Saling Berbagi Kajian Agama Islam

All praise is for Allaah Lord of the worlds. Peace and blessings be upon Muhammad (sal-Allaahu `alayhe wa sallam), his pure family, his companions and all those who strive to follow in their footsteps till the last day. To preceed :

Many people today accuse some of the greatest scholars of Islaam of blasphemy and kufr (disbelief). One who is frequently attacked is Shaykh al-Islaam Ibn Taymiyyah - rahima-hullaah -. In actual fact he is slandered and lied against. People say things about him which he never said... in actual fact things which he was totally against!! These people who do should fear Allaah, and remember that they should be just and judge a man with justice and from knowledge, rather than judging him from ignorance and heresay ! subhaan-Allaah, Ibn Taymiyyah used to strive for the upliftment of the sunnah, and for the defence of this deen from those who in ignorance are changing it. And it was he who led the people to fight the tyrant tartars and it was he who suffered the darkness of the jails of Egypt so that Islaam can be lifted, and it was he who used to pray to Allaah to guide those who are misguided. Therefore let there be a warning to those who blemish his name - a severe warning indeed- that they may not slander him, for a scholar's flesh is poisonous.

Many people accuse Ibn Taymiyyah of Likening Allaah to the creation.....this a big lie and slander...and these people should fear Allaah, and take account of the evil their tongues utter before its too late. Inshaa.-Allaah below are some quotes from the writings of the noble Shaykh which clarifies his position beyond doubt on this issue. And those who after reading this still utter salnder and lies agianst the Shaykh, then all that can be said about them is that they have an illness in their hearts, and we pray to Allaah that He cures them of this disease.

In "al-'Aqeedatul Waasitiyaah " Ibn Taymiyyah - rahima-hullaah - says:

"from faith (eemaan) is acceptance (eemaan) of what Allaah has ascribed Himself in the scripture as well as what the messenger r ascribed to Him. [This creed] prevents any attempts at altering the sacred texts (tahreef), and rules out stripping Allaah of his tributes (ta'teel) or asking questions), concerining their modality ( takyeef..ie ..ascribing a "howness", or attempting to understand them analogicaly (tamtheel). Indeed [the ahlus-sunnah] hold that:

There is nothing like unto Him (Allaah); [that] He is the All-Hearing and All-Seeing One (Qur.aan 42:11).

They do not negate what Allaah has attributed Himself, nor do they alter the meaning of His words on these matters, nor subscribe to heretical notions regarding the divine names (asmaa') and manifestations (aayaat). They do NOT (!!!) seek to explain His attributes (sifaat) or COMPARE THEM with those of HIS CREATURES, for He (Allaah) has no namesake (samiy), no equal, no peer (nidd) and, therefore, He, the One free of all imperfections and Most High, does NOT befit of being compared to His creatures."

Ibn Taymiyyah says in at-Tadmuriyyah (p20):

"It is a must to affirm that which Allaah affirms for himself , whilst NEGATING ANY likeness to Him to His craetion..... whoever says His Knowledge is like my knowledge, His Power like my power, or Love like my love, or Pleasure like my pleasure, or Hand like my hand, or istawaa (ascending) like my ascending-- then he has resembled and likened Allaah to His creation. Rather, it is must to affirm (Allaah's Attributes) without any resemblance, and to negate (what Allaah negates for Himself), without ta'teel (divesting Allaah of any of His affirmed Attributes)."

Ibn Taymiyyah wrote in Majmoo-al Fatawaa (5/262):

"Whosoever considers the Attributes of Allaah to be like the attributes of creation- such that the Istawa (Ascending) of Allaah is like the ascending of the creation, or His nuzool (descending) is like the descending of the creation, or other than that-- then he is a DEVIATED INNOVATOR."

So people please read and pay heed to the words of the noble scholar !!!!
This is enough proof for those that are just and who are sincerely seeking the truth ...and Allaah knows best.

Taqi.ud-deen Abul-'Abbaas Ahmad Ibn 'Abdul-Haleem Ibn 'Abdus-Salaam Ibn Taymiyyah al-Harraanee al-Hanbalee, was born on Monday the 10th of Rabi' al-Awwal 66l A.H./22nd of January 1263 C.E. at Harraan (northern Iraq) into a well known family of "mutakallimoon"(theologians). His grandfather, Abu al-Barkat Majd-ud-deen ibn Taymiyyah (d.653 A.H./1255 C.E.) was a reputed teacher of the Hanbaleete school and his "Muntaqa al-Akhbaar (selections of prophetic sayings) which classifies such Ahaadeeth upon which Islaamic legislation is based, is even today regarded as a very valuable work. Likewise, the scholarly achievements of Ibn Taymiyyah's father, Shihaabuddeen 'Abdul-Haleem Ibn Taymiyyah (d.682 A.H./1284 C.E.) were wide spread.

This was the time when the Tataar hordes under Hulagu Khaan were inflicting their barbaric onslaught throughout the world of Islaam - especially the mesopotamium region. Ibn Taymiyyah was only seven when the Tataars launched their attack on Harraan. Consequently, the populace left Harraan to seek refuge elsewhere. Ibn Taymiyyah's family proceeded to Damascus in 667 A.H./1268 C.E. which was then ruled by the Mamlooks of Egypt. It was here that his father delivered sermons from the pulpit of the Umayyad Mosque and was invited to teach Hadeeth in the mosque as well as in the Daarul-Hadeeth 'Assaakuriyyah in Damascus. These discourses were attended by a large number of students as well as by the scholars. Damascus was the center of Islaamic studies at that time, and Ahmad Ibn Taymiyyah followed in the footsteps of his father who was a scholar of Islaamic studies by studying with the great scholars of his time, among them a woman scholar by the name Zaynab bint Makkee who taught him hadeeth.


Education

From his early childhood, Ibn Taymiyyah was an industrious student. He fully acquainted himself with all the secular and religious sciences of his time. He devoted special attention to Arabic literature and gained mastery over grammar and lexicography. Not only did he become an expert on the great Arab grammarian Seebawayh's al-Kitaab which is regarded as the greatest authority on grammar and syntax, but he also pointed out the errors therein. He commanded knowledge of all the prose and poetry then available. Furthermore, he studied the history of both pre Islaamic Arabia and that of the post-Islaamic period. Finally, he learnt mathematics and calligraphy.

As for the religions sciences, Ibn Taymiyyah studied the Qur.aan, Hadeeth and Sharee'ah. He learnt the Hanbalee fiqh (law) from his own father and then became a distinguished representative of the Hanbalee school of law. He is reported to have acquired his knowledge on Hadeeth in Syria like Ibn 'Abduddayaam. Another of his teachers was Shamsuddeen 'Abdurrahmaan al-Maqdisee (d.682 A.H./1283 C.E.).Thus Ibn Taymiyyah received a thorough grounding in the Sihaah Sittah and the Musnad of Imaam Ahmad.

Ibn Taymiyyah had great love for tafseer (Qur.aanic exegesis). He read over a hundred commentaries of the Qur.aan.

He completed his studies when he was a teenager and at age 19 he became a professor of Islaamic studies. Well versed in Qur.aanic studies, Hadeeth, fiqh, theology, Arabic grammar and scholastic theology, etc., he started giving fatwas on religious legal matters without following any of the traditional legal schools, the Hanafee, Maalikee, Shaafi'ee and Hanbalee. He defended the sound prophetic traditions by arguments which, although taken from the Qur.aan and the Sunnah, had hitherto been unfamiliar to people of his time. The freedom of his polemics made him many enemies among the scholars of the traditional Orthodox Schools, who falsely accused him, of all kinds of heretical beliefs. Among them was the famous Muslim medieval traveler, Ibn Batutah, who visited Damascus while Ibn Taymiyyah was in jail. This did not hinder Ibn Batutah in testifying in his book that "he witnessed Ibn Taymiyyah on the pulpit saying, 'every night Allaah descends to the lower heaven like my descent', and he descended one step down the pulpit". From reading this 'aqeedah we learn that Ibn Taymiyyah accepted the attributes of Allaah without questioning (bi-laa kayfa).
When Ibn Taymiyyah lost his father in 682 A.H./1283 C.E. at the age of twenty two, he succeeded at the 'Assaakuriyyah. He began to teach "Tafseer" at the Umayyad mosque and in 695 A.H./1296 C.E. he began to teach at the Hanbaleeyyah in Damascus. Soon he became prominent among the leading scholars of Syria and also became immensely popular with the masses.


The Mongol Threat

In the meanwhile, Iraq, Iran, and Khuraasaan continued to smother under the cruel domination of the Tataars. The Mamlooks who were ruling over Egypt, Syria and the Hijaaz (Arabian peninsula) attempted several times to capture Iraq but failed each time. When it was learnt that the Tataars were planning to conquer Damascus, the Mamlook Sultaan, al-Maalik an-Naasir Muhammad bin Qalawoon left Egypt with a powerful army to check the advance of the Tataars.

The two forces met in a bloody battle in 699 A.H./1299 C.E. but the Sultaan was defeated and he returned to Egypt. Now Damascus lay open before the Tataar forces led by Ghazzaan, also known as Mahmood, the great grandson of Ghengis Khaan.

Consequently, all the nobles including the religions scholars, judges, administrators and traders fled from Damascus where total chaos and anarchy held sway in the face of the Tataar invasion.

At this critical moment Ibn Taymiyyah and their remaining notables decided to lead a delegation to meet Ghazzaan and pursue for peace of the city. Accordingly, the delegation led by Ibn Taymiyyah met Ghazzaan at Nabak (near Damascus) and he agreed to grant amnesty to the people of Damascus.

News of the Tataar army advancing towards Syria again reached Damascus in 702 A.H./1303 C.E. Delay in the arrival of Sultaan Qalawoon from Egypt caused panic among the people, many of whom began to abandon their homes for safer places. When Ibn Taymiyyah saw this, he began to urge the people to defend themselves and their city, thereby arresting the exodus. He also went personally to appeal to the Sultaan to speed up his journey to Damascus.

At last the Muslim forces of Egypt and Syria encountered the Tataar forces at Thaqab during Ramadhaan 702 A.H./1303 C.E. and after a bloody conflict the Muslims defeated and dispersed the Tataar armies.


Jihaad Against Heretics

Ibn Taymiyyah's fight was not limited to the Soofees and the people who followed the heretical innovations; in addition, he fought against the Tataars who attacked the Muslim world and almost reached Damascus. The people of Syria sent him to Egypt to urge the Mamlook Sultaan, the Sultaan of Egypt and Syria to lead his troops to Syria to save it from the invading Tataars. When he realized that the Sultaan was hesitant to do what he asked of him, he threatened the Sultaan by saying: "If you turn your back on Syria we will appoint a Sultaan over it who can defend it and enjoy it at the time of peace". He was present at the battle of Shaqhab near Damascus against the Tataars which took place during the fasting month of Ramadhaan and gave a fatwa to the army to break their fast in order to help them against their enemy, as the Prophet Muhammad (sal-Allaahu `alayhe wa sallam) did during the battle of the liberation of Makkah. The Muslims won the battle against the Tataars and drove them away from Damascus and all Syria. Ibn Taymiyyah's courage was expressed when he went with a delegation of 'ulamaa. to talk to Qazan the Khan of the Tataars to stop his attack on the Muslims. Not one of the 'ulamaa. dared to say anything to him except Ibn Taymiyyah who said: "You claim that you are Muslim and you have with you mu'adhdhins, judges, Imam and Shaykh but you invaded us and reached our country for what? While your father and your grandfather, Hulago, were non-believers, they did not attack the land of Islaam, rather, they promised not to attack and they kept their promise. But you promised and broke your promise."

Once the Tataar threat was eliminated, Ibn Taymiyyah again devoted himself to his mission of his intellectual pursuit and teaching. At the same time, he continued to wage Jihaad against the heretical sects like the Baatinites, Ismaa.eelites, Haakimites and Nusayrites living in the hilly tracts of Syria who had invited the Crusaders and the Tataars to invade the Muslim lands, helped these invaders against the Muslims and looted and plundered the weak and defenceless population. Ibn Taymiyyah personally led expeditions against these sects.


Religious Condition Of The Muslims

Apart from the external threats mentioned above, Islaam was also confronted at this time with internal dangers. There were Baatinites (an extremist Sheeite sect which confronted the Muslim Government at that time) and their followers, the Assassins (Hasheeshiyoon). Their creed was a mixture of Magian dogma and Platonic concepts which could easily sow the seeds of intellectual dissension and spread irreligousness and apostasy among the simple minded people. Then there were Muslims who, under the influence of the polytheistic beliefs and customs of the non-Muslims with whom they had free associations, began to glorify their saints (highly pious Soofee personalities - Walee-Allaah) as the Jews and the Christians were doing.

Further more, some Soofee's orders like the Rifaa'iyyah had adopted certain neo-Platonic and Hindu doctrines which became so confused with the true Islaamic beliefs that it became almost impossible to distinguish one from the other.

In the wake of crusaders, some Christians were emboldened to censure Islaam and criticise the Prophet in their speeches and writings. In the intellectual circles of the Muslims there was stagnation and rigidity in their theological disputations and in their approach to the re-interpretation of the Sharee'ah. There was continuous polemical wranglings between the 'Asharites and Hanbaleeites. Finally, some of the philosophers, influenced by the theories of Plato and Aristotle, began to spread their agnostic ideas and concepts in total disregard to the teachings of Islaam.

These were the conditions pertaining to the time of Ibn Taymiyyah and which he had to contend. Ibn Taymiyyah formed a society along with his students and followers to renounce the polytheistic cults, un-Islaamic cults, un-Islaamic influences and heretical beliefs and practices among the Muslim masses. As a result of his enthusiastic and zealous reformative activities and condemnation of heresies, un-Islaamic innovation and practices at the visitation of graves of saints, he earned the displeasure of certain sectors of the population. Nonetheless, his popularity among the Muslim masses increased tremendously.

All this jihad against the enemies of Islaam did not help Ibn Taymiyyah with the 'ulamaa.. The authorities put him in jail many times until he died in jail because of his daring and free progressive opinions on many legal and social issues which angered his opponents, the followers of the Orthodox Schools of law.

However when Ibn Taymiyyah had the chance to punish his opponents among the 'ulamaa. who caused him all kinds of trouble and put him in jail many times, he showed the utmost of magnanimity and forgave them when the Sultaan an-Naasir Qalawoon gave him the chance to do so. He said: "If you kill them you will never find 'ulamaa. like them." The Sultaan said: "They harmed you many times and wanted to kill you!" Ibn Taymiyyah said: "Whoever harmed me is absolved, and who harmed the cause of Allaah and His Messenger, Allaah will punish him."

The Muslim historians, like adh-Dhahabee, Ibn Katheer, Ibn al-'Imad al-Hanbalee and many others praised Ibn Taymiyyah and considered him one of the greatest scholars of Islaam of all time.

He fought heretical innovations in religion which were wide spread during his time all over the Muslim world, especially certain acts and beliefs of some Soofee orders, like saint worship and visiting saints' tombs, and throwing themselves in the fire. His attack on the Soofees caused him a lot of trouble with the authorities whose leaders were under the influence of certain soofee leaders.

As a result of Ibn Taymiyyah's popularity, some influential religions scholars became jealous of him and even annoyed because he challenged the Qaadhee's on juridical matters. They therefore sought ways and means to discredit him in the eyes of the Government and the people. Ibn Taymiyyah rejected the teachings expounded in the al-Futuhaat al-Makkah ("the Makkan Revelations") and Fusoos al-Hakeem ("The Mosaic of Wisdom") of Shaykh Muheeuddeen ibn al-'Arabee (d.638 A.H./1240 C.E.) the most respected Soofee and teacher of tasawwuf - as incompatible with the teachings of the Qur.aan and the Sunnah, thereby earning the wrath of the Soofee's, and by being outspoken on Government policies, he earned the hostility of the government.

Consequently he was summoned to Egypt in 705 A.H./1305 C.E.
When Ibn Taymiyyah arrived in Egypt, he was asked to attend a meeting of theologians, jurists and the chiefs of the state. During the session certain charges were levelled against him relating to his concepts of the nature and attributes of Allaah. He was not allowed to defend himself and was promptly imprisoned for about 16 months. While in prison, he diverted the attention of his followers from indulgence in frolics and amusements to a sense of piety, discipline and temperance. A number of prisoners became his devoted disciples on their release.

After Ibn Taymiyyah was released from prison in 707 A.H./1307 C.E. he decided to remain in Egypt for a while. Soon he began to deliver lectures in various Mosques and educational institutions before select gatherings of scholars, jurists and theologians. However, Ibn Taymiyyah's views on pantheistic monoism, intercession, etc were not received kindly and numerous complaints were made against him to the Sultaan. The religions scholars to whom the complaints were referred could not find any fault with Ibn Taymiyyah. However, as the administration was growing weary of the charges brought against him, he was detained for a while but was soon released on the unanimous request of the religions scholars. But when Sultaan Qalawoon abdicated in favour of his viceroy Baybaan al-Jashnikeer in 709 A.H./1309 C.E., Ibn Taymiyyah was exiled to Alexandria where, inspite of his internment, he earned himself a respectable position in the Academic and literary circles. Soon though Baybaan abdicated and Sultaan Qalawoon returned to Egypt and ordered Ibn Taymiyyah.


Return To Damascus
In Cairo, Ibn Taymiyyah had busied himself in his teachings and reformative activities for about 3 years. At the same time, he acted as adviser to the Sultaan and was instrumental in having several important reforms introduced in Egypt and Syria. Several royal edicts were issued on his advice in 712 A.H./1312 C.E. He visited Jerusalem in the same year, then went for Hajj (pilgrimage) and eventually returned to Damascus in 713 A.H./1313 C.E. From now onward he devoted his attention primarily to juristic problems though he continued teaching. His chief disciple was ibn Qayyim al-Jawziyyah (d.751 A.H./1350 C.E.) who was chiefly responsible for spreading his ideas.


The Question Of Three Talaaq's
Ibn Taymiyyah like his forefathers was a Hanbaleeite and his legal opinions conformed to that school, though not exclusively. He often rejected the Hanbaleeite view just as in some matters he expressed disagreement with all the four principal juridicial schools. One such case in which he differed with them was in regard to the repudiation of one's wife by three divorces given at one time.

The issue was whether a divorce pronounced thrice at the same time took legal effect or not. This issue raised the following considerations:

• whether revocation of such a divorce was possible or not.
• whether the three sentences of divorce would be counted as one revocable pronouncement (talaaq) or taken as an irreversable separation.
• whether the wife so divorced could return to her husband or not without a halaalah (i.e until his divorced wife was married to another man who, in turn, after the consummation of the marriage, divorces).

All the earlier jurists and traditionalists, likewise a good number of the Prophet's companions were of the view that such a pronouncement, although being repugnant to the law as well as irregular and sinful, would be regarded as an implied divorce with legal effect. As against that Ibn Taymiyyah firmly held the opinion that the three sentences of divorce spoken at the same time should be regarded as one revocable divorce. The view of Ibn Taymiyyah happened to be against the official view which naturally brought him in conflict with the 'ulamaa on one hand and with the government on the other.

Consequently, the theologians tried to prevent him from expressing further legal opinion on such matters. In fact, a royal edict was issued from Cairo in 718AH/1318AD forbidding him from giving legal opinions in such cases.

Initially Ibn Taymiyyah abided by the edict but later again began giving legal judgment on this issue as he decided that it was improper for him to desist simply for fear of the government. As a result in 720 A.H./1320 C.E. he was detained in a citadel for just over five months till he was released on direct orders from Cairo.


The Final Years
Between 721 A.H./1321 C.E. and 726 A.H./1326 C.E. Ibn Taymiyyah devoted himself to teaching in the Madrasah Hanbaleeyyah and his own Madrasah Qassaaseen and revising some of his earlier works. In 726 A.H./1326 C.E. his adversaries again conspired to have him imprisoned. Here he continued writing his exegesis of the Qur.aan as well as treatises and monographs on various issues.

Ibn Taymiyyah died in jail in Damascus on the night of Sunday-Monday 20th Dhul-Qa'dah 728 A.H./26-27 September 1328 C.E. at the age of 67, and is buried in the cemetery of the Soofiyyah in Damascus.

The people of Damascus, who held him in great honor, gave him a splendid funeral and an estimated 200,000 men and 15,000 women attended his funeral. He was buried at the Soofee cemetery in Damascus where his mother was buried.


Character And Achievements
Ibn Taymiyyah occupied a highly honorable place among his contemporary religions scholars due to his prodigious memory, intellectual brilliance, encyclopedic knowledge and dauntless courage. He is described as a great orator, brave and fearless, resolute, disciplined, very pious, resigned and contended, noble and forgiving, just and ever determined.

Ibn Taymiyyah's reformative endeavors and literary pursuits cover a vast field which can be summarised as follows:

1 revival of faith in and adherence to "Tawheed"(oneness of Allaah).
2 eradication of pantheistic beliefs and customs.
3 criticism of philosophy, syllogistic logic and dialects in order to demonstrate the superiority of the Qur.aan and the sunnah.
4 extirpation of un-Islaamic beliefs through refutation of Christianity and Sheeism.
5 rejuvenation of Islaamic thought and its related sciences.

The total number of Ibn Taymiyyah's works is 621 though many of his writings have been lost. Some of Ibn Taymiyyah's writings dealing with the themes are listed below:

1 al-Jawaab as-Saheeh liman baddala Deen al-Maseeh (an answer to the criticism against Islaam by the Christians).
2 Radd 'ala al-Mantiqiyyeen (a refutation of the philosopher).
3 Kitaab as-Siyaasah ash-Shar'iyyah (deals with political theory and government in Islaam).
4 Minhaaj as-Sunnah an-Nabawiyyah (a refutation of Sheeite beliefs written in response to Minhaaj al-Karanmah of Ibn al-Mutahhir al-Hillee).
5 Ziyaarah al-Quboor (a criticism of saint-workshop, intercession, superstitious beliefs).
6 Majmoo'at ar-Rasaail al-Kubra (this book contains articles on various subjects).
7 Majmoo'at al-Fataawa (a collection of opinions on various issues).
8 Majmoo'at ar-Rasaail wa al-Masaail (contains articles and legal opinions on various issues).
9 Majmoo'at Shaykh al-Islaam Ahmad ibn Taymiyyah (contains discussion on Islaamic jurisprudence and legal opinions enunciated by Ibn Taymiyyah).


Conclusion
To include in the words of Mawlaana Abu al-Hasan 'Alee Nadawee who has paid a glowing tribute to Ibn Taymiyyah as follows:

"Ibn Taymiyyah interpreted the Qur.aan and Sunnah, established the superiority of Islaam over heresy, Philosophical concepts and other faiths and contributed to a genuine revival of religion after a deep study and deliberation that was necessary for lighting the religions and intellectual waywardness of the time. Seeking to surpass his opponents he mastered the methodology employed by them to attack Islaam.

In fact, his learning, his erudition, his intellectual attainment and his mental grit always left his adversaries spell bound"(*1)

Little wonder then that Ibn Taymiyyah's contemporary and succeeding scholars have acclaimed him with such complimentary remarks as "The master spirit of the age", "The crown of scholars", "Last of the Enlightened scholars", and "A sign among the signs of God".


(*1) A. H. A. NADAWEE, Saviours of Islaamic spirit, Vol. 2, Academy of Islaamic research and publications, Lucknow, India, 1974, p24.

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Abu 'Abdullaah Shaykh 'Abdul-'Azeez ibn 'Abdullaah ibn 'Abdur-Rahmaan Aal-Baaz was born in the city of Riyadh in Dhul-Hijjah 1330 A.H./1909 C.E.

He memorized the Qur.aan in his early age and then he acquired knowledge from many of the great scholars of the Kingdom. Some of his teachers were Shaykh Muhammad ibn 'Abdul-Lateef Aal-Shaykh, Shaykh Saalih ibn 'Abdul-'Azeez Aal-Shaykh and the eminent Shaykh Muhammad ibn Ibraaheem Aal-Shaykh who, in his time, was the Muftee of Saudi Arabia. Shaykh Ibn Baaz accompanied the eminent Shaykh and learned from him for about ten years. Thus he gained his religious education from the family of Imaam Muhammad ibn 'Abdul-Wahhaab.

Afterwards Shaykh Ibn Baaz was appointed as a Justice and he worked for fourteen years in the judiciary until he was deputed to the education faculty. He remained engaged in teaching for nine years at Riyadh Islaamic Law College, Riyadh Religious Institute. Then he was appointed Vice-Chancellor of the Islaamic University, al-Madeenah; but shortly afterwards, he was made the Chancellor with all the administrative powers. Later he was appointed President of the General Presidency of Islaamic Research, Ifta, Call and Propagation, Kingdom of Saudi Arabia.

He held the position of Grand Muftee of Saudi Arabia, the Presidency of many Islaamic Committees and Councils, the prominent among these being: Senior Scholars Committee of the Kingdom, Permanent Committee for Islaamic Research and Fataawa, the Founding Committee of Muslim World League, World Supreme Council for Mosques, Islaamic Jurisprudence Assembly Makkah; and the member of the Supreme Council of the Islaamic University at al-Madeenah, and the Supreme Committee for Islaamic Propagation, until he passed away on Thursday 27 Muharram 1420 A.H./May 13 1999 C.E. May Allaah (Subhaanahu wa Ta'aala) have Mercy upon his soul, aameen.


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Abu 'Abdullaah Muhammad ibn Saalih ibn Muhammad ibn 'Uthaymeen at-Tameemee an-Najdee was born in the city of Unayzah, Qaseem Region on 27th Ramadhaan 1347 A.H./1926 C.E. in a famous religious family.

He received his education from many prominent scholars like Shaykh 'Abdur-Rahmaan as-Sa'dee, Shaykh Muhammad Ameen ash-Shanqeetee and Shaykh 'Abdul-'Azeez ibn Baaz.

When he entered into teaching, a great number of students from inside and outside Saudi Arabia benefited from him. He had his own unique style of interpretation and explanation of religious points. He was from among those scholars who served Islaam without any type of religious prejudice and kept themselves away from the limitations of blind-following. He was distinguished in his great exertion of effort in religious matters and analogical deductions which clearly prove the religious understanding he possessed, and the correct usage of the principles of religion, he adopted.

In giving religious verdicts, like Shaykh ibn Baaz, his Fataawa were based on evidence from the Qur.aan and Sunnah. He had about fifty compilations to his credit. He taught Religious Fundamentals at the Sharee'ah Faculty of Imaam Muhammad ibn Sa'ood Islaamic University, Qaseem Branch. He was also a member of the Council of Senior Scholars of the Kingdom, and the Imaam and Khateeb of the big Mosque of Unayzah city.

The Shaykh passed away on Wednesday 15 Shawwaal 1421 A.H. / 10 January 2001 C.E. He was 74 years of age. May Allaah (subhaanahu wa ta'aala) have Mercy upon his soul, aameen.


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He was born in the city of Ashkodera, then the capital of Albania in the year 1332 A.H./1914 C.E. into a poor family. His father al-Haaj Nooh Najjaatee al-Albaanee had completed Sharee'ah studies in Istanbul and returned a scholar to Albania. After Albania was taken over by atheism the family made Hijrah to Damascus. In Damascus Shaykh al-Albaanee completed his initial education and was then taught the Qur.aan, Tajweed, sciences of Arabic language, fiqh of the Hanafee madhab and further branches of the Deen by various Shaykhs and friends of his father.

He also learnt from his father the art of clock and watch repair - and became highly skilled in that and famous for it and derived his earnings through it. He began to specialise in the field of Hadeeth and its related sciences by the age of 20 - being influenced by articles in 'al-Manaar' magazine.

He began to work in this field by transcribing al-Haafiz al-Iraaqee's monumental "alMughnee 'an-hamlil-Asfaar fil-Asfaar fee takhreej maa fil-lhyaa minal-Akhbaar" and adding notes to it.

He delved further into the field of Hadeeth and its various sciences despite discouragement from his father. Furthermore, the books he needed were not to be found in his father's library which was composed mainly of various works of Hanafee Fiqh - and since he could not afford many of the books he required he would borrow them from the famous library of Damascus - "al-Maktabah adth-Dthaahiriyyah" or sometimes from book sellers.

He became engrossed with the science of Hadeeth to the extent that he would sometimes close up his shop and remain in the library for up to twelve hours - breaking off his work only for prayer - he would not even leave to eat, but would take two light snacks with him.

Eventually the library authorities granted him a special room to himself for his study and his own key for access to the library before normal opening time. Often he would remain at work from early morning until after 'Ishaa. During this time he produced many useful works - many of which are still waiting to be printed.

The Shaykh faced much opposition in his efforts to promote Tawheed and the Sunnah but he bore this with patient perseverance. He was encouraged by some of the noble Shaykhs of Damascus who urged him to continue, amongst them Shaykh Bahjatul Bayjaar, Shaykh 'Abdul-Fattaah -the imam, and Towfeeq al-Barzah-rahimahumullaah.

After some time he started giving two weekly classes attended by students of knowledge and university teachers - in which he taught various books of 'Aqeedah, Fiqh, Usool and Hadeeth sciences.

He also began organised monthly journeys for Da'wah to the various cities of Syria and then Jordan.

After a number of his works appeared in print the Shaykh was chosen to teach Hadeeth in the new University in Madeenah, Saudi Arabia, for three years from 1381 to 1383H where he was also a member of the University board.

After this he returned to his former studies and work in "al-Maktabah adth-Dthaahiriyyah" leaving his shop in the hands of one of his brothers.
He visited various countries for Da'wah and lectures - amongst them Qatar, Egypt, Kuwait, the Emirates, Spain and England. He was forced to emigrate a number of times moving from Syria to Jordan, then Syria again, then Beirut, then the Emirates, then again to 'Ammaan, Jordan. His works - mainly in the field of Hadeeth and its sciences number over 100.

His students are many and include many Shaykhs of the present day amongst them:
Shaykh Hamdee 'Abdul-Majeed, Shaykh Muhammad 'Eed 'Abbaasee, Dr. 'Umar Sulaymaan al-Ashqar, Shaykh Muhammad lbraheem Shaqrah, Shaykh Muqbil ibn Haadee al-Waadi'ee, Shaykh 'Alee Khushshaan, Shaykh Muhammad Jameel Zaynoo, Shaykh 'Abdur-Rahmaan Abdus-Samad, Shaykh 'Alee Hasan 'Abdul-Hameed al-Halabee, Shaykh Saleem al-Hilaalee.

The Shaykh passed away on Saturday 22 Jumaadaa ath-Thaaniyah 1420 A.H. / 2 October 1999 C.E. He was 87 years of age. May Allaah (Subhaanahu wa Ta'aala) have Mercy upon his soul, aameen.



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He is the noble Shaykh Dr. Saalih ibn Fowzaan ibn 'Abdullaah from the family of Fowzaan from the people/tribe of ash-Shamaasiyyah.

He was born in 1354 A.H./1933 C.E. His father died when he was young so he was brought up by his family. He learnt the Noble Qur.aan, the basics of reading and writing with the imaam of the masjid of the town, who was a definitve reciter. He was the noble Shaykh Hamood Ibn Sulaymaan at-Talaal, who was later made a judge in the town of Dariyyah (not Dar'iyyah in RIyaadh) in the region of Qaseem.

He later studied at the state school when it opened in ash-Shamaasiyyah in the year 1369 A.H./1948 C.E. He completed his studies at the Faysaliyyah school in Buraydah in the year 1371 A.H./1950 C.E. and was then appointed an infant school teacher.

Then he joined the educational institute in Buraydah when it opened in the year 1373 A.H./1952 C.E., and graduated from there in the year 1377 A.H./1956 C.E. He then joined the Faculty of Sharee'ah (at the University of Imaam Muhammad) in Riyaadh and graduated from there 1381 A.H./1960 C.E. Thereafter he gained his Masters degree in fiqh, and later a Doctorate. from the same faculty, also specialising in fiqh.

After his graduation from the Faculty of Sharee'ah, he was appointed a teacher within the educational institute in Riyaadh, then transferred to teaching in the Faculty of Sharee'ah. Later, he transferred to teaching at the Department for Higher Studies within the Faculty of the Principles of the Religion (usool ad-deen). Then he transferred to teaching at the Supreme Court of Justice, where he was appointed the head. He then returned to teaching there after his period of headship came to an end. He was then made a member of the Permanent Committee for Islaamic Research and Fataawa, where he continues to this day.

The noble Shaykh is a member of the Council of Senior Scholars, and member of the Fiqh Committee in Makkah (part of ar-Raabitah), and member of the Committee for Supervision of the Callers (du'aat) in Hajj, whilst also presiding over (his main role) membership of the Permanent Committee for Islaamic Research and Fataawa. He is also the imaam, khateeb and teacher at the Prince Mut'ib Ibn 'Abdul-'Azeez masjid in al-Malzar.

He also takes part in responding to questions on the radio program "Noorun 'alad-Darb", as he also takes part in contributing to a number of Islaamic research publications at the Council for (Islaamic) Research, Studies, Theses and Fataawa which are then collated and published. The noble Shaykh also takes part in supervising a number of theses at the Masters degree and Doctorate level.

He has a number of students of knowledge who frequent his regular gatherings and lessons .

He himself studied at the hands of a number prominent scholars and jurists, the most notable of whom were:

The noble Shaykh 'Abdul-'Azeez ibn Baaz (rahima-hullaah);
The noble Shaykh 'Abdullaah ibn Humayd (rahima-hullaah);
The great Shaykh Muhammad al-Ameen ash-Shanqeetee (rahima-hullaah);
The noble Shaykh 'Abdur-Razzaaq 'Afeefee (rahima-hullaah);
The noble Shaykh Saalih Ibn 'Abdur-Rahmaan as-Sukaytee;
The noble Shaykh Saalih Ibn Ibraaheem al-Bulayhee;
The noble Shaykh Muhammad Ibn Subayyal;
The noble Shaykh 'Abdullaah Ibn Saalih al-Khulayfee;
The noble Shaykh Ibraaheem Ibn 'Ubayd al-'Abd al-Muhsin;
The noble Shaykh Saalih al-'Alee an-Naasir;

He also studied at the hands of a number of scholars from al-Azhar University (Egypt) who specialised in hadeeth, tafseer and Arabic language.

He has played a major role in calling to Allaah and teaching, giving fatwa, khutbahs and knowledgeable refutations.

His books number many, however the following are just a handful which include Sharh al-'Aqeedatul Waasitiyyah, al-irshaad ilas-Saheehil-I'tiqaad, al-Mulakhkhas al-Fiqhee, Foods and the Rulings regarding Slaughtering and Hunting, which is part of his Doctorate. They also include at-Tahqeeqaat al-Mardiyyah in inheritance which is part of his Masters degree. Further titles include Rulings relating to the Believing Women, and a refutation of Yoosuf Qaradaawi's book al-Halaal wal-Haraam.


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Sheikh-ul-Islam Muhammad bin Abdul-Wahhab
A renowned Reviver and a great Reformer


His Birth and Lineage

Sheikh-ul-Islam, Muhammad bin Abdul-Wahhab, was born in 1115 H. in the city of Uyainah,seventy kilometers northwest of Riyadh, the capital of the Kingdom of Saudi Arabia. He belonged to a highly respectable and scholarly family; his father Sheikh Abdul-Wahhab bin Sulaiman, characterized by his profound scholarship and righteousness, inherited an exalted status from his ancestor Sheikh Sulaiman bin Ali, the chief of the scholars and well versed in teaching, writing and giving verdict.


Education
Sheikh-ul-Islam acquired his primary education from his esteemed father at his native place and was nurtured under his guidance. He was intelligent enough to memorize the Qur'an by heart at the very tender age of ten only. He read the books on Tafseer (exegesis),Hadith and Fiqh. From the very outset, he was greatly interested in studying the works of early scholars, particularly those of Sheikh-ul-Islam Ibn Taimiyah and his noble disciple Allamah Ibn Qaiyim. He went through all those books and well grasped the contents.

On attaining the age of maturity, he set out to perform Hajj at Makkah and derived benefits from the scholars there. He then proceeded to Al-Madinah, met the learned ones there, and adopted the studentship of two renowned erudite, Sheikh Abdullah bin Ibrahim bin Sa'id Najdi and Sheikh Muhammad Hayat Sindhi for a long period. Out of the curiosity for higher education, he took also the journey to Iraq and Basrah and got himself benefited there.

Condition of Najd
In those days, the people of Najd were badly indulged in polytheistic deeds and un-Islamic practices. They were completely overwhelmed with polytheism. The graves, trees, stones, caves, evil spirits and insane persons were regarded as deities. The baseless stories and tales were ascribed to them to manifest their excellence. The worldly Ulama too had misguided them for the fulfillment of their materialistic lust. The soothsayers and magicians were having their influence over the society.

None could dare challenge their holds on the commoners. Same condition was prevailing in both Makkah and Al-Madinah also. Yemen was also in the same line. Polytheism, erection of structures on the graves, seeking refuge and assistance of the dead, saints and jinns were the common religious features.

Mission of Da'wah
Having studied this pitiable condition of the nation, Sheikh was highly moved. More pitiable was the situation that no one was ready to take trouble to guide the people to the Right Path. It is obvious that to take this task meant to challenge those evildoers who had) their provisions through these practices. It meant to make oneself prepared to face every torture and atrocities from these selfish misguiders and their followers. But Sheikh resolved to make every effort to fight against the circumstances up to the extent of Jihad.

Sheikh started his mission. He invited the people to the Tauhid (Islamic Monotheism) and guided them to the Qur'an and Sunnah. He urged upon Ulama to strictly follow the Qur'an and Sunnah and derive the issues directly from them. He forcibly contradicted the blind following of any scholar of the Ummah in preference to the Qur'an and Hadith.

Sheikh was a man of courage and enthusiasm. He started his preaching, made correspondence with religious scholars inviting them to lend helping hands in eradication of the prevailing absurdities and defilements in religious matters.
A number of scholars from Makkah, Al-Madinah and Yemen accepted his invitation, and
supported him. But apart from them, there were also such ignorant and selfish scholars who criticized him and kept themselves aloof. The so-called learned ones rose against Sheikh as they were being affected by his Da’wah in terms of their worldly gains. Even then he took journey to different places to convey his message
to the people given to error. Traveling through Zabir, Ahsa, Huraimala, he reached Uyainah.

Arrival at Uyainah
That was the period when the ruler of Uyainah was Uthman bin Hamd bin Ma'mar. He
welcomed Sheikh gladly, and assured him every help in his mission of Islamic
Da'wah. Sheikh devoted himself to this great work of reformation for the sake of Allah. He gained the popularity far and wide. People started resorting to him in large numbers. He became engaged in their guidance and teachings.

Sheikh, however, continued his struggle to free the environment from all the defilements and pollutions. There were numerous tombs, graves, caves, trees..etc, which were worshipped by the Muslims. With the help of Amir Uthman bin Ma'mar, most of them were extirpated by Sheikh. He became engaged in purifying the people from polytheistic and heretic rituals in Uyainah and its surroundings.

In the mean time, a woman came to him for her purification from the sin of committing adultery. Investigations- were made as to whether she was mentally sound or not and also that whether she had chose for the punishment under some pressure or voluntarily. When it was confirmed that she was doing that voluntarily out of repentance, Sheikh ordered for the Rajm (to kill by throwing stones-punishment for adultery). Owing to these events dismantling of tombs, self-surrendering of the woman for punishment and migration of the people to Uyainah to seek guidance from the Sheikh-the reputation of Sheikh spread far and wide.

Exit from Uyainah and Entrance to Dar'iyah
When the ruler of Al-Ahsa and its surroundings, Sulaiman bin Urai'ar came to know about the popularity of Sheikh among the people, he became afraid of the growing strength of the Sheikh and resolved to crush him at the very outset, lest he should overthrow him from his power. So he threatened Amir Uthman, with whom Sheikh was living, and asked him to kill the Sheikh. Amir Uthman was not in a position to withstand Sulaiman, hence he became panicky. Apprehending that if he disobeyed his order, he would punish him and overpower him, he made Sheikh acquainted with the whole situation and submitted him to migrate to any other place. And Sheikh migrated from Uyainah to Dar'iyah.

The people of Dar'iyah knew the Sheikh very well and they were also aware of his mission. When the ruler of Dar'iyah Amir Muhammad bin Saud came to know about the arrival of the Sheikh in his territory, he was much pleased and visited him at his place. Muhammad bin Saud belonged to a pious family and himself was a practical Muslim. He exchanged his views with Sheikh and was rejoiced to know that his mission aimed to revive Qur'an and Sunnah and the Islamic teachings in its original form; he desired to promote firm belief in the Oneness of Allah and true guidance of Prophet Muhammad (May the peace and blessing of Allah be upon him)

Pledge to propagate the teaching of Islam
Sheikh described before him the accounts of the Prophet (May the peace and blessing of Allah be upon him) and his Companions as to how did they strive for the cause of Allah, enduring all the difficulties and making their best efforts with all the sacrifices. Sheikh persuaded the Amir also to the same and assured him of Allah's pleasure in the Hereafter, and His favour and victory in this world. Ibn Saud, being convinced by the Sheikh, agreed with him and promised his full support to him and to his mission, provided when Allah would bless him with victory, he would not leave him. Sheikh also gave his words to this effect, and thus Ibn Saud gave Sheikh his pledge to propagate the teachings of Islam (esp. Tauhid, the Oneness of Allah), mobilize Muslims for Jihad (fighting for the cause of Allah), emphasize adherence to the Sunnah of Allah's Messenger (May the peace and blessing of Allah be upon him) , enjoin the good deeds and forbid the evils. Sheikh invoked Allah to be his Guide and bless him to be firm in his determination, and to give him every success in this life and the Hereafter.

Dar'iyah, the Centre of Da'wah
At this time Sheikh found himself in a peaceful environment, most suitable for his work of Da'wah. He seized the golden opportunity and started to educate the masses. People of Dar'iyah and its surroundings resorted to him for the lessons in Islam. Amir Muhammad bin Saud presented himself before the Sheikh as one of his students of Islam along with the me mbers of his family. Dar'iyah was crowded with the people visiting for learning. Sheikh started teaching, preaching and inviting people to Allah. He undertook the task of delivering lectures on different branches of knowledge namely, Tauhid (Islamic Monotheism), exposition of Qur'an and Sunnah,
knowledge of Fiqh and (May Allah be pleased with him) language etc.

Thus Dar'iyah turned into a centre of learning and Da'wah, and people started migrating to it in a large number.

The concourse of people and far-reaching effect of his mission made him far-famed which rendered his enemies into jealous. They started false propaganda against the Sheikh and even blamed him of blasphemy, and branded him a Zindiq and sorcerer. Sheikh was a man of courage. He did not care for these blames and continued his mission with full enthusiasm. He even debated his opponents in the best manner and in a polite way. This attitude proved very effective and rendered his opponents to be his supporters.

Sheikh, along with his work of Da'wah, planned for Jihad against overwhelming polytheism and heretic ideas and practices, and invited people of all ranks to join in this mission. Delegates from every comer of the Arab Peninsula visited Dar'iyah to pledge their support to Sheikh and to take lesson of true monotheism of Islam. Then they would return back to their areas to teach the same to their people and educate them.

The ruler of Uyainah and the elites took journey to pay visit and requested him to turn back to Uyainah. But Sheikh rejected the proposal. They also pledged to fight for the cause of Islam till their last. Sheikh also sent his disciples to the different regions and countries to preach the teachings of Islam based only on Qur'an and authentic Ahadith of the Prophet (May the peace and blessing of Allah be upon him)

Correspondence with Rulers
Sheikh drew the attention of the rulers and the scholars of each region towards the polytheism and heresy in which the people were indulged, and invited them for their eradication. For the purpose, he stepped into correspondence. He wrote letters to the rulers, elites and scholars of Najd, Riyadh, Kharj, towns of the southern region, Qaseem, Hayel, Washm, Sudair etc. He also wrote to the outstanding Ulama
of Ahsa, Makkah and Al-Madinah. Outside the Arab Peninsula, he made correspondence to the learned figures of Syria, Iraq, India, and Yemen as well. He maintained his
communication with them, explained them the aims and objects of his mission, substantiated the points with Qur'an and Sunnah and invited their attention towards the eradication of absurd and heretical beliefs and practices in the masses.

Sheikh's mission spread far and wide. A large number of scholars and other people throughout India, Indonesia, Afghanistan, Africa, Morocco, Egypt, Syria, Iraq, etc. got influenced and attracted towards his Da'wah. They also stood up in their own regions, with a great zeal and enthusiasm, to invite the people towards Allah and to the pure and basic teachings of Qur'an and Sunnah, free from all heresies and misinterpretations.

Death
Sheikh dedicated his whole life for this Da'wah and Jihad with his utmost sincerity and with the help of Muhammad bin Saud and his son Abdul-Aziz, the rulers of Dar'iyah. He breathed his last on the last day of the month of Dhul-Q'adah in 1206 H (1792 A.C).

Impact of Da'wah
As a result of the continued Da'wah, vigorous struggle and Jihad in the way of Allah for a long period of about fifty years from 1158 H to 1206 H. A complete victory over the entire Najd was gained. People abandoned worshipping graves, tombs, shrines, trees etc. and all the more they deserted all of them and practiced the pure faith of Islam. Blind following of the forefathers, ancestors and traditions in vogue was abandoned; and Shari 'ah was revived and established. Obligatory duties were being observed in the light of Qur'an and Sunnah.

A framework for enjoining good deeds and forbidding bad ones was instituted. Mosques began to be visited by people in abundance for performing Salat.

Peace and tranquility prevailed everywhere, in towns as well as in villages. People became safe even in deserts and on lonely ways. The ignorant and notorious bedouins moulded their conduct. The preachers and preceptors were sent to every comer to teach and educate the common people.

Thus a thorough revival of the complete religion came into existence. After the expiry of Sheikh, his sons, grandsons, disciples and supporters continued the work of
Da'wah and Jihad in the way of Allah. Among his sons, the most ardent in these activities were: Sheikh Imam Abdullah bin Muhammad, Sheikh Husain bin Muhammad, Sheikh Ali bin Muhammad and Sheikh Ibrahim bin Muhammad; and among his grandsons were: Sheikh Abdur-Rahman bin Hasan, Sheikh Ali bin Husain, Sheikh Sulaiman bin Abdullah. Apart from them, a large group of his disciples including Sheikh Hamd bin Nasir, scholars from Dar'iyah and others remained continuously engaged in inviting people towards Allah's true religion by writing and publishing books, fighting for the cause of Allah and making correspondence in this regard.

Some of his works
Despite the fact that Sheikh-ul-lslam Muhammad bin AbdulWahhab was a reformer and a man of Da 'wah, he still engaged in writing also. His some famous works are as follows:
1. Kitab At-Tawhid
2. Kitab AI-Kabaair
3. Kashf Ash-Shubhat
4. Mukhtasar Seerat Ar-Rasool
5. Masail Al-Jahiliyah
6. Usool Al-Iman
7. Fadail Al-Qur'an
8. Fadail Al-Islam
9. Majmu' Al-Ahadith
10. Mukhtasar Al-Insaf wa Ash-Sharh Al-Kabeer
11. Al-Usool Ath- Thalatha
12. Aadab Al-Mashi ila As-Salat
And others.


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