Sheikh Nour al-Din Ater and the ethics of science

One of the etiquette of the world with his students - as Imam Ibn Jamaah mentions - is kindness to them, sincerity in advising them, giving knowledge to them and exaggerating their understanding, and I have seen our Sheikh Ater achieved these ethics

In an article last week, I explained that “the manners of the world and the learner” refers to 3 main axes: the manners of the world in himself, with his students, and with knowledge, its books, and its bearers from past and contemporary. The previous article was devoted to explaining the world's literature in itself, and in it I clarified the position of our Sheikh Al-Alamah updated Nour al-Din Ater - may God Almighty have mercy on him - is from authority and injustice. As for this article, I devote it to discussing two parts: the first: the ethics of the world with its students, and the second: the ethics of the world with the same knowledge.

Among the etiquette of the world with his students - as Imam Ibn Jama'a mentions - is compassion for them, sincerity in advising them, exerting knowledge for them and exaggerating their understanding, and I have seen our Sheikh Ater attained with these ethics, and this ruling enabled me to have graduated in hadith and its sciences, and I owe him credit for in that;

My supervisor was in the master's and doctoral levels, and I have never seen her but calm and friendly in the face of his students, no matter how wide the apartment of disagreement is.

I mention here two situations between us:

The first is that some of them tried to penetrate their chest against me after an article I wrote in which I discuss - critically - the punishment of the apostate, so he called me and asked to meet me in Aleppo to discuss the idea.

Second: Some of those who are involved in hadith tried to dissuade the sheikh from supervising the two subjects of "Redressing Hadith from the Matn."

Because of the seriousness of the subject in his opinion and my critical thoughts on it

But the sheikh - who adheres to the way of Ibn al-Salah and Ibn Hajar - did not listen to these attempts.

Rather, he told me that he praises God that he has supervised my message, and that he is proud of this work.

Although he did not support everything in the letter, and although we differed in several places, which made him remain silent during the discussion.

But he respected my opinion in the dispute, on the contrary, as I responded to it in some of my comments in the letter without naming him, and he knows that he is the one concerned.

These attitudes did not spoil the friendliness between us, nor did they take him away from his companionship and his advice to me.

He read my letter 4 times word for word, and every time he left a comment here or there with his delicate, confused handwriting, and once told me you are my dear;

But science is dearer to me, and it is honesty.

It is an issue that clarifies the distance that separates the academic supervisor's job and the limits of his authority, and the student's right and opinion.

Supervision does not mean that the supervisor makes duplicate copies of his students.

And what is related to the morals of the world with his students is the keenness to provide useful information and give it to those seeking it, and this includes the ease of the phrase with its permissibility, and good formulation and organization.

Because that is one of the requirements of informing, whether in terms of understanding or understanding, or in terms of preserving the beneficiaries ’times, not to be lost in verbal quarrels or jokes and urges that entertain and entertain;

But it comes at the expense of familiarity with matters of science and crucifixion.

I do not forget about things, I do not forget when he granted me a doctorate degree in Hadith Sciences in 2009, for he called me on the second day asking to meet me, then he said, “You have now become a colleague, and he carried me the trust of knowledge, and he exhorted me to take care of the right of knowledge, and not to spend it in a wrong place.”

Since then, he only calls me a doctor, after he used to call me - as all his students, and most of them! - the Sheikh.

And he was advised at the time that a doctorate is just a key to the door of science, after which a science student can enter the science section after he has acquired his tools.

The Aatar curriculum is a scientific method that studies the prophetic legacy as carried by the scholars of hadith and its senior imams, and is keen to study all the collections of hadith as is the course of the imams such as al-Mazi, al-Iraqi, Ibn Hajar, al-Haythami and others, while al-Albani's curriculum is based on excluding what he considers weak with his diligence

Among the advice of our Sheikh to the student of hadith knowledge: to build a library from the six Sunnah sources. Al-Sahihaan: Al-Bukhari (256 AH) and Muslim (261 AH), and the four Sunnah: Sunan Abi Dawood (275 AH), al-Tirmidhi (279 AH), An-Nasa’i (303 AH) and Ibn Majah (273 Hijra) or “The Eight”, with the addition of the Musnad of Ahmad (241 Hijra) and Muwatta Malik (179 Hijra).

The sheikh says that "the six takings are due to eight, as we have learned from the orientations of our scholars, may God be pleased with them," and if the student collects these assets, he adds them with three books:

First: The

book “Jami 'al-Usul fi Ahadith of the Messenger” by Ibn al-Atheer al-Jazari (606 AH), which is like its index.

In it, his author compiled the six principles approved by the jurists and hadith scholars, refined them, ranks them, humiliated their difficulties, explained their strangeness and clarified their meanings.

And the six principles - according to him - are the two Sahihs, and Sunan Abi Dawood, al-Tirmidhi, al-Nasa’i, and Muwatta Malik.

Second: The

book “Majma 'al-Zawaid and the Source of Benefits” by Nur al-Din al-Haythami (807 AH) in which he compiled the tracts of Masanid Ahmad, Abu Ali (307 Hijra), and Abu Bakr al-Bazzar (292 AH) in addition to the three dictionaries of al-Tabarani (360 of the Hijra) (great, middle and small) ) On the six books.

And the third: the

book “High demands” by Ibn Hajar al-Asqalani (852 AH), in which he compiled Zuad’s eight complete tracts on the six books, which are the chapters of Abi Dawood al-Tayalisi (204 AH), Abu Bakr al-Hamidi (219 AH), Ibn Abi Umar al-Adani (243 AH) and Masdad Bin Masarhad (228 AH), Ahmad bin Manea (244 AH), Abu Bakr bin Abi Shaybah (235 AH), Abd bin Humaid (249 AH), and Al-Harith bin Abi Usama (282 AH), and he added to it another additional chain of transmission that became 10, which is what Al-Haythami missed From the Musnad of Abi Ali

Because its copy was not complete, and what was found from the Musnad of Ishaq ibn Rahwayh (238 AH), which is half of it.

The advice of the Sheikh here is based on the idea of comprehending the collections of the hadith.

Because these three books bring together at least 20 books, and to understand these records, he recommends the book “The End in Gharib al-Hadith” by Ibn al-Atheer, as it is a summary of the commentaries of the hadith collections. If you ponder this proposal from the Sheikh and compare it with the way of Sheikh Nasir al-Din al-Albani - may God have mercy on him - In dividing the collections of hadiths into authentic and weak, you knew one of the reasons for the repulsion between them:

Because of the difference in the method, despite the fact that our sheikh’s habit is not to name anyone among the contemporary who criticizes him, saying only: “Some modernists said”;

Because his complete preoccupation with the idea, not the one who said it.

The Aatar curriculum is a scientific method that studies the prophetic legacy as carried by the scholars of hadith and its great imams, and is keen to study all the collections of hadith as is the course of the imams such as Al-Mazi, Al-Iraqi, Ibn Hajar, Al-Haythami and others, while Al-Albani's curriculum is based on excluding what he considers weak with his own diligence, and on cutting books of the hadith narration according to his drink What his students carried after him, and it is a path narrower by difference and diversity, which is a central feature of the Islamic heritage, and this difference will become clearer in our Sheikh’s book “Ilam al-Anam,” as I will explain soon.

Although the son of a group made the work of classification within the etiquette of the world in himself, I think that it is a two-fold issue, the first of which relates to the literature of the world in itself, as he composes for himself as a way of studying science, and some scholars in the past used to classify a reminder for themselves in the beginning, then it appears for them to associate Others benefit from what they classified if they liked it.

The second relates to his literature with knowledge, and for this reason Al-Khatib Al-Baghdadi (463 AH) said that authorship “proves memorization and energizes the heart, sharpens the character, is well-defined, and gains the beauty of remembrance and a great reward and perpetuates it to the end of the ages.”

But the world's literature within itself and its literature with knowledge are integrated through several matters:

The first is:

to investigate his classification by adding to knowledge in any way of addition. Imam Al-Haramayn Al-Juwaini (478 AH) blamed the bad morals of some of the compilers with knowledge, so he said, “Most of those who receive classification in this absurd time are content with classifying sections and arranging a book that includes it. The words of a past, and the sciences of those who staggered and died, "and this is why Juwayni was a tissue alone;

Because he only beware of this vice, he says in another place: “If I went to mention the articles and investigate them, and attribute them to those who said them and comfort them (thus it is the yaa) I would hide two qualities; one of them is a characteristic that I warn in my compilations and protect it, and my father's soul heals it and tears it. In my opinion, this is like shorthand, plagiarism, and saturation with the sciences of the early generations, and raiding the works of the virtuous ... and the right of everyone whose composition, compilation and composition is paid to him, is to make the content of his book a matter that cannot be enumerated in a group, and a purpose that is not encountered in a classification. " - "Avoid verbosity, and devote greater length to the unintended intention of the book."

Second things:

- and it is related to the first thing - that the collection and composition be with complete virtue and completeness of competence, and the author does not have the epistemological addition unless this condition is present in it.

That he "gets acquainted with the facts of the arts and the minutes of science due to the need for frequent inspection, reading, excavation and review."

Third:

Arranging his research priorities, with good classification and clarification of the phrase, which was expressed by Ibn Jamaah by saying, “To take care of what is useful and much needed, and to take care of what has not been previously classified in order to clarify the phrase in its composition, in opposition to the boring lengthening and shortness in violation with giving Every workbook has what is befitting of it, "and" his classification shall not be taken out of his hand before it is refined, reconsidered and arranged. "

And whoever contemplates the compilations of our sheikh, he finds it close to this course of action;

Although some of its classifications are of an educational nature directed to students of knowledge, and its aim is to bring closer the questions of knowledge discussed in an easy-to-read and edited way.

And he insists - constantly - to return to the sources of origins, and seeks to not release a doctrinal issue except by returning to the sources of the imams of the same sect.

Rather, he investigates the fatwa’s opinion of him in the doctrine, and not any saying about it. The jurisprudence does not transfer from the books of the opposing doctrine, and this is one of the greatest merits of his book “Informing the Anam”. Also, in checking the narrations and expressions of hadith, he searches for the original and high sources, so it is not transmitted through an intermediary, and he does not imitate books Commentary on hadith that may be lenient in that.

Indeed, he had contradicted some of the hadith words in the book "Reaching the Maram" which he explained;

Because it contradicts the existing copies of the books of the attributed novel, and investigating early and original sources is one of the central features that befell him in my doctoral thesis on "Refutation of Hadith on the Body of the Body", and for this he asked me to highlight it before the discussion committee.

The sheikh was long-tempered in publishing books, so he kept the book checking it, reviewing it and contemplating it, and not taking it out until he was satisfied with him, and for this reason the projects of some of his books took years, and this concern is a branch of the faithfulness of the word and he created the ethics of knowledge that Ibn Jama`ah referred to by not taking his classification out of his hand before his refinement And refining consider it.

Apart from the Sheikh’s accurate investigations, such as the explanation of al-Tirmidhi’s ilal by Ibn Rajab (795 AH), and the science of hadith by Ibn al-Salah (643 AH), which are elaborate investigations, two books are known for their “Methodology of criticism in the sciences of hadith” and “Informing the people in hadiths of rulings.” The first was a race in which - in the seventies of the last century - to devise a new formulation for the sciences of hadith, an approach in which it was a well-divided and detailed approach, and in it the dispersal of issues were collected in a constructive objective unit, with examples and edits of issues, and discussion of modern problems that were answered in a way that combines the old and the modern in formulating Close to science students in general.

As for his book “Informing the Anam,” he took care of the hadiths of rulings (evidence of jurisprudential rulings) through the book “Reaching the Maram” by Al-Hafiz Ibn Hajar, in which the Imam examined and put it in writing, then the sheikh came and explained it in a full explanation, and since Sheikh Hanafi is the school of thought, and the book is only written In the Shafi’i evidence, he completed the objectives of the book by listing what testifies to other schools of thought when needed.

However, what needs to be considered here is the Sheikh’s intention of taking care of the hadiths of rulings with different doctrines, which is that by doing this he sought to help Muslims rapprochement, an intention related to the context in which the sheikh and his colleagues have been involved since the seventies of the last century to confront the claims of non-sectarianism, and to undermine the saying of some Archaeologists (called Salafis) claim to follow the hadith as an alternative to the doctrines, so they deluded that doctrines are on one side and hadith is on the other side.

Sheikh Ater - may God have mercy on him - combined the Qur’an, hadith, jurisprudence and mysticism, and he used to say: “The seeker of knowledge returned his knowledge.” This is why he devoted himself to his Lord throughout his life, and he did not dispute anything about him, and his father used to write to him - while he was in Egypt - and reminded him that “God guarantees the seeker of knowledge to live Al-Hanai, "and our sheikh made it a rule, and he said that my father" - as it appears - took it from our grandfather Sheikh Najib - may God have mercy on him and his pleasure - and then I found this from a quote by Imam Al-Shafi’i. "

The sheikh wanted, in his wonderful book, which he excelled in editing and arranging, to return the matter to its quorum that the subject matter of discussion is not in (non-evidence of hadith).

Rather, it is about (how to deduce it) and extract judgments from its words.

The significance of the text may be weak or corrupt in its origin, and this is due to the methods of deduction, the points of rulings from their evidence, and the ranks of connotations, and it is not to refrain from hadith as some non-sectarian tried to confuse people.

The sheikh says that his intention is to broaden the horizons of a Muslim in knowing the evidence of Sharia.

So that he realizes that the people of the different sects have evidence that may be the evidence of his own doctrine.

But it has another directive (interpretation) they have, such as the disagreement over the interpretation of the command mentioned in the hadith - for example - that it is obligatory or for scarring, and that the prohibition contained in the hadith is forbidden or disliked.

And that is according to evidences that appear to some of them that others may not be satisfied with, such as the interpretation of the command and the prohibition contained in the general wording in the hadith that they are specific, or the interpretation of the absolute order as being restricted by another evidence, and so on.

In other words, the whole dispute revolves around the method of interpretation, and not about the authority of the hadith, as they had deluded when they deducted evidence from the Sunnah of their compatibility, and made what they deducted from it is the whole of the Sunnah in its chapter, then they made their understanding the Sunnah that no one is allowed to disagree with.

The sheikh says, "This method has led to an increase in the disagreement ... Rather, it may have been an issue based on a word in a hadith unique to a narrator from among a sentence of many trustworthy narrators, and this narrator was without the rank of trust, as in how to place the right hand over the left hand in prayer, then he is considered who He did not act in this partial form that this narrator was unique to without narrating the hadith itself, contrary to the Sunnah.

Sufism has won our Sheikh a rare case among the modern archaeologists among the new archaeologists.

Some of them converted the sciences of hadith into mathematical problems.

However, our Sheikh is at once likened to Judge Ayyad (544 AH) in the book “Al-Shifa Defining the Rights of the Chosen One”, which he devoted to defining the rights of the Chosen One, preserving for each field his right to deal with the prophetic hadith (words, according to it, principles, and mysticism), so he distinguished between the requirements of knowledge and the requirements of love in Dealing with hadith, hence our sheikh and Sheikh Abdullah Saraj al-Din - may God have mercy on them - recommended the book of Imam Al-Nawawi "Riyad Al-Salihin from the words of the Master of the Messengers," which Al-Nawawi made - as he said - "a summary of the authentic hadiths, including what is a path for its owner To the Hereafter, as a result of his inner and outward etiquette, a collection of encouragement, intimidation, and all kinds of etiquette for those who walk, from the hadiths of asceticism, soul sports, refining morals, purity of hearts and healing them, preserving the prey and removing their deformations, and other purposes of those who know.

The two sheikhs - Ater and Saraj al-Din - used to see that the Sufism of Al-Nawawi - which is the Sufism of the modernists - is embodied by "Riyadh of the Righteous," and this is evident through the choices of Al-Nawawi in the book and the way it is classified and divided, and that - to shorten it - it represents "the summary of the meanings of the Sunnah, and its memorization facilitates the preservation of books." The six and what is behind it, "and the Hanbali jurist in Qatar Sheikh Walid bin Hadi told me that he read the book and found it a collection of the positions of the people of behavior, and this induction confirms - in my view - what Al-Nawawi himself said in his introduction by saying," It includes all kinds of intimidation and intimidation and all kinds of etiquette for the walkers. "

And righteousness is a supreme value embodied in the book, and our Sheikh was keen on it in his deeds.

It has been achieved with perfect politeness through the hadith of the Prophet, and if I recommended it for good when traveling, He commanded me to greet the righteous in the country to which I go, and the righteous do not look at their deeds except in terms of it being close to God, and the condition of closeness is acceptance, (and those who bring what they came with their hearts and glory) That is, lest their deeds be accepted - in my opinion, and God knows best - and I will not forget when our sheikh read the last version of my book “The Hadith Response” he wrote in his handwriting at the end of the text, “God has made it in order to accept. Amen.” I, in turn, ask God for us, and He has acceptance, and that he will put us together. And him in the righteous clique.

Trustworthy.

Sheikh Nour al-Din Ater and the ethics of science

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