His full name is: Muhammad b. Ahmad b. Salim b. Sulayman, al-Saffarini by birth, al-Nabulusi al-Hanbali He was born and raised in Saffarin (pronounced Saffaareen), a village in Nabulus, Palestine in the year 1114/1702, where he learned the Quran. He then travelled to Damascus and studied under a few notables, such as ‘Abd al-Ghani al-Nabulusi al-Hanafi, Shams al-Din al-Ghazzi al-Shafi’i. He studied Fiqh, Hadeeth and Tafseer under ‘Abd al-Qadir al-Taghlibi al-Hanbali and Mustafa al-Labadi al-Hanbali and many others. After having acquired a strong grounding in various sciences, he returned to his village, Saffarin, and after a short stay, left for Nabulus to reside therein. He is described by his students as having a lofty character, an awe-inspiring personality who would frequently busy himself with Allah’s remembrance (adhkar) and regularly pray the night prayers (qiyam al-layl), encouraging others to do the same. He was also very courageous when commanding the good and forbidding the evil, in line with the Hanbali tradition, such that he would not fear anyone. Rather, he would be feared and held in awe by the rulers and the commoners alike. He was also known for his ascetic (zuhd) qualities, such that he would hardly hoard anything of the world except books, for he was an enthusiastic book collector, and that is reflected by his writings that are usually crammed full of quotes from various works. He authored many books, wrote poems on various issues. Some of his works include: Sharh (A commentary on) Thulathiyat al-Imam Ahmad. ‘Thulathiyat al-Imam Ahmad’ refers to those narrations of Imam Ahmad that only have three narrators between himself and the Prophet – SallAllahu ‘alaihi wa-sallam. Such chains are the shortest chains of Imam Ahmad, and of course, the shorter the chain, the stronger the Hadeeth. Short chains are also indicative of a person’s status in Hadeeth. A short chain is technically referred to as: Isnad ‘Aali (i.e. a higher chain) Ghidha al-Albab, his commentary on Mandhumat al-Adab which we are currently studying Kashf al-Litham, his commentary on ‘Umdat al-Ahkam, in Fiqh of Hadeeth al-Durra al-Mudhiyya fi ‘Aqd al-Firqa al-Mardhiyya, which is the poem in creed we intend to study Lawami’ al-Anwar al-Bahiyya, his own commentary on his own aforementioned poem on creed. He died in Shawwal of the year 1188/1774 in Nabulus and was buried the same day.