Category Archives: Biography Of The Ulema

Benefits Obtained during Our Recent Visit to The City of Shaikh Zaid bin Muhammad al Madkhali (رحمه الله تعالى)

بسم الله الرحمن الرحيم

Benefits Obtained during Our Recent Visit to The City of Shaikh Zaid bin Muhammad al Madkhali

(رحمه الله تعالى)

______________________________________________

Jamad al Awal 12- 13, 1435 | March 13-14, 2014

During our recent visit to the city of Jizaan, the home of Shaikh Zaid al Madkhali رحمه الله تعالى, Allah blessed those visiting to come into the company of some of the scholars who were present, along with the students and family members of the Shaikh رحمه الله تعالى [1]. During that visit, we took notes of some statements that were made by the scholars and some of the Shaikh’s students, and likewise events, which took place that we felt, would possibly benefit the Salafi communities in the west.

From amongst those benefits:

  1. It was amazing to see how everyone in the city knew of the death of the Shaikh رحمه الله تعالى! Being that we haven’t visited the city in over 10 years, the location of the Shaikh’s home was not known to us, so while driving around the city, we asked normal (non-religious) people about the location of his home, and without delay or hesitation, they informed us exactly where it was located. There was even a man who had no signs of religion, but he said: He lives over there andإن شاء الله, we will be praying over him today after Asr!

This was a clear indication that the Shaikh رحمه الله تعالى was known by the people of his city, which informs of their love and respect for him. This is how the scholars are amongst the people, and that is why the Prophet (صلى الله عليه و سلم) said concerning them:

 

إن العالم ليستغفرُ له مَنْ في السموات ومن فى الأرض حتى الحيتانُ فى الماء

 

“Everyone in the sky and everyone on earth supplicates for the scholar, even the fish within the sea.”

(Sunan Abu Dawood and Jam’e of Tirmidhee)
  1. Another example of the people of the city’s love for him: While purchasing books in one of the local bookstores, we came across a new book of the Shaikh Zaid bin Muhammad Al Madkhali رحمه الله تعالى that was recently published. Upon approaching the cash register, the worker noticed that the book was not yet priced. He then said: The book is not yet priced, and thus I cannot sell it to you out of fear of taking more money than the actual price. We replied: We have come from far and we don’t want to leave without the book. Upon hearing this, the store worker said: He was my Shaikh just like he was yours! I will give the book to you as a gift and once I find out its price, I will pay for it myself.

The Khutbah on the day of the Shaikh’s burial was delivered by Shaikh Muhammad bin Hadee al Madkhali حفظه الله تعالى. During the khutbah he spoke of the high status of the people of knowledge in Islam, and during the second part of the khutbah he mentioned the disappearance of knowledge by the passing away of the scholars, and then he mentioned the name of Shaikh Zaid رحمه الله تعالى and the calamity of his death. At that moment, many people began………..

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[1] A few brothers questioned the permissibility of travelling for the purpose of attending a funeral, due to the fatwa of the scholars that mention that doing so is not supported by Quran, nor Sunnah. We firstly ask Allah to increase those brothers in eman and knowledge, and then we say: It’s important for a student to understand the speech of a scholar correctly, and it’s also important that the fatwa is applied correctly. Those scholars, the likes of Shaikh Muhammad bin Saleh al ‘Uthaymeen (رحمه الله تعالى), have specifically spoken against travelling solely for the purpose of attending a funeral, but this speech does not apply to travelling with the intention of visiting the family and friends of someone who has died, for the purpose of giving condolences, and bringing ease to the family of the deceased person. Travelling for this purpose is allowed and the scholars have not spoken against it, which is the reason why a few scholars visited the family of Shaikh Zaid the following days after his death for the above purpose.

Shaikh ‘Abdul Azeez bin Baaz (رحمه الله تعالى) was asked: What is the ruling on travelling for the purpose of giving condolences to a relative or friend, and is it permissible to do so before the deceased person has been buried?

The Shaikh responded: I do not know of any prohibition in travelling for the purpose of giving condolences to a relative or friend, for indeed doing so brings comfort to the family of the deceased, strengthens the relationship, and gives them ease. There is also no problem in doing so before the burial or after it, but the closer it is to the time of the death, then it is greater in easing the pain of the calamity. (Mejmo’ Fatawa of Shaikh ‘Abdul Azeez bin Baaz 13/376)

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The Repentance of Al Habeeb Abu Muhammad

The Repentance of Al Habeeb Abu Muhammad

بسم الله الرحمن الرحيم

An Important Reminder Related to Sincere Repentance

Indeed the shaytan has succeeded in leading many people astray from the straight path of Allah. He promised this, as we were informed by our Lord – The Most High – when He said:

لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ ثُمَّ لَآتِيَنَّهُمْ مِنْ بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَانِهِمْ وَعَنْ شَمَائِلِهِمْ وَلَا تَجِدُ أَكْثَرَهُمْ شَاكِرِينَ

I will indeed sit on Your straight path. Then I will approach them from the front, from behind, from the right and then from the left. You will find most of them to be ungrateful. (Surah al ‘Araaf:16/17)

From the countless tricks of the shaytan and his constant deception of the children of Adam (may the blessings of Allah be upon him) is that he seeks to divert the servant away from performing sincere repentance. He is keen to accomplish this through several means and sinister strategies. Amongst his strategies is persuading an individual to blame others for difficulties and calamities that occur as a result of one’s own sins. Due to this Allah – The Most High – has informed His servant that that which occurs in one’s life of calamity is a direct or indirect result of what a person has put forward by way of his own hands. Allah – The Most High – said:

وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَنْ كَثِيرٍ

That which befalls you of calamity is due to what your hands have put forward, and Allah pardons much. (Surah al Shura:30)

Sheikh ‘Abdul Rahmaan al Sa’di commented on the above verse:

Allah informs in this verse that a person is not afflicted with a trial in his body, wealth, children, or in anything that he loves and is dear to him, except that this occurs due to that which he has put forward of sins from his own hands. (Tayseer Kareem al Rahmaan pg.899)

The Salaf of the past realized this evil plot of the shaytan and as a result, they did not seek to blame others if calamities took place, especially those which occurred as a result of one’s sins.

If one were to read the speech of the Salaf, one would find them to be undoubtedly well versed and exceptionally intelligent as it pertains to sins and repentance. The likes of their true understanding of the ill effects of sins and what follows them of trials and calamity can be witnessed in the statement of Fudayl bin ‘Eyaad, he said:

إني لأعصي الله فأعرف ذلك في خلق حماري وخادمي

Indeed I disobey Allah and as a consequence, I witness the evil result in the character of my donkey and my servant. (Hilyat al Awliyah 8/109, Al Daa wa Dawaa pg.134)

Another example which shows how the Salaf viewed this matter is illustrated in the story of the repentance of Al Habeeb Abu Muhammad. It is mentioned that he was a wealthy merchant who used to lend money to those in need, but with a stipulation that the debtor repays the loan along with interest. One day while Al Habeeb was leaving his home he passed by a group of young boys who upon seeing him began to chant:

Here comes the man who deals in interest!

Upon hearing this, Al Habeeb lowered his head in humiliation and said:

Oh Allah! You have exposed my affair even to these young boys!

Al Habeeb then returned home, gathered his wealth and said:

Oh my Lord! I am a slave, and I seek to purchase myself with this wealth, so please free me.

In the morning Al Habeeb donated all of his wealth in charity and thereafter he began to diligently busy himself with the worship Allah.

It is mentioned that from that time on, if anyone saw Al Habeeb, he would either be fasting, or indulged in prayer and remembrance of Allah.

It took place that after some time Al Habeeb passed by a group of youth who upon seeing him mentioned:

Lower your voices. Here comes Al Habeeb, the devoted worshiper!

Upon hearing this Al Habeeb said:

Oh Allah! At times You admonish, and other times You praise. Indeed this is all from You.

The people of his time mentioned that Al Habeeb became in individual whose supplication was always accepted. (Tahtheeb al Kamaal 5/390)

Many lessons and points of reflection can be derived from this story. From amongst them:

1. When Al Habeeb realized that his affair became well known to the public, he immediately turned to Allah in repentance and sought His forgiveness.

2. He did not become angry because of the information being spread, but rather he straight away concluded that his own sins were the cause of the public becoming aware of his faults.

3. Without delay Al Habeeb removed from his presence that which he had gained of wealth by way of sin. This is an indication of his true sincerity in repentance.

4. Al Habeeb did not begin to inquire about who informed the youth of his sin, nor did he say that those who informed the youth had backbitten him. Instead, he grasped the most significant benefit derived from this occurrence, which is the fact that he has committed a wrong against his soul, and he is in need of Allah’s forgiveness.

5. Due to his true sincerity and eagerness to repent, Allah blessed Al Habeeb by rectifying his honor with the people, and He made him and individual whose supplication was always answered.

In the actions of Al Habeeb are important lessons for the believers and we should all try to gain from this tremendous story.

A present day example of this is, if a Muslim female, for example, were to listen to music from time to time on the internet. One day while her husband is sitting with their children one of them says: Abee, do you know that Ummi listens to music on the computer? If the husband confronts and admonishes his wife, she should not become upset and angry with her children. Instead, she should recognize that possibly this means that her Lord wants well for her! How? It’s possible that if her husband never became aware of this sin, she would continue performing it thereby causing greater harm to her soul. But once her fault became known to her husband and she was admonished for it, at this point, if she stops the sin, turns to Allah and seeks His forgiveness, this trial in reality has become a blessing!

The statement of Fudayl and the story of Al Habeeb clearly illustrate how the Salaf understood the great affair of repentance, and how they attributed what befell them of trials and tribulations to themselves and not to others. Indeed when an individual comes to such a realization, he will begin to sincerely turn to Allah and seek His pardon.

Another matter which is worthy of mentioning is that if a servant finds himself constantly committing wrong, however his Lord does not cause difficulties and misfortunes to occur in his life, but instead Allah continues to bless him, this is considered Istidraaj (leading to one’s destruction). This fact was mentioned by our beloved Prophet Muhammad (may the peace and blessings of Allah be upon him), he said:

إذا رأيت الله يعطي العبد من الدنيا على معاصيه ما يحب فإنما هو استدراج

If you notice that Allah continues to bless an individual with that which he loves of this world, while that person persists to indulge in sin, know that this is leading to his destruction. (Musnad Imam Ahmed and rated authentic in Silsilah al Saheehah 1/700)

The Prophet (may Allah be pleased with him) also said:

إذا أراد الله بعبده الخير عجل له العقوبة في الدنيا وإذا أراد الله بعبده الشر أمسك عنه بذنبه حتى يوافي به يوم القيامة

If Allah wants well for His servant, He rushes the punishment for his sins in this life, but when Allah doesn’t want well for His servant, He delays the punishment until the Day of Judgment. (Jame’ al Tirmidhee:2396)

The above narrations clearly show that when Allah wants good for a person who has wronged himself, He will put in that person’s path a calamity that will distress him to such a degree that it consequently causes him to turn to his Lord in a state of humiliation seeking His mercy and begging for His pardon. This proves that tribulations in the life of the Muslim can in fact become enormously needed means of purification. But this only takes place if the servant notices this reality and uses the calamity to his benefit from the very beginning. In light of this, the Prophet of Mercy (may Allah be pleased with him) said:

إِنَّمَا الصَّبْرُ عِنْدَ الصَّدْمَةِ الأُولَى

Indeed patience is to be displayed at the beginning of the mishap. (Sahih al Bukhari:1283, Sahih Muslim:2178)

With clarification of this important issue, it becomes evident how cleverly the shaytan has allowed tremendous reward and forgiveness to escape the hands of those who are neglectful and careless at times of major tests in their lives!

May Allah correct our affairs and grant us Tawfeeq to understand all matters of our wonderful religion so that we may be saved from the endless plots of the shaytan.

Mustafa George DeBerry

Riyadh, K.S.A

August 24, 2010

The-Biography of Shaikh Rabee’Bin Haadee Al Madkhalee

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Who is Shaykh Abdullah bin Abdul Aziz Al Aqeel

بسم الله الرحمن الرحيم

Who is Shaykh Abdullah bin Abdul Aziz Al Aqeel?

 

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 memorised by the students during that time. The likes of: Umdatul Ahkam, Zad Al Mustakne’, Elfiyat Ibn Malek in Arabic grammar, 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. he worked 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 Ibrahim 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 summarise 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

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