Hadeeth One (explanation continued) - part 3

From the translation of this hadeeth we know that every individual will receive that which he has intended ( وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى). It is a repetition of the first part of the hadeeth to place emphasis on the beginning of the hadeeth, 'Actions are only by intentions'. If a person intended good, then he will definitely get good. However, Imam ibn Rajab says that it is not repetition, rather the first sentence indicates that the goodness of an act, and the evil/corruption of an act is based on one's intention. The second part 'وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى' indicates that the reward of the doer of the action is according to his good intention or his punishment is according to his bad intention.

These clauses of the hadeeth are all from the جوامع الكلم 'comprehensive statements'. This is whereby the Prophet صلي الله عليه و سلم was given the unique quality of gathering oceans of knowledge in brief, short statements and texts.

The next part of the hadeeth looks at Hijrah. 'Whoever's emigration is for Allah and His Messenger, then his emigration is for Allah and His Messenger. Whoever's emigration is for some worldly gain which he can acquire or a woman he will marry, then his emigration is for that which he emigrates'.

These are two examples of هجره. هجره means emigration and according to many scholars هجره (linguistically) means to leave behind and abstain. The meaning taken here is emigration.

One who emigrates for Allah and his Messenger صلي الله عليه و سلم, for their sake, out of their love, in order to preserve; safeguard and protect deen for themselves and their offspring, then it is enough as a form of 'فخر' (honour) that you have gained that which you have intended. Meaning this is enough for you as a form of reward.

Then in comparison to he above, we have the one who emigrates without a sincere intention, for worldly gain and benefit. Examples are below:
  • A person goes to perform hajj for business transactions or to purchase abaya's. This is an example of doing an act for worldly gain as mentioned in the hadeeth.
  • Then we have a person who performs hajj of 'umrah to get married. Again this is an example of a wring intention. Some scholars say the سبب النزول/سبب الورود - the background of this hadeeth was regarding a man who proposed to a woman named Umme Qays (ام قيس). She said to this man, if you do not migrate then i will not marry you. So this man emigrated to marry this woman. Other 'Ulema say this was not the reason, nevertheless many refer to this man as 'مهاجر ام قيس' (Muhaajir Umma Qays). Ibn Rajab Al Hanbali says regrading this, that the man's hijrah was for what he intended. The act is such that it is not even worth mentioning again, in comparison to the emigration for Allah and his Messanger. The emigration for Allah and his Messenger was something worthy, hence it was repeated.

There are many practical benefits that can be derived from this hadeeth. The first is sincerity, we must ensure we have sincerity in everything that we do in all acts of worship.

Another thing we learn here is the juristic (فقهي) definition of intention: النية عمل القلب - Intention is an act of the heart. This is to the point that fuqaha say that if in you mind you have an incorrect intention, but in the heart you have a correct intention, then your act is still valid. However, if our heart were to have the wrong intention and our mind the correct one then that action would be deemed invalid. It is absolutely necessary that we learn the rulings pertaining to niyyah according to our madhab.

Lastly, the opposite to sincerity is ostentation (doing things for show), we must ensure we stop doing acts for ostentation and replace it with acts done with sincerity.

Hadeeth One (explanation continued) - part 2:

Below are what some famous 'Ulama have to say about this hadeeth.

  • Imam Ahmad ibn Hanbal رحمة الله عليه has said Islam is based one three ahadeeth. One of them being this hadeeth.
  • It is said that this hadeeth opens seventy doors of fiqh (Islamic jurisprudence).
  • Imam Shafiee رحمة الله عليه has said:
هذا الحديث ثلث العلم
This hadeeth is a third of all knowledge.
  • Imam Abu Daud رحمة الله عليه has said that I collected 500,000 narrations for my book and compiled only 4800 ahadeeth. However, four are enough from them, if you act upon them it is enough to live your life and be successful. From amongst the four is this hadeeth.
In this hadeeth "انما" means only - Actions are only by the intentions. In other words, actions are only rewarded by correct intentions. Scholars disagree as to whether it is regarding the actions being accepted or rewarded.
Some 'Ulama say the act will not be accepted and he will have to repeat the act of worship ('ibaadah). However other 'Ulama are of the opinion, say for example, if one performs salah for ostentation (رياء - to impress others), then the prayer will not have to be repeated but the salah will be free from any reward.

Niyyah نية - plural being نيات means intention. The type of intention that is discussed amongst the Fuqaha (jurists) of fiqh, is that intention which distinguishes one form of 'ibadah (worship) from another. The type of niyyah discussed by Sufi's is sincerity (اخلاص). When niyyah is not being discussed under the light of fiqh, then by default one is talking about sincerity (اخلاص) and doing actions for the sake of Allah سبحانه وتعالي.

In the ahadeeth and the Qur'an when intentions are mentionned, it is pertaining to whether a person was sincere ir not. Whether the action is deemed for the sake of Allah سبحانه وتعالي or not.

"يحشر الناس علي نياتهم"
People will be raised on the day of judgement according to their intentions. Even in a hadeeth in Saheeh Muslim it has come about the different people on the day of judgment and how their intentions played a major role in decidng their final abode:

The following hadith, was narrated by Abu Huraira رضي الله عنه:
I heard Allah سبحانه وتعالي's Messenger صلي الله عليه و سلم saying:

The first of people's whose case will be decided on the Day of Judgement will be a man who died as a martyr. He will be brought forth, Allah سبحانه وتعالي will make him know about his blessings (which he had bestowed on him in the world) The man will acknowledge them. Then Allah سبحانه وتعالي will ask him: What did you do with them? He will say; I fought in Your way until I died as a martyr. Allah سبحانه وتعالي will remark; You are lying, You fought so that you might be called a brave warrior. Then orders will be passed against him. So he will be dragged along on his face and cast into Hell.

Second will be a man who studied (religions) knowledge. Then he taught it to others and recited the Quran. He will be brought (for judgement). Allah سبحانه وتعالي will remind him of His favors (showered on him in the world). He will admit them (having enjoyed them in his life). Then Allah سبحانه وتعالي will ask him; What did you do with them? He will reply: I acquired knowledge and imparted it and also recited the Quran for Your sake. Allah سبحانه وتعالي will observe; You have told a lie, for you got knowledge to renowned as a scholar; and you recited the Quran to be marked as Qari (one who recited Quran according to the rules). Then orders will be passed against him. So he will be dragged along on his face and thrown into Hell.

Third will be a man to who Allah سبحانه وتعالي had made abundantly rich and granted him every kind of wealth. He will be brought for Judgement. Allah will let him know about his gifts conferred upon him in the world. He will recognize them. Then Allah سبحانه وتعالي will inquire: What did you do with them? He will say; I left no way in which You like money to be spent without spending in it for Your sake, Allah سبحانه وتعالي will say; You are lying according to your intention). Now you deserve nothing in the Hereafter except Hell. So orders will be passed against him and he will be dragged along on his face until he will be hurled into Hell.
May Allah سبحانه وتعالي save us all. Ameen

Imam 'Abdullah ibn Mubarak رحمة الله عليه has said:
رب عمل صغير يكبر النية , رب عمل كبير يصغر النية
Sometimes you have such a small action but the intention makes it huge in the sight of Allah سبحانه وتعالي and sometimes you have such a big action, but your intention makes it small in the sight of Allah سبحانه وتعالي.

What is the opposite to sincerity (اخلاص)?

The opposite to sincerity is ostentation (رياء - showing off, doing actions to impress others). This is amongst the spiritual diseases of the heart which are often difficult to combat. Sometimes, they are needed in life. For instance anger, it is from amongst the spiritual diseases, but at times it can be used.

Some 'Ulama say, when a child is at a young age doing an act praise them excessively so that they become good at it. Keep praising them, initially it will be showing off, but after as the child grows up, it will become a habit and thereafter an 'ibadah (act of worship).

Therefore, as humans when carrying out an action and analysing our niyyah, we must understand what sincerity is and we must also understand what ostentation is. It must be that we do our acts out of sincerity for the pleasure of Allah Al-Mighty and out of ostentation for the world and its inhabitants.

We must keep this hadeeth in mind
"من صلى يرائي فقد أشرك "
That the Prophet صلي الله عليه و سلم has said: "Whoever prays to show off, then he has committed shirk". This type of association of shirk is minor shirk شرك أصغر, nevertheless, it should be enough to make us wary of our intentions.

Hadeeth One (الحديث الأول): Intention and Sincerity نية و اخلاص  

Posted by Student

Hadeeth One:

الحديث الأول

عَنْ أَمِيْرِ المؤْمِنِيْن أَبِي حَفْصٍ عُمَرَ بْنِ الْخَطَّابِ رضي الله عنه قَالَ: سَمِعْتُ رَسُولَ اللهِ صلي الله عليه و سلم يَقُولُ : إِنَّمَا الأَعْمَالُ بِالنِّيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللهِ وَرَسُولِهِ؛ فَهِجْرَتُهُ إِلَى اللهِ وَرَسُولِهِ، وَمَنْ كَانَتْ هِجْرَتُهُ لدُنْيَا يُصِيبُهَا، أَوِ امْرَأَةٍ يَنْكِحُهَا؛ فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ
رَوَاهُ البُخَارِيُّ وَمسلم

The Amir al-Mu'minin Abu Hafs, 'Umar ibn al-Khattab رضي الله عنه said, " I heard the Messenger of Allah صلي الله عليه و سلم saying, 'Actions are only by intentions, and each man has only that which he intends. Whoever's emigration is for Allah and His Messenger, then his emigration is for Allah and His Messenger. Whoever's emigration is for some worldly gain which he can acquire or a woman he will marry, then his emigration is for that which he emigrates'."
Bukhari and Muslim narrated it.

This hadeeth is an extremely rigorously authenticated, all 'Ulema agree upon this (اجماع). Imam Bukhari as well as many other scholars of ahadeeth begin their book with this particular narration. The reason for this is that whenever we begin anything in life, the first thing we need to consider is our intention. By beginning a book with this hadeeth Imam Bukhari as well as others are reminding themselves; the teachers; the students and the readers to correct their intentions.

Imam Dhahabi says:

تصحيح النية لطالب العلم متعين

To correct the intention is necessary for every student of knowledge. Whilst we study we should not merely gather information, like done academically. What use is information of the Qur'an and Sunnah if it doesn't guide you. Any information attained should be converted into knowledge by fully understanding it's meaning and implementing the rulings within ones life.

When attaining knowledge we all need to correct our intention and study for the right reason. Anything we do it must be for the sake and pleasure of Allah alone, not like those mentioned in the following hadeeth:

"Whoever seeks knowledge in order to compete with the scholars or to prove himself superior to the foolish or to make the people look up to him, Allah will cause him to enter Hell".

Narrated by al-Nasaa'i, 2654

It is said by some that every action carried out without the intention of Allah's pleasure, those actions are باطل, devoid of any reward. For this reason when scholars begin a book they should commence with this hadeeth.

جامع العلوم والحكم


About The Compendium of Knowledge and Wisdom (part 2)


Imam ibn Rajab Al Hanbali رحمه الله and his book

Imam ibn Rajab Al Hanbali رحمه الله , like Imam Nawawi رحمه الله too was a great and unique scholar of this ummah. His full name is, Zayn-ud-Deen ‘Abdur-Rahmaan bin Ahmad bin ‘Abdir-Rahmaan (Rajab - nickname as his grandfather was born in the month of Rajab) bin al-Hasan bin Muhammad bin Abil-Barakaat Mas’ood As-Salaamee Al-Baghdaadee (due to his place of birth), Al-Hanbalee (due to his madhab), Ad-Dimashqee (due to his place of residence and death). He رحمه الله was born in 736 a.h a.h and passed away in 795 a.h. There is a difference of opinion as to where he was born, some say Damascus and others say Baghdad.

He رحمه الله studied under the likes of Ibn Qayyim al-Jawziyyah رحمه الله, Zayn-ud-Deen al-‘Iraaqee رحمه الله, Ibn an-Naqeeb رحمه الله, Sadr-ud-Deen Abul-Fath al-Maydoomee رحمه الله, Naasir-ud-Deen bin al-Mulook رحمه الله as well as many more. Ibn Rajab رحمه الله's gatherings and durus were filled with many people and he had great effect on the hearts of the listeners.

Shaykh Nasurd Deen رحمه الله has related that a few days before Imam ibn Rajab رحمه الله passed away he went to the graveyard, he pointed out to the digger where he would like his grave. Imam ibn Rajab رحمه الله thereafter entered the grave rested in it and was content with it. A few days later he passed away and was buried in the exact same place he pointed out. Heرحمه الله passed away on the 4th of Ramadhan 795 a.h.

He رحمه الله was a master of many fields including; the science of the transmission of ahadeeth (اسانيد) and the names of narrators (اسماء الرجال). Imam Ibn Rajab رحمه الله has written books on ahadeeth, tafseer and fiqh. A few are listed:


  • Tafseer Suratul Ikhlaas
  • Al-Qawaa’id-ul-Fiqhiyyah
  • Sharah of Saheeh Bukhari up until kitaabul janaa'iz, it consisted of ten volumes. Imam ibn Rajab was the first to name his commentary Fathul Bari.
  • Lataa’if-ul-Ma’aarif feemaa Li-Mawaasim-il-‘Aam min al-Wadhaa’if (this is regarding the twelve months of the year).

Out of all the books he wrote, the one that was studied at the course was The Compendium of Knowledge and Wisdom. This book of Imam ibn Rajab Al Hanbali, is the most detailed and extensive commentary on the Al-Arba'oon (الاربعون) with many features that distinguish it from others:

  1. He رحمه الله emphasises on explaining difficult points of view
  2. He رحمه الله explains all the chains of the ahadeeth rigorously. He رحمه الله also mentions the status and level of each hadeeth in great detail.
  3. Whenever Ibn Rajab رحمه الله explains the ahadeeth, he does so in light of a) The Qur'an b) Other ahadeeths.
  4. He رحمه الله quotes a lot from the Pious Predecessors.

The ahadeeth compiled within this book are from amongst the Jawaami'ul kalim (short collections of words with a very broad, comprehensive and vast meaning). Imam ibn Rajab رحمه الله added another eight to Imam Nawawi رحمه الله's forty-two ahadeeth to total fifty ahadeeth. He then named his book:

جامع العلوم والحكم في شرح خمسين من جوامع الكلم

One should make the effort to try and memorise these ahadeeth. Insha'Allah it shall prove to be very beneficial indeed.

May Allah give us all the inclination to study these ahadeeth well and have the ability to understand them the way Allah and Rasoolullah صلي الله عليه وسلم had wanted them to be understood.

جامع العلوم والحكم

About The Compendium of Knowledge and Wisdom (part 1)


The Compendium of Knowledge and Wisdom is a commentary (شرح) of the famous ahadeeth collection of Imam Nawawi رحمه الله called Al-Arba'oon (الاربعون).

Imam Nawawi رحمه الله

Imam Nawawi's full name is Imam Muhyi al-Din Abu Zakariya Yahya bin Sharaf al-Nawawi رحمه الله. He was born in a village called 'Nawaa' which is approximately 45 kilometres from Damascus.

Imam Nawawi رحمه الله was born in 631 a.h and passed away at the age of 45 in 676 a.h. However, the amount of work Imam Nawawi رحمه الله carried out was such that it could take one two/three hundred years to complete. Despite such a short span of life Imam Nawawi رحمه الله was a great scholar, being one of the very rare and unique scholars of this ummah.

Imam Nawawi رحمه الله memorised the Holy Qur'an at a very young age, giving preference to this rather than fun and games. Later at the age of eighteen/nineteen Imam Nawawi رحمه الله moved to Damascus with his father to enrol at Madrassah Rawahiyyah which was affiliated with Jaami' Umawi. Here he studied to a high degree under the greatest of 'Ulema. At one point in his life he use to attend tweleve durus a day until he excelled and manifested all. Thereafter, Imam Nawawi رحمه الله taught at Madrassah Al Ashrafiyyah which was close to Jami Al-Umawi.

Later on, nearer to the end of his life, Imam Nawawi رحمه الله moved back to Nawaa where he passed away due to falling ill. His grave is still known to all today. Imam Nawawi رحمه الله is buried in Nawaa and people visit his grave till today. He is right in the centre of the graveyard he was buried in where a tree grew right on top of is grave. May Allah shower his endless mercy on Imam Nawawi رحمه الله's grave.

Imam Nawawi رحمه الله was an authority of ahadeeth as well as a reference of Shafiee fiqh. This showed he was a master in more than one field.

He was very punctual, eating only after 'ishaa salah and drinking only once at the time of suhoor. He dedicated his time towards attaining knowledge, reading, writing and teaching. History has recorded that Imam Nawawi رحمه الله did not even marry. His sacrifices and devotion to the knowledge of Islam is what made him such a great scholar. Allah bestowed upon him the understanding of his Deen and through this he was able to write numerous books. As mentioned one book he wrote was the Arba'oon (الاربعون) which was written over a very short period of time. Other books he wrote include:

  • Commentary on Sahih Al-Bukhari,
  • Al-Minhaj fi Sharh Sahih Muslim
  • Riyad-us-Saliheen
  • Al-Majmoo'
  • Raudhatus Saliheen
  • Riaydhus Saliheen
  • Kitab al-Adhkar
  • Minhaajut Talibeen (a main reference for Shafi'i fiqh)
  • Imam Nawawi رحمه الله was a student of many of the greatest scholars of his time a few are:

    • Imam Kamaalud Deen Ishaaq Maghribi رحمه الله
    • Imam Abdur Rahman bin Nuh رحمه الله
    • Allamah Qadhi Nafisi رحمه الله
    • Shaykh Ahmad Misri رحمه الله
    • Imam ibn Malik رحمه الله
    • And many more...

    Imam Nawawi رحمه الله was of such a high status that he was considered to be one of the Shaykhayn, the other being Imam Raafi' رحمه الله.

    From the books he has written the Al-Arba'oon is studied extensively across the muslim world. Imam Nawawi collected forty-two ahadeeth altogethor although his intention was to collect only forty. However, the number forty-two is near forty so he still named his book Al-Arba'oon (الاربعون) keeping in mind the special reward for memorising and gathering forty ahadeeth.

    Twenty-six of the forty ahadeeth were dictated to Imam Nawawi رحمه الله by his teacher Imam , the other sixteen ahadeeth were carefully selected and included by himself. It is said that the ahadeeth of this collection are considered to be some of the most comprehensive and important hadith for the individual Muslim. That is why many believe that if a person fully understands and implements these ahadeeth their oath to jannah will be made easy.

    Due to the comprehensiveness of this collection ahadeeth many scholars feel that these ahadeeth must be studied and understood in light of the commentary and explanations of 'Ulema. Many have written commentaries on this book. A few are listed here:

    • Mullah Ali Qari رحمه الله
    • Imam At-Taftaazani رحمه الله
    • Imam Hajm Haythami رحمه الله
    • Imam Daqeequl 'Id رحمه الله

    However, it can be said that the most renowned and best commentary is of Imam ibn Rajab Al-Hanbali رحمه الله. Insha'Allah, in the next post Imam ibn Rajab Al-Hanbali رحمه الله 's biography and book will be discussed as well as his commentary's unique features.

    Overview of Weekend Course  

    Posted by Student in

    (here is a short summary of what the weekend was like in the company of two great scholars)

    Day 1: Mufti Muhammed ibn Adam

    On the first day fifteen ahadeeth of the Compendium of Knowledge and Wisdom were covered by Mufti Muhammad ibn Adam.

    The day begun with Mufti Muhammad providing the students background knowledge of the book and author. We were also informed of how and as to why the Compendium of Knowledge and Wisdom was written. We were also told of why this book was so unique and well known in comparison to other books of the same kind.

    Thereafter each hadeeth was taught with great extensive explanation. Various topics were covered which included:
    • Intentions and actions
    • Sincerity and ostentation
    • Beliefs (aqeedah)
    • History of how teachings of Islam were divided into three a) Aqeedah b)Fiqh c)Tasawwuf
    • Bay'ah (pledge)
    • Fate
    • Excellency (ihsaan)
    • 5 pillars of Islam
    • Initial stages of creation from sperm till the final stages of life
    • Abortion
    • Innovations
    • Halaal, haraam and the ambiguous
    • Taqwa (God-consciousness)
    • Counselling
    • Etiquette's of questioning and debating
    • Usury
    • Halal income
    • Acceptance of supplications
    • Leaving things which do not concern you
    • Rights of the servants of Allah
    • Evil of the tongue
    • as well as much more....
    The approach taken by Mufti Muhammad was truly unique; his of light hearted jokes and mannerisms filled hearts with laughter whilst still conveying invaluable knowledge and wisdom. For many who attended, listening to Mufti Muhammad made them realise that age is not a limiting factor to attaining so much knowledge. This made them think of ways and means to increase their own knowledge and understanding of the Deen.

    The ahadeeth were taught in a manner that people could really relate to in their day to day lives, as well as implement. This turned out to be an invaluable approach as many who attended felt that when they attended other talks they left not fully understanding how to practically incorporate the lessons which they had been taught, into their lives. This method of teaching was so practical and understandable that it was felt that if one were approached about topics like tasawwuf (that are so widely refuted and misunderstood), they could try to even explain it to others in such a simple manner.

    Alhamdulillah people of all levels and backgrounds attended and yet no-one felt as if they had left empty handed at the end of the day. Instead, it made everyone look more forward to the next day. Mufti Muhammad kept the students listening with humour and people who attended felt they understood much of what was being taught. This is excellent news as it meant Turath Publishing had reached their aim (Alhamdulillah), in educating the students with the 'ilm of the ahadeeth on a practical level.


    Day 2: Shaykh Abdur Raheem

    On the second day of the course Shaykh Abdur Raheem taught the next ten ahadeeth. In total twenty-five ahadeeth were covered out of the fifty over the weekend.

    This day too, was just as good as the first even though the pace of the Shaykh was fast. In no way was this a criticism. Infact all students felt that this in itself was a sign showing Shaykh's vast understanding of the various topics covered in the ahadeeth.

    Some of the topics covered in day two were:
    • Sending salutations on the prophet (s.a.w)
    • Musalsal bil awwaliyyat (will be explained in future post)
    • Anger and its types
    • Shirk
    • Character of the Prophet (s.a.w)
    • Heaven and hellfire
    • Excellency (ihsaan)
    • Death penalty
    • Laws of slaughtering
    • Taqwa
    • Satisfaction
    • Dhikr (Remembrance of Allah)
    • Good character
    • Boundaries and limits set by Allah
    • Modesty
    • Istiqaama (Being steadfast)
    • Halal and haraam
    • Salah
    • Cleanliness
    • Ablution
    • Sadaqah
    • Injustice
    • As well as much more...
    The day was excellent in the sense that everyone felt that the Shaykh was somewhat of a father figure who they could look up to. Whose every utterance shook the heart and at times even brought tears to the eyes.

    On this day there was a lot naseeha for our day to day lives, which was another thing which the students felt they did not get much of elsewhere. This course really provided that missing factor in life. It fitted in really well with many of the things Mufti Muhammad taught in the previous day.

    As Shaykh spoke the students felt very happy and willing to carry on listening as they knew he appreciated their attendance as he stated on many occasions. His du'aas made all students feel very special. It almost felt like a father encouraging us to do the things to the best of our ability without leaving our Islam behind.

    Sadly, the weekend came to an end all to quickly and we all had to leave and get back to our busy lives once again. This weekend really felt as if we were all taken back to the time of Rasoolullah (s.a.w) and reminded me of what many of the campanions' would say to the Prophet (s.a.w)things like: "When we are with you we remember heaven and hell and when we return to our homes and families it is as if we forget this." But this served to remind us that the biggest test is when we are in our normal environment. Is it your Islam which will determine what you do or the desire of your hearts?

    We pray that all students practice upon the knowledge attained, and that we are all given the opportunity to propagate the knowledge gained. Ameen

    All coming posts will be directly related to the course. We encourage anyone who will be following the blog to purchase the Compendium of Knowledge and Wisdom, it will prove to be very beneficial insha'Allah. The book can be Googled and purchased from many online Islamic bookstores.
    All Arabic and English versions of the ahadeeth are all courtesy of Turath Publishing. Please make du'aa that Allah accepts their efforts. Ameen.

    About the Teachers (part 2)  

    Posted by Student in ,

    Biography: Shaykh Abdur Raheem (Senior lecturer of Ahadeeth, Darul Uloom Bury, UK)
    (scholar who taught day two of the weekend course)

    Quoted as being 'one of the gems of England...' by his student (Mufti Muhammad Ibn Adam (Darul Iftaa Leicester)). Shaykh Abdur Raheem is a master in Fiqh, Ahadeeth and many other Islamic sciences.

    He studied the 'Alimiyyah course at the world famous Darul Uloom Al Arabiyyah Al Islamiyyah in Holocombe Bury under the tutorship of Shaykh Moulana Yusuf Motala. He currently teaches Sahih Muslim at the same institution where he "provides an excellent summary of all the hadiths" using the Sharh's (explanations) of Imaam Nawawi, Takmilat Fath al Mulhim of Shabbir Ahmad Usmani by Muhmmad Taqi Usmani and many others. He also often teaches other ahadeeth collections including the Sahih of Imaam Bukhari. He is also a master in the Arabic language teaching many books like Maqamat al Hariri.

    Shaykh Abdur Raheem also has a special attachment with tafseer, having completed his studies in England he went to Saharanpur, India where he studied Hadith under the Muhaddith Shaykh Yunus at the Mazahirul Uloom Saharanpur.
    Shaykh also specialises in Tafseer particularly in the major Tafseer work of Imaam Baydawi. He has published two books in the English language 'Ahsanul Qasas' - the story of the Prophet Yusuf (alayhis salam) and the Dawah of Sayidduna Nuh (alayhis salam). Both books can be purchased from http://www.azharacademy.com/. These books are a must read and we pray Allah grants Shaykh the ability to benefit the Ummah even more through his writing skills.

    To fully understand the quality of Shaykh's teaching and explanations one should visit the following link to benefit from the commentary of various surahs:


    A few of Shaykh Abdur Raheem's talks can also be purchased from the following website under the English lectures section:
    Shaykh Abdur Raheem is a fatherly figure whom Muslims of all ages, races and backgrounds look up to as a role model. It is as if light emits from his face and one can truly see the glow of imaan upon him. It is as if he has embodied many characteristics of Rasoolullah (صلى الله عليه وسلم). Even by just looking at Shaykh's smile a persons heart can feel at rest, with peace and tranquility. May Allah always keep Shaykh happy and smiling and a make him a means of guidance for many.

    Shaykh Abdur Raheem is a very spiritual person with much experience of life. He is a very wise scholar; sincere and genuine in all that he does. One can forget the world and that it holds sitting in Shaykh's company.

    Shaykh helps many to reform their inner selves, purify many internally and externally. Allah has given him a great understanding of deen. This can truly be felt when he is teaching, as the verses of the Qur'an and the ahadeeth flow from him with such ease.

    Amongst the servants of Allah, Allah has definately chosen the best to proagate the message of Islam. This can be seen in Shaykh Abdur Raheem.

    May Allah grant him a long and healthy life. May Allah let the masses benefit from him in all ways and forms. We pray that Allah keeps Shaykh happy and sincere in all that he does. Ameen