Posts Tagged ‘bio’

The Late Scholar Ibraheem ibn Muhammad ibn Ibraheem Aalush Shaikh

October 3, 2012

Taken from:

His Eminence Shaykh Ibrahim ibn Muhammad Al Al-Shaykh

His Eminence Shaykh Ibrahim ibn Muhammad ibn Ibrahim ibn `Abdul-Latif ibn `Abdul-Rahman ibn Hasan ibn Imam Muhammad ibn `Abdul-Wahhab

His Birth:

Shaykh Ibrahim ibn Muhammad Al Al-Shaykh was born in 1344 A.H.

His Education:

Shaykh Ibrahim memorized the Ever-Glorious Qur’an during his childhood at the schools of `Abdullah ibn Mufayrij (may Allah be merciful to him) and `Aly ibn `Abdullah Al-Yamany. He studied the science of Tajwid (reciting the Qur’an following the rules of recitation) under the tutelage of Shaykh Sa`d Waqqas (may Allah be merciful to him) in Makkah. He accompanied his father (may Allah be merciful to him) to the learning circles where he studied jurisprudence, Tawhid (belief in the Oneness of Allah/monotheism), and grammar. He then joined the Educational Institute and graduated from the college of Shari`ah in Riyadh in 1376 A.H. Then he was appointed as director of the Department of Ifta’, and later as deputy to the Mufty. After the death of his father (may Allah be merciful to him), Shaykh Ibrahim was chosen as the Chairman of the General Presidency for Ifta’ and the Supervision of Religious Affairs, which was later organized and renamed as the Presidency of the Departments of Scholarly Research, Ifta’, Da`wah, and Guidance. He remained Chairman for six years, during which the Council of Senior Scholars was established and he was chosen to be a member of it and as the Chairman of the Permanent Committee for Scholarly Research and Ifta’. He also presided over the awareness campaigns during Hajj for several years.

His Shaykhs:

He acquired knowledge from his father and many Shaykhs, including His Eminence Shaykh `Abdul-Aziz ibn `Abdullah ibn Baz, His Eminence Shaykh Muhammad Al-Amin Al-Shanqyty (may Allah be merciful to him), and many others. He supervised the work of both the preachers abroad and the guides inside the Kingdom. He was nominated as Minister of Justice. After the death of His Eminence Shaykh `Abdullah ibn Hamid, Chief Justice of the Supreme Council of Justice, (may Allah be merciful to him), Shaykh Ibrahim was appointed as Acting Chief Justice. He followed up and supervised the work of the judges and notaries public, with the result that justice was served well during his time and many Shar`y courts were opened across the Kingdom.

He participated in many Islamic conferences and exerted much effort in urging people to adhere to, apply, and substitute the Islamic Shari`ah for the positive laws in Islamic countries. He participated in many of the various committees in the country. Having performed many services for the country for a long period of time, he asked the ruler – may Allah protect him – to retire him due to his health conditions in late 1409 A.H.

He was characterized as having good morals and a commitment to doing good for the people. He died (may Allah be merciful to him) on Thursday, 22 Rabi` Al-Awwal, 1428 A.H.


The Late Scholar ‘Abdullaah bin Muhammad bin Humaid

October 3, 2012

Taken from:

Source: Fataawaa al-Khulwah wal-Ikhtilaat (pg. 11-12) w/ additions

Author: Ashraf bin ‘Abdil-Maqsood
His Name and Lineage: He was ‘Abdullaah bin Muhammad bin ‘Abdil-‘Azeez bin ‘Abdir-Rahmaan bin Husayn bin Humaid from the tribe of Banu Khaalid.
His Early Youth: He, may Allaah have mercy on him, was born in the city of Riyadh in the month of Dhul-Hijjah 1329H. He received a righteous upbringing and thus memorized the Qur’aan while in his youth. He lost his eyesight while still in his adolescence, but this did not deter him from seeking knowledge. On the contrary, he bore it and dealt with it patiently.
His Studies: He acquired knowledge at the hands of dignified teachers from the scholars of Riyadh, the likes of:
1. Shaikh Hamad bin Faaris, with whom he studied the Arabic language and Hadeeth;
2. Shaikh Saalih bin ‘Abdil-‘Azeez Aali Shaikh, the Judge of Riyadh in his time, with whom he studied the principles of Religion, Hadeeth and Tafseer, as well as spent a great deal of time with;
3. Shaikh Muhammad bin ‘Abdil-Lateef Aali Shaikh, whom he studied closely under;
4. Shaikh Sa’ad bin Hamad bin ‘Ateeq, under whom he studied the principles of the Religion; and others.
5. Afterward, he devoted himself to studying under Shaikh Muhammad bin Ibraaheem Aali Shaikh and benefited greatly from him. Shaikh ‘Abdullaah bin Humaid spent much time with him and would seek advice from him for judicial matters. Shaikh Muhammad bin Ibraaheem appointed him as his assistant to cover for him during his absence.
His Positions: Shaikh ‘Abdullaah bin Humaid was appointed to numerous positions, through which he was able to serve the Muslim ummah. Among these roles were:
1. In 1357, King ‘Abdul-‘Azeez, may Allaah have mercy on him, appointed him as judge for the region of Sudair;
2. In 1363, he was then appointed as judge for the region of Buraidah. He later asked to be excused from his position as judge in order to focus on worship and teaching the people;
3. He was then appointed as head of religious affairs at Al-Masjid-ul-Haraam in Makkah by King Faisal, may Allaah have mercy on him. He also held lessons there and passed religious verdicts, benefiting the masses of Muslims tremendously;
4. In 1395, King Khaalid, may Allaah have mercy on him, appointed him as head of the Senior Judicial Council as well as a member of the Committee of Senior Scholars;
5. In addition to this, he held the positions of head of the General Lead Council for supervising the Two Sacred Precincts, head of the Fiqh Assembly in the World Muslim League and a member of the Global Conference for Directing the Call and Preparing Callers.
His Writings and Role in Da’wah: In spite of his numerous preoccupations, he was able to make time to enrich the Islamic library with a number of works like:
1. Ar-Radd ‘alaa Yassir al-Islaam ‘alaa Yusrihi
2. Tibyaan-ul-Adillah fee Ithbaat-il-Ahillah [Clarifying the Evidences in Confirming the Crescents]
3. Hidaayat-un-Naasik ilaa Ahamm-il-Manaasik [Guiding the Worshipper to the Most Important Rites of Hajj]
4. Ar-Rasaa’il-ul-Hisaan fee Nasaa’ih-il-Ikhwaan [Excellent Essays for Advising the Brothers], and much more.
This is on top of the beneficial religious verdicts he would issue as replies to questions, especially on the famous radio program “Noor ‘alaad-Darb.”
His Students: Because of the long time, the Shaikh spent teaching in the Haram and holding lessons, numerous students benefited and learned from him. Among his most famous students are:
1. Shaikh Hamood bin ‘Abdillaah At-Tuwaijiree, may Allaah have mercy on him;
2. Shaikh Saalih bin Fawzaan Al-Fawzaan, current member of the Committee of Senior Scholars;
3. Shaikh Muhammad bin ‘Abdillaah As-Subayyal;
4. Shaikh Saalih bin ‘Abdillaah Al-Humaid.
His Death: The Shaikh, may Allaah have mercy on him, passed away on a Wednesday on the 20th day of Dhul-Qa’adah, 1402H (1981). His funeral prayer was held in Al-Masjid-ul-Haraam right after the ‘Asr Prayer and he was buried in Al-‘Adl Cemetery in Makkah. May Allaah have mercy on him and allow him to enter Paradise.
Sources for his Biography: 1. “‘Ulamaa’unaa” (pg. 24-27) of Fahd Al-Barraak and Fahd Al-Badraanee
2. “Qaadat-ul-Fikar-il-Islaamee ‘abaral-Quroon” (pg. 513-522) of ‘Abdullaah bin Sa’ad Ruwaishid
Published on: November 25, 2006

The Late Scholar Muhammad Ibn Abdul Wahhab

October 2, 2012

Biography by Shaikh Bin Baz (translated):


response to a question:


refuting misconceptions:


Imam ash-Shawkaanee on Imam Muhammad ibn Abdul Wahhaab:


Also here:


The Late Scholar Ihsan Ilahee Thaheer

September 11, 2012

Translated from:

As for what follows: This is the speech of the Guiding Scholar, Shaikh Rabee – Allah preserve him – regarding the Shaikh, the Mujaahid, Ihsaan Ilahee Thaheer – (we ask that) Allah bestow His Mercy upon him.

This speech is taken from the introduction of a thesis speaking about the efforts of Shaikh Ihsaan – (we ask that) Allah bestow much mercy upon him and gather us together with him in Paradise.

Shaikh Rabee – (we ask that) Allah preserve him – said:

The brother Ali bin Musa az-Zahraanee who is preparing a thesis for his Doctorate (PhD) on the topic of: Shaikh Ihsaan Ilahee Thaheer and His Efforts in  Affirming the Salafi Creed and Refuting the Opposing Sects, sought from me to mention something of what I know about Shaikh Ihsaan Ilahee, so I fulfilled his request by mentioning somethng of what I know about him.  That is that I knew Shaikh Ihsaan at the Islamic University of Madinah while he was seeking knowledge there.  He was – rahimahullah – from the most superior students of the University in intelligence, striving, and skill. He would debate some of the Scholars with knowledge and skill, so he would take knowledge as well as give it.

I knew him to be a Mujaahid in the area of the Aqeedah (creed) – calling to it, defending it and those carriers of it from the Companions and those who followed them with perfection (in beliefs, actions, and statements) from the Scholars of Hadeeth and the Imaams of Ahlus Sunnah wal Jamaa’ah.  He defended the Quran and the Sunnah and refuted the various astray sects from the Raafidah, the Qaadi’aanis, the Bahaa’is, and theBarelwis.


He enriched the Salafi library with treasure (his writings) possessing tremendous value, which show his knowledge, the extent of his striving, his ability to refute falsehoods, his help of the Prophetic Sunnah with potent arguments and clear proofs which suppressed the enemies of the truth and the Sunnah.

So (we ask that) Allah bestow vast mercy upon him and that Allah rewards him with the best reward for the efforts he put forth for Islam and the Muslims from the blessed treasure of knowledge, indeed, my Lord is indeed the Hearer (and Answerer) of the dua (invocation).

And (we ask that) Allah raise the rank of our Prophet Muhammad and grant him peace as well as his followers, family, and Companions.


translated by Ummu Khadijah



The Late Scholar Abdullah al-Aqeel

August 28, 2012

The following from:


In The Name of Allah The Most Beneficent, The Bestower of His mercy

Recently, it was asked to me concerning The Noble Scholar Abdullah bin Abdul Azeez Al Aqeel, who exactly is he?  Many people are unaware of this scholar, and some confuse him with Sheikh Muhammed Al Aqeel from Madina.  There is no problem in people asking about a scholar, especially when little has been mentioned about him.

In fact, the noble Salaf of our Ummah held such a question to be praiseworthy.  Muhammed bin Sireen said: Verily this knowledge is religion, therefore, let all of you look to whom he takes his knowledge from. (Sunan Ad Daramee), and other than this from the various statements of the Salaf encouraging the Muslims in taking knowledge from the Scholars of Ahlu Sunnah, especially the elders from amongst them.  Thus, in an effort to make my brothers aware of this noble scholar, I translate the following, and I ask Allah to accept it from me.

Name: Abdullah bin Abdul Azeez bin Aqeel bin Abdullah bin Abdul Kareem Ala Aqeel
Born:   He was born in the city of Unayzah , the year 1335h. (presently 93yrs old)

His studies and scholars:  He was raised in the care of his father Sheikh Abdul Azeez Al Aqeel.  His father is considered to be one of the well known scholars of  Unayzah, and also famous for his poetry and writings. Therefore, his father is considered to be his first teacher.

Allah prepared a house of learning for Sheikh Abdullah.  Along with his father, his older brother (Aqeel bin Abdul Azeez) was known for carrying knowledge, and was a judge in Al ‘Aridah city in the Jizaan region located in the south of Saudi Arabia .  Likewise, his uncle, Abdul Rahman bin Aqeel was a judge in the city of Jizaan .
Sheikh Abdullah completed his early studies in the school of the teacher Bin Saleh, then he moved on to study in the school of the well known teacher, Sheikh Abdullah Al Qar’awee. Sheikh Abdullah bin Aqeel memorized the Quran and many books that were being memorized by the students during that time.  The likes of: Umdatul Ahkam, Zad Al Mustakne’, Elfiyat Ibn Malek in Arabic grammer, and other then this.

After successfully completing this level, he joined the circles of the Scholar of Unayzah and the great knowledgeable man of Qasim, Sheikh Abdul Rahman As Sa’dee (rahimahullah).  He studied with Sheikh Abdul Rahman As Sa’dee consistently and learned from him: The Quran, Tafseer, Tawheed, Hadeeth, Fiqh, Arabic grammer, and more. He also benefited from the other scholars of Unaynah that were present during that time, the likes of: The great senior scholar of hadeeth Ali bin Nasir Abu Wadee.  He read with him Sahih Al Bukhari and Muslim, The books of Sunan, The Musnad of Imam Ahmed, and Miskat al Masabeeh.  He received his Ijazah (recognition/authorization of his scholar) in these works with a high chain of narration going back to his scholar’s teacher, the great Muhadith of India Nathir Hussain (died 1229h.)

While Sheikh Abdullah Al Aqeel worked as a judge in Riyadh , he was very diligent in sitting with His Eminence Sheikh Muhammed bin Ibrahim Ala Sheikh.  He constantly studied with him and joined his learning circles that were being taught in different fields of knowledge.  He also benefited from His Eminence Sheikh Muhammed Ibrahim while working with him in the Committee of Religious Verdicts for over 15 years.  He learned tremendously from his character, understanding, and his manner in dealing with people.  He also benefited greatly from several other respected scholars that came to Riyadh to teach in The faculty of Shariah. The likes of Sheikh Muhammed Ameen Shanqitee (died 1393h.) –the author of “Adwa Al Bayan”, as well as Sheikh Abdul Razzaq Al ‘Afeefee (died 1415h.), and other than them.
Some of his duties:
In 1353h. heworked as an attendant and scribe for his Uncle, the judge in the Jizan (south) area. He also performed work as an Imam, Khateeb (Friday lecturer), prison work, religious lectures and teaching.

In 1357h. he returned to his province and continued to study with Sheikh Abdul Rahman As Sa’dee.  He attended his classes and lectures until 1358h.  In that year he was instructed by King Abdul Azeez to transfer to the courts in Abu Urash.  Alongside his new duties, he continued to teach, lecture, and enjoin the good and forbid the evil.  He remained a judge in Abu Urash for five straight years.

In 1365h. he was instructed by King Abdul Azeez at the request of His Eminence Sheikh Muhammed Ibrahim, to move and become a judge in Al Karj, where he remained for a year.  Thereafter, he was transferred to the main courts of Riyadh .  He remained a judge in the main courts of Riyadh until 1370h., and thereafter was transferred to the courts in Unayzah, his home, and the home of his scholar Abdul Rahman As Sa’dee.  His job as a judge in Unayzah did not prevent him from studying with his scholar and benefiting from him.  He also took part in the establishment of The Committee for Enjoining the Good and Forbidding Evil in the city of Unayzah .

He continued to work as a judge in Unayzah until 1375h.  During that time, The Committee of Religious Verdicts was established in Riyadh under the presidency of His Eminence Sheikh Muhammed Ibrabim Ala Sheikh, and Sheikh Abdullah Al Aqeel was instructed by King Abdul Azeez to be a member of this committee.  He began his new duties in 1375h.  This new position was considered a grand chance for him to study and learn from His Eminence Sheikh Muhammed bin Ibrahem Ala Sheikh.
The Sheikh is presently retired from working as a judge.  It is mentioned that he no longer works, in order to dedicate his time to knowledge, family, and his students.  He is always seen studying and teaching, alongside answering questions by way of phone or in person.
Much more can be said about the life of this noble scholar, but we chose to summarize this biography.
The following is a brief mention of the great bond of love and brotherhood between Sheikh Abdullah Al Aqeel and our beloved Sheikh Rabe’a bin Hadee Al Mudkhalee (may Allah preserve them both).
Sultan Al Juhanee (student of Sheikh Rabee’a) mentioned: 
On the 19th day of Muharram the year 1428h., I was with Sheikh Rabee’a, and after we prayed Magrib prayer we went to the Haram.  Accompanying us were the brothers Ahmed bin Muhammed Ad Diwanee, and Abdul Lateef Shareef.  We arrived at the Haram before Isha prayer, and upon entering we headed toward Al Madina door where Sheikh Abdullah bin Abdul Azeez Al Aqeel sits.  Once we arrived there, as soon as he (Sheikh Abdullah Al Aqeel) saw Sheikh Rabee’a, he stood up and greeted him, and Sheikh Rabee’a greeted him in return.  Sheikh Abdullah wanted to kiss the head of Sheikh Rabee’a, but Sheikh Rabee’a refused.  Upon this, Sheikh Abdullah stated: Be gentle to your brothers, but Sheikh Rabee’a continued to refuse until Sheikh Abdullah finally kissed his head and they hugged with great love and brotherhood.
This is merely a paragraph of what was written by our brother Sultan concerning the meeting between these two noble scholars.  More will be mentioned in the future if Allah permits.
A few points of interest taken from this small biography:
         The present age of the Sheikh is 93 years old.
         His scholars are the same teachers of Sheikh Abdul Azeez bin Baz, Sheikh Muhammed bin Uthaymeen, Sheikh Ahmed An Najmee, and others.
         The great bond of brotherhood and love between him and our beloved Sheikh Rabee’a bin Hadee, even though he is older then Sheikh Rabee’a by 20 years!
May Allah preserve our scholars of Ahlu Sunnah and give them good in this life and the next.
May the peace and blessings of Allah be upon our last Messenger Muhammed, and upon his family members and companions.
Mustafa George
Ruwais , United Arab Emirates

[end of biography from that link]



Some benefits from his life transcribed here:


Some Benefits from the Lessons of
Sheikh ‘Abdullah bin ‘Abdul ‘Azeez al ‘Aqeel
(may Allah have mercy on him)


مصطفى بن جورج ديبيري

Compiled by Mustafa George DeBerry

November 2011 / Muharram 1433

بسم الله الرحمن الرحيم

و الصلاة و السلام على اشرف الانبياء و المرسلين و على آله و صحبه و سلم تسليما كثيرا
Recently our beloved Sheikh (‘Abdullah bin ‘Abdul ‘Azeez al ‘Aqeel) returned to his Lord. When this tremendous trial occurred, I promised my beloved brothers in Islam that I would try to inform them of some of the benefits that I received while seeking knowledge from the Sheikh for the time that I had spent with him. But due to life’s many distractions and commitments, I was not able to deliver what I intended in adequate time. By the permission of Allah, at this time, I would like to mention some of those benefits so that my brothers and sisters in Islam can take a greater look at the life of this scholar of Islam, in order that we may reflect upon our own lives and shortcomings and try our best to correct them. I ask Allah to bless our beloved Sheikh, and I ask Him to grant him a high abode in Jennah.

A brief mention of the Sheikh’s style of teaching:

Sheikh ‘Abdullah had retired from his position as a High Judge in Saudi Arabia many years ago. This meant that he had ample time to study, research, teach and give da’wah. Sheikh ‘Abdullah’s lessons where unique in a since that each individual student was allowed to have his own face to face lesson with the Sheikh, reading from his chosen book. A specific detail of how the lessons were performed is as follows:

Fajr: Sheikh ‘Abdullah would perform fajr in congregation in the masjid across from his home. After prayer, he would sit in the masjid for a short spell of time performing his morning adhkar (supplications). Then he would return to his home and sit in his library. A few of his sons along with 3-6 students would accompany him into his library. After sitting, one of his sons would make sure the Sheikh was comfortable, and if it was winter, they would rub the Sheikh’s feet until he was content. A few minutes later, the Sheikh would look around and instruct the first student who arrived to sit in front of him on the floor. The student would then inform the Sheikh which book he is reading to him and what page has been reached. The Sheikh himself would have his own copy of the same book in which he would always keep a record of the student’s reading. The student would begin reading while the Sheikh followed. If any comments or corrections needed to be made, the Sheikh would do so. Once the student finished the chapter or unit, the Sheikh would then clarify the complete chapter. During his explanation, he would always ask the student questions to make sure he has understood what was read and explained. After completing the explanation, the student would leave, and the next student would sit and begin reading his book. The fajr lessons would continue for a period of 2-3 hours. After every student has completed their reading, the Sheikh would take a short nap until about 10am. He would then awake, pray shurook prayer, and then return to his library for his own research and study. After asr, magrib and isha prayers, the Sheikh would basically teach the same way he taught for fajr prayer.

A mention of a few incidents which occurred in the company of the Sheikh:

1. When I began reading to the Sheikh in the year 2007, there was present in the company of the Sheikh a close student of his. This student advised me and other western brothers that we should read only Fiqh books to the Sheikh because in his (the student’s) opinion, the Sheikh is well grounded in Fiqh, and other subjects such as ‘Aqeedah and Minhaj can be studied with other scholars! Many of the western brothers ignored this advice and continued to persue the reading of ‘Aqeedah books to the Sheikh. One of the books that I chose to read was a summarized explanation of al ‘Aqeedah al Wasitiyah by Sheikh ‘Abdul ‘Azeez al Nasir al Rasheed (may Allah have mercy on him). I chose to read this explanation because several years prior to moving to Riyadh, I had attended the reading of this explanation in the presence of Sheikh ‘Ubaid al Jabiree while studying in The Islamic University of Madina. At any rate, after beginning to read this explanation with Sheikh ‘Abdullah al ‘Aqeel it was noticed the Sheikh would become very energetic whenever this book was being read with him. It’s possible that the reason for this was due to the fact that most students who sat with the Sheikh were reading Fiqh books, while very few chose works in ‘Aqeedah. Sheikh ‘Abdullah himself even would comment during the course of reading the book:

Allah granted us tawfeeq (success) in choosing to read this book!

He also said: This is an excellent explanation of al ‘Aqeedah al Wasitiyah.

After several readings with the Sheikh from this work, I mentioned to his student who initially advised me to read a Fiqh book, I said: Do you still think that I should change my book?
He replied: No, masha Allah, the Sheikh loves reading ‘Aqeedah books!

2. On the morning of 1429-10-18 (October 18, 2008) after salatul Fajr, the students followed the Sheikh into his living-room for our regular morning lessons. Before beginning the lesson one of the Sheikh’s grandchildren entered the room, and it was apparent from his appearance that he wasn’t very strong in his adherence to the Sunnah. The Sheikh’s grandson informed him that he would be taking a trip to the United Arab Emirates for some sort of educational training. Upon hearing this, the Sheikh immediately said:

When you go there make sure you befriend good individuals. It’s important that you don’t befriend those who can possibly cause you harm in your religion. Be very cautious who your companions are during your travel. It is upon you to hold fast to your religion and be sure to preserve your prayers!

Compiler’s comment: This action of the Sheikh is in accordance with the statement of Allah in the Quran, where He – The Most High said:

يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا
{Oh you who believe, save yourselves and your family members from the Hell-fire} Surah al Tahreem:6

3. One evening while some students were reading their books to the Sheikh, a group of unfamiliar students entered upon the Sheikh. After the students who were to the Sheikh left the room, the unfamiliar students approached the Sheikh and requested that he grant them tezkiyaat or ijazaat (a form of recommendation). Upon hearing this, the Sheikh became very upset and replied:

Where have you come from? Who are you? I don’t know you nor have I seen you before. I don’t know your Minhaj (methodology), nor do I know anything about you!

The students stood up and left the room!

4. About 2 years before the Sheikh passed away, one of his sons died. On the night of the Janazah (burial), several family members and students visited the Sheikh to give their condolences. At the time of salatul Isha, the Sheikh normally reads from the Tafseer of Sheikh ‘Abdul Rahman al Sa’di. When I entered the masjid for prayer, I assumed that due to the death of the Sheikh’s son, that night the Sheikh would not do his normal reading from the Tafseer book. I was wrong! After the Sheikh prayed his two units of Tahiyatul Masjid (the prayer for entering the masjid), he sat and opened his Tafseer book and began to read. I was amazed that even the death of his beloved son did not deter him from seeking knowledge.

Some benefits recorded during sittings with the Sheikh:

The Sheikh mentioned during our reading of Al ‘Aqeedah al Wasitiyah:

Things which are attributed to Allah are divided into two categories:

Things which are independent (not associated with the attributes of Allah), such as: The House of Allah, The Camel of Allah, etc.

Attributing these things to Allah is done for the purpose of displaying tremendous reverence.

Things which are not independent, such as: The Knowledge of Allah, The Might of Allah, etc.

Attributing these to Allah is done so for the purpose of describing Allah with His own Attributes.

The Sheikh said, while reading from a book of Tafseer (Explanation of The Quran):

From the best books of Tafseer is Tafseer ‘Abdul Razzaq. This is because the author was Sunni, Salafi.

He said, while discussing rulings pertaining to the Athan and Iqamah (call to prayer):

If the Imam of the prayer is forced to leave the congregation during the prayer, the person who steps forward would continue from where the Imam left off, contrary to the Muathen (caller to prayer) who is forced to discontinue the Athan. The person who comes forward to continue should start the Athan from the beginning.

He said on 1429.4.7 (April 13, 2008):

The way of the Salaf is more knowledgeable, wiser, and safer.

He also mentioned during the same sitting:

This book (Al ‘Aqeedatul Wasitiyah along with the explanation) is a wonderful book with great benefit.

He said on 1429.6.27 (July 1, 2008):

The goodness and fairness of Islam is displayed in the statement of Allah:

إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ
{Indeed Allah orders with justice and good.} Surah al Nahl:90

On 1429.10.7 (October 7, 2008) he said:

Ablution is a condition for performing Tawwaf (encircling the Ka’ba), except if one is not able to perform ablution.

On 1429.12.7 (December 5,2008) he said:

None of the Salaf mentioned that the Prophet (may the peace and blessings of Allah be upon him) heard the Quran directly from Allah.

On 1429.12.15 (December 13, 2008) he mentioned:

The conditions for the validity of prayer are nine, but many scholars suffice with the mentioning of only 6. They hold that Islam, sound intellect, and the age of maturity are three conditions which are well known, and they must be present for any act of worship to be accepted. Therefore, some scholars do not mention them as conditions.

On 1430.2.21 (February 16, 2009) I asked him the following question:

Is it correct to say that Waraqah bin Nowfal was actually the first man to believe in the Prophet Muhammad (may the peace and blessings of Allah be upon him)?

The Sheikh responded: This is correct. He believed in him to the extent that he had vowed to support and defend the Prophet if he lived long enough.

On 1430.2.22 (February 17, 2009) the Sheikh mentioned:

If a person forgets to mention the Name of Allah before performing Tayammum (purification with the usage of dust, sand, etc), the purification is still considered valid.

On 1430.2.29 (February 24, 2009) a Fiqh book was being read to the Sheikh. The author of the book mentioned that it is not obligatory upon the wife to serve her husband. Sheikh ‘Abdullah ‘Aqeel responded saying:

This is the Mathhab (Hanbalee school of thought), but there is no proof to support this opinion. On the contrary, the proofs inform that it is an obligation upon the wife to serve her husband.

On 1430.3.4 (March 1, 2009) the Sheikh commented:

The word Nushooz (conflict or dispute between spouses) is used to describe dispute from the wife, but it is also used to describe dispute from the husband. Allah stated in the Quran:

وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا
{If a female fears nushooz from her husband..} Surah al Nisaa:128

On 1430.4.2 (March 29, 2009) the Sheikh responded to the statement of the author of a fiqh book. The author mentioned that it is only compulsory upon the husband to have intercourse with his wife once every four months. Sheikh ‘Abdullah responded:

This is incorrect. It is preferred that the husband performs intercourse as much as possible. He should do so according to his ability, whether this is every night, every two nights, or once a week.

On 1432.8.8 (September 6, 2011) Sheikh ‘Abdullah returned to his Lord at the age of 95. May Allah accept his deeds from him and grant him a high place in Jennah.

May the peace and blessings of Allah be upon our beloved Messenger Muhammad, and upon his family members and companions.

Mustafa George DeBerry
Riyadh, Kingdom of Saudi Arabia



He died in the year (2011CE/1432H):


Q & A with Shaikh Abdullah al Aqeel:

(some answered by Shaikh Ahmad an-Najmee and Shaikh Saalih Fawzaan)

The Late Scholar Hammaad al Ansaaree

August 25, 2012

This is a summary translation of what is here:

Translated by Ummu Khadijah

He is the Shaikh Hammaad ibn Muhammad al-Ansaaree, al-Khazrajee, as-Sa’dee – an attribution to the noble Companion Sa’d ibn ‘Ubaadah

He was born in the year 1343 H in a place called Taad Makkah in Mali in Africa.

The signs of  excellence were visible in him from his childhood, his love for knowledge, when he was raised by his uncle who had the nickname of “al-Bahr” (“the Sea”) because of his efforts in knowledge and the sharpness of his understanding.  He memorized the Quran early, at the age of eight years old.  And (he memorized from) the sciences of the foundations of fiqh and likewise from hadeeth, and many of the treatises before the age of maturity.  For indeed he memorized “Al-Malahah” of al-Hareeree, “al-Kaafiyah wal-Afiyah” of Ibn Maalik, “al-Alfiyah” of as-Suyooti, “Jam’u-l-Jawaami’” of as-Subkee, and “al-Mu’allaqaat as-Sab’” as well as Arab poems and other than those texts additionally.  He left his country as an emigrant because of the French colonization

He was 21 when he started out for the Haramain (Makkah and Madinah).  So when he stopped his journey in the Makkan sanctuary, he began taking knowledge from the lessons at the Sacred Masjid.  His Shuyookh there were: Shaikh Haamid al-Faqee, Shaikh Abdullah al-Mashaat, and Shaikh Muhammad Ameen al-Halabee…He stayed there until Shaikh Abdullah ibn Hasan Aalush-Shaikh  permitted him to teach lessons in the Makkan Sanctuary.

Then he moved – (we ask that) Allah bestow Mercy upon him – to The Lighted City (Madinah) and he went to study at Darul Uloom.  He studied there under many of the Scholars, from them: Muhammad al-Haafith, Umar Baree, Abdu Khadee’, and other than them…Then he returned to Makkah and during the Hajj season he met Shaikh Abdul Lateef ibn Ibraheem and Shaikh Muhammad ibn Ibraheem Aalush-Shaikh (a former Grand Mufti).  So they instructed him to go to Riyadh. He went there and began teaching in the College of Sharee’ah .  Then he moved to the Institute Imaam ad-Dawah al-‘Ilmee.  Then he returned to the College, then he was moved to the Islamic University of Madinah.

And indeed he was well-known – Allah bestow mercy upon him – for his love of knowledge and its students.  He spent most of his time reviewing with them.  His crowded house in Madinah al Munawarrah was the destination of many of the Scholars and students of knowledge; they would find with him what they sought.  His library was well-known among the students of knowledge for what it contained of literature and authored works in the different legislated branches of knowledge.  He would help the students by photocopying for them from the books what they wanted.  He took great care to gather the manuscripts specifically in the science of hadeeth….The number of books in his library were over 3000, most of them in the science of hadeeth.

And a large number of the students of knowledge and Mashaayikh studied under him, from them: Shaikh Saalih Aalush-Shaikh, Shaikh Ali al-Faqeehee, Shaikh Saalih Suhaymee, Shaikh Abdur-Razzaaq al Badr, Shaikh Rabee ibn Haadee, and other than them from (present day) scholars

And indeed he left – (we ask that) Allah bestow mercy upon him – a tremendous inheritance of authored works in various branches of knowledge.  From them:

In Grammar: Faithful Answers to Questions about al-Alfiyyah

In Aqeedah: Abul Hasan al-Ash’aree and his aqeedah (beliefs)

In Fiqh: A Gift to the One Who Asked About the Fasting of the Nursing or Pregnant Woman

In Hadeeth: Presentation to Those Firmly Grounded in Knowledge About the ones who ‘dallasa’1 from the Shuyookh


The Path of Guidance in Tracing the Source of the Narrations in Bidaayah by Ibn Rushd

And many other valuable authored works that the students of knowledge are eager to acquire and benefit from.  And he – Allah bestow mercy upon him – shared in collecting the fataawaa of Shaikhul Islam Ibn Taymiyyah along with Ibn Qaasim – Allah bestow mercy upon him

From his speech which his son Abdul-Awwal al-Ansaaree mentioned about him:

He said: ‘Whenever I saw a manuscript, I made a copy of it’

‘In my youth, I would read and write until Fajr time, and I didn’t sleep except a little bit in the afternoon’

‘I gave the Islamic University 400 of my manuscripts, some of them in my own handwriting.’

‘The books I have with me are superior to the castles of kings.’

‘I have ijaazaat2 in every branch of knowledge until even in engineering.’

‘We would not study anything in knowledge until we had memorized it.’

His son Abdul-Awwal said, ‘Many times he would sit in the house, before noon and after it, and he would take a book from his library and he would read in a loud voice in the way of the people of his country – which had a specific melody.

And he – Allah bestow mercy upon him – said:

‘For seven years, I copied manuscripts (by hand) from the Library of the Haram (in Makkah) and that was before there was photocopying.’

And he said, ‘I am not a Mufti3, I simply serve the student of knowledge’

and, ‘My days in Riyadh were Golden Days.’

And from his advice and wise sayings:

‘How plentiful is what is written and how little is what is read!’

‘I have noticed that the student of knowledge in this day and age doesn’t review’

‘Take the book of Ibn Jamaa’ah about the manners of the listener and the student and read a portion of it every day.’

and ‘It is upon the Scholars to give the people knowledge that they can understand (on their level) and they should not enter them into the mataahaat4

He said about the Muslim Brotherhood (Ikhwaanul Muslimeen):

‘Do not go near them!  All they have are doubts.’

And he said about the “Awakening” which is attributed to this day and age:

‘This is not an awakening, rather it is neglectfulness with regards to seeking knowledge’


His virtues and noble qualities are too many to be counted.  Shaikh Hammaad al-Ansaaree died – Allah have mercy upon him – on a Wednesday in the year 1418 H after an illness which had been afflicting him for many months. He was prayed over in Masjid Nabawee after salaatul asr.  The leader of the prayer was Shaikh ‘Abdul-Baaree ath-Thubaitee.  Those who came to accompany the funeral procession were a large number which can not be counted from the students of knowledge and Mashaayikh….

 [end of biography]

Biography taken from the book:

Compilation of the biography of the Allaamah, the Scholar of Hadeeth, Shaikh Hammaad al-Ansaaree which was authored and compiled by (his son) Abdul-Awwal ibn Hammaad al-Ansaaree


2Ijaazah (singular): Permission from a teacher of a subject to transmit knowledge of that subject

3Mufti: One qualified to give religious verdicts.  He was in fact qualified, this is simply from the humble speech of the scholars – like when they refer to themselves as students of knowledge whereas other scholars bear witness that they are in fact scholars.

4متاهاتdifficult, intricate, confusing matters

Shaikh al Ansaaree on saying المنورة after Madinah and المكرمة after Makkah




The Scholar Muhammad Hayaat bin Ibraaheem As-Sindee

August 20, 2012


King Malik Abdul Azeez ibn Sa’ud

August 20, 2012

Taken from:



I will be posting, insha Allaah, some articles on the life of the first King of of the Kingdom Of Saudi Arabia, Abdul-‘Azeez Ibn Saud, rahimahullaah, through the eyes of one who accompanied him for 12 years, from 1926 to 1938 (CE).

The author, Muhammad Almana* was in the court of king and knew many details pertaining to the life of Malik Abdul-‘Azeez ibn Saud (the father of the present king, Fahad Ibn ‘Abdul-Azeez Ibn Saud). This eye-witness account (from his book ‘Arabia United, A Portrait Of Ibn Saud’) should make the reader know the reality of Malik Abdul-Azeez Ibn Saud, the founder of the modern state of Saudi Arabia and the conditions that were prevelant at the time which caused matters to turn out as they did in the region.

The author writes concerning Malik Abdul-‘Azeez, rahimahullaah:
“From the earliest days of his life until its very end, he remained a stauch and devout Muslim, following scrupulously the dictates of the Qur’aan in its every detail. His education in exile in Kuwait was necessarily limited, but this did not prevent him from mastering the Qur’aan and other religious works to a degree that often astounded the ‘ulemah of his own country. One of the injunctions of the Qur’aan is that the faithful should read it as often as possible, and His Majesty (i.e. Malik Abdul-Azeez) always managed to set aside half an hour a day in his crowded schedule to read the Qur’aan and other religious works, particularly those which listed all the many names by which Allaah is known. His majesty seldom had a conversation without quoting a verse from the Qur’aan, upon which he drew a bottomless source of wisdom and inspiration. He was adept at interpreting and explaining the verses in a manner which kept his audience spellbound and enthralled with his insight.

Religion gave a purpose to the King’s life in that the more he expanded and consolidated his Kingdom, the greater was his service to Islaam, which was thus strengthened by his actions. His religious conviction gave him strength in many different ways, yet, however powerful he grew, there was never any danger of his becoming complacent or conceited. The “Wahhaabee”** muslims did not believe in glorifying individuals, and the king knew that as a man he was merely doing his best; everything he achieved was through the will of Allaah alone…”

* The author is writing for an English-speaking Western reader, so his terminologies reflect his target readership. If have adapted where necessary.

** The usage of the term ‘Wahhaabee’ is often used by the opponents of the Salafi da’wah to belittle and discredit those who follow the way of the Prophet, salallaahu alaihi wasallam, and his Companions. However, the author here uses the term for the consumption of a Western reader who has been made acquainted to usage of the term through orientalist literature. So it becomes clear, that he does not intend belittlement, though it would have been better not to use the term at all. The reason for the usage of term by the author is to indicate that these people were from those who benefited from the teachings of the great Scholar, Imaam, Mujadid, Muhawid, Shaykhul-Islaam Muhammad Ibn Abdil-Wahhaab, rahimahullaah

The Late Scholar Abdullah ibn Qu’ood

August 20, 2012

One of the Scholars who previously was on the Permanent Committee.  Biography taken from here


His Eminence Shaykh `Abdullah ibn Hasan ibn Muhammad ibn Hasan ibn `Abdullah Al-Qa`ud

His Birth:

Shaykh `Abdullah ibn Qa`ud was born on the 17th night of Ramadan in 1343 A.H. in the town of Al-Hariq located in Wady Na`am, which is one of the valleys of Yamamah.

His Seeking of Knowledge:

He was brought up by his noble parents in affluent surroundings, as his father was a man of means. He studied the basics of reading and writing from the Ever-Glorious Qur’an with Muhammad ibn Sa`d Al Sulayman during the end of his first decade and the beginning of his second decade. He later learnt the Ever-Glorious Qur’an by heart and some treatises of the Shaykh of Islam Ibn Taymiyyah and Imam Muhammad ibn `Abdul-Wahhab under the judge of his town, who at that time was Shaykh `Abdul-`Aziz ibn Ibrahim Al `Abdul-Latif (may Allah be merciful to him).

After this, his desire to seek knowledge became stronger, so on the 27th of Safar, 1367 A.H., he left his affluent surroundings and travelled to Shaykh `Abdul-`Aziz ibn `Abdullah ibn Baz, who was in the region of Kharj. He remained with him for 4 years, apart from breaks to return home to visit his parents, who (may Allah reward them with the best) used to assist him financially whilst he travelled seeking knowledge. Under Shaykh Ibn Baz he studied many of the major books of Hadith and Fiqh (Islamic Jurisprudence). During his time with him, he memorized a number of treatises including Bulugh Al-Maram, and he was very keen to seek knowledge based upon authentic proof.

When the Educational Institute opened in Riyadh at the beginning of 1371 A.H., he transferred there and later graduated from the Faculty of Shari`ah in 1377 A.H. Among his teachers were Shaykh `Abdul-Aziz ibn Baz, Shaykh `Abdul-Razzaq `Afify, Shaykh Muhammad Al-Amin Al-Shanqity, and Shaykh `Abdul-Rahman Al-Afriqy (may Allah be merciful to them all).


His Work:

On the 8th of Dhul-Qa`dah, 1380 A.H., he transferred to the Court of Grievances and worked there as a member of the judiciary.

On the 1st of Rabi` Al-Thany, 1397 A.H., he was transferred to the General Presidency of Scholarly Research and Ifta’ and was appointed as a member of the Permanent Committee for Scholarly Research and Ifta’, beside his membership at the Council of Senior Scholars. He retired on the 1st of Muharram, 1406 A.H.

After his retirement, he continued to partake in educational activities, pass Fatwas (legal opinions issued by a qualified Muslim scholar), and assist the University of King Saud by giving lectures to students in higher studies in the Department of Islamic Education.

On the 20th of Sha`ban, 1378 A.H., he was appointed as the Imam and preacher of the Jami` Al-Mashiqiq in Riyadh. On the 1st of Muharram, 1391 A.H., he was appointed as the preacher of the University of King `Abdul-`Aziz.

He has a number of publications, amongst them a collection of his sermons collected in 4 volumes under the name of Ahadith Al-Jumu`ah. Some of comments are included in the curriculum of Hadith and Fiqh for secondary schools.

The Shaykh died on the 9th of Ramadan, 1426 in Riyadh.


The Late Scholar Muhammad Khaleel Harraas

August 20, 2012

At this link:


The Permanent Committee (of scholars) recommend  Shaikh Muhammad Khalil Harras’s explanation of Aqeedatul Wasitiyyah