Bishr Al-Hafi (“the barefooted”), he travelled and took knowledge from countless luminaries such as Imams Malik ibn Anas, Sharik, `Abdullah ibn Al-Mubarak and others. Countless others narrated from him while Imam Ahmad also mentioned him in high regard.cf.Adh-Dhahabi in Siyar, vol.10, pp.469-477
 164-241 (AD780-855). He is Abu `Abdullah Ahmad ibn Muhammad ibn Hanbal Ash-Shaibani. The Imam of the Hanbali School. He learned from some of the premier students of the Companions and their students, such as ImamsSufyan ibn `Uyainah, Abu Yusuf ibn Ibrahim, Muhammad ibn Idris Ash-Shafi`ii and Muhammad ibn Al-Hasan Ash-Shaibani. In addition having memorised one million ahadith, he was a tireless campaigner for the Orthodox faith, suffering torture as well as incarceration for preaching against the cults. cf.As-Sa`di’s Al-Jawhar ul-Muhassal fi Manaqab il-Imam Ahmad ibn Hanbal, pp.5-17; 58-124
 d.200 (AD816). Abu Mahfuz Ma`ruf ibn Al-Faizan Al-Karkhi. Scholar, theologian and wandering teacher and friend of the orphans, homeless and unwanted, he was a friend of Imam Ahmad ibn Hanbal, may Allah have mercy on him. He suffered persecution from the nascent Mu`tazilah but remained resilient upon the faith of the Orthodox. cf.Al-Hussain’s Tabaqat ul-Hanabilah, vol.1, pp.340-346
 The us and them refers to the one having the dream along with Bishr ibn Al-Harith and Ma`ruf Al-Karkhi.
محمد بن أحمد بن عبد الهادي بن عبد الحميد بن عبد الهادي بن يوسف بن محمد بن قدامة المقدسي، الجماعيلي الأصل، ثم الصالحي،
He is Muhammad ibn Ahmad ibn `Abdul Hadi ibn `Abdul Hamid ibn `Abdul Hadi ibn Yusuf ibn Muhammad ibn Qudamah Al-Jamma`ili As-Salihi
ثم المقرئ الفقيه المحدث، الحافظ الناقد، النحوي المتفنن، شمس الدين أبو عبد الله بن العماد أبي العباس: ولد في رجب سنة أربع وسبعمائة. وقرأ بالروايات، وسمع الكثير من القاضي أبي الفضل سليمان بن حمزة، وأبي بكر بن عبد الدايم، وعيسى المطعم، والحجار، وزينب بنت الكمال، وخلق كثير.
Referred to as the Muqri’, the Faqih, the Muhaddith, the Hafiz, the insightful grammarian, Shams ud-Din Abu `Abdillah ibn Al-`Imad Abul `Abbas. He was born in Rajab in the year 704 and recited with numerous narratives in ahadith. He heard much knowledge from Al-Qadi Abul Fadl Sulaiman ibn Hamzah, Abu Bakr ibn `Abdud-Da’im, `Isa Al-Mut`im, Al-Hajjar, Zainab bint Al-Kamal and countless others.
وعنى بالحديث وفنونه، ومعرفة الرجال والعلل. وبرع في ذلك. وتفقه في المذهب وأفتى. وقرأ الأصلين والعربية، وبرع فيها. ولازم الشيخ تقي الدين ابن تيمية مدة. وقرأ عليه قطعة من الأربعين في أصول الدين للرازي.
He specialised in hadith and its subsciences, the knowledge of the narrators and flaws in ahadith and excelled in the subject. He studied in the Madhhab intently and gave rulings. He read and recited from the two principles and Arabic language and excelled in that. He regularly attended the gatherings of the Shaikh, Taqi ud-Din Ibn Taymiyyah for a period of time. He recited a portion of the 40 principles of Usul ud-Din by Ar-Razi.
قرأ الفقه على الشيخ مجد الدين الحراني، ولازم أبا الحجاج المزي الحافظ، حتى برع عليه في الرجال، وأخذ عن الذهبي وغيره. وقد ذكره الذهبي في طبقات الحفاظ، قال: ولد سنة خمس- أو ست- وسبعمائة.
He also recited fiqh to Majd ud-Din Al-Harrani and regularly attended the gatherings of Abul Hajjaj Al-Mizzi the Hafiz until he excelled in the knowledge of narrators of hadith. He then took from Imam Adh-Dhahabi and others. Imam Adh-Dhahabi mentioned him in Tabaqat ul Huffaz by saying, “He was born in the year 705 or 706”.
واعتنى بالرجال والعلل، وبرع وجمع، وتصدى للإفادة والاشتغال في القراءة والحديث، والفقه والأصلين، والنحو. وله توسع في العلوم وذهن سيال.
وذكره في معجمه المختص، وقال: عنى بفنون الحديث، ومعرفة رجاله، وذهنه مليح، وله عدة محفوظات وتآليف، وتعاليق مفيدة. كتب عني، واستفدت منه.
The Faqih, Ibn `Abdul Hadi sufficed himself in the matter of knowledge of narrators and flawed transmissions in hadith and excelled in it and gathered together many different principles, sought and give benefit while also busying himself in the recitation of Qur’an, Fiqh and Creed and its subdiscipline along with grammar. He had vast knowledge in the sciences and a very sharp mind. It was said of him in Mu`jam ul-Mukhtass that he had an acuity in the area of Hadith, good acquaintance with the narrators and a sharp mind. He also had a number of things that he had memorised in addition to authoring works and writing beneficial marginalia. He wrote and I have also benefited from it.
قال: وقد سمعت منه حديثاً يوم عرسه بالصدرية.ثم قال: أخبرنا المزي إجازة أخبرنا أبو عبد اللّه السروجي أخبرنا ابن عبد الهادي- “فذكر حديثاً هذا لفظه: درس ابن عبد الهادي بالصدرية”، درس الحديث وبغيرها بالسفح. وكتب بخطه الحسن المتقن الكثير. وصنف تصانيف كثيرة بعضها كلمات، وبعضها لم يكمله، لهجوم المنية عليه في سن الأربعين.
I heard one hadith from him on the day of his wedding at As-Sadariyyah. It was narrated to us by Al-Mizzi by way of ijazah: it was narrated to us by Abu `Abdullah As-Suruji: It was narrated to us by Ibn `Abdul Hadi. This was the narrative and he taught it at As-Sadariyyah. He taught hadith and other things as well at the foot of Mount Qasiyun. He wrote with good handwriting and authored many works. Some of them were just a few words while others he did not finish on account of the onset of an illness that started in his forties.
فمن تصانيفه “تنقيح التحقيق في أحاديث التعليق” لابن الجوزي مجلدان “الأحكام الكبرى” المرتبة على أحكام الحافظ الضياء، كمل منها سبع مجلدات “الرد على أبي بكر الخطيب الحافظ في مسألة الجهر بالبسملة” مجلد “المحرر في الأحكام” مجلد “فصل النزاع بين الخصوم في الكلام على أحاديث:
So from his works is (1) Clarification of the Data in the Ahadith in the work At-Ta`liq which is a summary on Ibn Al-Jawzi’s work by the same title that covers two volumes, (2) Al-Ahkam ul-Kubra which is based upon the said work by Al-Hafiz Diya’ ud-Din Al-Maqdisi that was completed in seven volumes, (3) Refutation of Al-Khatib Al-Baghdadi on the topic of Reciting the Basmalah Aloud which was one volume, (4) The Clarifier in Hadith and Rulings which is one large volume, (5) Clarifying the Dispute in the topic of Ahadith
“أفطر الحاجم والمحجوم” مجلد لطيف الكلام على أحاديث مس الذكر جزء كبير “الكلام على أحاديث: “البحر هو الطهور ماؤه” جزء كبير “الكلام على أحاديث القلتين” جزء “الكلام على حديث معاذ في الحكم بالرأي” جزء كبير، الكلام على حديث “أصحابي كالنجوم” جزء، الكلام على حديث أبي سفيان “ثلاث أعطينهن يا رسول الله” والرد على ابن حزم في قوله: إنه موضوع. كتاب “العمدة” في الحفاظ، كمل منه مجلدان “تعليقة في الثقات” كمل منه مجلدان، الكلام على أحاديث “مختصر ابن الحاجب” مختصر ومطول، الكلام على أحاديث كثيرة فيها ضعف من “المستدرك” للحاكم، أحاديث الصلاة على النبي صلى الله عليه وسلم، جزء منتقى من “مختصر المختصر” لابن خزيمة، ومناقشته على أحاديث أخرجها فيه، فيها مقال، مجلد،
(6) The Blood Letter and his client which is a slim volume, (7) Statement on the Hadith of Touching the Penis which is a large volume, (8) Statement on the Ahadith on the Animals of the Water being Purified by the Water which is a large text, (9) Statement on the Hadith of the Qullatain, (10) Statement on the Hadith of Mu`adh in giving a ruling with opinion which is one large volume, (11) Statement on the Hadith, My Companions are like the stars of the sky which is a small volume, (12) The Statement on the Hadith of Abu Sufyan, We were given three things, Messenger of Allah and the refutation on Ibn Hazm who graded it fabricated, (13) The Supporting Pillar on the Memorisers of Hadith which covers two large volumes, (14) Note on the Reliable Transmitters which is two volumes, (15) Statement on the Ahadith in Mukhtasar Ibn Hajib which is short but has large notes covering subjects, (16) Statement on the numerous ahadith in Al-Mustadrak by Al-Hakim that are da`if, (17) Ahadith of the Salah sent upon the Prophet, peace and blessings of Allah be upon him, which is a small portion taken from the Mukhtasar of the Mukhtasar of Ibn Khuzaimah and his discussion on the ahadith mentioned therein that are discussed. This is one large volume.
الكلام على “أحاديث الزيارة” جزء، مصنف في الزيارة مجلد، الكلام على أحاديث “محلل السباق” جزء، جزء في “مسافة القصر” جزء في قوله تعالى: “لمسجد أسس على التقوى” الآية. “التوبة: 108″، جزء في أحاديث “الجمع بين الصلاتين في الحضر”، “الإعلام في ذكر مشايخ الأئمة الأعلام”، أصحاب الكتب الستة. عدة أجزاء، الكلام على حديث “الطواف بالبيت صلاة”، “جزء كبير في مولد النبي صلى الله عليه وسلم” تعليقة على “سنن البيهقي الكبرى” كمل منها مجلدان، جزء كبير في “المعجزات والكرامات” جزء في “تحريم الربا” جزء في “تملك الأب من مال ولده ما شاء”
(18) Statement on the Ahadith of Visitation of the Graves which is a slim volume on the topic, (19) Statement of the Ahadith of Late Comers to Salah and Marriage Matters which is a small volume, (20) Travel Rulings and what constitutes Travel which is small volume, (21) small volume on the Masjids are established upon Piety which is a number of volumes, (22) Short tract on the Ahadith on Joining between Prayers while one is resident, (23) Notice on making mention of the Shaikhs of the Imams of Guidance and Luminaries, (24) The Narrators of the Six Books which is in a number of volumes, (25) Statement on the hadith, Making Tawaf around the House is salah, (26) a large tract on the Mawlid o the Prophet, peace and blessings of Allah be upon him, (27) Short notes on As-Sunan ul-Kubra by Al-Baihaqi which is in two large volumes, (28) Miracles and Wonders which is in one large volume, (29) Prohibition of Riba which is a small tract and (30) The Father taking ownership of the wealth of his son according to what he so wills which is a small text.
جزء في “العقيقة” جزء في “الأكل من الثمار التي لا حائط عليها”، “الرد على ألْكيا الهِرَّاسي” جزء كبير، قي ترجمة الشيخ تقي الدين ابن تيمية” مجلد “منتقى من تهذيب الكمال للمزي كمل منه خمسة أجزاء” إقامة البرهان على عدم وجوب صوم يوم الثلاثين من شعبان” جزء، جزء في “فضائل الحسن البصري” رضي الله عنه “جزء في حجب الأم بالإخوة، وأنها تحجب بدون ثلاثة” جزء “في الصبر” جزء “في فضائل الشام” “صلاة التراويح” جزء كبير،
(31) A text on the topic of Al-`Aqiqah, (32) Statement on eating fruit from trees which have no boundary wall for them, (33) Refutation of Al-Kiya Al-Hirrasi in one large volume, (34) Biography of the Shaikh, Taqi ud-Din Ibn Taymiyyah, which is a volume, (35) Critique of the Summary of Al-Kamal by Al-Mizzi which is five volumes, (36) Establishing the proof on the non-compulsory nature of fasting on the thirtieth day of Sha`ban, which is one portion, (37) Virtues of Al-Hasan Al-Basri, may Allah be pleased with him, which is one volume, (38) The case where the woman does not inherit when brothers are involved, (39) tract on Sabr, (40) a tract on the Virtues of Sham, (41) a tract on Salat ut-Tarawih, which is a large volume.
الكلام على أحاديث “لبس الخفين للحرم” جزء كبير، جزء في “صفة الجنة” جزء في “المراسيل” جزء في مسألة “الجد والأخوة”، “منتخب من مسند الإِمام أحمد” مجلدان “منتخب من سنن البيهقي” مجلد “منتخب من سنن أبي داود” مجلد لطيف “تعليقه على التسهيل في النحو، كمل منها مجلدان، جزء في الكلام على حديث “أَفرَضَكم زيد” أحاديث “حياة الأنبياء في قبورهم”
(42) speaking on the ahadith of the one in ihram wearing khuffs, which is a large volume, (43) Description of the Paradise, which is one volume, (44) a selection on mursal ahadith, (45) tract on grandparents and brothers, (46) a selection of ahadith of the Musnad of the Imam, Ahmad ibn Hanbal, which is two volumes, (47) a selection of ahadith from the Sunan of Imam Al-Baihaqi, which is one volume, (48), a selection of ahadith from the Sunan of Abu Dawud, which is a slim volume, (49) note on easy text on grammar which is two volumes, (50) selection from a statement on the hadith, The most knowledgeable of you in inheritance is Zaid, (51) the life of the prophets in their graves.
جزء تعليقة، على “العلل”، لابن أبي حاتم، كمل منها مجلدان. تعليقة على “الأحكام” لأبي البركات ابن تيمية لم تكمل “منتقى من علل الدارقطني”، مجلد، جزء في الأمر بالمعروف والنهي عن المنكر “شرح لألفية ابن مالك” جزء. ما أخذ على تصانيف أبي عبد اللّه الذهبي الحافظ شيخه عدة أجزاء. حواشي على كتاب “الإلمام” جزء في الرد على أبي حيان النحوي فيما رعه على ابن مالك وأخطأ فيه،
(52) a note on the flows in hadith by Ibn Abi Hatim, which is two volumes (53) a note on the rulings of Abul-Barakat Ibn Taymiyyah, which he did not complete, (54) Critique from the flaws in the Book by Ad-Daraqutni, and this is one volume, (55) a note on enjoining the right and forbidding the wrong, (56) commentary on the Alfiyyah of Ibn Malik, which is one volume, (57) a narrative in refutation of Abu Hayyan the grammarian in what was brought together in Ibn Malik and the mistake he made in the dispute he rose. He also took a number of texts from Al-Hafiz Abu `Abdullah Adh-Dhahabi who was his shaikh.
جزء في “اجتماع الضميرين” جزء “في تحقيق الهمز والإِبدال في القراءات” وله رد على ابن طاهر، وابن دحية، وغيرهما، وتعاليق كثيرة في الفقه وأصوله، والحديث، ومنتخبات كثيرة في أنواع العلم. وحدث بشيء من مسموعاته. وسمع منه غير واحد، وقد سمعت من أبيه، فإنه عاش بعده نحو عشر سنين.
(58) a treatise on two indicating markers grouped together in one statement, (59) blending of hamzah and replacement in the different recitations, (60) rebuke of Ibn Tahir, (61) rebuke of Ibn Dihyah and others. He also wrote numerous notes in fiqh and Usul as well the hadith. He also has numerous summaries in the branches of knowledge. He narrated numerous live gatherings and texts and more than one body narrated from him. I heard texts from his father as he lived about ten years after him.
توفي الحافظ أبو عبد الله في عاشر جمادى الأول سنة أربع وأربعين وسبعمائة ودفن بسفح قاسيون، وشيعه خلق كثير، وتأسفوا عليه، ورئيت له منامات حسنة. رحمه اللّه تعالى.
Al-Hafiz Abu `Abdillah died on 10 Jumada Al-Uwla in the year 744 and was buried at the foot of Mount Qasiyun and his janazah procession was attended by a large gathering who mourned his passing. Many people afterwards saw visions of him in dreams that conveyed a good end. May Allah, Exalted be He, have mercy upon him.
He is the Insightful Linguist, the Zahid Jamal ud-Din, the Poet of the Age, Possessor of the Most Sublime Poetry in Praise of the Prophet, peace and blessings of Allah be upon him, the Blind Faqih as well as the fact that he was the Perfected Man of his Age.
Titled as Jamal ud-Din Abu Zakariyyah, he is Yahya ibn Yusuf ibn Yahya ibn Mansur ibn Al-Mu`ammar ibn `Abdus-Salam Al-Ansari As-Sarsari Az-Zarirani. Born in the year 588 AH in Baghdad, he recited the Qur’an to many teachers. He started with the students of Ibn `Asakir Al-Battaihi.
Imam As-Sarsari also listened to hadith from Shaikh `Ali ibn Idris Al-Ya`qubi the Zahid and learned a great deal. He was also a long time student of Shaikh `Abdul Qadir Al-Jilani, accompanied him and travelled with him and became a successor. He took the oath and the khirqah from him.
Shaikh `Abdul Mughith Al-Harbi and others also gave Imam As-Sarsari permission to teach fiqh. When As-Sarsari completed with him, he also memorised the fiqh and the Arabic grammar and syntax.
Possessing great intelligence and composing poetry at a nearly daily rate, it is said that his poetry in praise of the Prophet, peace and blessings of Allah be upon him, exceeds some 20 leather bound volumes or more.
Upon completion of Imam Al-Khiraqi’s Al-Mukhtasar, he then created a poetic rhyming text to summarise the text and also provide a few words of commentary. Imam As-Sarsari also created another metre known as Zawa’id ul-Kafi, which gave further details on fiqhi issues.
Besides this, he wrote metred poetry concerning the Arabic language and the other sciences as well. He was known for his grand piety, his immense exertion in deriving rulings and personal righteousness along with his constant recitation of the Qur’an.
Chaste, patient and forbearing, he loved to take the pathways of the indigent and he mixed with and befriended the downtrodden. He would often have gatherings and narrated texts with them and he also gave them dispensations in that regard.
Strong on the Sunnah and an opponent to those who opposed it, his poetry was replete with references to the foundations of the Sunnah, praise of its’ people, condemnation of its’ opposers. A long metre of poetry entitled, Lamiyyah, was compiled by the Imam with the subject being praise of Imam Ahmad ibn Hanbal and his companions.
We have already made mention of some of the metre when giving biographies of the scholars of the school who mentioned it in their own words. One night, Imam Yahya As-Sarsari saw the Prophet, peace and blessings of Allah be upon him, in a dream and was given the glad tidings of death upon the Sunnah.
Upon awakening from that dream, the Imam wrote a metre that was very long about theology and began by narrating that dream.
His students include Al-Hafiz Ad-Dumyati, who mentioned taking from him in his Digest, `Ali ibn Husain Al-Fakhri and others. Ijazah was given to Al-Qadi Sulaiman ibn Hamzah, Ahmad ibn `Ali Al-Jazari and Fatimah bint Al-Kamal in his knowledge.
During the time of Hulughu Khan and his unbelieving army’s entrance into Baghdad, the Shaikh was present therein. When some of his army entered his habitation, he fought and killed them. It is said that the amount of people the Imam killed were 8 in number. After that, he was killed, may Allah be pleased with him, as martyr and this was in the year 656 AH at the fortress of the Shaikh `Ali Al-Khabbaz at Al-`Aqabah.
During his funeral, the Imam was carried to his final resting place in Sarsar and interred. I had the opportunity to visit his grave when I was headed to Al-Hijaz once in the year 749 AH. Including among those killed in that year on that day from our pious companions was the Shaikh, the Zahid, the worshipper, Abul Hasan.
 The following biography narrated by Imam Ibn Rajab Al-Hanbali in his Adh-Dhail `ala Tabaqat il-Hanabilah, vol.4, pp. 212-213.
I received the news today of the death of the Shaikh, the Pole, the Lamp of Truth, Shaikh Murabit Al-Hajj and was left with so many emotions and ideas in my mind; but one stood out that I often get from people: What does it mean when a scholar dies?
In Islam books are important but the safeguarding of the proper interpretation of the Religion is locked up in the presence of people. The wicked and the unrighteous knew this as well; this is why when they sought to try to harm Muslims, they didn’t burn books initially. Instead… they killed scholars.
Knowing that by taking away the access to the past and the torchbearers of light, this would leave nothing to the laity that they could cling to in times of distress and confusion, the tyrants were eager in their quest. This is part of what it means when a scholar dies.
This is not when your local imam, Friday preacher, Thursday pamphleteer or Saturday scream box at the da`awah table dies. Their deaths are a relief and a lifting of a burden from the Muslims in masse; but when one of the marja` people should die/be killed, then this is huge.
When a marja` figure dies in these days and times, there is no ONE person to replace him; instead five or more people have to scramble and gather themselves in order to fill the gap. Take for instance the death of the great marja`, Imam Ibn Rajab Al-Hanbali (d. 795 AH), who self abdicated and later died. His void was so great that he had to have his duties fulfilled by Imams Ibn Muflih Al-Maqdisi (d. 763 AH) and Ibn ul-Lihhaam (803 AH) and they struggled.
When a scholar like this dies, the void sometimes has government scholars, liars and the ignorant inject themselves to fill it. This happened when Mahmud Shaltut – a Mu`tazilah cultist at the time – came and usurped the rightful post belonging to the Shaikh ul-Azhar. The confusion that this caused and how much the office of Shaikh ul-Azhar was besmirched cannot be enumerated at this point in time and belongs to another article or research.
The death of a scholar like this leaves common believers bewildered, saddened and feeling increasingly alone in a world of wickedness. The brother that informed me of the death of Shaikh Murabit Al-Hajj had a heavy heart, great sadness and had actually been planning on visiting the late Imam this year. Slaves of Allah try to find out the wider sense of the death. Is this an indication that the Lord is displeased with us? Has the Hour come even closer? Does this signal a punishment is about to be unleashed upon a group of Muslims in that area or upon those who are heedless?
All of these things leave people to wonder. The death of a scholar of this kind leaves one with food for thought and reflection. When this happens, Slaves of Allah will ask what should be done. Yes, the mourning is to be done, the prayers and so forth; but what else should be contributed to the legacy that this scholar left behind?
As that scholar lived, so you should live. If your will isn’t written, then it should be. If you find yourself falling into heedlessness, then combat it. If you see others need your assistance, then offer it. Your life should be dedicated to leaving behind a legacy that will stand long after you have died.
When we gaze upon a demolished building, we often see nothing remaining afterward but the footprint. Where a 100 floor building might have stood we see a huge footprint. If they decide to build a new building there or a set of buildings, planning must begin right away and the right workers must be called in to complete the job. It wont be anything like the previous building but it or they will fill the space…eventually.
If nothing will be built in its place, it might take weeks to fill in the massive and gaping hole that was left when the previous building ceased to be. The area will be cordoned off, signs put up warning of the dangers of trespassing and the successive workers must pick up the pieces. It remains as a sign to any in the area that saw it come down.
He is Muwaffaq Mahmud `Uyun Al-Hanbali Ad-Dumi. He was born in the city of Duma in Syria in the year 1377 AH (AD 1958) and took knowledge from his father in his early years at the Nizamiyyah School of Primary Studies.
Shaikh Muwaffaq went on to memorise the Qur’an and then went to Intermediate School of Engineering at the University of Damascus.
The Shaikh – having already completed the memorisation of Qur’an from the narration of Hafs from `Asim – decided to study the major ten recitations according to the Shatibi methods.
After this, he went headlong into the different branches of knowledge in the Revealed Law with numerous teachers and upon being given permission to teach immediately started his service within the community.
His teachers include:
Imam Ahmad Ash-Shami, the marja` based on Duma. He taught Shaikh Muwaffaq fiqh.
2. Imam `Abdur-Rahman Ash-Shami, the marja` based in Duma who also taught Shaikh Muwaffaq additional books in fiqh.
3. Shaikh Muhy ud-Din Al-Kurdi, who gave Shaikh Muwaffaq time in teaching him the different levels of narrations.
4. Shaikh Muhammad Isma`il Al-`Arini, who gave him time to learn the Shatibiyyah in recitation.
5. Shaikh Muwaffaq `Uyun has numerous students and enjoys teaching the Qur’an, hearing it recited and benefiting from the blessings of the faith. We ask that Allah have mercy upon all our scholars and bless us with good recitation and steadfastness in this month of Ramadan.