NEW! Yasir Qadhi Criticizes `Aqeedah of Imam Ibn Hajar al-`Asqalani’s Student

Yasir Qadhi, nicknamed as “Abu Ammar” in the Al-Maghrib Institute Forums, had this to say of the great scholar, Imam Shams al-Din al-Sakhawi (may Allah bless him abundantly), known to be the foremost student of the eminent scholarly giant of Islam, Imam Ibn Hajar al-`Asqalani:

“As-Sakhawi, with all due respect to his knowledge of hadeeth, was not purely upon the ‘aqeedah of Ahl as-Sunnah.”


The ugly attack by Yasir Qadhi on the great scholar of Ahl al-Sunnah wa’al Jama’ah is an attack on the unity of Muslims and disparagement of our glorious scholars who our beloved Prophet (peace & blessings be upon him) described as the “heirs of the Prophets”.  Yasir Qadhi did not mention that questioning the `aqeedah and hadeeth knowledge of Imam al-Sakhawi is tantamount to questioning the `aqeedah and hadeeth credentials of the well-known, established hadeeth master, Ibn Hajar al-`Asqalani. May Allah Protect us from Yasir Qadhi’s bigotry and misguidance.

Below is the biography of the great Imam al-Sakhawi– conveniently dismissed by Yasir Qadhi and unexplained to his students:

“The foremost student of Ibn Hajar al-`Asqalani and a great jurist, historian, and hadith master, Shams al-Din Muhammad ibn `Abd al-Rahman al-Sakhawi, like Taqi al-Din al-Subki and al-Suyuti, belonged to the Shadhili order founded by Abu al-Hasan al-Shadhili, as represented by the great Maliki Master Ibn `Ata’ Allah, five of whose works al-Sakhawi transmitted to posterity, including the Hikam, from the Shadhili commentator Ahmad Zarruq (d. 899).

In his biography of the famous men of his time entitled al-Daw’ al-lami` al-Sakhawi reveals that his father Zayn al-Din `Abd al-Rahman ibn Muhammad (d. 874) was a Cairo-born Sufi of great piety, and a member of the Baybarsiyya Sufi community where Ibn Hajar, Sakhawi’s teacher, taught for forty years.1

In the section of his al-Jawahir al-mukallala fi al-akhbar al-musalsala devoted to the transmission of hadith through chains formed exclusively of Sufi narrators, Sakhawi states that he himself had received the Sufi path from Zayn al-Din Ridwan al-Muqri’ in Cairo.2

In the same work Sakhawi also mentions several of his teachers and students of hadith who were Sufis. Here are the names of some of them, together with the words used by him to describe them in his biographical work al-Daw’ al-lami`:*

Abu Bakr ibn Muhammad al-Hishi al-Halabi al-Shafi`i (b. 848) the head of the Bistamiyya Sufis in Aleppo, the mother trunk of the Naqshbandi Sufi order affiliated with Abu Yazid al-Bistami. He spent two years in Mecca with Sakhawi, who wrote him an ijaza or permission to teach. In this ijaza Sakhawi calls him: “Our master, the masterful Imam of merits and guidance, the Educator of Murids (students in the Sufi path), the Mainstay of Wayfarers in the Sufi path, the Noble Abu Bakr al-Hishi al-Halabi, may Allah preserve him and have mercy on his gracious predecessors (i.e. the chain of his shaykhs in the Sufi path), and may Allah grant us and all Muslims their benefits.”3

Badr al-Din Hussayn ibn Siddiq al-Yamani al-Ahdal (d. 903): al-Sakhawi gave him a comprehensive ijaza granting him permission to teach all of his books.4

Abu al-Fath Muhammad ibn Abi Bakr al-Madani al-Maraghi (d. 859): Sakhawi took hadith from him. He was head of two Sufi khaniqas in Cairo, the Zamamiyya and the Jamaliyya. He led a life of seclusion for the most part, and wrote a commentary on Nawawi’s manual of Law Minhaj al-talibin, and an epitome of Ibn Hajar’s Fath al-bari because of his defense of Ibn `Arabi, he was murdered in front of the Ka`ba by a fanatic.5

Taqi al-Din Abu Bakr ibn Muhammad al-Qalqashandi (d. 867), also called `Abd Allah. He received the Sufi khirqa or cloak of authority in Cairo. He is said to have read the whole of Sahih al-Bukhari in three days while in Mecca. He lived in al-Quds, where al-Sakhawi met him and took hadith from him.6

Thiqat al-Din Abu al-`Abbas Ahmad ibn Muhammad al-`Uqbi (d. 861). He taught hadith and tajwid in Mecca, where Sakhawi studied under him.7

Kamal al-Din Muhammad ibn `Abd al-Wahid al-Sikandari al-Siwasi (d. 861). He was a master of all sciences and taught at the Madrasa al-Ashrafiyya in Cairo, after which he headed the Shaykhuni Sufi khaniqa. He authored many books.8

Abu `Abd Allah Muhammad ibn `Ali al-Husayni al-Qahiri al-Shafi`i al-Sufi (d. 876). Munawi’s deputy judge in Cairo, a student of `Izz al-Din ibn Jama`a, Jalal al-Din al-Bulqini and many others, and a student and friend of Sakhawi’s teacher Ibn Hajar whose work Fath al-bari he copied twice. A teacher of fiqh and hadith, he wrote an epitome of Ibn al-Athir’s Kitab al-ansab. He was an old acquaintance of Sakhawi’s father, and consequently treated Sakhawi himself “with indescribable respect.” He was one of the ten students to whom Ibn Hajar gave his authority in teaching hadith after him.9

Abu Khalid Muhammad ibn Abi Bakr al-Jibrini (d. 860). He was a writer, archer, horseman, and Sufi shaykh at the zawiya (alcove-mosque) of Jibrin, where al-Sakhawi met him and took hadith from him. Sakhawi says of him: “He was handsome, modest, generous, courageous, and endowed with spiritual strength and virility after the shaykhs of true majesty.”10

Zaki al-Din Abu al-`Abbas Ahmad ibn Muhammad al-Ansari al-Khazraji al-Sa`di al-Muqri’ al-Sufi (d. 875). An associate of Ibn Hajar and a prolific writer, he wrote an autobiography in more than fifty volumes, although Sakhawi said he was unaffected, congenial, readily given to tears, and quick of repartee.11

Thiqat al-Din Abu `Ali Mahmud ibn `Ali al-Sufi al-Khaniki (d. 865). Born and raised in Cairo’s Khaniqa al-Siryaqusiyya where he taught late in life. He died while at Mecca for the pilgrimage.12

Abu al-Faraj `Abd al-Rahman ibn Khalil al-Dimashqi al-Sufi (d. 869). He was a muhaddith. Al-Sakhawi studied under him in Cairo and at the Umayyad Mosque in Damascus.13


1 al-Sakhawi, al-Daw’ al-lami` (Beirut: dar maktabat al-hayat, 1966) 4:124-125.

2 A.J. Arberry, Sakhawiana: A Study Based on the Chester Beatty Ms. Arab. 773 (London: Emery Walker Ltd., 1951) p. 35.

3 al-Sakhawi, al-Daw’ al-lami` 11:96-97, 74-75.

4 Ibid. 3:144-145.

5 Ibid. 7:162-165.

6 Ibid. 11:69-71.

7 Ibid. 2:212-213.

8 Ibid. 8:127-132.

9 Ibid. 8:176-178.

10 Ibid. 7:197.

11 Ibid. 2:146-149.

12 Ibid. 10:140-141.

13 Ibid. 4:76.



3 responses to “NEW! Yasir Qadhi Criticizes `Aqeedah of Imam Ibn Hajar al-`Asqalani’s Student

  1. I hope this messange reaches you in the best of health inshallah, Salam wa lakum. Bismillah wal hamdulila.Brother you spend so much time trying to attack your fellow muslims that are trying to make a difference in our world and trying to help the muslims of the modern world understand their deen instead of being ignorant. But its doing is hurting us as an ummah by tearing us apart. Sahabas had difference of opinions or points of view but for the sake of the jammah, they wouldn’t even open their mouth. There is a saying that the day we have the same amount of people praying fajir salah in jammah in the masjid as there is during jummah, the earth will shake do to the strength of the muslims. But instead with this idea of attacking everyone that is preaching islam to muslims and non-muslims, we will NEVER get to that because there is no unity. Unity is key for a cause. Sahabah’s were on different levels but they prayed side by side, not letting shaytan come in between. The kinds of attacks that exist between madh’habs did not exist during the times of the imams because if they disagreed, they disagreed but they still respected each other. You need to stop digging for something wrong that someone has done and start looking to bring muslims together, Wallahu alim. May ALlah guide us both and bring the muslims together under the shade of eman of the sunnah insh’Allah. Salam wa lakum wa rahmatul’lah.

    • BarakAllahu-feekum for your thoughts and I hope this reply finds you in the best of health too.

      Sunnis have emphasized unity of Muslims in every time period since the time of our beloved Prophet (peace & blessings upon him). While preaching Islam and unity, key individuals and groups appeared to shake the unity of the Ummah. For example, the Khawarij and Mu’tazila and others like them appeared to confuse Muslims on issues of creed and worship. Our valiant scholars and their students did not keep silent, but spoke against their teachings, debated them, and ensured that Muslims were not influenced by their corrupted understanding of creed and worship. The actions of the true scholars and students against pseudo-Sunni groups were not in the spirity of disunity and fitna, but in the spirity of ensuring unity. The bidding of good/right (ma’ruf) and forbidding of bad/wrong (munkar) ensures unity of the masses around the correct creed and aspects of worship that other splinter groups and controversial individuals have tried (and are trying) so hard to destroy. Unity is manifested by the correct understanding of the Ash’ari, Maturidi, and Athari creeds, the correct following and understanding of Islamic practice (meaning “fiqh“, or jurisprudence, as represented by the Hanafi, Shafi’i, Maliki, and Hanbali schools of law), and the acceptance of the Islamic science of spiritual perfection (or “ihsan“), as represented by the various paths (turooq) of Sufism. Anyone or any group that attempts to take Muslims away from these three pillars of Sunni Islam is leading Muslims away from the “great mass” of Muslims, contemporarily and historically. In other words, they are dividing Muslims and introducing innovations that are rejected by mainstream Sunni Islam.

      The Qur’an and Sunnah emphasized unity but also made clear that the Ummah would split into many groups, most of which would be in the wrong. Therefore, it is only inevitable that differences among different Muslim groups will exist, as they do, and it is the responsibility of those who know to warn others who either do not know, or who are unaware of the basics of our Sunni tradition. The goal of this blog is to present what Sunni tradition has taught. This is an act of uniting the Ummah — not disuniting.

      Also, contrary to what you say, there are no “attacks” today between followers of the four madhahib. Rather, all of them respect each other as they did, in spite of their minor disagreements on issues of worship. The problem now is that differences in understanding of key issues are used as pretexts to accuse Muslims of being mushrikeen. Those who do tabarruk, tawassul, or follow a Sufi tariqa are being called Ahl ul-kuffar or Ahl ul-bid’ah. Muslims who follow Ash’ari or Maturidi creed are being called “jahmiyyah” — a shameless accusation that puts Imams Nawawi, Ibn Hajar al-`Asqalani, Abu Hamid al-Ghazzali, Imam al-Baihaqi, and countless other great Ash’ari `ulema under the umbrella of kufr. This is dividing Muslims, injecting fitna, accusing them of “negating Allah’s Attributes”, comparing Muslims to Arab polytheists of pre-Islamic times (as Yasir Qadhi did to Shaykh al-Maliki), forcing the anthropomorphist understanding on Muslims that Allah is literally “up there”, and virtually condemning or casting suspicion on the entire Sunni tradition of being unrepresentative of Islam. That is, until a few figures who resided outside the period of the Salaf us-salih appeared and somehow claimed to know Islam better than all Muslims before them.

      Such attacks against the masses of Sunnis is exactly what Sunnis are against as this is what divides Muslims and goes against the unity of our understanding of creed and worship that the masses believed, followed, and are still believing and following.

      May Allah Guide all of us on the Right Path.
      And Allah Knows Best.


  2. He should be ashamed at his own “masters” bungles!

    It should not be a surprise that the hosts of the Wahhabi/Salafis are so dry in their approach and that they are often rude, both with the scholars who object to them as well as with ordinary Muslims. Because their primary Schuyukh were not the best in terms of dealing with the Scholars.

    Statements from one of the largest Shuyukh of the Wahhabiya/Salafiya said regarding:

    Imam as-Suyuti (RA), who studied with the great, such as Sheikh al-Islam Zakariyya al-Ansari, who was in turn the disciple of Imam Ibn Hajar al-Asklani (RA) is not comparable to al-Albani, who little more than 2 teacher had to have him actually taught only the basics.

    Nevertheless, one finds a rude criticism by al-Albani to Imam as-Suyuti. That we should not be surprised, because from a person who has knowledge of books, as the case of al-Albani, one cannot expect that he knows the handling ethics with the scholars, because something is not learned in the manuscripts but one learns directly from the religious scholars.

    Al-Albani said in his ad-as-Silisla Da’ifa (3 / 479):
    فيا عجبا للسيوطي كيف لم يخجل
    I wonder why as-Suyuti has not ashamed, because he’s such a Hadith is mentioned in his al-Dschaami ‘as-Saghiir.

    And he said in his ad-as-Silisla Da’ifa (4 / 386):
    ثم إن السيوطي تناقض
    … And as-Suyuti contradicted himself

    Funny! But he forgot his many contradictions in which he fell into his works, let alone the fatal flaw in fiqh and aqeedah. An example would be the Hadith:
    السلام قبل الكلام
    The Welcome comes before the entertaining.
    In his book Saheeh at-Timidhi he said Hassan (healthy) and in al-da’eef Dschaami as-Saghir said: Mawdu ‘(fabricated)

    “Abu Ammar” needs to study his own masters incivilities and contradictions:

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