Evidence-based knowledge of Islam

Adapted from: www.alifta.org
 

 Evidence-based knowledge of Islam
Q 3: What does the author of Hashiatul-Usul Al-Thalathah mean by his statement: “Knowledge of Islam has to be substantiated by evidence”? In the same book, the author says: “Allah sent us a Messenger. Whoever obeys him will enter Paradise and whoever disobeys him will enter Hellfire.” What is meant by obeying the Messenger (peace be upon him)?

 

A: By the statement: “Knowledge of Islam has to be substantiated by evidence”, the author means that it is obligatory on a Mukallaf (person meeting the conditions to be held legally accountable for their actions) to know Islam and its pillars from its principal sources, namely, the Qur’an and Sunnah. Thus, a Muslim has to learn Tawhid (belief in the Oneness of Allah/monotheism) and whatever may detract from its perfection or contradict it. A Muslim also has to learn Salah (Prayer), its fundamentals, obligatory and recommendable acts, from the Qur’an as well as from the sayings, actions and approvals of the Prophet (peace be upon him). The same applies to other pillars and rituals of Islam.

 

By his statement: “Allah sent us a Messenger. Whoever obeys him will enter Paradise and whoever disobeys him will enter Hellfire”, the author means that Allah (Glorified and Exalted be He) sent Muhammad (peace be upon him) with Tawhid and the rest of the laws of Islam. Whoever responds to him, embraces Allah’s Religion, obeys Allah’s Commands, and avoids His Prohibitions will enter Paradise. On the other hand, whoever rejects faith, disobeys the Messenger (peace be upon him) and refuses to embrace Allah’s Religion will enter Hellfire.Allah (Exalted be He) says: He who obeys the Messenger (Muhammad صلى الله عليه وسلم), has indeed obeyed Allâh, but he who turns away, then we have not sent you (O Muhammad صلى الله عليه وسلم) as a watcher over them. Moreover, the Prophet (peace be upon him) is authentically reported to have said: ‘My entire Ummah (nation based on one creed) will enter Paradise except those who refuse.’ They said, ‘O Messenger of Allah, who will refuse?’ He (peace be upon him) said, ‘Anyone who obeys me will enter Paradise, and anyone who disobeys me has refused.’

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family and Companions.

Permanent Committee for Scholarly Research and Ifta’

 

 

Member Deputy Chairman Chairman
`Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

 

Shaykh `Abdul-`Aziz ibn Baz

Source: www.alifta.org

His Eminence ShaykAbdul-Aziz ibn Abdullah ibn Abdul-Rahman ibn Muhammad ibn Abdullah Al Baz

His Birth:

Shaykh Abdul-Aziz ibn Baz was born in 1330 A.H. in Dhul-Hijjah, in Riyadh. He enjoyed normal eyesight until his eyes were inflicted with a disease in 1346 A.H. This weakened his eyesight, which he later lost in 1350 A.H.

His Seeking of Knowledge:

Ibn Baz memorized the whole Ever-Glorious Qur’an before reaching the age of puberty and then sought knowledge from the scholars of Riyadh. When he excelled in his knowledge of the various branches of the Shari`ah and the Arabic language, he was appointed to the judiciary in 1357 A.H. He never stopped seeking knowledge; he was constantly occupied with searching and teaching and his positions did not distract him from this, so he became knowledgeable in many sciences. He gave special attention to Hadith and its sciences to the extent that his ranking of a Hadith as sound or weak was taken into consideration – and only a few attain such a position, particularly at the present time. This was manifest in his writings and Fatwas (legal opinions issued by a qualified Muslim scholar), as he would only adopt opinions supported by evidence.

His Shaykhs:

Ibn Baz acquired knowledge from many of the great scholars, among them:

  1. Shaykh Muhammad ibn Abdul-Latif ibn Abdul-Rahman ibn Hasan ibn Shaykh Muhammad ibn Abdul-Wahhab, Judge of Riyadh
  2. Shaykh Salih ibn Abdul-Aziz ibn Abdul-Rahman ibn Hasan ibn Shaykh Muhammad ibn Abdul-Wahhab
  3. Shaykh Sad ibn Hamad ibn Atiq, Judge of Riyadh
  4. Shaykh Hamad ibn Faris, (Vice Chancellor of the Treasury in Riyadh)
  5. His Eminence Shaykh Muhammad ibn Ibrahim ibn Abdul-Latif Al Al-Shaykh (who in his time was the Grand Mufty of the Kingdom of Saudi Arabia). Shaykh Ibn Baz attended and adhered to his learning circles for approximately 10 years. Shaykh Ibn Baz learnt all the branches of the Shari`ah from 1347 A.H. to 1357 A.H.
  6. Shaykh Sad Waqqas Al-Bukhary, one of the scholars of Makkah from whom Ibn Baz learned the science of Tajwid (reciting the Qur’an following the rules of recitation) in 1355 A.H.

His Influence:

Since the time Ibn Baz was appointed as a judge in Al-Kharj in 1357 A.H., he gave regular lectures. In Al-Kharj, his lectures were held every day of the week, except Thursday and Friday. He influenced many students who were seeking knowledge, among them:

  1. Shaykh Abdullah Al-Kanhal
  2. Shaykh Rashid ibn Salih Al-Khanin
  3. Shaykh Abdul-Rahman ibn Nasir Al-Barak
  4. Shaykh Abdul-Latif ibn Shadid
  5. Shaykh Abdullah ibn Hasan ibn Qa`ud
  6. Shaykh Abdul-Rahman ibn Jalal
  7. Shaykh Salih ibn Halil, and many others.

In 1372 A.H., he moved to Riyadh to teach at the Riyadh Educational Institute and then at the College of Shariah from its inception in 1373 A.H. He taught the sciences of jurisprudence, Hadith, and Tawhid (belief in the Oneness of Allah/monotheism). He was appointed as Deputy Chairman of the Islamic University in Al-Madinah in 1381 A.H. He established the learning circle at Al-Jami Al-Kabir in Riyadh, which is still held to the present day, though in the last few years it has become limited to only some days of the week. During his stay in Al-Madinah from 1381 A.H. (as Vice President of the Islamic University and as President from 1390 A.H. until 1395 A.H.) he held a learning circle in the Prophet’s Mosque. It should be noted that the learning circles he set up whenever he moved to a place continue to be held to this day, for example in Al-Ta’if during the summer days. Allah has caused many people to benefit from these learning circles.

His Work:

  1. A collection of various Fatwas and articles; three parts have been published to date (until the time of publication) (1)
  2. Al-Fawa’id Al-Jaliyyah Fi Al-Mabahith Al-Frdiyyah
  3. Al-Tahqiq Wa Al-Idah Likathir Min Masail Al-Hajj wa Al-Umrah Wa Al-Ziyarah (Tawdih Al-Manasik)
  4. Al-Tah-dhir min Al-Bida. This book contains four useful articles: Hukm Al-Ihtifal Bi Al-Mawlid Al-NabawyLaylat Al-Isra Wa Al-Miraj,Laylat Al-Nisf Min Shabanand Takdhib Al-Ruya Al-Mazumah Min Khadim Al-Hujrah Al-Nabawiyyah Al-Musamma: Al-Shaykh Ahmad
  5. Risalatan Mujazatan Fi Al-Zakah Wa Al-Siyam
  6. Al-Aqidah Al-Sahihah Wama Yudaddaha
  7. Wujub Al-Amal Bi Sunnah Al-Rasul (Salla Allahu Alayhi Wa Sallam) Wa Kufr Man Ankaraha
  8. Al-Dawah Ila Allah Wa Akhlaq Al-Duaat.
  9. Wujub Tahkim Shar Allah Wa Nabdh Ma Khalafahu
  10. Hukm Al-Sufur Wa Al-Hijab Wa Nikah Al-Shighar
  11. Naqd Al-Qawmiyyah Al-Arabiyyah
  12. Al-Jawab Al-Mufid Fi Hukm Al-Taswir
  13. Al-Shaykh Muhammad ibn Abdul-Wahhab, Dawatuhu Wa Siratuhu.
  14. Thalath Rasa’il Fi Al-Salah:

a)     Kayfiyyat Salat Al-Naby (Salla Allahu `Alayhi Wa Sallam)

b)    Wujub Ada’ Al-Salah Fi Jama`ah.

c)     Ayna Yada Al-Musali Yadayhi Hina Al-Raf Min Al-Ruku

  1. Hukm Al-Islam Fiman Taana Fi Al-Quran Aw Fi Rasul Allah (Salla Allahu Alayhi Wa Sallam)
  2. Hashiyah Mufidah Ala Fat-h Al-Bari (He reached to the Book of Hajj)
  3. Risalat Al-Adillah Al-Naqliyyah Wa Al-Hissiyah Ala Jarayn Al-Shams Wa Sukun Al-Ard Wa Imkan Al-Suud Ila Al-Kawakib
  4. Iqamat Al-Barahin Ala Hukm Man Istaghatha Bi Ghayr Allah Aw Saddaqa Al-Kahana Wa Al-Arrafin
  5. Al-Jihad Fi Sabil Allah
  6. Al-Durus Al-Muhimmah Li Ammat Al-Ummah
  7. Fatawa Tataallaq Bi Ahkam Al-Hajj Wa Al-Umrah Wa Al-Ziyarah
  8. Wujub Lizum Al-Sunnah Wa Al-Hadhar Min Al-Bidah
  9. Tuhfat Al-Akhyar Bibayan Jumlah Nafiah Mima Warad Fi Al-Kitab Wa Al-Sunnah Al-Sahihah Min Al-Adiyyah Wa Al-Adhkar

This is what was printed. The Shaykh has comments on some books, such as:

1.     Bulugh Al-Maram

2.     Taqrib Al-Tah-dhib by Al-Hafizh ibn Hajar (not print)

3.      Al-Tuhfah Al-Karimah Fi Bayan Kathir Min Al-Ahadith Al-Mawdu`ah Wa Al-Saqimah

4.      Tuhfat Ahl Al-Ilm Wa Al-Iman Bi Mukhtarat Min Al-Ahadith Al-Sahihah Wa Al-Hisan, and many other books.

 

Other Posts Occupied:

  1. A royal decree was issued appointing him as Chairman of the Departments of Scholarly Research, Ifta’, Da`wah, and Guidance, then as Grand Mufty of the Kingdom and Chairman of the Council of Senior Scholars and the Departments of Scholarly Research and Ifta’.
  2. Chairman of the Permanent Committee for Scholarly Research and Ifta’.
  3. Chairman and member of the Constituting Council of the Muslim World League.
  4. Chairman of the World Supreme Council for Mosques.
  5. Chairman of the Islamic Fiqh Academy of the Muslim World League in Makkah.
  6. Member of the High Council of the Islamic University in Al-Madinah.
  7. Member of the High Authority of the Islamic Call.

His activities were not limited to what has been mentioned; he delivered lectures, attended scholarly seminars, and commented on them. This is in addition to enjoining good and forbidding evil, which became one of his characteristics.

May Allah help us benefit from his knowledge.

His Death:

Shaykh Ibn Baz (may Allah be merciful to him) died on Thursday, 27 Muharram, 1420 A.H. when he was 89 years old. He spent his life exerting his utmost efforts to seek good deeds, attain knowledge, call to Allah, fight in Allah’s Cause, fulfill the needs of Muslims, and help them. May Allah be merciful to him, forgive him, give him access to His Spacious Paradise, lighten his grave, let him dwell with the pious, and gather us with him in the abode of His Honor and Mercy.

So many people offered the Funeral Prayer over him after the Friday Prayer, which gives evidence to the fact of how much he was loved.

Shaykh `Abdullah ibn Ghudayyan

Adapted from: www.alifta.org

His Eminence Shaykh `Abdullah ibn Ghudayyan

His Eminence Shaykh Abdullah ibn Abdul-Rahman ibn Abdul-Razzaq Al-Ghudayyan Al-Tamimi

He descended from Al-Muhaddith from Banu Al-Anbar from Banu Amr ibn Tamim. His lineage originates from Amud Tabkhah ibn Ilias ibn Madar from the family of Adnan. His lineage on his mother’s side goes back to Al-Rashid from Utaybah, which descends from Hawazen.

His Birth:

He was born in 1345 A.H. in the city of Al-Zulfi.

His Study:

As a young boy, he studied the basics of reading and writing under Abdullah ibn Abdul-Aziz Al-Suhaymy, Abdullah ibn Abdul-Rahman Al-Ghayth, and Falih Al-Rumy. He also studied the basics of Fiqh (Islamic jurisprudence), Tawhid (belief in the Oneness of Allah/monotheism), grammar, and inheritance under Hamdan ibn Ahmad Al-Batil. He traveled to Riyadh in 1363 A.H., and in 1366 A.H. he enrolled in Al-Madrasah Al-Su`udiyyah Al-Ibtida’iyyah (previously known as Madrasatul-Aytam) and graduated from there in 1368 A.H.

His Work:

He was appointed as a teacher at Al-Madrasah Al-Aziziyyah. In 1371 A.H. he enrolled in the Educational Institute. During this period he studied under Shaykh Muhammad ibn Ibrahim Al Al-Shaykh. He also studied Fiqh under Shaykh Suud ibn Rashud (who was the judge of Riyadh), Tawhid (belief in the Oneness of Allah/monotheism) under Shaykh Ibrahim ibn Sulayman, Arabic grammar, and inheritance under Shaykh Abdul-Latif ibn Ibrahim. He continued his studies until he graduated from the Faculty of Shariah in 1376 A.H. He was then appointed as Head of the Court of Al-Khubar, and in 1378 A.H. transferred to teaching at the Educational Institute. In 1380 A.H. he was appointed as a teacher at the Faculty of Shariah, and in 1386 A.H. he was transferred to passing Fatwas (legal opinions issued by a qualified Muslim scholar) at Dar Al-Ifta’.

In 1391 A.H. he was appointed as a member of both the Permanent Committee for Scholarly Research and Ifta’ and the Council of Senior Scholars.

His Post:

A member of the Permanent Committee for Scholarly Research and Ifta’ and member of the Council of Senior Scholars

His Rank:

Excellent

His Date of Appointment:

18 Sha`ban, 1413 A.H.

His Certificate:

B.A. in Shari`ah

His Shaykhs:

He received knowledge under a number of scholars in different fields, and from amongst the well-known (in addition to those already mentioned) are:

  1. His Eminence Shaykh Abdul-Aziz ibn Abdullah ibn Baz, under whom he studied Fiqh.
  2. Shaykh Abdullah Al-Khalify, under whom he also studied Fiqh.
  3. Shaykh Abdul-Aziz ibn Rashid, under whom he studied FiqhTawhid, and inheritance.
  4. Shaykh Muhammad Al-Amin Al-Shanqity, under whom he studied Usul-ul-Fiqh (principles of Islamic jurisprudence), sciences of Qur’an, and Tafsir (explanation/exegesis of the meanings of the Qur’an).
  5. Shaykh Abdul-Rahman Al-Afriqy, under whom he studied Mustalah Al-Hadith (Hadith Terminology) and Hadith.
  6. Shaykh Abdul-Razzaq `Afify.
  7. Shaykh Abdul-Fattah Qary Al-Bukhary, under whom he studied Qur’an in the recitation of Hafs, to which the chain of transmission reaches the Messenger (peace be upon him).

His Influence:

In 1381 A.H. he was selected to be among those chosen to raise people’s awareness and to issue Fatwas during the Hajj season.

In addition to what has already been mentioned of his work, from 1389 A.H. to date * he has been a teacher of FiqhUsul-ul-FiqhAl-Qawaid Al-FiqhiyyahHadith, and Mustalah Al-HadithTafsir and its Sciences, and Aqidah (creed). He has also been teaching Fiqh in organized gatherings/lessons most days of the week, according to his schedule of many duties, after Maghrib (Sunset) Prayer and after Isha (Night) Prayer. Sometimes he teaches after Fajr (Dawn) Prayer and after Asr (Afternoon) Prayer.

In addition to his work with the Permanent Committee, in 1395 A.H. he began giving lessons to students of knowledge in higher studies at the University of Imam Muhammad and the Faculty of Shari`ah in FiqhUsul-ul-Fiqh, and rules of Fiqh. He was also involved in supervising a number of theses. During this period, many students studied under him.

When Shaykh Abdullah ibn Humayd died in 1402 A.H., Shaykh Abdullah ibn Ghudayyan overtook the role of giving Fatwas on the radio program Nur `Ala Al-Darb.

 

  • Up until the death of the Shaykh, May Allah have mercy upon him and grant him a high station in paradise!

The meaning of Tawhid-ul-Rububiyyah and Tawhid-ul-Uluhiyyah?

The meaning of Tawhid-ul-Rububiyyah and Tawhid-ul-Uluhiyyah
Adapted from: www.alifta.org

Q: What is the meaning of Tawhid-ul-Rububiyyah and Tawhid-ul-Uluhiyyah?

A: The meaning of Tawhid-ul-Rububiyyah (Oneness of Allah’s Lordship) is the ascription of all Acts of Allah (Glorified and Exalted be He) to none but Him Alone, such as: creation, bringing into being, providing sustenance, giving life, and causing death.

 

The meaning of Tawhid-ul-Uluhiyyah (Oneness of Worship) is the dedication of all acts of the servants to none but Allah Alone, such as: Dua' (supplication), asking help, seeking refuge, fear, hope, reliance and all other forms ofIbadah (worship).

May Allah grant us success. May peace and blessings be upon our Prophet, his family, and Companions.

Permanent Committee for Scholarly Research and Ifta’

 

 

Member Deputy Chairman Chairman
`Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

 

Is the religion one is born into the true one?

Adapted from: www.alifta.org

 

Question : Is the religion one is born into the true one? Answer: Every human is born in a state of Fitrah (divinely endowed natural disposition of monotheism/Islam). The Prophet (peace be upon him) said: Every newborn is born in a state of Fitrah. Its parents then make it a Jew, a Christian, or a Magian. (Agreed upon by Imams Al-Bukhari and Muslim from the Hadith of Abu Hurayrah, may Allah be pleased with him) However, Fitrah alone is not enough to know the details of Tawhid (belief in the Oneness of Allah/monotheism) and how to worship Allah (Glorified and Exalted be He). It is incumbent to learn and try to become versed in religion; to follow and obey the Messenger of Allah (peace be upon him) who conveyed all details that the servants need about religion and Ibadah (worship).This is the way a Muslim can know theIbadah for which Allah created humanity. Allah (Glorified be He) says: And I (Allâh) created not the jinn and mankind except that they should worship Me (Alone). May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Permanent Committee for Scholarly Research and Ifta’

Bakr Abu Zayd    –  Member

Salih Al-Fawzan – Member

`Abdullah ibn Ghudayyan – Member

Abdul-Aziz Al Al-Shaykh – Deputy Chairman

Abdul-Aziz ibn `Abdullah ibn Baz – Chairman