The Last Will & Testament of Muqbil bin Hadi al-Wadi’i

There’s been quite a few times where Shaikh Muqbil bin Hâdî’s last will and testament has been mentioned here on my blog (usually in the comments sections to posts), especially with respect to Shaikh Abul-Hasan al-Ma’ribî. Because of this I thought it might be a good idea to post it here for whoever wants to read it and see for themselves, since the brothers at Salafi Publications (as well others who are upon their exaggerationist mentality) love to make it seem like Shaikh Muqbil was wary of some sort of potential evil Shaikh Abul-Hasan was bound to inflict upon the world. It never made any sense to me (and to many others) how someone who Shaikh Muqbil supposedly believed posed such a great danger to Islam and Salafism would be someone that he advised others to refer matters to in his last will and testament.

In any case, I had a really hard time finding that old translation online, so I decided to retranslate it myself. You guys can read it  here, if you’re interested: The Last Will & Testament of Muqbil bin Hâdî al-Wâdi’î (PDF).

In the middle of translating the will, I was finally able to find it posted on some random blog post regarding the last will and testament (al-wasiyyah) itself, quoted as an example of what one looks like (Shaikh al-Albânî’s last will and testament was another example shown in the post). The post’s author referenced Shaikh Muqbil’s Salafi Publications’s website, but searching their site, I was unable to find it at all. For whoever wants to read their translation of the will (which differs from mine in some parts), you can do so by visiting this blog. You’ll find Shaikh Muqbil’s will about two thirds down the page, followed by Shaikh al-Albânî’s last will and testament.


So the 25th Annual Has Come & Gone

The 25th annual QSS Conference has come and gone, and I’m glad I made the time to attend my first conference in quite some time. Overall it was a good weekend for me; and Allah’s is the praise.

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What Occurred Between Imams al-Bukhari & adh-Dhuhli

In his Târîkh, al-âkim Abū ‘Abdillah said al-Bukhârî arrived at Nishapur in the year 250H and stayed [there] for a period [of time] narrating to [its] residents. He said [he] heard Muhammad bin Hâmid al-Bazzâr saying [he] heard al-Hasan bin Muhammad bin Jâbir saying [he] heard Muhammad bin Yahyâ adh-Dhuhlî saying, “Go to this knowledgeable righteous man and listen to him.” He said the people went to him and took an interest in listening to him, such that the disturbance [it caused] was evident in Muhammad bin Yahyâ’s sitting. He said after that, he began speaking about him.

Hâtim bin Ahmad bin Mahmūd said he heard Muslim bin al-Hajjâj saying [that]

when Muhammad bin Ismâ’îl arrived at Nishapur I had not seen the people of Nishapur do with a ruler or a scholar what they did with him, coming to meet him from a two or three days’ journey from the town. In his sitting, Muhammad bin Yahyâ said, “Whoever wants to meet Muhammad bin Ismâ’îl tomorrow should go meet him, for I am going to meet him.” So Muhammad bin Yahyâ and the general body of Nishapur’s scholars went to meet him. He entered the town and settled at the house of the Bukhârîs. Muhammad bin Yahyâ told us, “Do not ask him anything about [Allah’s] speech, for surely, if he were to reply with contrary to what we are upon it would sow dissension between us and him and every nâsibî, râfidî, jahmî, and murji’ in Khurasân will gloat.”

He said the people streamed into Muhammad bin Ismâ’îl until the house and the terraces were filled. When it was the second or third day from the day of his arrival a man stood to him and asked him about the articulation of the Qur’an. He [replied], “Our actions are created and our articulations are from our actions.” He said differing then occurred between the people. Some of them said he said, “My articulation of the Qur’an is created,” while some of them he did not. Differing occurred between them in that until some of them stood up to others. He said the people of the house then gathered and expelled them.

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Shaikh Abdul-Adhim Badawi Returning To Toronto & Dead, But Alive

Around a year and a half since his very first visit to Canada, Shaikh Abdul-Adhim bin Badawi will hopefully be making another visit here to Toronto near the end of the month.

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Abu Hatim ar-Razi (d.277H)

His name and lineage:
He is the imam, the hâfidh, the critic, the proof, Abū Hâtim Muhammad bin Idrîs bin al-Mundhir bin Dâwud bin Mahrân ar-Râzî, al-Handhalî, al-Ghatafânî.

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Abu Zur’ah ar-Razi (d.264H)

His name and lineage:
He is the imam,[1] the hâfidh,[2] the critic, the proof, shaikh of the recitors and the traditionists[3] in Khurasân, Abū Zur’ah ‘Ubaidullah bin ‘Abdil-Karîm bin Yazîd bin Farrūkh bin Dâwud ar-Râzî.

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Abul-Hasan’s Status with Shaikh Muqbil

Shaikh Abul-Hasan as-Sulaimânî’s (i.e., al-Ma’ribî) detractors would have you believe that he was refuted by his shaikh, Shaikh Muqbil bin Hâdî al-Wâdi’î, before his death. What they usually don’t tell you is that Shaikh Muqbil had some pretty lavish praises for his student, Shaikh Abul-Hasan; some of which are scattered throughout some of his printed books (this is all in addition to the fact that Shaikh Muqbil, may Allah have mercy on him, mentioned Abul-Hasan’s name in his final will and testament as one of the two students of his that people should refer to in cases of dispute; the other being Shaikh Muhammad bin ‘Abdil-Wahhâb al-Wasâbî). Below are some of the praises Shaikh Muqbil had for his student, as mentioned and collected by Shaikh Muhammad Muhsin al-Farhânî:

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