Imām Abū Ḥanīfah رحمه الله was of average height, very handsome, well dressed and well perfumed. He could be recognised by his fragrance before he would arrive at a place, and also after he had passed. He had a sweet voice, could express himself clearly, and spoke with great clarity and insight. He spoke little, and refrained from futile talk.
‘Abdul-Malik ibn ‘Abdil-Ḥamīd رحمه الله says that I do not remember seeing anyone with cleaner clothes, nor anyone more particular in his [trimming his] moustache, the hair on his head and body, nor anyone with purer clothes, nor anyone with whiter clothes, than Aḥmad ibn Ḥanbal.
‘Allāmah Ibn-Al-Jawzī رحمه الله writes that the signs of nobility i...
Imām Ibn Al-Jawzī رحمه الله writes in his Ṣifat-Aṣ-Ṣafwah:
Abū ‘Amr ibn Maṭar رحمه الله narrates:
I attended the gathering of Abū ‘Uthmān Al-Ḥiyarī. He arrived and sat on the usual place he would sit on when imparting advice, and remained silent for a lengthy period. A man called out to him, “Are you going to say something in this silence of yours?”
He replied with a couplet:
وغير تقي يأمر الناس بالتقى***طبيب يداوي والطبيب مريض
Many people – those with an educational background stemming from the subcontinent and others alike – are unaware of what exactly is meant by being affiliated to Deoband, or what being a Deobandi actually means.
In light of a concise chapter penned by Qārī Muḥammad Ṭayyib رحمه الله in his book Tārīkh ‘Ulamāe Deoband, I would like to address this issue, in this piece. I ask Allāh to grant me the ability to give justice to this ta...
A question that lingers in the minds of many is, ‘Why the repeated phrases of ‘Our ‘Ulamā’, ‘the ‘Ulamā of Deoband’, and ‘our akābir (pious predecessors) of Deoband’’? Why not mention the ‘Ulamā that are serving and have served the Dīn in other parts of the world?
In order to understand the reasoning behind the continuous mentioning of the legendary Deoband and its stalwarts, one needs to take a step back and, with a clear cons...
Ibn Taymiyah رحمه الله narrates: I was once afflicted with an illness, upon which the doctor said to me, “Your studying and indulgence in ‘ilm further aggravates the illness.”
So I said to him, “I cannot bear that, and I will appeal to you using your own knowledge. Does not a person’s condition strengthen somewhat when he/she is happy and relaxed; and consequently speed up the healing process?”
Muḥammad ibn Abī Ḥātim Al-Warrāq رحمه الله mentioned:
“I heard him [Muḥammad ibn Ismā‘īl Al-Bukhārī رحمه الله] say, ‘I did not go into the company of any scholar [with the intention of benefitting from him] except that his benefitting from me was greater that that of mine from him.’”[1