The Life and Legacy of the Great Hadith Scholar Imam Ibn Rajab al-Hanbali
This episode explores the biography of the famous Hadith scholar, Imam Ibn Rajab al-Hanbali. It covers his early life in a scholarly environment, his studies under prominent scholars like al-Ala'i, and his mastery of Hadith defects (Illal). The lecture also highlights the high praise he received from his peers and his enduring written works.
“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 be upon you, and Allah's mercy and blessings.
“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)
...of the worlds. I bear witness there is no deity but Allah, alone, and that Muhammad is His servant and Messenger.
Welcome, my brothers and sisters, to a new episode of this series: Biography of an Imam.
Today, I will speak about a prominent scholar and a guiding star,
who is the Imam, the Hafiz, the great scholar, the researcher, the versatile master,
who delved deeply into the knowledge of Hadith defects, in both chain and text.
Zayn al-Din Abu al-Faraj Abd al-Rahman ibn Ahmad ibn Abd al-Rahman ibn al-Hasan ibn Muhammad ibn Abi al-Barakat
Mas'ud al-Baghdadi al-Dimashqi, nicknamed Ibn Rajab al-Hanbali (RH).
He is only known by this title.
Meaning, this kunyah or this title...
...is what Ibn Rajab al-Hanbali (RH) is famous for.
And this 'Rajab', of course, is a nickname...
of the grandfather, Abdul Rahman. It is said he was given this nickname because he was born in the month of Rajab, and it became well-known.
This nickname was passed down to the grandfather, the children, and the grandchildren.
Therefore, his son, Ahmad ibn Rajab, became known by it, and then the grandson,
Abdul Rahman ibn Rajab, was also known by it, may Allah Almighty have mercy on them all.
Abdul Rahman ibn Rajab al-Hanbali, may Allah Almighty have mercy on him and forgive him,
was born in Baghdad in the year 736 AH—meaning seven hundred and thirty-six.
Anyone who reflects on the biography of Ibn Rajab, his upbringing, and his life,
especially his childhood, will find that he was raised in a family famous for knowledge and righteousness.
If we look at his grandfather, he was one of the scholars and biographies were written about him.
Those who wrote his biography described him as the Sheikh, the Imam, the Hadith scholar.
As for Ibn Rajab's father, he was described as the Sheikh, the Imam, the Quran reciter, the Hadith scholar, Shihab al-Din Abu al-Abbas.
And these titles and kunyas often came as well.
So we notice that Ibn Rajab, in reality, grew up in an environment and a scholarly atmosphere,
a house of righteousness, a house of knowledge, a house that cared for gatherings of knowledge.
Therefore, it is very natural that, by the success granted by Allah ﷻ,
Ibn Rajab would emerge so remarkably and with such vastness of knowledge.
Of course, Ibn Rajab (RH) had travels, hearing of Hadith, and scholarly contributions,
and therefore, he followed the path of the scholars.
But glory be to Allah ﷻ—
“Your god is only Allāh, except for whom there is no deity. He has encompassed all things in knowledge."” (Quran 20:98)
I mean, Ibn Rajab—glory be to Allah—
eclipsed, so to speak, the light of the sun and the moon,
...compared to his father and grandfather.
So he emerged as a leading imam, may Allah ﷻ have mercy on him.
It was very natural that his father saw in his son,
from his early days, that he was destined to be a scholar,
because a scholar also examines his students,
let alone his own children.
He saw in him promising signs of goodness,
and saw his readiness to seek knowledge.
He traveled with him across regions and various lands,
He went to the Levant, Iraq, Egypt, and the Hijaz.
Of course, these were the hubs of scholars,
as well as the major scholarly circles that people sought,
and these regions were the destination for students of knowledge.
Of course, Ibn Rajab (RH) studied and acquired knowledge, to the point that his teachers were numerous.
Meaning, he met many scholars, and he compiled for himself a brief Mashyakhah.
Among those who granted him Ijazah was Abd al-Mu'min ibn Abd al-Haqq al-Baghdadi al-Hanbali,
as well as al-Qasim ibn Muhammad al-Birzali,
and also among his teachers was Zaynab bint Ahmad ibn Abd al-Rahim al-Maqdisiyyah, who was famous in her time.
Also among his teachers was Abd al-Rahim ibn Abd Allah al-Zuraylani, as well as Muhammad ibn Ahmad ibn Hassan al-Talli,
and Abd Allah, and also Ali ibn Abd al-Samad ibn Ahmad al-Baghdadi al-Hanbali,
and also Muhammad ibn Abi Bakr, nicknamed al-Naqib or Ibn al-Naqib.
He also studied under Ahmad ibn Abd al-Hadi ibn Yusuf al-Maqdisi,
and Yusuf ibn Abd Allah ibn al-Afif al-Nabulusi,
as well as Ahmad ibn Abd al-Rahman al-Hariri al-Maqdisi, and Abd Allah ibn Muhammad ibn Ibrahim ibn Qayyim al-Diya.
And also, Abd al-Rahman ibn Abi Bakr, the brother of Shams al-Din Ibn al-Qayyim (RH), may Allah have mercy on them all.
He also heard from Ahmad ibn al-Hasan ibn Abd Allah ibn Qadi al-Jabal, the famous scholar of usul and fiqh,
and likewise, he heard from Ahmad ibn Muhammad al-Shirazi al-Dimashqi.
Honestly, I do not want to digress,
My purpose in mentioning the teachers of these scholars—and I have only mentioned a tiny fraction—is to point out an important matter:
which is that it is highly essential for a student of knowledge
to study under scholars and to travel to meet scholars, because this
helps in his scholarly and intellectual development, and in his personality.
For there are some students of knowledge who are closed off,
Some of them have not even seen these senior scholars in our time.
Therefore, you find, Subhan Allah, they have a flaw in their methodology,
in their thinking, in dealing with issues, and in dealing with people's reality.
And they lack a well-rounded perspective.
Because when a student of knowledge sits with this scholar, and that one, and another, he will take the best of what each has to offer.
And this will add great additions to him.
Meaning, it helps him in building a strong character.
For example, from one he takes intelligence, from another the precise formulation of issues, and from another he takes manners.
and how to deal with students — taking something from each, and so on,
So there forms within him — if he truly intended
to gain deep understanding and learn in this way —
This is a truly vital point.
That is why it was mentioned in the circles of Imam Ahmad (RH).
...many of them would attend to learn manners from Imam Ahmad (RH).
Generally, my brothers and sisters, if I wanted to enumerate...
...the teachers of Imam Ibn Hajar, in reality,
we might deviate from the main topic. But generally, he...
studied under a large number of scholars, learning in Baghdad, the Hijaz, Egypt, and the Levant.
He learned from Abdullah ibn Abd al-Mu'min al-Wasiti,
and from Ahmad ibn Muhammad al-Hanbali, and from al-Husayn ibn Badran al-Basri al-Baghdadi,
and also in Makkah from Uthman ibn Yusuf ibn Abi Bakr al-Maliki,
and in Madinah from Afif al-Din Abdullah ibn Muhammad al-Khazraji,
and in Jerusalem he also learned from the famous Hafiz al-Ala'i Khalil,
and indeed, he learned from a vast number of leading scholars.
As for his students — they are beyond counting.
It was very natural for Ibn Rajab to dedicate himself to teaching and imparting knowledge.
It was very natural for students to flock to him and seek his knowledge,
Therefore, Shihab al-Din Ibn Hijji said, "Most of our Hanbali companions in Damascus graduated under him."
Thus, it is very difficult to list the names of all these students,
But among the most prominent of those who graduated under Ibn Rajab al-Hanbali (RH)
is the scholar of usul, Imam 'Ali ibn Muhammad al-Ba'li al-Dimashqi, famous as Ibn al-Lahham,
Also, Judge Muhammad ibn 'Ali al-Maqdisi al-Hanbali, the khatib of the Al-Muzaffar Mosque,
And also the Chief Judge of Damascus, Muhammad ibn Muhammad ibn 'Abbad al-Sa'di al-Ansari,
And the Chief Judge Abu Bakr ibn Ibrahim ibn Muhammad ibn Muflih,
And also the prominent scholar, Judge 'Ali ibn Muhammad ibn Abi Bakr al-Hamawi,
and also the Chief Judge Ahmad ibn Abi Bakr, known as Ibn al-Rassam,
As well as the Mufti of Egypt, Ahmad ibn Nasrallah ibn Ahmad al-Baghdadi.
SubhanAllah, many of these students became imams,
and they are counted among the good deeds of Ibn Rajab al-Hanbali,
just as he is among the good deeds of many scholars. For example, you can imagine that
among the students of Ibn Rajab...
...was the famous faqih al-Zarkashi. Al-Zarkashi was one of the students of Ibn Rajab,
as well as the reciter Abd al-Rahman ibn Ahmad al-Dimashqi al-Makki.
In general, my brothers and sisters, regarding Ibn Rajab (RH),
the students who graduated under him
and benefited from him were very numerous.
Those who had a presence in the scholarly arena, in the judiciary, and in ifta became famous.
These scholars are indeed among the good deeds of this great Imam, Ibn Rajab (RH), who is praised by all.
Indeed, when researching the biography of Ibn Rajab (RH),
you find no one who speaks ill of him or mentions any criticisms against him,
because, Glory be to Allah, he is considered a repository of knowledge.
He was well-versed in the scholars' views. For example, he wrote—
and I will mention this—Fath al-Bari, a commentary on Sahih al-Bukhari.
Of course, this is not the other book by Ibn Hajar al-Asqalani.
This Fath al-Bari is by Ibn Rajab. Before Ibn Hajar wrote...
...or explained Bukhari, Ibn Rajab explained it,
and this would have been a wonder of the world had it been completed.
He explained it up to, I think, the Book of Funerals,
but death overtook him, or the book was lost.
But what exists up to the Book of Funerals is a wonder of the world.
It is a very amazing book; for this reason, it is truly praised by scholars.
Ibn Hijji (RH) said, while speaking about Ibn Rajab:
"He mastered this art and became the most knowledgeable of his time...
...in ilal and tracing routes."
You may remember at the beginning of the session, I mentioned that...
Ibn Rajab (RH) was amazing, Subhan Allah, in his knowledge of ilal.
Ilal is one of the sciences in which it
is rare for a scholar to specialize,
because regarding the defects of the chain (isnad), many scholars may have knowledge and training,
but they are not very numerous when it comes to the defects of chains.
As for defects of the text (matn), this is extremely difficult.
To excel in it—and Ibn Rajab (RH) excelled in it.
When Ibn Nasir al-Din al-Dimashqi wrote Ibn Rajab's biography, what did he say?
He said: "The Sheikh, the Imam, the scholar, the ascetic, the role model, the blessing, the Hafiz, the mainstay,
the trustworthy, the authority, the advisor of Muslims, the benefit of the Hadith scholars.
Then he said: "One of the ascetic Imams and worshipping scholars." Allahu Akbar.
When Ibn Qadi Shuhbah al-Shafi'i wrote the biography of Ibn Rajab, what did he say?
He said: "The Sheikh, the Imam, the scholar, the Hafiz, the ascetic, the pious,
the Sheikh of the Hanbalis and their most virtuous, the unique scholar of Hadith."
As for Ibn Hajar al-Asqalani (RH) — and may Allah have mercy on all the scholars —
when he wrote Ibn Rajab's biography, what did he say? He said: "The Sheikh, the Hadith scholar, the Hafiz.
He excelled in the fields of Hadith, in names and biographical evaluation."
He says: "He excelled in Hadith: names, narrators, chains, and understanding of its meanings.
And he was a man of worship and night prayers."
As for Ibn Fahd, when he wrote Ibn Rajab's biography, what did he say?
He said: "The Imam, the Hafidh, the authority, the jurist, the pillar,
one of the ascetic scholars and worshipping imams, the benefit to the Hadith scholars, the preacher of Muslims."
Allahu Akbar.
Ibn Muflih (RH), the Hanbali...
...writing a biography of Ibn Rajab, said:
"The Sheikh, the polymath"—and of course, "polymath" is not used for just anyone.
Indeed, it is very rare for a scholar to deserve it.
He said: "The Sheikh, the polymath, the Hafidh, the ascetic, the Sheikh of the Hanbalis."
As for Ibn 'Abd al-Hadi, when writing a biography of Ibn Rajab, he said:
"The Sheikh, the Imam, the unique one of mankind, the role model of the Huffadh, the gatherer of scattered knowledge,
and virtues, the jurist, the ascetic, the brilliant, the scholar of Usul, the jurist, the Hadith scholar."
As for Jalal ad-Din as-Suyuti, when writing a biography of Ibn Rajab, he said:
"The Imam, the Hafidh, the Hadith scholar, the preacher."
What did Ibn al-'Imad say when writing a biography of Ibn Rajab?
He said: "The Sheikh, the Imam, the scholar, the erudite, the ascetic, the role model, the blessing,
the Hafiz, the mainstay, the trustworthy, the authority."
We notice that these scholars who write biographies...
...seem to have a consensus that he is a Hafiz.
A consensus that he is a meticulous scholar.
A consensus that he is versatile.
A consensus that he is among the master Hadith scholars.
In addition, they describe him as ascetic and pious,
and this is indeed well-known about him.
Al-Hafiz Ibn Rajab (RH)—
his works are actually numerous.
He was so versatile in writing
that it seems as if he left nothing without writing about it (RH),
and he is among the prolific authors.
It seems, and Allah knows best, that Ibn Rajab—
that is, his personality was not very outgoing.
with people. He was very protective of his time,
and stingy with his hours.
Therefore, glory be to Allah, Allah ﷻ blessed him
in this scholarly wealth and academic output,
whose works we still shade ourselves under, may Allah Almighty have mercy on him.
In fact, he wrote on everything—for example, in the sciences of the Quran,
he wrote on the grammar of the Basmalah and Umm al-Kitab,
and the exegesis of Surah al-Fatihah, Surah al-Ikhlas, and Surah al-Nasr.
He also wrote a book he named 'Al-Istighna bil-Quran'.
In Hadith, he wrote 'Fath al-Bari Sharh Sahih al-Bukhari'.
This is, as I said, one of the wonders of the world.
Every scholar who stood before this book was amazed
by the wondrous commentary it contained.
...very amazing. I mentioned that he reached the Book of Funerals, but did not complete it.
Biographers say this is a precious, amazing commentary on Jami' al-Tirmidhi.
But unfortunately, it is lost. It was an extensive commentary.
But his commentary on 'Ilal al-Tirmidhi is available and printed in two volumes.
He also has a work on the problematic hadiths regarding threefold divorce counting as one.
You know this issue, especially in the era of Ibn Rajab (RH),
and the era of Ibn Taymiyyah (RH), Ibn al-Qayyim (RH), and that era.
In truth, a fitnah occurred because of it, because there were madhhab fanatics
who forbade departing from the apparent rulings of the madhhabs, and they were strict in this matter...
...the existence of something tainted with corrupt belief.
So they would exploit this. Therefore, whoever issued a fatwa that a triple divorce counts as one...
...became a target for the malicious, and they might have harmed him, as happened...
...even to Ibn Rajab (RH).
and was asked to retract his position on this issue,
namely that triple divorce counts as one.
In general, he has a treatise on this topic titled "Mushkil al-Ahadith al-Waridah fi al-Talaq al-Thalath Wahidah."
He also has a collection of treatises, each containing an explanation of a single hadith.
For example, he has "Al-Hikam al-Jadirah bil-Idha'ah" from the saying of the Prophet ﷺ:
"I was sent with the sword before the Hour."
"Al-Hikam al-Jadirah bil-Idha'ah" from the saying of the Prophet ﷺ: "I was sent with the sword before the Hour."
He has an explanation of the Hadith of Ka'b ibn Malik (RA): "Two hungry wolves..."
Likewise, "Ikhtiyar al-Awla fi Sharh Ikhtisas al-Mala' al-A'la"
and "Al-Kalam 'ala Kalimat al-Ikhlas".
This is truly one of the most beautiful books that a student of knowledge should read frequently. It is in print,
and it is not very large.
He also has "Ghayat al-Naf' fi Sharh Hadith Tamthil al-Mu'min bi-Khamat al-Zar'"
and "Nur al-Iqtibas min Mishkat Wasiyyat al-Nabi ﷺ li-Ibn 'Abbas".
"O young man," which he said when Ibn 'Abbas (RA) was riding behind the Prophet ﷺ.
He has the book "Kashf al-Kurbah fi Wasf Hali Ahli al-Ghurbah".
He also has an explanation of the Hadith of Zayd ibn Thabit (RA): "Say in the morning: Labbayk, Labbayk wa Sa'dayk,"
and an explanation of the Hadith of Ibn 'Abbas (RA): "Wine is the mother of all evils."
Also, the explanation of the Hadith of Shaddad ibn Aws (RA):
"If people treasure gold and silver, then treasure these words."
Explanation of the Hadith of 'Ammar ibn Yasir (RA):
"O Allah, by Your knowledge of the unseen and Your power over creation..."
Explanation of the Hadith of Anas (RA): "Three follow the deceased: family, wealth, and deeds."
But this is the title of the explanation.
Explanation of the Hadith of Abu Sa'id al-Khudri (RA) regarding the women's saying to the Prophet ﷺ:
'The men have defeated us [in accessing] you...'
...because the women gathered and said, 'O Messenger of Allah, the men have defeated us [in accessing] you, so appoint a day for us,' meaning to ask him questions and sit with him.
Also, the explanation of the Hadith of Abu Umamah (RA).
Explanation of the Hadith: 'Fever is from the heat of Hell.'
In fact, he has many books.
Among his most remarkable books that demonstrate his deep-rooted knowledge in Fiqh, especially Qawa'id Fiqhiyyah...
...is the book 'Al-Qawa'id', which is one of the most valuable books...
by Ibn Rajab (RH). Rather, it is one of the most valuable books, showing his true mastery of the madhhab.
One cannot help but marvel at this knowledge and at this man.
He also wrote the book "Al-Istikhraj fi Ahkam al-Kharaj".
He wrote "Ahkam al-Khawatim" and what pertains to them.
He wrote the book "Izalat al-Shana' 'an al-Salat ba'd al-Nida' Yawm al-Jumu'ah".
"Al-Iydah wal-Bayan fi Talaq al-Ghadban".
"Al-Radd 'ala Man Ittaba'a Ghayr al-Madhahib al-Arba'ah".
In fact, this book has been a subject of debate among many scholars.
They wonder, how could Ibn Rajab (RH), who was free from blind imitation,
write a refutation against those who follow other than the four madhhabs?
In reality, please allow me, as I might elaborate on this.
Sometimes, certain phenomena emerge during a specific period of time,
taking a path far from the straight and correct path.
So the scholar's mission is to bring people back.
For example, there came a period of time
in which madhhab fanaticism emerged to the point that the door of ijtihad was closed,
and attacks were launched against anyone who brought an issue
that contradicted the apparent view of the four madhhabs,
Rather, some of them—we seek refuge with Allah—came to verses
revealed about the polytheists and applied them to whom?
To those who made ijtihad on a matter where the evidence was on their side,
but they contradicted the four madhhabs, for example.
And this, unfortunately, became well-known, to the point that some of them...
perhaps even declaring as disbeliever whoever went
against the apparent view of the four madhhabs.
After a period, when the door of ijtihad was opened,
indeed, some people went to extremes, turning to...
I can say, taking the literal meaning of the texts, far from fiqh.
The fiqh of evidence, meaning he goes to...
...the literal meaning of the text. Of course, the Zahiris are well-known for this,
and also, some of those who admired [them] followed their path,
such as those who admired the madhhab of Ibn Hazm, for example, and others.
Therefore, the duty of the scholar is to always be moderate.
And this, incidentally, is a Prophetic methodology.
Meaning, the Prophet ﷺ, whenever he saw
someone leaning toward something, even in behavior, he would redirect them
to the correct path, or the collective body of the Ummah as well.
What seems to be the case, and Allah knows best, is that Ibn Rajab (RH)
only wrote this book when he saw this phenomenon—the phenomenon of...
meaning, trivializing the views of the leading jurists, the Imams of the four madhhabs,
trivializing the views of the jurists and relying solely on the literal text without understanding its meaning.
And you know that the text involves both transmission (riwayah) and comprehension (dirayah).
I think I have gone on a bit too long,
but I would like to stop here, to continue, Allah willing, in the next session,
where we will dive a bit into the books of Ibn Rajab (RH),
and also mention some of his character, his wisdom, and his counsels.
Join me in the next session, God willing.
And may the peace, mercy, and blessings of Allah be upon you.