Life of Imaam Muhammed Ibn Abdul-Wahhab رحمه الله
by Shaykh Saalih al-Fawzaan al-Fawzaan حفظه الله
Delivered on December 3rd, 2005
Brief introduction to the lecturer:
Today’s lecturer is a well-known scholar Shaykh Saalih al-Fawzaan al-Fawzaan حفظه الله. He has studied with many of the scholars and some of his teachers are:
• Shaykh Abdul-Azeez ibn Baaz
• Shaykh Abdullah ibn Humayd
• Shaykh Muhammad al-Ameen ash-Shanqeeti
• Shaykh Muhammad Ibn 'Abdullaah As-Subayyal رحمهم الله
He is currently a member of the Council of Senior Scholars, a member of the Fiqh Council of the Muslim World League and a member of the Permanent Committee of Islaamic Research and Fatawaa.
After praising Allaah سبحانه و تعالى and sending the salaat and salaam upon our Prophet Muhammad صلى الله عليه و سلم, his family and companions until the Day of Judgment.
The Shaykh حفظه الله said:
Allaah سبحانه و تعالى has completed by our Prophet صلى الله عليه و سلم the Religion and bestowed upon us His Blessings and he صلى الله عليه و سلم left his Ummah upon clarity its night is like its daylight. No one will go astray from it except a destroyed person. He صلى الله عليه و سلم encouraged and directed the people to holding on to his prophetic Sunnah and holding firm to the Jama’ah of the Muslims in all times, especially in the time when turmoil is strong, innovations are apparent, newly invented affairs are being introduced and shirk runs rampant.
He صلى الله عليه و سلم gave the good news and glad tidings that at the head of every one hundred (100) years Allaah سبحانه و تعالى will send to this nation one who will revive for it its Religion[1]. As time goes by and we are further from the Prophet صلى الله عليه و سلم the innovations and newly invented affairs in the Religion becomes quantified one over the other, from what the enemies of this religion have brought into it or what the ignorant ones from within the Muslims have done thinking that it was from the Religion.
Even though he صلى الله عليه و سلم warned from the innovation in the Religion and directed the people to holding fast and firm to the Qur’aan and his صلى الله عليه و سلم Sunnah (Prophetic traditions), but as we noted, the farther away we get from the time of the Prophet صلى الله عليه و سلم the greater the innovations and the newly invented affairs in the Religion.
These innovations are brought in by the enemies of this Religion – from the devils from the shayateen and men, or from the ignorant ones who do not know the Bid’ah from the Sunnah and who believe that everything that one who calls himself a Muslim does, is from Islaam.
From the Mercy of Allaah سبحانه و تعالى is that He sends to this Ummah at the head of every one hundred years someone from the Scholars who will revive the Religion for the Ummah. They will cleanse the Religion from what has been brought into it by the people and they will take away from it what has been brought into it from the innovations and misguidance so that this religion will stay until the end of time, for Allaah سبحانه و تعالى has guaranteed its security. He سبحانه و تعالى said:
إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ
{Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur'ân) and surely We will guard it (from corruption).} [Al- Hijr 15:9]
Allaah سبحانه و تعالى is the One who will secure this Religion – who will guarantee this Religion until the end of time – which He سبحانه و تعالى knows when it is. This is a religion – a way of life for all of mankind until the end of time. It will not be abrogated and will remain unchanged until the end of time – the time that Allaah سبحانه و تعالى has decreed.
So it is necessary that this religion stays upon its original form – pure, clean and untouched so that the one who seeks guidance may be guided by it, and that the proof may be established upon the creation.
The truth of what the Prophet صلى الله عليه و سلم gave us news of has become apparent in that these Revivers of the Religion have been seen in every time. The Reviver (Mujaddid) of the Religion does not mean that someone comes and adds something new or something that is not from it. Reviving this Religion means that the person makes clear the Sunan (Prophetic tradition) and shows what is an innovation and what is from the Religion, so that this Religion stays pure and clean upon its original form as the Prophet صلى الله عليه و سلم first brought it to his Ummah.
From the Revivers of this Religion is the imaam, the Mujaddid Muhammad bin Abdul Wahhab رحمه الله.
Brief biography of the author: Imaam Muhammad ibn Abdul Wahhab
This scholar was raised, like other than him, with his family and loved ones in the lands of Najd.
The town that he lived in was a town that had many of the scholars in it. They were scholars of the Hanbali fiqh. As for aqeedah, they were upon what the people at that time were upon, without any insight as to what was true and what was false.
As for those scholars their main concern was the Hanbali fiqh. As for aqeedah, they followed what the people were upon from the Ashaairah, the Qubooriyyah (grave-worshippers) and even the Sufiyyah. These were the aqaaid (beliefs) that were present at that time in Najd as they were in other lands of the Muslims.
This imam رحمه الله was born in the town of al-Uyaynah in 1115 AH. He grew up in that town in a household of knowledge. His father was a scholar in the Hanbali fiqh as was his grandfather - Sulaiman bin ‘Ali. His father was a judge and his grandfather was the grand mufti in Najd at that time and his paternal uncles were also scholars.
As mentioned the town was filled with scholars of Hanbali fiqh – this is what they focussed on (fiqh), as for their aqeedah they were upon what the people of the time were upon. No one was concerned with the beliefs, the innovations or the newly-invented affairs in the Religion. No one came to purify the Religion of these things. It is as if Allaah سبحانه و تعالى had saved this for this great scholar.
He رحمه الله learnt what he could from the people of his town – his father, relatives and the people of the village. After he filled himself with knowledge there his himma (craving, eagerness) for knowledge became greater.
Leaving his hometown to seek knowledge
He travelled to Makkah and Madinah and learnt from their scholars and took from them the certificates to convey knowledge from them in the sciences of hadith and other than it. Even thought it was a short time it was very blessed.
After taking from Makkah and Madinah he رحمه الله moved to another land – al-Ahsaa’ where there were scholars of many different types. There were scholars from all four madhaahib, including the Hanbali fiqh. He stayed for a while and learnt from them fiqh, hadith and other sciences.
In all this time his situation in all the lands he travelled to, was that he was very eager to look into the books and do research. Amongst these books were those of Shaykhul-Islaam Ibn Taimiyyah and his student Ibn Qayyim رحيمهما الله. Whatever books he came across from them he would write it down by hand until he had a huge library of books he had written by his own hands رحمه الله.
His zealousness then became greater to go to Iraq, so he went forward to Iraq to take from its scholars and he moved to al-Basrah. It was known for scholars of various science, so he took from them fiqh, hadith, tafseer and the Arabic language. He started to delve into the sciences and learn. Then he began to write small books. It is known that the book – Kitaab at-Tawheed - the Rights of Allaah upon His Slaves was written in Iraq.
Then he wanted to increase in knowledge so he went to ash-Sham where he could take from the great scholars there and of course those of the Hanbali madhab. There were great scholars and imams of the Hanbali fiqh there. He prepared himself and went forward to Sham. He was alone and had no means of transport except his feet, so he started walking towards Sham in the hope that he would encounter a caravan that would take him there, but he did not find any. On his way to Sham he almost died of thirst, hunger and weakness, but Allaah سبحانه و تعالى saved him by a man that was passing by who had a beast to ride on, and he packed some drink and food on it as well. The man took him back to Basrah.
His return to an-Najd
After this he moved back to an-Najd with the tremendous knowledge that he had gained – both in his books and what was in his memory as well. He returned a person of knowledge both in the Usool (fundamentals) as well as the Furoo’ (branches).
He began his da’wah when he returned to his land, and he began in his hometown of al-Uyaynah, but that did not last long, as there was no one to take from him or to help him with his da’wah. Whilst there, there were those who benefited from him and those who were affected by him. However, in the end the Amir of al-Uyaynah asked him to depart.
He went to ad-Dir’eeah, a town close to al-Uyaynah, hoping to find someone there to help him in his da’wah. In this he took an example from the Prophet صلى الله عليه و سلم as the caller should have those who help him, and puts forward his da’wah, and supports him in his cause. As for one giving da’wah when he does not have the authority to implement what he is calling to, then the da’wah will be deficient and its effect will be little.
This is his following the path of the Prophet صلى الله عليه و سلم who used to put himself forward in front the tribes to see which of them would help him put forward his da’wah.
The caller looks for the one who will provide support and protection. This is what the Prophetصلى الله عليه و سلم did until the Ansaar came along on their way to Hajj and they listened to the Qur’aan and it entered into their hearts and they accepted it and submitted and gave their pledge of allegiance (Bai’ah) to the Prophet صلى الله عليه و سلم that they would follow and protect him, and help him and support him, and they were truthful – may Allaah سبحانه و تعالى shower his Mercy upon them.
Likewise the Muhaajiroon (those who migrated) came together with the Ansaar and they worked together to support and help the Prophet صلى الله عليه و سلم spread his da’wah. The Ansaar also gave Bai’ah to the Prophet صلى الله عليه و سلم that he may come to them and make hijrah and have power there, as did the Muhaajiroon. This is the example that the Shaykh Muhammad ibn Abdul Wahhab رحمه الله followed.
The Shaykh went to the tribes and towns and put forth his da’wah to determine who would support and help him in it. He did this until he came upon the Amir – Muhammad ibn Sa’ud.
The Shaykh رحمه الله meets Muhammad ibn Sa’ud
Ibn Sa’ud heard the Shaykh’s da’wah and eemaan entered into his heart and he accepted it and gave his Bai’ah upon the Book of Allaah سبحانه و تعالى and the Sunnah of his Prophet صلى الله عليه و سلم and supporting the da’wah and struggling in its cause.
With this Amir he found support and power and this is where he lived in ad-Dir’eeyah. He found safety and serenity there and thus went forth with his da’wah as he had the ability to give da’wah without fear, having the support of the Amir.
His da’wah was given in different forms – he wrote letters to the surrounding tribes inviting to Allaah سبحانه و تعالى and the correct path, and he also taught those around him. Around him were students upon whom he would bestow his knowledge. He also worked on the books that were larger. He would give the khutbah on Jum’uah and ‘Eid and would lead the people in salaah and also give verdicts as he was a judge. He took upon himself the important issues as did the Prophet صلى الله عليه و سلم whom he took as his model in doing things.
The spread of his Da’wah
With this his da’wah started to spread in the lands of Najd and outside and it reached most of the Arabian Peninsula. Most of the towns, villages and tribes were under the leadership of as-Sa’ud and they would return their verdicts to imaam Muhammad ibn Abdul Wahhaab رحمه الله and they returned their issues of power and sultaan to the Amir Muhammad ibn Sa’ud.
His da’wah reached the boundaries of ash-Sham, the territories of al-Hijaaz and an-Najd and most of the Arabian Peninsula to Yemen and outside as well, to all who wanted the guidance. Everyone who learnt it taught it to those in their land and this is how the da’wah spread – by teaching and the circulating of the books in different lands.
Main achievement of his Da’wah[*]
From the major points that this Shaykh رحمه الله brought forward in his da’wah was the obliteration of all of the apparent issues concerning shirk with Allaah سبحانه و تعالى. He destroyed anything that resembled that. He destroyed the graves that were built upon, and cut down the trees that were worshipped, and refuted the doubts of the doubtful. His da’wah spread and he saw before the end of his time the spreading of his da’wah and Allaah سبحانه و تعالى pleased him with that.[*]He رحمه الله lived a long life. He died in 1206 AH. He saw (before his death) that after him his students and his grandchildren would have been able to continue his da’wah and he advised them to continue, strive and struggle in the path of this da’wah. This they did and they continued calling to the Da’wah.[/list]
Continued spread of his Da’wah after his death
This da’wah is still being put forth و لله الحمد (and for Allaah is all Praise). Its callers put it forth because this is the da’wah upon the straight path which is clear and truthful and there are no doubts or any crookedness in it. It is upon the correct methodology and his رحمه الله sons and students continued to spread it until it was established in the Arabian Peninsula and other lands, until it has reached you so far away from the Peninsula, such that you may reap the benefit of this da’wah from its books, and its students, teachers and scholars. That is from the Bounties of Allaah سبحانه و تعالى upon us and upon the people;
وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَشْكُرُونَ
{…yet, most of mankind give no thanks.} [Ghaafir 40:61, al-Baqarah 2:243, Yusuf 12:38]
We ask Allaah سبحانه و تعالى that He may have Mercy upon the Shaykh Muhammad ibn Abdul Wahhaab and his followers and that the Da’wah continues to spread and that the people continue to benefit. As the prophet صلى الله عليه و سلم said:
“When the son of Aadam dies everything is cut off from his except for three: a charity that is continuous after his death, knowledge from which people may benefit and a righteous child that may supplicate for him."[2]
This is from the blessing and benefits that Allaah سبحانه و تعالى has given us – that this Deen, (Religion, ‘Aqeedah, way of life) continues to spread in all the lands – this blessed da’wah that Allaah سبحانه و تعالى had kept preserved until the end of time. How many callers are out there that have the same blessed calling that this one Shaykh رحمه الله has brought to us? It is not a matter of quantity but a matter of sincerity to Allaah سبحانه و تعالى. Allaah سبحانه و تعالى tells us:
فَأَمَّا الزَّبَدُ فَيَذْهَبُ جُفَاء وَأَمَّا مَا يَنفَعُ النَّاسَ فَيَمْكُثُ فِي الأَرْضِ
{…Then, as for the foam it passes away as scum upon the banks, while that which is for the good of mankind remains in the earth…} [Ar-Rad 13:17]
We ask Allaah سبحانه و تعالى that He gives the good of this to the Shaykh رحمه الله and that He bestows upon us His Mercy and makes us firm upon this path and callers to this Da’wah.
We send the salaam and salaat upon our Prophet Muhammad صلى الله عليه و سلم and his family and companions all of them.
QUESTIONS & ANSWERS
1. Question: Some very active callers from amongst the innovators in this country are trying their best to destroy the reputation of Imam Muhammad ibn Abdul Wahhaab رحمه الله and they claim that he allied with the English army against the Ottomon Khilaafah and fought against it until it collapsed. How do we refute such a claim?
Answer: Firstly, concerning the Shaykh رحمه الله having enemies and people trying to refute him or hurt him and his da’wah and to destroy his credibility, then this happened to the Prophet صلى الله عليه و سلم before him. In fact this happened to all the prophets before him – they were fought will ill-action and were lied upon and accused of things that they did not do. They did not look towards these things or ask about them because the reason behind their actions are not the people, or making them happy, or for them to accept their da’wah. Rather, it is to ensure that Allaah سبحانه و تعالى accepts what is done and is pleased with it. They look towards Allaah سبحانه و تعالى and not these things (that the people do). The Prophet صلى الله عليه و سلم said “The one who seeks the acceptance of the people even though it angers Allaah سبحانه و تعالى, then Allaah will be angry with him and make the people angry with him. And, the one who seeks the acceptance of Allaah even if it angers the people, then Allaah will be accept him and cause the people to accept him as well.”[3]
Secondly, the people who talk and rant and rave about the Shaykh رحمه الله then Alhamdulillaah, this da’wah continues to go forward and be spread despite their opposition towards it. We direct them towards the sayings and works of the Shaykh رحمه الله to find therein what they accuse him of. If they find it we ask them to make it apparent to the people. His books are present and printed so let them look in it and find that which supports their accusations. We challenge them to do that.
Thirdly, as for the question of Khilaafah, the land of Najd was not under the authority of the Khilaafah at that time, rather each town had its own leadership. This is the reason why the Shaykh رحمه الله went to a leader – ibn Sa’ud as he was the Amir who had power over the people, and he called ibn Sa’ud to his da’wah. The Shaykh did not make khurooj of the khilaafah of that time – he went to the leaders present at that time and called them. This is how the Arabian Peninsula came under the jurisdiction of Muhammad ibn Sa’ud.
2. Question: I purchased land for investment and for three years it did not produce anything, nor was there any development on it, nor profit from it. Now I have sold the land with 200,000 dollars profit so do I have to pay the zakah for three years or just one year or should I wait for one year to pay the zakah and how much would that be?
Answer: My brother, this is an issue that concerns your intention. As long as you intended to buy it for business purposes then this is what it is for (business). So at the head of every year that you have owned it you estimate its value and give zakaat based on its value at the head of each year. This is because you intended it for business purposes – with the intention of selling it, so it falls under the category of business. So it is obligatory upon you to pay zakaat for each year, you determine the value of the land each year and calculate the zakaat due, and the last year you give zakaat for the amount you have. You use 2.5% for each 100 dinaar or riyal.
3. Question: We have a group of people in our city (in Britain) who are hasty in making Tabd'ee and openly warning against and ordering Hajr (abandonment) of people from Ahlus-Sunnah who do not agree with them in certain issues or in taking positions against certain people. This Ghuloo’ has lead to the splitting of Ahlus-Sunnah in Britain and has made people turn away from the Deen and the Da'wah. So what is your advice regarding these individuals and their like?
Answer: My advice to you is that you seek knowledge and continue in that path to seeking knowledge so that when you have knowledge you would know what the solution to your problem is. But, as long as everyone is ignorant, then these disputes and arguments between you will continue. So, seek knowledge and leave off the argumentation and disputes. And do not look towards the people who are hasty in making Tabd'ee – declaring people to be innovators, or Tafseeq – declaring people to be sinners, or that they curse. Do not look towards them and continue in your seeking of knowledge.
4. Question: I would like to know what is the ruling on one raising hands when the Imaam makes du’aa after the Khutbah?
Answer: This raising of the hand is permissible when the imaam is making istisqaa (du’aa for rain), otherwise you just say “Aameen” without raising your hands.
5. Question: Is restricting the da’wah of Ahlus-Sunnah to specific scholars or specific da’wah organizations from the manhaj of the Anbiyaah (prophets) in calling to Allaah, or is it from the ways of the people of Hizbiyyah and splitting?
Answer: My brother, the Da’wah can only be through knowledge and through the scholars. The ignorant ones cannot uphold the da’wah nor can they go forward with it. As Allaah سبحانه و تعالى says:
قُلْ هَـذِهِ سَبِيلِي أَدْعُو إِلَى اللّهِ عَلَى بَصِيرَةٍ أَنَاْ وَمَنِ اتَّبَعَنِي وَسُبْحَانَ اللّهِ وَمَا أَنَاْ مِنَ الْمُشْرِكِينَ{Say (O Muhammad [sal-Allâhu 'alayhi wa sallam]): "This is my way; I invite to Allâh with sure knowledge, I and whosoever follows me. And Glorified and Exalted is Allâh. And I am not of the Mushrikûn."} [Yusuf 12:108]
And Allaah سبحانه و تعالى says:
ادْعُ إِلِى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ
{Invite to the way of your Lord with wisdom and fair preaching, and argue with them in a way that is better...} [an-Nahl 16:125]
These steps cannot be taken except with knowledge. The people who have knowledge are the scholars, the ignorant people cannot take these steps as they have no knowledge. There is no da’wah except with knowledge and there is no knowledge except with learning and there is no learning except from the people of knowledge who are firm upon their knowledge. Their belief is correct and upright and their actions are righteous and they are from those who fear Allaah سبحانه و تعالى as He سبحانه و تعالى says:
إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاء
{…It is only those who have knowledge among His slaves that fear Allâh…} [Faatir 35:28]
6. Question: My parents are not upon the correct methodology and Allaah سبحانه و تعالى has guided me to the Qur’aan and Sunnah upon the methodology of the Sahaabah but my parents are causing trouble for me and they claim that all of the scholars in Saudia are *******s and that scholars of Saudia do not consider the four madhaahib to be legitimate and they degrade them from their just position therefore it is not permissible to take knowledge from the scholars of Saudia, so how do we refute this shubhah?
Answer: “This is a lie”, the Shaykh حفظه الله said, the ‘ulemaa (scholars) of Saudia do not make it haraam to follow the four madhaahib and they are taught in this land. The four madhaahib are found, and they are taught and learnt, so this is baatil (incorrect). Concerning the fataawa regarding the laws and giving the verdicts, they are based on the Hanbali Fiqh because that is the madhab of the leaders here and this is not something strange, because every nation follows a path and as long as this manhaj is not contradictory to the Qur’aan and Sunnah then there is no problem with this. As for following all four madhaahib in one area then this will cause confusion and disputes and splitting, so it is necessary that the methodology is one and followed in the same way, and the ways of teaching and learning are one way. The four madhaahib are studies for their benefit and this is to know the proofs that they come with and to take the best opinion from between them. We take from the strongest saying even if it is in opposition to the Hanbali madhab. This is what was done before. What is important is to find the truth and follow it – even if it is found in one of the other three madhaahib.
7. Question: Is it permissible for a divorced woman to get married if she has a daughter who is 18? If she does get married is the man the girl’s mahram?
Answer: Yes, the woman can get married and she should get married even if she has children so that she may benefit from the benefits of being married. The new husband will be a mahram for her children because he married her and they are called ‘rabaaib’ (those raised in your house). Allaah سبحانه و تعالى said:
وَرَبَائِبُكُمُ اللاَّتِي فِي حُجُورِكُم مِّن نِّسَآئِكُمُ اللاَّتِي دَخَلْتُم بِهِنَّ
{(Forbidden to you for marriage are) … your stepdaughters under your guardianship, born of your wives to whom you have gone in} [An-Nisaa 4:23]
8. Question: Is permissible for my co-wife to give my son which has no relation to my zawj 5 sucks or a cup of breast milk (he is 11 years old) does that make her his suckle mother?
Answer: The Shaykh حفظه الله replied “No, No” regarding suckling the child after he has finished breastfeeding, suckling again will not make the child haraam for the woman. If he is eating solid food such that he suffices with that, then the breast milk has no effect on him.
9. Question: I am a Muslim woman who wants to become a doctor. However, people discourage it because I will have to go to a co-ed college and they say that I will be intermingling with men there. But there are no all-girls colleges in my area and my goal is to serve the sisters in my community. I am married and I do not seek to mingle with men. What is the ruling for this?
Answer: The woman preserving her honour and her dignity is more binding upon her than her learning a science that obligates her to intermingle with men. It also endangers her character and manner and it is more binding upon her that she stays away from this intermingling. If it is possible that she can keep her hijaab and stay firm upon her Deen and find somewhere to learn where there is no intermingling with the men then alhamdulillaah there is nothing wrong with this. As for her leaving her hijaab (veil) and mixing with the men in order to learn something that is permissible (Medicine), then this is not permissible. In this situation it is not even considered permissible for her to study this as she will be required to do things that are haraam.
10. Question: I see in the markets new moistened wipes to be used after one relieves themselves. These wipes sometimes come in travel-size pouches which can be convenient for travelling, etc. Does the use of these wipes count as istinjaa?
Answer: What is meant by cleaning yourself is that the person dries the area whether it is with paper, stone, hard mud etc. It is not necessary that it is wet; in fact it may be that the dry (item) may be better.
Transcriber’s Footnotes:
[1] Reported by Abee Dawuud, Shaikh al-Albaanee رحمه الله says Saheeh in Sunan Abee Dawuud (#4291) and Silsilah as-Saheehah 2/148 (#599).
إِنَّ اللَّهَ يَبْعَثُ لهذِهِ الأمَّةِ عَلَى رأْسِ كلِّ مائةِ سنةٍ مَنْ يُجَدِّدُ لَهَا دِينَها
[2] Irwaa al-Ghaleel, Vol. 6 (#1580):
إذا مات ابن آدم انقطع عمله إلا من ثلاث: صدقة جارية، أو علم ينتفع به، أو ولد صالح يدعو لهand in Saheeh Muslim (#1631) with the wording:
إذا مات الإنسان انقطع عنه عمله إلا من ثلاثة: إلا من صدقة جارية. أو علم ينتفع به. أو ولد صالح يدعو له
[3] Saheeh at-Targheeb wat-Tarheeb Vol. 2 (#2250) with the wording:
من التمس رضا الله بسخط الناس رضي الله عنه وأرضى عنه الناس ومن التمس رضا الناس بسخط الله سخط الله عليه وأسخط عليه الناس
Found in at-Tirmidhi (#2414) as part of a longer hadith on the authority of Ayesha رضى الله عنها with the wording:
من التمس رضا الله بسخط الناس كفاه الله مؤنة الناس، ومن التمس رضا الناس بسخط الله وكله الله إلى الناسShaykh al-Albaanee رحمه الله says the hadith is Saheeh.
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