The Legacy of Imam Ibn Rajab al-Hanbali: His Writings and Asceticism
This episode explores the scholarly legacy of Al-Hafiz Ibn Rajab al-Hanbali, focusing on his famous commentary Fath al-Bari and his adherence to the creed of the Salaf. The speaker discusses Ibn Rajab's asceticism, his defense of the scholars, and the poignant story of how he requested his own grave to be dug shortly before his death.
“And among people and moving creatures and grazing livestock are various colors similarly. Only those fear Allāh,
from among His servants, who have knowledge. Indeed, Allāh is Exalted in Might and Forgiving.” (Quran 35:28)
Peace, mercy, and blessings of Allah ﷻ be upon you.
“In the name of Allāh, the Entirely Merciful, the Especially Merciful.”
“[All] praise is [due] to Allāh, Lord of the worlds -” (Quran 1:1-2)
May Allah send blessings and peace upon His Messenger.
Welcome, my brothers and sisters, to a new episode of the program 'Biography of an Imam'.
This is the second part of my talk about Al-Hafiz Ibn Rajab (RH),
this Imam, the brilliant scholar, researcher, and Hadith scholar,
the jurist, expert in usul al-fiqh, and master of many fields,
There is hardly any field but that he wrote in it, may Allah have mercy on him.
I mentioned some of his early life, and at the end of the previous episode, I stopped at his writings.
We mentioned how one of his most amazing writings, which is truly admired
by scholars, is 'Fath al-Bari Sharh Sahih al-Bukhari'.
Now, when 'Fath al-Bari' is mentioned, the first thing that comes to mind
is 'Fath al-Bari' by Ibn Hajar al-Asqalani (RH).
And this is also one of the wonders of the world, so to speak,
'There is no migration after the Fath.'
It was said that when a scholar wanted to explain Al-Bukhari,
a scholar asked him, and he replied: 'No migration after the Conquest,' meaning...
Ibn Hajar already covered everything. But...
Ibn Rajab (RH)—his book *Fath al-Bari* is one of the wonders of the world.
There is no scholar who has come across it except that he marveled at this book.
I mean, had it been completed — by Allah, the All-Knowing — this book would have extinguished the light of every other commentary on al-Bukhari.
Truly, I mean.
We also mentioned some books, but truly I dwelt at length in the previous session on the book *al-Radd ʿalā man ittabaʿa ghayr al-madhāhib al-arbaʿa*,
and I spoke at length about it.
And the explanation and interpretation of this book, and the guidance of — I mean — the words of Ibn Rajab (RH)
on the question of how he writes, while being free from the shackles of fanaticism, and he
the one who pays attention to the evidence.
I mentioned the reason and elaborated — these are, in fact, phenomena.
Phenomena where sometimes you find a scholar who, among his principles, has a certain matter...
among his principles, which are originally correct principles,
But sometimes, when he finds a certain phenomenon...
that leads scholars, students of knowledge, or authorship, for example, away from the right path,
he redirects them, even if he had to speak or write about this.
These are, in fact, phenomena that sometimes occur.
They might be caused by the dominance of knowledge, or by...
blind fanaticism, or they might be caused by the lack of a clear methodology.
For example, we mentioned that in around the fourth century, what emerged? Madhhab fanaticism emerged,
to the extent that it was forbidden to deviate from the four madhhabs,
After that, a reaction occurred,
especially with the fame of Ibn Hazm and others.
There arose criticism of the four madhhabs, and also
belittling and disparaging of these jurists. This phenomenon also contained extremism.
For you know that the evidences—the texts—require transmission and comprehension,
transmission and comprehension. Relying on the literal text alone is incorrect,
meaning, to restrict oneself only to the literal text.
The Companions (RA)—something occurred during the time of the Prophet ﷺ
and they understood some texts from Allah and from the Messenger of Allah ﷺ.
And I believe I am not in a position to elaborate on them.
Therefore, the book "Refutation of Those Who Follow Other Than the Four Madhhabs"—this
is its purpose and this is its direction.
Indeed, if we want to continue mentioning the works of Ibn Rajab (RH), they are truly very numerous,
For example, he wrote "Al-Kashf wal-Bayan 'an Haqiqat al-Nuthur wal-Ayman",
"Al-Qawl al-Mu'adhdhab fi Tazwij Ummahat Awlad al-Ghiyab," for example,
"Nuzhat al-Asma' fi Mas'alat al-Sama'," one of the important books,
"Ta'liq al-Talaq bil-Wiladah",
and "A Summary of What Has Been Narrated... Regarding Dealing with the Oppressive Thief."
He also wrote biographies and chronicles,
his famous "Al-Dhayl 'ala Tabaqat al-Hanabilah",
which is a supplement to "Tabaqat al-Hanabilah" by Abu Ya'la, upon which Ibn Rajab (RH) wrote a continuation.
He also wrote on some caliphs and leaders,
such as his biography of 'Umar ibn 'Abd al-'Aziz.
He wrote on the biography of 'Umar ibn 'Abd,
and on 'Abd al-Malik ibn 'Umar ibn 'Abd al-'Aziz,
who was the son of Caliph 'Umar ibn 'Abd al-'Aziz and had a prominent presence.
He was among the ascetics of the students of knowledge,
and he had stances with his father that Ibn Rajab wrote about.
For example, he has "Mashyakhat Ibn Rajab" and also "Waq'at Badr".
As for raqa'iq, his most famous book is "Lata'if al-Ma'arif fima li-Mawasim al-'Am min al-Waza'if".
This great book is one of the books that scholars have paid attention to.
In fact, this book reflects the personality of Ibn Rajab,
the godly personality, the devout worshiper, the ascetic and pious personality.
Glory be to Allah, the Almighty. This book contains a collection of his sermons and advices.
He also has a book that indeed no seeker of knowledge can do without:
namely, 'The Clarification of the Superiority of the Knowledge of the Salaf over the Khalaf'.
Likewise, 'Instilling Fear of the Fire and Describing the State of the Abode of Ruin'.
He also has a book, "The Horrors of the Graves and the States of the People of the Resurrection".
He has a small treatise: "The Difference Between Advice and Condemnation".
In my estimation, it is very important for a student of knowledge to read this book,
"The Difference Between Sincere Advice and Condemnation".
'Humility and Submission before the Almighty, the Compeller' — on khushu' in prayer.
He has 'The Virtues of Al-Sham',
and 'Inhaling the Breeze of Intimacy from the Fragrant Winds of the Gardens of Holiness', for example,
'The Imam on the Virtues of the Sacred House of Allah ﷻ',
'The Two Capabilities Whereby the Servant Protects Himself'
from Satan,
'The Condemnation of Wine' and 'The Virtue of Secret Charity'.
He has many books and treatises — this is what has been printed and is available.
And what has been lost is very much indeed.
Ibn Rajab (RH) —
his foundations in receiving knowledge and drawing evidence are those of the righteous Salaf (RH).
And because of that, you find him in the chapter of creed never departing from the creed of the righteous Salaf,
...who are the three favored generations for whom the Prophet ﷺ testified to goodness.
He is, of course, a Hanbali.
This book of his, *Al-Qawa'id*, gives you an idea about Ibn Rajab (RH),
and how he was a faqih—not just a mere memorizer of opinions, but a well-grounded faqih.
Indeed, this amazing book, *Al-Qawa'id*, is one of the most wondrous books.
Even now, the book is summarized and explained, yet it remains difficult for many students of knowledge.
Ibn Rajab (RH) paid great attention to the texts of the Quran, the Sunnah, and the reports of the Companions (RA),
to the extent that in his commentary on Al-Bukhari, *Fath al-Bari*, he brought very amazing reports,
making you wonder where he got them from. In reality, he might have had copies of some works that were transmitted.
narrations from the Companions (RA),
Therefore, you find him very keen
on transmitting the narrations of the Companions (RA).
He also had great respect and veneration for the Imams,
even when discussing and refuting them.
Of course, in his era, when they resented him,
the envious, of whom no time, place, city, or era is free.
Those who are, in reality, highwaymen blocking these brilliant giants,
defamed him and stirred up trouble against him,
saying he concerned himself with the views of Ibn Taymiyyah.
Ibn Taymiyyah (RH) during that period
faced violent opposition from the judges who were in his era and time.
He faced harassment, and the matter did not stop at this limit,
but they incited the Sultan against him
and defamed him to the extent that some of them said, "Kill him,
and his blood is on my neck," we seek refuge in Allah.
But glory be to Allah ﷻ — how He decreed such acceptance for Shaykh al-Islam Ibn Taymiyyah.
They caused trouble for Ibn Rajab, and they used to label some of the jurists who paid attention [to Ibn Taymiyyah],
because Ibn Taymiyyah had actually captivated everyone with his knowledge.
Many jurists of other madhhabs embraced the methodology of Ibn Taymiyyah,
becoming among his students.
And he did not bring anything new.
His foundations were in receiving, reasoning, and understanding:
'Allah said, His Messenger said, the Companions said'—
while respecting the Imams, respecting the four Imams,
respecting the jurists of Islam.
Rather, he would make excuses for them.
Ibn Taymiyyah would make excuses for them.
He authored a book he named 'Raf' al-Malam 'an al-A'immat al-A'lam.'
No one defended the scholars the way Ibn Taymiyyah defended them.
Ibn Taymiyyah will have a dedicated program, insha'Allah — I promise you that.
Generally, they used to label these people 'Taymiyyans'.
It became an accusation labeled against any jurist
who had an ijtihad that agreed with Ibn Taymiyyah.
The atmosphere was charged with such blind fanaticism, blatant hostility, and lack of justice, unfortunately.
They were a group of judges who practiced this terror against these scholars.
Therefore, Ibn Rajab was subjected to this ordeal,
and they demanded that he abandon, for example, certain fatwas, such as the issue of triple divorce and other matters.
Generally, Ibn Rajab (RH) was smart and perceptive; he knew how to protect himself,
he made sure not to enter into a confrontation with these fanatical extremists,
who in reality lacked the most basic moral commitment in dealing with this knowledge,
knowledge, and argument is countered with argument,
and it is not a matter of intimidating these scholars.
Generally, this does not mean that Ibn Rajab (RH) abandoned everything, no.
Some of the raised issues through which they used to
bring down scholars and figures—he abandoned them,
He left them, but Allah ﷻ opened doors for him,
and he began explaining the collections of Sunnah, and these
are the works whose titles I mentioned to you a short while ago.
As for the character and manners of Ibn Rajab,
it is something truly wondrous — SubhanAllah.
Everyone who wrote about Ibn Rajab mentions, SubhanAllah, that he was deeply devoted, ascetic, a sincere worshipper.
And this reality — and Allah ﷻ knows best — is apparent through these works and their widespread reach,
after Allah's ﷻ grace, to the blessing of sincerity.
He was sincere to Allah ﷻ, and so he has a treatise on sincerity.
Even though it actually covered issues of Tawhid and Shirk,
it also contains elements of this aspect.
One of the students of Ibn Rajab (RH) mentions a story—
an amazing story that indicates his sincerity.
He says: "We were with our Sheikh Ibn Rajab (RH) and we discussed an issue."
He says: "He thoroughly addressed it, leaving no detail untouched."
Of course, the gist of it is that he left nothing unmentioned,
bringing texts, narrations, and points of evidence,
leaving nothing out. We were amazed by his comprehensive coverage of this issue,
which he had not prepared for at all.
He says: "Then Allah ﷻ decreed that we gather with him in a gathering of scholars and students of knowledge,"
"and this issue was mentioned, and they discussed it at great length."
He says: "Ibn Rajab (RH) did not speak; he remained silent. We wished..."
Naturally, a student rejoices in the prominence of his Sheikh.
He said, "We wished Ibn Rajab (RH) had spoken...
...and debated, so that he would outshine these scholars and students."
But he did not speak a single word.
He said, "When we left, we said, 'O our Sheikh, did you not...
...mention this issue at home? Why did you not speak and remain silent?'"
He said something amazing—Subhan Allah! He said:
"That gathering of ours where I spoke with you was for Allah ﷻ."
"But this gathering here is one of debate and worldly gain, to show off."
"So, I did not want to spoil my deeds."
Allahu Akbar! This shows his sincerity, may Allah ﷻ have mercy on him.
Of course, he has beautiful statements. I imagine...
...if a student of knowledge undertook to collect the sayings of Ibn Rajab (RH), especially on heart-softeners...
...and advices, he would produce one or two volumes from Fath al-Bari, from...
...Jaami' al-Uloom wal-Hikam, through Lata'if al-Ma'arif, and the rest of his books.
And I will indeed mention to you,
and perhaps I will also conclude with what Ibn Rajab spoke and uttered of advice, exhortations, and guidance.
Therefore, among what he used to say:
"And those who spoke and elaborated after them did not do so
because they were singled out with knowledge they did not have,
but out of love for talking and lack of piety,
As Al-Hasan (RH) said when he heard some people arguing:
"These are a people who grew tired of worship, speaking became easy for them, and their piety decreased, so they spoke."
Allahu Akbar. What does this point to? It points to a very amazing personality:
a person who considers his speech to be part of his deeds.
A person who considers his speech to be part of his deeds,
so he is keen that this tongue only speaks good. Allahu Akbar.
Among his good and wonderful sayings is: "The knowledge of the Salaf was vast, and their speech was little."
Allahu Akbar! Indeed, the knowledge of the Salaf was vast, but their speech was little,
which Allah ﷻ blessed.
Among his beautiful sayings, he says: "Whoever knows the status of the Salaf
will know that their silence on what they kept silent about—various types of speech, excessive argumentation, and disputation,
and elaborating beyond what was necessary—was not due to inability, ignorance, or shortcoming,
rather, it was out of piety, fear of Allah,
and occupying themselves with what is beneficial instead of what is not."
Therefore, in truth, I do not want to prolong this.
In almost every book, you will find such gems,
wonderful advice, guidance, and testaments.
Perhaps I can mention among his sayings, he says:
"Among the greatest supererogatory deeds by which a servant draws closer to Allah ﷻ
is the frequent recitation of the Quran and listening to it with contemplation."
...and contemplation and understanding.
He said, Khabbab—mentioning something from the Salaf, saying:
And Khabbab ibn al-Aratt (RA) said:
"O man, draw close to Allah as much as you can,"
"and know that you will not draw close to Him with anything more beloved to Him than His words."
"Nothing is more beloved to Allah to draw close to Him with than His words."
He said, "And nothing is sweeter to lovers than the words of their Beloved,"
"for it is the delight of their hearts and their ultimate goal."
Ibn Rajab mentions that Uthman (RA) said:
"If your hearts were pure, you would never tire of the Word of your Lord."
And Ibn Mas'ud said, "Whoever loves the Quran loves Allah and His Messenger ﷺ."
And one of the gnostics said to a disciple,
"Do you memorize the Quran?" He said, "No." So he said, "Alas! I seek refuge in Allah."
A disciple who does not memorize the Quran, how does he find delight? How does he chant?
How does he converse intimately with his Lord ﷻ?
Allah is Greatest.
Likewise, among his exhortations is that he urges people, especially regarding the month of Ramadan.
You know, as I mentioned to you, he has the book 'Al-Lata'if'.
Truly, among the beautiful things he mentioned,
and this is widely quoted by preachers, until people have memorized it.
He says: O clouds of heedlessness, disperse from the hearts! O suns of piety and faith, rise!
O records of the deeds of the fasting ones, ascend! O hearts of the fasting ones, be humbled!
O feet of those who pray at night, prostrate to your Lord and bow! O eyes of those who pray at night, do not sleep!
O sins of the repentant ones, do not return!
O earth of desires, swallow your water! And O sky of souls, cease your rain!
O lightning of the lovers, flash for the lovers! O thoughts of the knowers, graze freely!
O aspirations of those who love,
Do not be content with other than Allah.
He then says, "O our people, respond to the caller of Allah,"
meaning he is quoting the verse: "O our people, respond to the caller of Allah,"
"and O aspirations of the believers, hasten! Glad tidings to whoever responds and succeeds."
Allah is the Greatest.
Of course, he was actually one of those who most strongly rejected debate, disputes, and argumentation
which spread in his era, and indeed, no land or era is free from it.
Therefore, he used to speak about this, saying:
"This was only introduced after them,
just as the jurists of the two Iraqs introduced it in disputes between the Shafi'is and Hanafis,
compiled books of disagreement and expanded debate in them; all of this is newly introduced with no basis,
and that became their knowledge, to the point that it distracted them from beneficial knowledge," or something of that sort.
This does not forbid scientific debate based on principles and rules; rather, it forbids excessive indulgence in this.
And this may be considered a form of the tyranny of knowledge.
Among his beautiful sayings: "Whoever neglects Allah ﷻ, Allah ﷻ will make him neglected among His creation,
to the point that harm will come to him through someone he hoped would benefit him."
Subhan Allah! Look at this wisdom; it is as if he is Luqman.
He says: "Whoever neglects Allah ﷻ, Allah ﷻ will make him neglected among His creation, to the point that harm will come to him through someone he hoped would benefit him,
and the closest of his family to him and the gentlest of them with him will harm him."
Allahu Akbar! As some said: "I disobey Allah ﷻ, and I see it in the behavior of my servant and my donkey."
Meaning, his servant treats him badly or falls short with him, for example, and does not obey him, and likewise his riding animal disobeys him.
The point, my brothers and sisters, is that Ibn Rajab has very great statements, wisdom, and advice.
This is a reality that we find in his books when we read them.
Ibn Rajab (RH) met his appointed time, which Allah Almighty decreed for His creation: "For every term is a decree."
Ibn Nasir al-Din al-Dimashqi mentioned that Ibn Rajab (RH)
passed away in the month of Rajab in the year 795 AH.
He was buried in the Bab al-Saghir cemetery,
next to the grave of the scholar and jurist Abu al-Faraj
Abdul-Wahid ibn Muhammad al-Shirazi al-Maqdisi,
who passed away in Dhu al-Hijjah in the year 480 AH.
He was the one who spread the madhhab of Imam Ahmad in Jerusalem, then in Damascus.
In general, it is reported that those who were present with Ibn Rajab on his deathbed heard him...
while saying, 'O Allah, forgive me,' thirty times, and then his soul departed to its Creator.
Meaning, the last words he spoke were, 'O Allah, forgive me,' thirty times, and then he passed away,
may Allah have mercy on him. And Ibn Nasir ad-Din says,
He says: 'The one who dug the grave of Ibn Rajab (RH) told me that Sheikh Ibn Rajab (RH)...'
'...came to him a few days before he died and said, "Dig a grave for me here,"'
pointing to the spot where he was buried.
He said, 'So I dug it. When it was finished, he went down into the grave,
lay down in it, liked it, and said, "This is good."'
He says, 'By Allah, only a few days had passed when he was brought dead, carried in his coffin.'
He says, 'I was the one who placed him in this grave and buried him in it.'
May Allah ﷻ have mercy on Ibn Rajab (RH) and forgive him.
And peace be upon him among the later generations, just as peace was upon him in his own era.
I ask Allah Almighty to have mercy on him,
and to gather us with him with our Prophet ﷺ in the Gardens of Pleasure.
I'll meet you in a future episode, God willing, with another figure
among the prominent figures in the sky of the Muslim world—and how many they are!
to uncover something of his life and biography.
I'll meet you in the next episode. Until then, take care.
And may the peace, mercy, and blessings of Allah be upon you.