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Friday 6 May 2011

Imam Mohammad Hayyat ibn Ibraaheem Al-Sindi. Produced & Edited by Jokhio Shafique Ahmed



Imam Mohammad Hayyat ibn Ibraaheem al-Sindi
(Arabic) امام الشيخ محمد حياة بن ابراهيم السندي ) (d. ca. 1750 ): was a
prominent Muslim scholar in Medina in the eighteen-century.
Ibn Abd-al-Wahhab's teacher Abdallah ibn Ibrahim ibn Sayf introduced the relatively young man to Mohammad Hayya Al-Sindhi in Medina and recommended him as a student. Ibn Abd-al-Wahhab and al-Sindi became very close and Ibn Abd-al-Wahhab stayed with him for some time. Al-Sindi was a renowned scholar of hadith who was well known for repudiating innovations. Scholars have described Muhammad Hayya ( Hayyat) as having an important influence on Ibn Abd-al-Wahhab, encouraging him to denounce rigid imitation of medieval commentaries and to utilize informed individual analysis (ijtihad). Muhammad Hayya also taught Ibn Abd-al-Wahhab to reject popular religious practices associated with 'saints' and their tombs that resembles later Wahhabi teachings. Muhammad Hayya and his milieu are important for understanding the origins of at least the Wahhabi revivalist impulse.[1]

His Death:He passed away on Wednesday, the 26th of Safar, 1163H in Medina, and was buried in the Jannat al Baqi.[2]

Further reading:Muḥammad Ḥayyā al-Sindī and Muḥammad ibn Abd al-Wahhab: An Analysis of an Intellectual Group in Eighteenth-Century Madīna, John Voll. Bulletin of the School of Oriental and African Studies, University of London, Vol. 38, No. 1 (1975), pp. 32–39. Cambridge University Press on behalf of School of Oriental and African Studies. Stable URL: http://www.jstor.org/stable/614196
' The non-Wahhabi Hanbalis', 277-91.
Aziz Ahmad, ' Political and religious ideas of Shah Wali-ullah of Delhi ', Muslim World, LII, 1, 1962, 22.
G. W. J. Drewes, 'Indonesia: mysticism and activism', in G. E. von Grunebaum (ed.), Unity and variety in Muslim civilization, Chicago, 1955, 290-1.
Saint-Prot, Charles. Islam. L'avenir de la tradition entre révolution et occidentalisation (Islam. The Future of Tradition between Revolution and Westernization). Paris: Le Rocher, 2008.[edit]

References

^ BOOK REVIEWS - Robinson 3 (1): 116 - Journal of Islamic Studies
^ http://aa.trinimuslims.com/showthread.php?t=275
http://jis.oxfordjournals.org/cgi/pdf_extract/3/1/116 BOOK REVIEWS - Robinson 3 (1): 116 - Journal of Islamic Studies
http://en.wikipedia.org/wiki/Mohammad_Hayya_Al-Sindhi
The End.

Following is next article
Shaikh Muhammad Hayaat bin Ibraaheem As-Sindee

Died 1163H: Shaikh Muhammad Hayaat bin Ibraaheem As-Sindee

AUTHOR: Compilation from Various Authors
SOURCE: Several Sources (See Below)
PRODUCED BY: Al-Ibaanah.com

His Name and Lineage:He was Muhammad Hayaat bin Ibraaheem As-Sindee, then Al-Madanee. His lineage can be traced back to the tribe of Jaajur, a people from the inhabitants of Sind that used to live in the outskirts of ‘Adilpur. This he was born in Adilpur, Sind, which is presently located in Pakistan.

The land of Sind (or Sindh) was considered one of the centers of knowledge and virtue ever since it underwent the Islamic conquest at the hands of Muhammad bin Al-Qaasim during the reign of the Umayyid Caliph Al-Waleed bin ‘Abdil-Malik in 93H (712 CE). Since then, the lands of Sind have produced many ingenious scholars and big Muhadditheen throughout history whose names have become immortalized in the pages of Islamic History.

The biographical accounts do not mention the date or year in which he was born. Rather, all that is stated is that he was born and raised in the outskirts of ‘Adilpur. When he grew up, he moved to the city of Tatta, the capital of the lands of Sind. After this, he migrated to the two holy sites in Saudi Arabia, and took residence in Madeenah.

His Quest for Knowledge:It was after the Shaikh moved to Tatta that he began to devote himself to seeking knowledge, thus learning at the hands of its scholars and teachers. He learned under the great scholar of India, Shaikh Walee-ullaah Ad-Dihlawee, and studied closely under the scholar, Muhammad Ma’een bin Muhammad Ameen At-Tattawee As-Sindee, who was from the prominent figures of the country.

Then he migrated to the two holy sites (Al-Haramain) and made Hajj. Then he took up residence in Madeenah and learned from its scholars. There he studied closely under Shaikh Abul-Hasan Ibn ‘Abdil-Haadee As-Sindee Al-Madanee, and took over his study circle after he died, holding it for 24 years.

His Teachers:He acquired knowledge from many scholars and teachers, to the point that he produced for himself a list of scholars[1] in which he mentions the eminent scholars that he heard from and who granted him approval (ijaazah) to teach from various books of Hadeeth. Amongst his teachers were:

1. Shaikh Muhammad Ma’een bin Muhammad Ameen At-Tattawee As-Sindee (d. 1161H)[2]
2. Shaikh Abul-Hasan Muhammad bin ‘Abdil-Haadee As-Sindee Al-Madanee (d. 1138H)[3]
3. Shaikh ‘Abdullaah bin Saalim bin Muhammad bin ‘Eesaa Al-Basree Al-Makkee (d. 1134H) [4]
4. Shaikh Abu Taahir Muhammad bin Ibraaheem Al-Kurdee Al-Madanee (d. 1145H)
5. Shaikh Abul-Asraar Hasan bin ‘Alee Al-‘Ujaymee Al-Makkee Al-Hanafee (d. 1113H)[5]
6. Shaikh Walee-ullaah bin ‘Abdir-Raheem Ad-Dihlawee

His Students:As was mentioned previously, the Shaikh took charge of teaching in the study circle of his teacher, Abul-Hasan Muhammad bin ‘Abdul-Haadee, in Madeenah, and remained there for 24 years. Due to this, countless students were produced at his hand. Imaam Sideeq Hasan Khaan Al-Qinnawjee said in his biographical account "Abjad-ul-‘Uloom" (3/170): “He devoted all his attention to teaching the Prophetic Hadeeth, and spent his entire life in service of the words of the chosen one (i.e. Prophet Muhammad). He would admonish the people before the Morning Prayer in the Prophet’s Mosque (in Madeenah), and a large amount of people, both Arabs and non-Arabs, benefited from him. The inhabitants of Makkah, Madeenah, Egypt, Syria, Europe and India turned to him for their beliefs and understanding.”

From among the most famous of his students were:

1. The great Scholar and Reformer, Imaam Muhammad bin ‘Abdil-Wahhaab (d. 1206H) [6]
2. The great scholar of Fiqh, Muhammad bin Ismaa’eel Al-Ameer Al-Kahlaanee As-San’aanee (d. 1182H) [7]
3. Imaam Muhammad bin Ahmad As-Safaareenee
4. The Muhaddith, Abul-Hasan Muhammad bin Muhammad Saadiq As-Sindee (d. 1187H) [8]
5. Shaikh Ahmad bin ‘Abdir-Rahmaan As-Sindee
6. Shaikh Muhammad Sa’eed bin Muhammad Safar (d. 1192H) [9]
7. Shaikh ‘Aleem-ud-Deen bin ‘Abdir-Rasheed Al-‘Abbaasee Al-Lahoree, who is buried in Damascus, Syria (d. 1168H) [10]
8. Shaikh Khair-ud-Deen bin Muhammad Zaahid As-Sooratee

9. Shaikh Muhammad Faakhir bin Yahyaa Al-‘Abbaasee Al-Ilaah Abaadee [11]
10. As-Sayyid Ghulaam ‘Alee Azaad Al-Balkaraamee (d. 1200H) [12]

His Characteristics:Al-Muraadee sad in Silk-ud-Durar (4/34): “He was abstinent, detached and disconnected from the people except for the times in which he would hold lessons. And he would be diligent at praying in the first row of the congregation in the Prophet’s Masjid.”

Al-Qinnawjee said about him in Abjad-ul-‘Uloom (3/169): “He would combine knowledge with action and adorn excellence with beautiful outward appearance.”

His Books and Writings:Even though he was preoccupied with teaching, issuing religious verdicts and giving lectures and admonitions, the Shaikh still gave importance to authoring books. It is due to this that we can find numerous beneficial books written by him today on various subjects, which indicate his educational inclinations and the vastness of his religious heritage. Amongst his works are:

1. Tuhfat-ul-Muhibbeen fee Sharh al-Arba’een [A Gift to the Beloved in Explaining An-Nawawee’s 40 Hadeeth]
2. An Explanation of At-Targheeb wat-Tarheeb of Al-Mundhiree in 2 volumes
3. Tuhfat-ul-Anaam fil-‘Amal bi-Hadeeth an-Nabee ‘alayhis-Salaatu was-Salaam [A Gift to Mankind: Acting on the Prophet’s Hadeeth] – An excellent book in which he discusses the obligation of following the Sunnah and not blindly-following one of the four madh-habs, whilst bringing many narrations from the four Imaams about this.
4. Fat’h-ul-Ghafoor fee Wad’-il-Aydee ‘alaas-Sudoor – A treatise on placing the hands on the chest in prayer
5. An Abridgement (Mukhtasar) of Imaam Ibn Hajr Al-Haytamee’s famous book of sins, Az-Zawaajir
6. Al-Eeqaaf ‘alaa Sabab-il-Ikthilaaf – A treatise on the reasons for differing
7. Muqaddimah fil-‘Aqaa’id [An Introduction to the Beliefs of Creed]
8. Al-Junnah fee ‘Aqaa’idi Ahlis-Sunnah [The Beliefs of Ahlus-Sunnah]
9. Hukm I’faa-ul-Lihaa – [The Ruling on Leaving the Beard to Grow]
10. Sharh al-Arba’een Li-‘Alee Al-Qaaree [Explanation of 40 Hadeeth compiled by the great scholar ‘Alee Al-Qaaree]

It must be noted that some historians, such as ‘Umar Ridaa Kahaalah, author of the book "Mu’jam-ul-Mu’alifeen" (9/275), counted the book “Irshaad-un-Nuqaad ilaa Tayseer-il-‘Itiqaad” as being from among As-Sindee’s writings. However, in reality, it is one of the writings of one of his students, Imaam Muhammad bin Ismaa’eel As-San’aanee (d. 1182H). Perhaps, this notion came about due to the fact that As-San’aanee included large amounts of quotes from As-Sindee’s book “Tuhfat-ul-Anaam” in his book “Irshaad-un-Nuqaad.”

He authored many more treatises and books to the point that after mentioning some of his works, Al-Muraadee said: “He also has other small treatises and astounding verifications.”

Those who recorded his biography have not mentioned many of these treatises, as they still remain in the shadows of the manuscript realm, may Allaah assist their future publications.

His Madh-hab:Even though Shaikh Muhammad Hayaat As-Sindee was brought up on the Hanafee Mah-hab, as that is the prevalent school of thought in India, and he ascribed himself to it, he still was not from the extremists towards the madh-hab, those who fanatically attach themselves to the Imaams. Rather, he shunned blind-following (taqleed), stuck to the proofs and was active in calling to the practical application of the Hadeeth. He even authored a book solely on this subject, which he called “Tuhfat-ul-Anaam fil-‘Amal bi-Hadeeth an-Nabee ‘alayhis-Salaatu was-Salaam.”

The great scholar Al-Fullaanee said in “Eeqaadh Himam Uleel-Absaar” (pg. 70): “The teacher of our teachers, Muhammad Hayaat As-Sindee said: ‘The requirement upon every Muslim is that he strive hard to understand the meanings of the Qur’aan and to seek after the Ahaadeeth, understanding their meanings and extracting rulings from them. If he is not able to do this, then it is upon him to blind-follow the scholars without restricting himself to one particular madh-hab because this may resemble taking him (i.e. the Imaam of the madh-hab) as a prophet. He is also required to take the most cautious and safest view from each madh-hab (school of thought). And he is permitted to abide by the allowances (rukhas) in cases of emergency. But as for times in which there is no emergency, then it is better to leave it off.

As for what the people of our time have introduced from making it required to stick to one particular madh-hab, and that it is not permissible to change from one madh-hab to another madh-hab, this is ignorance, innovation and deviation. And we have indeed seen them abandoning authentic ahaadeeth – that are not even abrogated – and instead clinging on to their madh-habs without any support. Verily, to Allaah we belong and to Him we will return.”

He also took stances against the Hanafee shaikhs from the people of his homeland. An example of this was his authoring of a treatise called “Ad-Durrah fee Idh’haar Ghish Naqd-is-Surrah” [The Pearl in Exposing the Fraud: A Criticism of “The Prize”] in which he refutes Shaikh Muhammad Haashim bin ‘Abdil-Ghafoor As-Sindee Al-Hanafee in his treatise “Dirham-u-Surrah fee Wad’-il-Aydee tahta as-Surrah” [The Prize in Putting the Hands below the Navel]. In this treatise, he professes the view that it is from the Sunnah to place the hands upon the chest during prayer, acting upon the ahaadeeth that were mentioned in this regard, even though this view contradicts what the Hanafees are upon. This is why when he authored his treatise “Ad-Durrah”, Shaikh Muhammad Haashim replied to him in two treatises. This lead Shaikh Muhammad Hayaat As-Sindee to once again reply to him, so he wrote his famous treatise: “Fat’h-ul-Ghafoor fee Wad’-il-Aydee ‘alaas-Sudoor” [The Victory of the Most Forgiving on Placing the Hands on the Chest in Prayer] [13]

The Scholars’ Praise for Him:Everyone that recorded a biographical account for the Shaikh has praised him and lauded his knowledge.

Al-Muraadee said in Silk-ud-Durar (4/34): “The Muhaddith, the one with deep understanding, carrier of the flag of the Sunnah in Madeenah, chief of mankind and jinn.”

Al-Qinnawjee said in Abjad-ul-‘Uloom (3/169): “He was from the well-versed scholars and the great Muhadditheen.”

In another place (3/188), he said: “The Haafidh, the Authority.”

Ibn Bishr Al-Hanbalee said in ‘Unwaan-ul-Majd (1/41): “He had an extensive expertise in knowledge of the Hadeeth and its narrators.”

‘Abdul-Hayy Al-Kitaanee said in Fahras-ul-Fahaaris (1/356): “He was the Muhaddith of Al-Hijaaz.”

Muhammad bin Ja’far Al-Kitaanee said: “He was the bearer of the flag of the Sunnah in Madeenah.”

The great historian of India, the noble scholar, ‘Abdul-Hayy Ibn Fakhr-ud-Deen Al-Hasanee, said in Al-I’laam biman fee Taareekh-il-Hind min al-A’laam (815): “The Shaikh, the great Imaam, the Muhaddith, Muhammad Hayaat bin Ibraaheem As-Sindee Al-Madanee, one of the well-known scholars.”

His Death:He passed away on Wednesday, the 26th of Safar, 1163H in Madeenah, and was buried in the Baqee’ Cemetery.

Biographical Sources:The secondary biographical sources used to produce (i.e. translate) this biography were:

1. Salaah-ud-Deen’s verification of “Tuhfat-ul-Anaam” [Ghiraas Publishing 2003]
2. TaHa Busreeh’s verification of “Tuhfat-ul-Anaam” [Dar Ibn Hazm 1993]
3. ‘Abdul-Majeed Jum’ah’s verification of “Hukm I’faa-ul-Lihaa” [Maktabah Al-Haafidh Adh-Dhahabee 2004]
4. Muhammad Shaayib Shareef’s verification of “Tuhfat-ul-Muhibbeen fee Sharh al-‘Arba’een” [Dar Ibn Hazm 2005]
****
Footnotes:

[1] It is called “An Index of As-Sindee’s Teachers.” A copy of it can be found in the Jumu’ah Al-Maajid Center in Dubai.

[2] He is one of the well known scholars, from the students of Ash-Shaah Walee-ullaah Ahmad bin ‘Abdir-Raheem Ad-Dihlawee, the Muhaddith of Delhi, India (d. 1176H). He authored several books, the most important of which was: “Diraasaat-ul-Labeeb fil-Uswat-il-Hasanah bil-Habeeb.”

[3] He was the famous Abul-Hasan, author of commentaries on the Six Collections of Hadeeth, the Muhaddith, the Haafidh, the Mufassir, the Faqeeh, teacher in the Prophet’s Mosque.

[4] Shaikh Muhammad Hayaat As-Sindee received ijaazah (approval) from him. He was a teacher in the Haram of Makkah. Many students from Saudi Arabia learned from him. From among the books he wrote was: “Diyaa’-us-Saaree ‘alaa Saheeh al-Bukhaaree” and “Al-Imdaad bi-Ma’rifat-il-Isnaad.” From his great feats was his editing and amending of all of the Six Collections of Hadeeth, such that his edited versions of them came to be relied on as sources of reference (i.e. for later publications of the Books of Hadeeth). The greatest of these was his editing of the book Saheeh Al-Bukhaaree, since he wrote it with his own hand and it took him almost twenty years to complete.

[5] Shaikh Al-‘Ujaymee was a follower of the Sunnah. He did not used to believe that blind-following was obligatory. He would also combine between the Dhuhr and ‘Asr Prayers and between the Maghrib and ‘Ishaa Prayers when traveling, contrary to the Hanafee Madh-hab. His writings include: “Al-Farj ba’ada ash-Shiddah fee anna-Nasaaraa Laa Yaskunoona bi-Jiddah.”

[6] He was the famous Imaam and Mujaddid that needs no introduction, author of the valuable treatises on Tawheed. In his biography of Shaikh As-Sindee as is found in “‘Unwaan-ul-Majd fee Taareekh-in-Najd”, the famous historian, ‘Shaikh Uthmaan bin Bishr An-Najdee said (1/14): “A large group of people learned from him, the most prestigious of whom was Shaikh-ul-Islaam Muhammad bin ‘Abdil-Wahhaab, Shaikh ‘Alaa-ud-Deen As-Sooratee and others.”

[7] He was the author of the famous book “Subul-us-Salaam”, the explanation of Buloogh-ul-Maraam of Al-Haafidh Ibn Hajr, apart from numerous other books.

[8] He was the Muhaddith and Usoolee, author of the book “Bahjat-un-Nadhar ‘alaa Sharh Nukhbat-il-Fikar” of Ibn Hajr on the Science of Hadeeth Terminology.

[9] He was a scholar of Hadeeth, Fiqh and Didactic Poetry. Amongst his writings is: “Mandhoomah al-Hudaa fee Ittibaa’ an-Nabee Al-Muqtadaa.”

[10] He is the author of the book “Al-Fawaa’id-ul-Afdaliyyah.” He died around the year 1168H.

[11] He went by the nickname “Zaa’ir.” He was a follower of the Sunnah and he would not restrict himself to one particular madh-hab. He spent his whole life reviving the Sunnah and calling the people to adhere to the Book and the Sunnah. He was almost attacked once for his open vocalization of the Ameen in prayer while in the Central Mosque of Delhi, but Ash-Shaah Walee-ullaah Ad-Dihlawee interceded between him and the Hanafee blind-followers. He wrote numerous books, mostly on following the Sunnah.

[12] He was the poet and historian, author of the books “Subhat-ul-Marjaan fee Athaar Hindistaan” and “Shamaamat-ul-‘Anbar feemaa warada fil-Hind min Sayyid-il-Bashar.”

[13] All of the treatises mentioned here are printed. Refer to the introduction of “Fat’h-ul-Ghafoor” by the professor, Muhammad Diyaa-ur-Rahmaan Al-A’dhamee.
http://aa.trinimuslims.com/showthread.php?t=275

corrigendum:
01.tribe of Jaajur.= correct is tribe of of Sindh is chachar
02.Al-Waleed bin ‘Abdil-Malik.= correct is Waleed bin Abdul Malak
03.Tatta = correct is Thatta or Thatto Sindh.
04.Muhammad Ma’een bin Muhammad Ameen At-Tattawee As-Sindee = Muhammad Mu’een bin Muhammad Ameen At-Tattawee Al-Sindhi
05.Shaikh Abul-Hasan Ibn ‘Abdil-Haadee As-Sindee Al-Madanee = correct is Shaikh Imam Abul-Hasan Ibn ‘Abdul-Haadee Al-Sindhi then Al-Madanee


ترجمة الشَّيخ مُحَمَّد حَيَاة السِّـنْدِي رَحِمَهُ الله
من أشهر تلاميذه : شيخ الإسلام محمَّد بن عبد الوهَّاب، والعلامة المجتهد محمَّد الصنعاني صاحب (سبل السلام) رحمهما الله تعالى.


ـ هذه الترجمة تنشر لأول مرة في الشابكة ـ والله أعلم ـ فرَّغتها من كتاب (( رسالة في حـكم إعفاء الّلحى )) تأليف الشيخ المترجم له، بتحقيق الشيخ الفقيه الأصولي: أبو عبد الرحمن عبد المجيد جمعة حفظه الله,
ـ قام بالترجمة الشيخ المحقق للرسالة نفسها : أبو عبد الرحمن عبد المجيد جمعة جزاه الله خيرا.


ترجمة الشَّيخ مُحَمَّد حَيَاة السِّـنْدِي رَحِمَهُ الله (1)

· مولود ونَسَبُه:
هو محمَّد حياة بن ابراهيم السِّندي الأصْلُ والمَوْلِد، المدني الإقامة والوفاة، ولد بمدينة (جاجر) من إقليم السند، ونشأ بها، ولم يذكر مترجموه تاريخ ولادته، ثمَّ انتقل إلى مدينة (تته) ـ قاعدة بلاد السند ـ

· طلبه للعلم ورحلته:
لما انتقل الشيخ السندي رحمه الله إلى مدينة (تته)، بدأ ينكب على طلب العلم، ويأخذ عن علمائها ومشايخها، فأخذ على علاَّمة الهند الشيخ وليّ الله الدَّهلوي، ولازم الشيخ العلاَّمة محمَّد معين بن محمَّد أمين التتوي السندي وهو من مشاهير البلدة.
ثم هاجر إلى الحرمين الشَّريفين، فحجَّ، وتوطَّن المدينة، وأخذ عن علامائها، ولازم الشيخ أبا الحسن بن عبد الهادي السندي المدني، وجلس مجلسه بعد وفاته أربعًا وعشرين سنة.

· شيوخه:
أخذ العلم عن علماء كثيرين، وخرَّج لنفسه مشيخة(2) ،ذكر فيها أعيان العلماء الذين سمع منهم وأجازوه في مختلف كتب الحديث، منهم: الشيخ عبد الله بن سالم البصري، والشيخ أبو طاهر محمَّد بن إبراهيم الكردي المدني، والشيخ أبو الأسرار حسن بن علي العجيمي، وغيرهم.

· تلاميذه:
تولَّى التَّدريس بعد وفاة شيخه أبي الحسن بن عبد الهادي وأخذ مكانه مدَّة أربع وعشرين سنة كما تقدَّم، وقد تخرَّج على يديه وتلاميذ لا يكاد يحصون (3)، قال القنوجي في (أبجد العلوم) (3/170): شدَّ حزامه على درس الحديث النبوي، وأفنى عمره في خدمة الكلام المصطفوي، وكان يعظ النَّاس قبل صلاة الصبح بالمسجد الشريف، وانتفع به خلقٌ كثير من العرب والعجم، وأقبل عليه أهل الحرمين ومصر والشام والرُّوم والهند بالاعتقاد والانقياد.
ومن أشهر تلاميذه: شيخ الإسلام محمَّد بن عبد الوهَّـاب، والعلاَّمة المجتهد محمَّد بن إسماعيل الصنعاني صاحب (سبل السَّلام)، والعالم المحدِّث أبو الحسن ابن محمَّد صادق السندي، وخلق كثير من العلماء والمشايخ.

· صفاته:

قال في (سلك الدُّرر) (4/34): (كان ورعاً متجرِّدًا منعزلاً عن الخلق إلاَّ في وقت الدروس، مثابرًا على أداء الجماعات في الصفِّ الأوَّل من المسجد النَّبوي).
وقال القنُّوجي في (أبجد العلوم) (3/169): ( قرن العلم بالعمل، وزان الحسن بالحُـلَل).

· مذهبه:

رغم أنَّ الشيخ السندي رحمه الله، نشأ على مذهب الحنفي كما هو السائد في بلاد الهند، وقد نسب إليه، إلاَّ أنَّه لم يكن من الغالين في المذهب، المتعصِّبين للأئمَّة، بل كان منابذًا للتَّقليد، متمسِّكا بالدَّليل، داعياً إلى العمل بالحديث، وقد ألَّف في ذلك رسالة لطيفة، سمَّاها: (تحفة الأنام في العمل بحديث النبيِّ عليه الصلاة والسلام) (4).
قال العلامة الفلاَّني في (إيقاظ همم أولي الأبصار)قال شيخ مشايخنا محمَّد حياة السندي: اللاَّزم على كل مسلم أن يجتهد في معرفة معاني القرآن، وتتبَّع الأحاديث، وفهم معانيها، وإخراج الأحكام منها، فإن لم يقدر فعليه أن يقلِّد العلماء من غير التزام بمذهب؛ لأنَّه يشبه اتِّخاذه نبيًّا، وينبغي له أن يأخذ بالأحوط من كلِّ مذهب، ويجوز له الأخذ بالرُّخص عند الضَّرورة، أمَّا بدونها فالأحسن التَّرْك.
وأمَّا ما أحدثه أهل زماننا من التزام مذاهب مخصوصة، لا يرى ولا يجوِّز كلٌّ منهم الإنتقال من مذهب إلى مذهب، فجهل وبدع وتعسُّف، وقد رأيناهم يتركون الأحاديث الصِّحاح غير المنسوخة، ويتعلَّقون بمذاهبهم من غير سند [إنا لله وإنا إليه راجعون] اهـ.
وكانت له مواقف مع مشايخ الحنفيَّة من بني بلدته، فقد ألَّف رسالة سمَّاها: (الدُّرَّة في إظهار غشِّ نقد الصرَّة) ردَّ بها على الشيخ محمَّد هاشم بن عبد الغفور السندي الحنفي في رسالته :(درهم الصرَّة في وضع الأيدي تحت السرَّة) ذهب فيها إلى أن السُّنَّة وضع اليد على الصَّدر في الصَّلاة، عملاً بالأحاديث الواردة في ذلك، وإنْ كانت تخالف مع عليه الحنفية، ولهذا لمَّا كتب (الدُّرَّة) ردَّعليه الشيخ محمَّد هاشم في رسالتين إحداهما: (ترصيع الدرَّة في درهم الصرَّة)، والثانية: (معيار النقَّاد في تمييز المغشوش من الجياد)، ردَّ عليه الشيخ السندي مرَّة أخرى في رسالة سمَّاها : (فتح الغفور في وضع الأيدي على الصدور) (5).


· ثناء العلماء عليه:

لقد أثنى على الشَّيخ السندي رحمه الله كلُّ من ترجم لسيرته، وأشاد بعلمه:
قال المرادي في (سلك الدُّرر)(4/34): المحدِّث الفهَّامة حامل لواء السُّنَّة بمدينة سيِّد الإنس والجنَّة.
وقال القنوجي في (أبجد العلوم) (1/169): (كان من العلماء الرَّبَّـانِيِّين وعظماء المحدِّثين)
وقال في موضع أخر (3/1: ( الحافظ المسند ).
وقال ابن بشر الحنبلي في (عنوان المجد) (1/41): (كانت له اليد الطولى في معرفة الحديث وأهله).
وقال عبد الحيّ الكتاني في (فهرس الفهارس) (1/356): (مُحدِّث الحجاز).
وقال المؤرِّخ الهند الكبير العلاَّمة الشريف عبد الحي ابن فخر الدين الحسني في (الإعلام بمن في تاريخ الهند من الأعلام) (815): (الشيخ الإمام الكبير المحدِّث محمَّد حياة ابن إبراهيم السندي المدني، أحد العلماء المشهورين).


· وفاته:

توفي ـ رحمه الله تعالى ـ آخر ليلة الأربعاء لأربع من صفر سنة ثلاث وستّين ومائة وألف (1163هـ) بالمدينة النبوية ودفن بالبقيع .

· مصنفاته :

توفي الشيخ السندي رحمه الله، وترك آثارًا عديدة، ومصنَّفات مفيدة، منها :
1 ـ شرح الترغيب والترهيب للحافظ المنذري ، ـ في مجلدين ـ .
2 ـ تحفة المحبِّين شرح الأربعين للنووي.
3 ـ شرح الأربعين لعلي القاري.
4 ـ مختصر الزواجر لابن حجر الهيتمي.
5 ـ إرشاد النقَّاد إلى تيسير الاجتهاد.
6 ـ تحفة الأنام في العمل بحديث النبي عليه الصلاة والسلام.
7 ـ شرح الحِكًم العطائية.
8 ـ شرح مقدمة في العقائد.
9- الجُنّة في عقائد أهل السنّة.
10- الإيقاف على سبب الإختلاف.
11- رسالة في إبطال الضرائح.
12-رسالة في النهي غن عشق المرد والنِّساون .
13- رسالة في كراهية الاختضاب بالسواد.
14- الدرَّة في إظهار غشِّ نقد الصرَّة.
15- فتح الغفور في وضع الأيدي على الصدور.
16- الحِكَم الحدادية .
17- فتح الودود في التكلّم في مسألة العينية ووحدة الوجود.
18- الركضة في ظهر الرفضة .
19-الردّ على كتاب:الحُجَّة الجليَّة في الردِّ على من قطع بالأفضلية. لمحمد معين التتوي.

ـ وغيرها كثير، حتَّى قال المرادي بعدما ذكر بعض مصنَّفاته: ( وله رسائل أُخَرُ لطيفة، وتحقيقات عجيبة منيفة .

ـ وكثير من هذه الرَّسائل لم يذكرها مترجموه، ولا تزال مخطوطات في غياهب الخزانات، والمُشتكى إلى الله ربِّ البريَّات.
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(1)ـ انظر : (سلك الدرر) للمرادي (4/34)، (عنوان المجد في تاريخ نجد) لابن بشر (1/41)، (أبجد العلوم) للقنوجي (3/163)، (الأعلام) للزركلي (1/41) بما في تاريخ الهند من الأعلام) للشريف الحسني (815)، (مقدمة رسالة فتح الغفور في وضع الأيدي على الصدور) للسندي، تحقيق: محمد الأعظمي.


(2)ـ وهو موسوم بـ: (ثبت شيوخ السندي) وتوجد نسخة منه في مركز جمعة الماجد بدبيّ.
(3)ـ ومع هذا، يقول طه بوسريح في تحقيقه لرسالة (تحفة الأنام) : (لم أجد فيما لديّ من المصادر ذكرًا لمن أخذ عنه من العلماء)، والغريب في الأمر أنَّه ذكر من المصادر التي اعتمد عليها في الترجمة كتاب: ( عنوان المجد في تاريخ نجد) للمؤرخ الشهير الشيخ عثمان بن شبر النجدي، وقد قال هذا الأخير في الكتاب نفسه (1/41): ( وأخذ عنه جماعة، من أجلِّهم شيخ الإسلام محمَّد بن عبد الوهاب قدَّس الله روحه، والشيخ علاء الدين السورتي وغيرهم).

(4)ـ طبع بعناية الشَّيخ محمود حسن بجنوري في المكتبة السلفية بدلهي، ثمَّ حقَّقه الشَّيخ محمَّد عطاء الله الحنيف، ثمَّ حقَّقها أبو علي طه بوسريح.

(5)ـ وكلُّ هذه الرَّسائل مطبوعة، انظر مقدمة (فتح الغفور) للأستاذ محمَّد ضياء الرَّحمن الأعظمي.

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