Notes
[1] The Salafis consider themselves to be 'non-imitators' or 'not attached to tradition', and therefore answerable to no school of law at all,
observing instead what they would call the practice of early Islam. However, to do so does correspond to the ideal aimed at by Ibn Hanbal,
and thus they can be said to be of his 'school'. Glassé 2003: 407
[2] http:/
/
www.
alahazrat.
net/
islam/
wahabi-salafi.
php
[3] EBO Muḥammad ibn ʿAbd al-Wahhāb 2011
[4]
[4] Hourani 1992: 257-258
[5] Nawaf E. Obaid (Sept. 1999). "The Power of Saudi Arabia's Islamic Leaders" (http:/
/
www.
meforum.
org/
482/
the-power-of-saudi-arabias-islamic-leaders). Middle East Quarterly VI (3): 51–58. . Retrieved 23 June 2011.
[6]
[6] Abir 1987: 4, 5, 7
[7]
[7] Metz 1992
[8] While there is some consensus over these details, the opinion is not unanimous over the specifics in regard to his place and date of birth.
Seemingly his recognition with the Banu Tamim tribe thought is in line with the justification by some scholars of being the inheritor of the
teachings of Ibn Taymiyyah.
[9]
[9] Philby 1930: 8
[10]
[10] Glassé 2003: 470
[11]
[11] EI1: 1086
[12]
[12] ibn Ghannam: 75-76
[13]
[13] Hopwood 1972: 55
[14]
[14] EI2: 677-678
[15]
[15] ibn Bishr: 7-8
[16]
[16] ibn 'Hajar: 17-19
[17]
[17] ibn Baaz: 21
[18] Official sources on Ibn ʿAbd al-Wahhab's life put his visits to these cities in different chronological orders, and the full extent of such travels
remains disputed among historians. As well, dates are missing in a great many cases, making it difficult to reconstruct a chronology of his life
up until his return to 'Uyayna in 1740.
[19]
[19] El Fadl 2007: 56-57
[20]
[20] Voll 1975: 32-39
[21] Livingstone, David Terrorism and the Illuminati - A Three Thousand Year History (Charleston, SC, USA: 2007), p. 142.
[22]
[22] Lacey 1983: 56
[23]
[23] ibn 'Hajar: 28
[24]
[24] Ibnsaud.info 2008
[25]
[25] Obaid 1999: 51-58
[26]
[26] Faksh 1997: 89-90
[27] EBO History of Arabia 2011
[28]
[28] Kitab at-Tawhid
[29]
[29] Kashf ush-Shubuhaat
[30]
[30] Ottaway 2008: 176
[31] "WAHABISM EXPOSED!" (http:/
/
sultan.
org/
articles/
wahabism.
html)
[32]
[32] Nyrop 2008: 50
[33]
[33] Bligh 1985: 37-50
[34]
[34] as-Salafi: 1
[35]
[35] Usuulu Thalaatha
[36] http:/
/
www.
qsep.
com/
dvd/
fourfoundations.
html
[37] Vasilʹev 1998: 13
[38]
[38] EI2
[39] Vasilʹev 1998: 14
Muhammad ibn Abd al-Wahhab
128
References
• Abir, Mordechai (1987). Saudi Arabia in the oil era: regime and elites : conflict and collaboration.
ISBN 978-0-7099-5129-2.
• ibn Baaz, Abd al-Aziz ibn Abd Allah. Imaam Muhammad Ibn Abdul Wahhab - His Life and Mission (http:/
/
www.
ahya.
org/
amm/
modules.
php?name=Sections&
op=viewarticle&
artid=180). Ahya.org.
• ibn Bishr an-Najdi, 'Uthman. 'Unwan al-Majd fi Tarikh Najd.
• Bligh, Alexander (1985). "The Saudi religious elite (Ulama) as participant in the political system of the
kingdom.". International Journal of Middle East Studies 17.
• El Fadl, Khaled M. Abou (23 January 2007). The Great Theft: Wrestling Islam from the Extremists (http:/
/
books.
google.
com/
books?id=fIrLjWF98FIC). HarperCollins. ISBN 978-0-06-118903-6. Retrieved 27 December 2011.
• Faksh, Mahmud A. (1997). The future of Islam in the Middle East. ISBN 978-0-275-95128-3.
• ibn Ghannam, Husain. Rawdhat al-Afkar wal-Afham (or Tarikh Najd).
• Glassé, Cyril; Smith, Huston (January 2003). The new encyclopedia of Islam (http:/
/
books.
google.
com/
books?id=focLrox-frUC). Rowman Altamira. ISBN 978-0-7591-0190-6. Retrieved 24 December 2011.
• ibn 'Hajar al-Butami, Ahmad. Shaikh Muhammad ibn Abd al-Wahhab.
• Hopwood, Derek; University of London. Centre of Middle Eastern Studies; University of Oxford. Middle East
Centre (1972). The Arabian peninsula: society and politics (http:/
/
books.
google.
com/
books?id=hYYNAAAAIAAJ). Allen and Unwin. Retrieved 24 December 2011.
• Hourani, Albert (1992). A History of the Arab Peoples. Faber and Faber. ISBN 0-571-16663-6.
• Houtsma, Martijn Theodoor (1913-1938). M. Th. Houtsma. ed. Encyclopaedia of Islam (1 ed.). Leiden: Brill
Publishers.
• "King Abdul Aziz (Ibn Saud) Information Resource - First ruler of the House of Saud" (http:/
/
www.
ibnsaud.
info/
main/
9451.
htm). Ibnsaud.info. 17 March 2008. Retrieved 26 December 2011.
• Lacey, Robert (February 1983). The Kingdom: Arabia & the House of Saʻud (http:/
/
books.
google.
com/
books?id=OId-wIvHDcUC). Avon. ISBN 978-0-380-61762-3. Retrieved 26 December 2011.
• Laoust, Henri (7 December 2007). "Ibn ʿAbd al- Wahhāb , Muḥammad b. ʿAbd Al Wahhāb". In P.J. Bearman,
Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs et al. Encyclopaedia of Islam. 3 (2 ed.). Leiden:
Brill Publishers.
• Metz, Helen Chapin, ed. (1992). "The Saud Family and Salafi Islam" (http:/
/
countrystudies.
us/
saudi-arabia/
7.
htm). Saudi Arabia: A Country Study. GPO for the Library of Congress. Retrieved 26 December 2011.
• Nyrop, Richard F. (2008). Area Handbook for the Persian Gulf States. ISBN 978-1-4344-6210-7.
• Obaid, Nawaf E. (September 1999). "The Power of Saudi Arabia's Islamic Leaders" (http:/
/
www.
meforum.
org/
482/
the-power-of-saudi-arabias-islamic-leaders). Middle East Quarterly VI (3): 51–58. Retrieved 23 June 2011.
• David Ottaway (11 November 2008). The king's messenger: Prince Bandar bin Sultan and America's tangled
relationship with Saudi Arabia (http:/
/
books.
google.
com/
books?id=UdIZhiQxGxEC&
pg=PA176).
Bloomsbury Publishing USA. ISBN 978-0-8027-1690-3. Retrieved 27 December 2011.
• Philby, Harry St. John Bridger (1930). Arabia (http:/
/
books.
google.
com/
books?id=jjK8AAAAIAAJ).
C.Scribner's Sons. Retrieved 24 December 2011.
• al-Rasheed, Madawi (2010). A History of Saudi Arabia. ISBN 978-0-521-74754-7.
• as-Salafi, Abu 'Iyad, ed. "The Principles of Salafiyyah" (http:/
/
www.
salafipublications.
com/
sps/
sp.
cfm?subsecID=SLF02&
articleID=SLF020001&
articlePages=1). Salafipublications.com. Retrieved 27
December 2011.
• Vasilʹev, Alekseĭ Mikhaĭlovich (1998). The history of Saudi Arabia (http:/
/
books.
google.
com/
books?id=NPBtAAAAMAAJ). Saqi Books. ISBN 978-0-86356-935-7. Retrieved 24 December 2011.
• Voll, John (1975). Muḥammad Ḥayyā al-Sindī and Muḥammad ibn Abd al-Wahhab: An Analysis of an
Intellectual Group in Eighteenth-Century Madīna. 38. Cambridge University Press on behalf of School of Oriental
and African Studies. pp. 32–39. JSTOR 614196.
Muhammad ibn Abd al-Wahhab
129
• ibn ʿAbd al-Wahhab, Muhammad. Kitaab At-Tawheed (http:/
/
islamicweb.
com/
beliefs/
creed/
abdulwahab).
International Islamic Publishing House. Retrieved 26 December 2011.
• ibn ʿAbd al-Wahhab, Muhammad. Kashf ush-Shubuhaat [Clarification Of The Doubts: A Decisive Reply To The
Doubts And Arguments Of The Associationists] (http:/
/
islamicweb.
com/
beliefs/
creed/
Clarification_Doubts.
htm). International Islamic Publishing House. Retrieved 27 December 2011.
• ibn ʿAbd al-Wahhab, Muhammad. Thalaathat-Ul-Usool [The Three Fundamental Principles] (http:/
/
abdurrahman.
org/
tawheed/
the3fundprinciples.
pdf) (PDF). Al-Ibaanah Book Publishing. Retrieved 27
December 2011.
• "History of Arabia" (http:/
/
www.
britannica.
com/
EBchecked/
topic/
31568/
history-of-Arabia). Encyclopædia
Britannica Online. Encyclopædia Britannica Inc.. 2011.
• "Ibn GHannām , Shaykh Ḥusayn b. Ghannām al-Iḥsāʾī". Encyclopaedia of Islam (2 ed.). Leiden: Brill Publishers.
1960-2005.
• "Muḥammad ibn ʿAbd al-Wahhāb" (http:/
/
www.
britannica.
com/
EBchecked/
topic/
634033/
Muhammad-ibn-Abd-al-Wahhab). Encyclopædia Britannica Online. Encyclopædia Britannica Inc.. 2011.
Further reading
• Abualrub, Jalal (January 2003). Muhammad ibn Abdil Wahhab: his life-story and mission (http:/
/
books.
google.
com/
books?id=hbcQAQAAIAAJ). Madinah Publishers and Distributors. ISBN 978-0-9703766-5-7. Retrieved 25
December 2011.
• DeLong-Bas, Natana J. (15 July 2004). Wahhabi Islam: from revival and reform to global Jihad (http:/
/
books.
google.
com/
books?id=-Uy4ZGwAOAgC). Oxford University Press. ISBN 978-0-19-516991-1. Retrieved 24
December 2011.
• al-Rasheed, Madawi (1 January 2009). Kingdom without borders: Saudi political, religious and media frontiers
(http:/
/
books.
google.
com/
books?id=UKkWRu6u29gC). Capstone. ISBN 978-0-231-70068-9.
External links
• "Shaykhul Islaam Muhammad Ibn 'Abdul-Wahhaab" (http:/
/
abdurrahman.
org/
scholars/
AbdulWahab.
html).
Abdurrahman.org. Retrieved 26 December 2011. List of works by Muhammad ibn Abd al-Wahhab
Abdul-Azeez ibn Abdullaah Aal ash-Shaikh
130
Abdul-Azeez ibn Abdullaah Aal ash-Shaikh
Abdul Aziz ibn Muhammad ibn Abdul Rahman
ibn Abdul lateef Al Shaikh
'Abd al-'Aziz ibn 'Abdillah āl ash-Shaikh
Born
10 February 1940
Riyadh
Nationality
Saudi Arabian
Occupation
Grand Mufti of Saudi Arabia
Religion
Sunni Islam
'Abd al-'Aziz ibn 'Abd Allah ibn Muhammad ibn 'Abd al-Lateef Aal ash-Shaikh (Arabic: ﻦﺑ ﻪﻠﻟﺍ ﺪﺒﻋ ﻦﺑ ﺰﻳﺰﻌﻟﺍ ﺪﺒﻋ
ﺦﻴﺸﻟﺍ ﻝﺁ ﻒﻴﻄﻠﻟﺍ ﺪﺒﻋ ﻦﺑ ﺪﻤﺤﻣ
) (born February 10, 1940) is a Muslim scholar and the current Grand Mufti of Saudi
Arabia.
[1]
Biography
Abdul Aziz al ash-Shaikh was born in 1940, a member of Saudi Arabia's
leading religious family, the Al ash-Sheikh.
He began studying the Qur'an at the Ahmad Bin Sanaan Mosque. In 1954 he transferred to the Imaam ad-Da'wah
Institute where he graduated from the Faculty of Sharia in 1962.
He then began his active religious life, and worked as a teacher at the Imaam ad-Da'wah al-'Ilmee Institute until
1971. He then transferred to teaching at the Faculty of Sharia (at the Imam Muhammad ibn Saud Islamic University)
in Riyadh and continued there until 1991.
Whilst at the Faculty of Sharia he supervised university theses, and took part in thesis discussions and debates.
Since 1993 he has taken part in responding to questions on the radio program "Noorun 'alad-Darb".
He also used to hold lessons in the Central Mosque of al-Imam Turki bin 'Abd-llah. He takes part in seminars and
lectures alongside his work in the field of dawah in Riyadh and Ta'if.
Since his birth he suffered from weak eyesight, until he lost his sight altogether in 1960.
Abdul-Azeez ibn Abdullaah Aal ash-Shaikh
131
Proclamations
Following the Pope Benedict XVI Islam controversy, he called the pope's declaration "lies", adding that they "show
that reconciliation between religions is impossible".
[2]
In 2007 he announced plans to demolish the Green Dome and flatten the tombs housed under it, including that of
Muhammad.
[3]
In March 15, 2012 he declared that, "All churches in the Arabian Peninsula must be destroyed". Abdulaziz bin
Abdullah cited an Islamic hadith quoting the Prophet Mohammed on his deathbed.
[4][5]
His declaration about the destruction of churches in the Arabian Peninsula led to negative comments. Roman
Catholic bishops in Germany and Austria responded sharply to his fatwa, concerned about the human rights of non
Muslims working in the Persian Gulf region. Russian Orthodox Archbishop Mark of Yegoryevsk said the ruling was
"alarming". Still, it seemed that most of the world overlooked the statement.
[6]
Turkey’s, another Muslim country's,
top imam blasted the Saudi grand mufti’s call to “destroy all the churches” in the Gulf region, saying that the
announcement totally contradicted to the peaceful teachings of the Muslim religion. Mehmet Görmez, head of the
Religious Affairs Directorate, said he cannot accept this Islamic religious order --fatwa -- issued by Grand Mufti
Sheikh Abdulaziz Al al Shaikh, adding that the mufti’s declaration run contrary to the centuries-old Islamic teachings
of tolerance and the sanctity of institutions belonging to other religions.
[7]
References
[1] Schmitt, Eric; Shanker, Thom (2008-03-18). "U.S. adapts cold-war idea to fight terrorists". New York Times. "Saudi Arabia 's top cleric,
Grand Mufti Sheik Abdul Aziz al-Asheik, gave a speech last October warning Saudis not to join unauthorized jihadist activities, a statement
directed mainly at those considering going to Iraq to fight the American-led forces."
[2] "«Hässliche, unglückliche Äußerungen»: Erdogan fordert Entschuldigung des Papstes" (http:/
/
www.
netzeitung.
de/
spezial/
derpapst/
440836.
html), Netzeitung, 17 September 2006
(German)
[3] Jerome Taylor (24 Sep 2011). "Mecca for the rich: Islam's holiest site 'turning into Vegas'. Historic and culturally important landmarks are
being destroyed to make way for luxury hotels and malls, reports Jerome Taylor" (http:/
/
www.
independent.
co.
uk/
news/
world/
middle-east/
mecca-for-the-rich-islams-holiest-site-turning-into-vegas-2360114.
html). The Independent. . "A pamphlet published in 2007 by
the Saudi Ministry of Islamic Affairs, endorsed by Abdulaziz Al Sheikh, the Grand Mufti of Saudi Arabia, stated that "the green dome shall be
demolished and the three graves flattened in the Prophet's Masjid"."
[4] http:/
/
www.
cbn.
com/
cbnnews/
world/
2012/
March/
Mufti-All-Arabian-Peninsula-Churches-Must-Be-Destroyed/
All Arabian Peninsula
Churches Must Be Destroyed
[5] Comment of the Fatwa in Arabic Al-Jazeera online, [[Arabic language|Arabic (http:/
/
www.
aljazeera.
net/
news/
pages/
86e38a07-d670-4aae-b128-22899589db7e)]: ﺲﺋﺎﻨﻜﻟﺍ ﻡﺪﻬﺑ ﻩﺍﻮﺘﻔﻟ ﺔﻳﺩﻮﻌﺴﻟﺍ ﻲﺘﻔﻣ ﺩﺎﻘﺘﻧﺍ] (eng.: Criticism of the Mufti of Saudi Arabia for his fatwa to
demolish churches); read on 27.03.2012
[6] "Europe bishops slam Saudi fatwa against Gulf churches" (http:/
/
english.
ahram.
org.
eg/
NewsContent/
2/
8/
37528/
World/
Region/
Europe-bishops-slam-Saudi-fatwa-against-Gulf-churc.
aspx). Reuters. March 24, 2012. . Retrieved April 8, 2012.
[7] "Diyanet'ten Suudi Müftüye Kilise Cevabı (Answer to the Saudi cleric from the Religious Affairs Directorate)" (http:/
/
www.
dinihaberler.
com/
haber/
diyanetten-suudi-muftuye-kilise-cevabi-23536.
html). Religious News (Turkish), April 7, 2012. . Retrieved April 8, 2012.
External links
• Biography of Shaikh Aal ash-Shaikh (http:/
/
alifta.
com/
Fatawa/
MoftyDetails.
aspx?ID=8)
• Some videos of Shaikh Aal ash-Shaikh (http:/
/
ulamaa.
com/
index.
php?/
category/
2)
• Corner of the Grand Mufti (http:/
/
alifta.
com/
Fatawa/
FatawaChapters.
aspx?MenuID=0&
View=tree&
NodeID=1&
PageNo=1&
BookID=15&
Rokn=true)
Abd ar-Rahman ibn Nasir as-Sa'di
132
Abd ar-Rahman ibn Nasir as-Sa'di
Islamic scholar
Abd ar-Rahman ibn Nasir as-Sa'di
Title
Shaykh
Born
1889
Died
1956
Ethnicity
Arab
Region
Saudi Arabian scholar
Maddhab
Hanbali (Salafi)
Influenced
Muhammad ibn al Uthaymeen
Abd ar-Rahman ibn Nasir as-Sa'di at-Tamimi (1889–1956) was a prominent Islamic scholar, jurist, exegete, and
Arabic grammarian with a great interest in poetry who contributed many works on a variety of subjects.
Early life
Abd ar-Rahman ibn Nasir as-Sa'di was born in the city of Unayzah in the Qasim Province of Saudi Arabia on
September 8, 1889 (12th of Muharram 1307 H). His mother died when he was four years old and his father when he
was seven. He was raised by his stepmother until he became old enough to live with his brother.
As a child, he was known for his intelligence and memorized the Quran by the age of eleven. Even after memorizing
the Qur'an, he continued to seek knowledge from the scholars of his town as well as those who passed through it,
giving him experience in many Islamic disciplines.
Career
By the age of twenty-three, he was teaching students of his own. He was considered an expert in fiqh and usool
al-fiqh. Initially, he adhered to the Hanbali school of Islamic law (madhab), as did his early teachers. He went on to
study the works of Ibn Taymiyyah (d.1328) and Ibn al-Qayyim (d.1350) extensively, and, as he progressed in his
studies, he no longer restricted himself to the Hanbali school, but rather followed the course he believed to be proven
by the strongest evidences. He was also an expert in tafsir (Quranic exegesis or commentary), having read many
books of tafsir and studied it under his teachers; he later authored a tafsir himself.
Abd ar-Rahman ibn Nasir as-Sa'di
133
His Teachers and Students
His teachers included:
•• Muhammad Amin as-Shanqiti
•• Ali Nasir Abu Wadaye
•• Salih ibn Uthman al-Qadi
•• Muhammad ibn Abdul Kareem as-Shibil
His students include:
•• Muhammad ibn Saalih al-Uthaymeen
•• Abdullah ibn Abd al-Aziz ibn Aqeel
•• Ali ibn Zamal Aslaim
•• Aludin Kujab Qadaas
•• Ruzbehan Nurbakhsh
•• Abdullah Albassam
His Works
Books and treatise written by as-Sa'di include:
•
Taysir al-Karim ar-Rahman fee Tafsir al-Qur'an' - Tafsir of the Quran
and his most famous work
••
Manhaj al-Salikin
•
al-Qawaa'id wal-Usool al-Jaami'ah wal-Furooq wat -Taqaaseem al-Badee'ah an-Naafi'ah - Explanation of the
principles in Usool al-Fiqh
••
Haashiyah Fiqhiyyah
••
Deewaan Khutab
••
al-Qawaa'id al-Hisaan
••
Tanzeeh ad-Deen
••
Radd alaa al-Qaseemee
••
al-Braansi Waaghir va-Jinna
••
al-Haqq al-Waadhih al-Mubayyin
••
Bahjatu Quloob al-Abraar
••
ar-Riyaadh an-Naadhirah
••
al-Durrat al-Fakhira (The Exquisite Pearl) ISBN 0-9542166-0-1
Death
as-Sa'di died at the age of 69 on a Thursday in the year 1956 C.E. of complications arising from an unidentified
illness that he suffered from for approximately five years. He was buried in the city of Unayzah; his funeral prayer
took place after the Dhuhur prayer in the grand mosque of that city, with numerous people attending.
Notes
External links
• Biography of Abd ar-Rahman ibn Naasir as-Sa'di (http:/
/
www.
understand-islam.
net/
Articles/
BasingRulingsandFoundationsofFiqh-1.
pdf)
Ibn Jurayj
134
Ibn Jurayj
Ibn Jurayj
Died
AH 150 (c. AD 767)
Era
Medieval era
Region Hijazi scholar
Ibn Jurayj (Arabic: ﺞﻳﺮﺟ ﻦﺑﺍ) (died AH 150, c. AD 767) was an Islamic scholar.
He is counted among the Taba' at-Tabi'in and narrated many Isra'iliyat.
Name
Abd al-Malik ibn Abd al-'Aziz ibn Jurayj (Jurayj is Arabic transliteration of Gregory or George)
Biography
His father was a Muslim scholar and his grandfather Jurayj (Gregorius, or Georgius) was a Roman Christian. His life
is described in Tahdhib al-Tahdhib by Ibn Hajar Asqalani.
He collected hadith in Mecca
[1]
One of his most quoted sources is Ata ibn Abi Rabah, his teacher.
Legacy
Works
•• Musannaf of ibn Jurayj
His narrations are quoted in Sunan Abu Da'ud
In the The Muwatta of Muhammed Ibn al-Hasan Introduction, it is stated:
“
...is sometimes said, 'The first book composed in Islam was that of Ibn Jurayj, and some said, 'the Muwatta of Malik', and some others said,
'The first man to compile and arrange according to chapters was Rabi ibn Sabih in Basra.
”
Sunni view
Sunnis praise him with the title imam. Al-Dhahabi, a 14th century Sunni Islamic scholar writes:
“
The scholar of Mecca, Abu Walid stated Abdul Malik bin Abdul Aziz bin Jurayj was a servant of the Banu Umayya and was amongst the
Fuqaha of Mecca, he has many appellations, and is counted amongst the great ulama, he was born a few years after 70 Hijri, and he met the
great Sahaba. Ahmad Ibn Hanbal said "Ibn Jurayj was a treasure of knowledge". Jarir commented that Ibn Jurayj deemed Mut'ah to be
permissible, and he contracted Mut'ah with 70 women. Ibn Abdul Hakim stated "heard from Imam Shafi'i says Ibn Jurayj contracted Mut'ah
with 90 women".[2]
”
“
Abdul Malik Ibn Jurayj was one the great men of knowledge, he was Thiqa (reliable) and authoritative, he performed Mut'ah with seventy
women, deeming this practise to be halaal.[3]
”
Abu Uwana narrated in his Sahih that Ibn Jurayj said in Basra about Mut'ah: "Bear witness that I have reverted back
from it (from allowing it)", after he told them 18 narrations that it is okay.
[4]
Ibn Jurayj
135
Non-Muslim view
Harald Motzki, a 21st century Non-Muslim Islamic scholar states:
“
Such a diversity can hardly be the result of systematic forgery, but, rather, must have developed over the course of time. We must
therefore-until the contrary is proven-start from the assumption that the traditions for which Ibn Jurayj expressly states a person as his source
really came from that informant, and thus Ibn Jurayj's transmission, in my opinion, should be regarded as authentic.
”
References
[1] Kashf al-zunun, p.637. Ta'ssi al-shi`ah, pp.278-279. Dehkhuda, Loghatnameh, p.298. Taqrib al-tahdhib , p. 333. Wafayat al-a`yan, p.338. Fjr
al-Islam, p. 265. (http:/
/
www.
hawza.
org.
uk/
index.
php?option=content&
task=view&
id=59&
Itemid=27)
[2] Tadhkirat al-huffaz Volume 1 pages 170 -171
[3] Tadheeb al Tadheeb of Al-Dhahabi, Volume 6 p. 06
[4] Talkhis al-Habeer, by Ibn Hajar al-Asqalani, vol 3, page 160, printed in Medina in 1964.
External links
• ::: 'ULUM AL-QUR'AN #3 - THE HISTORY OF TAFSIR ::: (http:/
/
archive.
muslimuzbekistan.
com/
eng/
islam/
2002/
07/
q18072002.
html)
• Turath Publishing :: Protecting The Intellectual Legacy of Islam :: Homepage (http:/
/
www.
turathpublishing.
net/
index.
php/
articles/
thesearticles/
22) and is widely regarded to be the first Sunni hadith collector.
• Hadith Books (http:/
/
www.
searchtruth.
com/
book_display.
php?book=8&
translator=3)
Al-Dhahabi
136
Al-Dhahabi
Al-Dhahabi
Born
673 AH / 1274
Died
748 AH[1] / 1348
Era
Medieval era
Region
Syrian scholar
School
Shafi'i
Main interests History
Muhammad ibn Ahmad ibn `Uthman ibn Qaymaz ibn `Abd Allah, Shams al-Din Abu `Abd Allah
al-Turkmani al-Diyarbakri al-Fariqi al-Dimashqi al-Dhahabi al-Shafi`i (Arabic: ﻮﺑﺃ ، ﻡﻮﻴﻗ ﻦﺑ ﻥﺎﻤﺜﻋ ﻦﺑ ﺪﻤﺣﺍ ﻦﺑ ﺪﻤﺤﻣ
ﻲﺒﻫﺬﻟﺍ ﻦﻳﺪﻟﺍ ﺲﻤﺷ ﻪﻠﻟﺍ ﺪﺒﻋ
), known as
Al-Dhahabi (1274–1348
[2]
), a Shafi'i Muhaddith and historian of Islam.
Biography
Al-Dhahabi was born in Damascus in 1274 CE/673 AH, where his family had lived from the time of his grandfather
`Uthman. He sometimes identified himself as Ibn al-Dhahabi (son of the goldsmith) in reference to his father's
profession. He began his study of hadith at age eighteen, travelling from Damascus to Baalbek, Homs, Hama,
Aleppo, Nabulus, Cairo, Alexandria, Jerusalem, Hijaz, and elsewhere, after which he returned to Damascus, where
he taught and authored many works and achieved wide renown as a perspicuous critic and expert examiner of the
hadith, encyclopedic historian and biographer, and foremost authority in the canonical readings of the Qur'an. He
studied under more than 100 women.
[3]
His most important teacher at Baalbek included a woman, Zaynab bint
ʿUmar b. al-Kindī.
[4]
He lost his sight two years before he died, leaving three children: his eldest daughter Amat
al-`Aziz and his two sons `Abd Allah and Abu Hurayra `Abd al-Rahman. The latter taught the hadith masters Ibn
Nasir al-Din al-Dimashqi
[5]
and Ibn Hajar, to whom he transmitted several works authored or narrated by his father.
Teachers
Among al-Dhahabi's most notable teachers in hadith, fiqh and aqida:
• ʿAbd al-K̲h̲āliḳ b. ʿUlwān
• Zaynab bint ʿUmar b. al-Kindī
• Abu al-Hasan ‘Ali ibn Mas‘ud
ibn Nafis al-Musali
• Taqi ad-Din Ahmad ibn Taymiyyah.
•• Ibn al-Zahiri, Ahmad ibn Muhammad ibn `Abd Allah al-Halabi
•• Sharaf al-Din al-Dimyati, `Abd al-Mu'min ibn Khalaf, the foremost Egyptian authority on hadith in his time
• Shaykh al-Islam Ibn Daqiq al-`Id, whom he identified in his youth as Abu al-Fath al-Qushayri, later as Ibn
Wahb.
[6]
•• Jamal al-Din Abu al-Ma`ali Muhammad ibn `Ali al-Ansari al-Zamalkani al-Dimashqi al-Shafi`i (d. 727), whom
he called "Qadi al-Qudat, the Paragon of Islam, the standard-bearer of the Sunna, my shaykh".
• Al-Abarquhi, Ahmad ibn Ishaq ibn Muhammad al-Misri (d. 701), from which al-Dhahabi received the
Suhrawardi Sufi path.
[7]
Al-Dhahabi
137
Works
He authored nearly a hundred works, some of them of considerable size:
•
Tarikh al-Islam al-kabir. (Major History of Islam); Ibn Hajar received it from Abu Hurayra ibn al-Dhahabi.
[8]
•
Siyar a`lam al-nubala'. (The Lives of Noble Figures), 23 volumes, a unique encyclopedia of biographical
history.
• Tadhhib Tahdhib al-Kamal, an abridgement of al-Mizzi's abridgement of al-Maqdisee's Al-Kamal fi Asma'
al-Rijal, a compendium of historical biographies for hadith narrators cited in the Six major Hadith collections.
• Al-Kashif fi Ma`rifa Man Lahu Riwaya fi al-Kutub al-Sitta, an abridgment of the Tadhhib.
• Al-Mujarrad fi Asma' Rijal al-Kutub al-Sitta, an abridgment of the Kashif.
• Mukhtasar Kitab al-Wahm wa al-Iham li Ibn al-Qattan.
• Mukhtasar Sunan al-Bayhaqi, an abridgement of Bayhaqi's Sunan al-Kubara.
• Mukhtasar al-Mustadrak li al-Hakim, an abdridgement of Hakim's Al-Mustadrak alaa al-Sahihain.
• Al-Amsar Dhawat al-Athar (Cities Rich in Historical Relics), which begins with the description of Madina
al-Munawwara.
• Al-Tajrid fi Asma' al-Sahaba, a dictionary of the Companions.
•
Tadhkirat al-huffaz. (The Memorial of the Hadith Masters), a chronological history of the biography of hadith
masters. Ibn Hajar received it from Abu Hurayra ibn al-Dhahabi.
[9]
• Al-Mu`in fi Tabaqat al-Muhaddithin, a compendium of hadith scholars (Muhaddithin).
• Tabaqat al-Qurra (Biography-Layers of the Qur'anic Scholars).
• Duwal al-Islam, a condensed history with emphasis on political figures and events.
• Al-Kaba'ir (The Enormities)
• Manaaqib Al-imam Abu Hanifa wa saahibayhi Abu Yusuf wa Muhammad Ibn al-Hasan (The Honoured status of
Imam Abu Hanifa and his two companions, Abu Yusuf and Muhammad ibn Al-Hasan)
• A letter to Ibn Taymiyya[10], although its attribution to al-Dhahabi is disputed.
[11]
References
[1] USC-MSA Compendium of Muslim Texts (http:/
/
www.
usc.
edu/
dept/
MSA/
fundamentals/
hadithsunnah/
scienceofhadith/
asa3.
html)
[2] Hoberman, Barry (September–October 1982). "The Battle of Talas", Saudi Aramco World, p. 26-31. Indiana University.
[3] The Female Teachers of the Historian of Islam: al-Ḏh̲ahabī (http:/
/
www.
al-athariyyah.
com/
media/
pdf/
sisters/
female_teachers.
pdf),
[4] " al-Ḏh̲ahabī." Encyclopaedia of Islam, Second Edition. Brill Online , 2012. Reference. Princeton University Library. 09 June 2012 (http:/
/
referenceworks.
brillonline.
com/
entries/
encyclopaedia-of-islam-2/
al-dhahabi-COM_0159),
[5] al-Sakhawi, al-Daw' al-Lami` (8:103).
[6] Cf. al-`Uluw (Abu al-Fath) and al-Muqiza (Ibn Wahb).
[7] Siyar A`lam al-Nubala [SAN] (17:118–119 #6084, 16:300–302 #5655).
[8] Ibn Hajar, al-Mu`jam (p. 400 #1773)
[9] Ibn Hajar, al-Mu`jam (p. 400 #1774).
[10] http:/
/
www.
masud.
co.
uk/
ISLAM/
misc/
dhahabi.
htm
[11] http:/
/
www.
waqfeya.
com/
book.
php?bid=3380
Yusuf al-Qaradawi
138
Yusuf al-Qaradawi
Islamic scholar
Yusuf 'Abdullah al-Qaradawi
ﻱﻭﺎﺿﺮﻘﻟﺍ ﻪﻠﻟﺍ ﺪﺒﻋ ﻒﺳﻮﻳ
Title
Shaykh
Born
9 September 1926
Region
Egypt
School tradition Sunni
Works
Fiqh az Zakat, The Lawful and Prohibited in Islam, Fiqh al Jihad, and others
Influences
Hassan al Banna
Influenced
Rashid Al-Ghannushi
Yusuf al-Qaradawi (Arabic: ﻱﻭﺎﺿﺮﻘﻟﺍ ﻒﺳﻮﻳ Yūsuf al-Qaraḍāwiy; born 9 September 1926) is a controversial
[1]
Egyptian Islamic theologian. He is best known for his programme, ash-Shariah wal-Hayat ("Shariah and Life"),
broadcast on Al Jazeera, which has an estimated audience of 60 million worldwide.
[2][3]
He is also well known for
IslamOnline, a popular website he helped found in 1997 and for which he now serves as chief religious scholar.
[4]
Al-Qaradawi has published more than 120 books,
[3]
including The Lawful and the Prohibited in Islam and Islam:
The Future Civilization. He has also received eight international prizes for his contributions to Islamic scholarship,
[5]
and is considered one of the most influential such scholars living today.
[2][6][7]
Al-Qaradawi has long had a
prominent role within the intellectual leadership of the Muslim Brotherhood,
[8]
an Egyptian political organization,
but twice (in 1976 and 2004) turned down offers for the official role in the organization.
[2][9]
Some of al-Qaradawi's views have been controversial in the West: he was refused an entry visa to the United
Kingdom in 2008,
[10]
and barred from entering France in 2012.
[11]
As of 2004, al-Qaradawi was a trustee of the Oxford Centre for Islamic Studies.
[12]
He also served as a technical
consultant for an epic movie in English on Muhammad.
[13][14]
Yusuf al-Qaradawi
139
Biography
Al-Qaradawi, during his days
at
Azhari Institute at Tanta
Al-Qaradawi was born in Safat Turab village in the Nile Delta, Egypt, in a poor family
of devout Muslim peasants. He became an orphan at the age of two, when he lost his
father. Following his father's death, he was raised by his uncle. He read and memorized
the entire Qur'an by the time he was nine years old.
[15]
He then joined the Institute of Religious Studies at Tanta, and graduated after nine
years of study. He moved on to study Islamic Theology at the Al-Azhar University in
Cairo, from which he graduated in 1953. He earned a diploma in Arabic Language and
Literature in 1958 at the Advanced Arabic Studies Institute. He enrolled in the graduate
program in the Department of Qur'an and Sunnah Sciences of the Faculty of Religion's
Fundamentals (Usul al-Din), and graduated with a Masters degree in Quranic Studies in
1960.
[16]
In 1962, he was sent by Al-Azhar University to Qatar to head the Qatari
Secondary Institute of Religious Studies. He completed his PhD thesis titled
Zakah and
its effect on solving social problems in 1973 with First Merit, and was awarded his PhD
degree from Al Azhar.
In 1977, he laid the foundation for the Faculty of Shari'ah and Islamic Studies in the University of Qatar and became
the faculty's dean. In the same year he founded the Centre of Seerah and Sunna Research.
[15][17][18][19]
He also served at the Institute of Imams, Egypt under the Egyptian Ministry of Religious Endowments as supervisor
before moving back to Doha as Dean of the Islamic Department at the Faculties of Shariah and Education in Qatar,
where he continued until 1990.
[20]
His next appointment was in Algeria as Chairman of the Scientific Council of
Islamic University and Higher Institutions in 1990–91. He returned to Qatar once more as Director of the Seerah and
Sunnah Center at Qatar University, a post he still occupies today.
[18]
Al-Qaradawi is the head of the European
Council for Fatwa and Research,an Islamic scholarly entity based in Ireland.
[21]
He also serves as the chairman of
International Union for Muslim Scholars (IUMS).
[22]
He was imprisoned under King Farouq in 1949, then three times during the reign of former President Gamal Abdul
Nasser, until he left Egypt for Qatar in 1961.
[18]
He returned to Egypt in 2011 in the wake of the 2011 Egyptian
Revolution.
[23]
Al-Qaradawi is a principal shareholder and former Sharia adviser to Bank Al-Taqwa, a member bank of the
Lugano-Switzerland Al-Taqwa group, a bank that the U.S. states finances terrorism and that the UN Security
Council had listed as associated with Al Qaeda.
[24]
On 2 August 2010, the bank was removed from a list of entities
and individuals associated with Al Qaeda maintained by the Security Council.
[25][26]
Al-Qaradawi has three sons and four daughters,
[27]
three of whom hold doctorates from British Universities.
[28][29]
His daughter, Ilham Yousef Al-Qaradawi, is an internationally recognized nuclear scientist.
[30][31]
While his son,
Abdurrahman Yusuf al-Qaradawi, is a poet and a political activist in Egypt.
[32]
In 2008, in an online poll, Yusuf al-Qaradawi was voted the 3rd most intellectual person in the world on the list of
Top 100 Public Intellectuals by
Prospect Magazine (UK) and
Foreign Policy (United States).
[33]
2011 return to Egypt
After the 2011 Egyptian Revolution Qaradawi made his first public appearance in Egypt after 1981.
[34]
In Tahrir
Square he led Friday prayers on 18 February, addressing an audience estimated to exceed two million Egyptians.
[35]
It began with an address of “Oh Muslims and Copts,” referring to Egypt’s Coptic Christian minority instead of the
customary opening for Islamic Friday sermons “Oh Muslims”.
[36]
He was reported to have said,“Egyptian people are
like the genie who came out of the lamp and who have been in prison for 30 years.” He also demanded the release of
political prisoners in Egyptian prisons, praised the Copts for protecting Muslims in their Friday prayer, and called for
the new military rulers to quickly restore civilian rule.
[37]
Yusuf al-Qaradawi
140
On 21 February 2011, he talked about the protests in Libya and issued a fatwa against Muammar Gaddafi:
[38]
“
...To the officers and the soldiers who are able to kill Muammar Gaddafi, to whoever among them is able to shoot him with a bullet and to free
the country and [God’s] servants from him, I issue this fatwa (uftî): Do it! That man wants to exterminate the people (sha‘b). As for me, I
protect the people (sha‘b) and I issue this fatwa: Whoever among them is able to shoot him with a bullet and to free us from his evil, to free
Libya and its great people from the evil of this man and from the danger of him, let him do so! It is not permissible (lâ yajûzu) to any officer,
be he a officer pilot, or a ground forces officer, or an air forces officer, or any other, it is not permissible to obey
this man within disobedience
(ma‘siya) [to God], in evil (sharr), in injustice (zulm), in oppression (baghî ‘alâ) of [His] servants.
”
He also called on Libyan ambassadors around the world to distance themselves from Gaddafi’s regime.
[39][40]
In the
Jerusalem Post, Barry Rubin drew a parallel between Qaradawi's sermon and the Ayatollah Khomeini
returning to Iran. He also said that Qaradawi was encouraging the Muslim Brotherhood to suppress opposition when
he made reference to hypocrites in his sermon.
[41]
Brookings Institution member Shadi Hamid says that Qaradawi is in the mainstream of Egyptian society, and that he
also has appeal among Egyptians who are not Islamist.
[42]
In the
Eurasia Review, Princeton University Professor Aaron Rock dismisses claims that Qaradawi is the Khomeini
of Egypt, but he does see his influence as a sign that Islam will play a significant role in the shaping of Egypt's
politics. He writes, "Neither Qaradawi’s popularity nor his rhetoric should distract from the fact that Egyptian
revolution’s grievances were based on a desire for political liberty and economic opportunity. That said, Islam
remains an important framework for public debate and a reservoir of political symbolism".
[43]
Views and statements
Religious and sectarian views
Muslim sects
Al-Qaradawi has written about the danger of extremist groups of Islam, especially when done through blind
obedience. He released a dissertation on the subject. He listed indications of extremism:
1. The 1st indication of extremism include bigotry and intolerance, which make a person adamantly devoted to his
own opinions and prejudices, as well as rigidity, which deprives him of clarity of vision regarding the interests of
other human beings, or the purposes of Shariah, or the circumstances of age. Such a person does not allow any
opportunity for dialogue with others so that he may compare his opinion with theirs, and chooses to follow what
appears to him most sound.
2.
2. The 2nd indication of extremism manifests in a continuous commitment to excessiveness, and in attempts to force
others to do likewise, despite the fact that Allah has not commanded it, and the existence of good reasons to make
things easy. A person motivated by piety and caution may however, if he so wishes, choose a hard-line opinion in
some matters and on certain occasions. But this should not become so habitual that he rejects advice when he
needs it.
3. The 3rd indication of extremism is the out-of-time and out-of-place religious excessiveness and overburdening of
others,
i.e. when applying Islamic principles to people in non-Muslim countries or to people who have only
recently converted to Islam, as well as to newly committed Muslims. With all these, emphasis should not be put
on either minor or controversial issues, but on fundamentals. Endeavours should be made to correct their concepts
and understanding of Islam before anything else.
4.
4. The 4th indication of extremism manifests itself in harshness in the treatment of people, roughness in the manner
of approach, and crudeness in calling people to Islam, all which are contrary to the teachings of the Qur'an and
Sunnah.
Sufism
Al-Qaradawi has been an avid caller to what he calls "Islamic Sufism", praising those who practice it as pious.
[44]
Yusuf al-Qaradawi
141
Shi'ites
Al-Qaradawi has also described Shi'ites as heretics ("mubtadi'oun").
[45]
Fellow member of International union of
Muslim Scholars, Mohammad Salim Al-Awa criticized Qaradawi for promoting divisions among Muslims.
[46]
In
response, the Iranian Press Agency has described Qaradawi as "a spokesman for “international Freemasonry and
rabbis".
[47]
Qaradawi accused what he called "heretical" Shias of "invading" Sunni countries.
[48]
Non-Muslims
Al-Qaradawi has called for dialogue with Non-Muslims. He also puts emphasis on conversations with the West,
including Jews, Christians, and secularists. He writes that this effort should differentiate itself from a debate, for the
latter does not often result in mutual cooperation. Regarding the rights and citizenship of non-Muslim minorities,
Qaradawi has said, "those people who live under the protection of an Islamic government enjoy special privileges.
They are referred to as 'the Protected People' (dhimmi)... In modern terminology, dhimmies are "citizens" of the
Islamic state. From the earliest period of Islam to the present day, Muslims are in unanimous agreement that they
enjoy the same rights and carry the same responsibilities as Muslims themselves, while being free to practice their
own faiths."
In his book titled
The Lawful and Prohibited in Islam, al-Qaradawi wrote, "Islam does not prohibit Muslims to be
kind and generous to peoples of other religions, even if they are idolaters and polytheists, ... it looks upon the People
of the Book, that is,
Jews and Christians, with special regard, whether they reside in a Muslim society or outside it.
The Qur'an never addresses them without saying, "O People of the Book" or "O You who have been given the
Book," indicating that they were originally people of a revealed religion."
Jews
In May 2008, al-Qaradawi told visiting Rabbis from the Haredi, Anti-zionist Neturei Karta sect,
“
There is no enmity between Muslims and Jews....Jews who believe in the authentic Torah are very close to Muslims.
”
He expressed his belief that relations between Muslims and Jews became strained with the emergence of Zionism
and the establishment of Israel.
“
Muslims are against the expansionist, oppressive Zionist movement, not the Jews.
”
He also said that Muslims and Jews were subjected to the same persecution following the fall of Islamic rule in
Andalusia, now Spain.
However, al-Qaradawi has also made statements that some critics charge are anti-Semitic. In a 9 January 2009,
sermon during the Gaza War, shown on Al-Jazeera, Qaradawi prayed (as translated by MEMRI):
“
Oh Allah, take your enemies, the enemies of Islam. Oh Allah, take the Jews, the treacherous aggressors. Oh Allah, take this profligate,
cunning, arrogant band of people. Oh Allah, they have spread much tyranny and corruption in the land. Pour Your wrath upon them, oh our
God. Lie in wait for them. Oh Allah, You annihilated the people of Thamoud at the hand of a tyrant, and You annihilated the people of 'Aad
with a fierce, icy gale, and You destroyed the Pharaoh and his soldiers – oh Allah, take this oppressive, tyrannical band of people. Oh Allah,
take this oppressive, Jewish Zionist band of people. Oh Allah, do not spare a single one of them. Oh Allah, count their numbers, and kill them,
down to the very last one.[49]
”
Also, in August 2005, the
Wall Street Journal reported that the Dublin-based European Council for Fatwa and
Research, of which al-Qaradhawi is president, had used the anti-semitic
Protocols of the Elders of Zion in its
theological deliberations.
[50]
Al-Qaradawi's remarks were sharply criticized by the Anti-Defamation League (ADL),
Yusuf al-Qaradawi
142
which accused him of inciting violence against Jews.
[51][52][53][54]
Support for Adolf Hitler and the Holocaust
In a statement which aired on Al-Jazeera TV on 28 January 2009 during the Gaza war, al-Qaradawi said the
following regarding Adolf Hitler and the Holocaust:
[55][56][57][58][59][60]
“
Throughout history, Allah has imposed upon the Jews people who would punish them for their corruption...The last punishment was carried
out by [Adolf] Hitler. By means of all the things he did to them – even though they exaggerated this issue – he managed to put them in their
place. This was divine punishment for them...Allah Willing, the next time will be at the hand of the believers.
”
Apostasy
Al-Qaradawi says that apostasy — Muslims leaving Islam – is a grave danger to the Muslim community and that it
is the duty of all Muslims "is to combat apostasy in all its forms and wherefrom it comes, giving it no chance to
pervade in the Muslim world.""
[61]
With regards to the punishment of apostasy, al-Qaradawi supports the classical Islamic tradition on some points but
differs on others. He considers execution as a penalty in principle, but the only apostates that are to be executed are
those that combine other crimes with apostasy (e.g. "incit[ing] a war against Islam"). He also advocates that the
apostates to be executed should be given a chance to repent. Finally, he believes that "hidden apostasy" (where the
apostate does not "proclaim" his conversion) may be left to the judgement of God in the Hereafter.
[62]
While al-Qaradawi believes that the Muslim community is not allowed to punish "intellectual apostasy", where the
apostates do not "swagger" about their conversion, he still strongly condemns it. He says "These people are not
noticed when they invade or begin to disseminate their falsehood, but they are mostly felt when they affect the
minds. They do not use guns in their attacks, however, their attacks are fierce and cunning." Nevertheless, he
concedes that "Erudite scholars and well versed jurists ... can not take an action in face of such professional criminals
who have firmly established themselves and have not left a chance for law to be enforced on them."
[63]
Political views
Freedom and democracy
Al-Qaradawi has spoken in favor of democracy in the Muslim world,
[64]
speaking of a need for reform of political
climates in the Middle East specifically.
[65]
On 22 February 2011, he held an exclusive interview with OnIslam.net, dismissing the allegation that he wanted a
religious state established in Egypt:
“
On the contrary, my speech supported establishing a civil state with a religious background, I am totally against theocracy. We are not a state
for mullahs.[66]
”
Terrorism
After the September 11 attacks, al-Qaradawi urged Muslims to donate blood for the victims and stated,
[67]
Islam,
the religion of tolerance, holds the human soul in high esteem, and considers the attack against innocent
human beings a grave sin; this is backed by the Qur'anic verse which reads:
Who so ever kills a human being for other than manslaughter or corruption in the earth, it shall be
as if he has killed all mankind, and who so ever saves the life of one, it shall be as if he had saved
the life of all mankind," (Al-Ma'idah:32).
The Prophet, peace and blessings be upon him, is reported to have said, 'A believer remains within the scope
of his religion as long as he doesn't kill another person illegally' Islam never allows a Muslim to kill the
Yusuf al-Qaradawi
143
innocent and the helpless.
He denies that Palestinian suicide bombing attacks constitute terrorism, claiming that "when Palestinians face such
unjust aggression, they tend to stem bloodletting and destruction and not to claim the lives of innocent civilians", but
qualifies that with "I do agree with those who do not allow such martyr operations to be carried out outside the
Palestinian territories."
Al-Qaradawi has suggested the legitimate use of (defensive) suicide bombings against enemy combatants in modern
times if the defending combatants has no other means of self-defense.
[17]
The Malaysian Islamic Scholar, Dr.Muhammad Afifi al-Akiti, rules that there is no Islamic legal for this view and
that female soldiers can only be killed in direct combat. With regards to suicide bombings he says that they are
"breaching the scholarly consensus . . . because to endanger one's life is one thing and to commit suicide during the
attack is obviously another".
[68]
With regards to male soldiers he states,
it goes without saying that they are considered combatants as soon as they arrive on the battlefield even
if they are not in direct combat – provided of course that the remaining conventions of war have been
observed throughout, and that all this is during a valid war when there is no ceasefire...
[69]
Western governments have met al-Qaradawi to request release of European civilians kidnapped in Iraq and have
thanked him officially, praising his cooperation. The French Foreign Minister Michel Barnier wrote to al-Qaradawi:
"With such a clear condemnation of the abduction of the French hostages you have sent a clear-cut message
demonstrating respect for the tenets of Islam."
[70]
Israeli-Palestinian conflict
Al-Qaradawi condones Palestinian attacks on Israelis. A resolution issued by The Islamic Fiqh Council affiliated to
the Muslim World League in its 14th session, held in Doha (Qatar) on 11–16 January 2003 has upheld his views on
the matter. Defending bombings against Israeli civilians, al-Qaradawi told BBC Newsnight in 2005 that:
•• "An Israeli woman is not like women in our societies, because she is a soldier."
•• "I consider this type of martyrdom operation as an evidence of God's justice."
• "Allah Almighty is Just; through His infinite Wisdom He has given the weak a weapon the strong do not have and
that is their ability to turn their bodies into bombs as Palestinians do".
[17]
He supports suicide attacks on all Israelis, including women
[71][72]
since he views the Israeli society as a "completely
military" society that did not include any civilians.
[73]
He also considers pregnant women and their unborn babies to
be valid targets on the ground that the babies could grow up to join the Israeli Army.
[74]
At the press conference held by the organizations sponsoring his visit to London, al-Qaradawi reiterated his view
that suicide attacks are a justified form of resistance to Israeli occupation of the rightfully Palestinian Territories. He
has also justified his views by stating that all Israeli civilians are potential soldiers, since Israel is a "militarized
society." Because of these views, al-Qaradawi has been accused by Western countries and Israel of supporting
terrorism.
Al-Qaradawi is opposed to attacks outside of the Palestinian Territories and Israel, and against non-Israeli targets.
For example, on 20 March 2005, he condemned a car bombing that had occurred in Doha, Qatar the previous day.
One Briton, Jon Adams was killed. Al-Qaradawi issued a statement that said
Such crimes are committed by insane persons who have no religious affiliation and play well into the hands of
the enemies... I urge all Qataris to stand united in facing such an epidemic and uproot it to nip the infection in
the bud, otherwise it will spread like wildfire. I, in the name of all scholars in Qatar, denounce such a
horrendous crime and pray that it would be the last and implore God to protect this secure country.
Yusuf al-Qaradawi
144
According to IslamOnline, Qaradawi released a fatwa on 14 April 2004 stating boycott of American and Israeli
products was an obligation for all who are able. The fatwa reads in part :
If people ask in the name of religion we must help them. The vehicle of this support is a complete boycott of
the enemies' goods. Each riyal, dirham …etc. used to buy their goods eventually becomes bullets to be fired at
the hearts of brothers and children in Palestine. For this reason, it is an obligation not to help them (the
enemies of Islam) by buying their goods. To buy their goods is to support tyranny, oppression and aggression.
Buying goods from them will strengthen them; our duty is to make them as weak as we can.
Our obligation is
to strengthen our resisting brothers in the Sacred Land as much as we can. If we cannot strengthen the
brothers, we have a duty to make the enemy weak. If their weakness cannot be achieved except by boycott, we
must boycott them.... American goods, exactly like "Israeli" goods, are forbidden. It is also forbidden to
advertise these goods. America today is a second Israel. It totally supports the Zionist entity. The usurper
could not do this without the support of America. "Israel's" unjustified destruction and vandalism of
everything has been using American money, American weapons, and the American veto. America has done
this for decades without suffering the consequences of any punishment or protests about their oppressive and
prejudiced position from the Islamic world.
Iraq war
In an address aired on Qatar TV on 5 January 2007, al-Qaradawi questioned the trial of Saddam Hussein under
American supervision in Iraq, but agreed to it if it were conducted by the Iraqi people "after liberating Iraq from
American colonialism". He also suggested that the trial was "an act of vengeance by the Americans" for his missile
attacks on Israel. He strongly criticized the way Saddam was hanged:
[75]
“
A human soul must be respected. These people did not respect the human soul. The man was calm and kept his cool. He refused to be
blindfolded, and insisted upon facing death with open eyes.. and said the two parts of the shahada....The man died saying: 'There is no God but
Allah'....Anybody whose last words are 'There is no God but Allah' goes to Paradise. The thing that improves [the record] of Saddam Hussein
is that in his final years – as the brothers in Iraq tell us – he was a changed man. He began to strictly observe the prayers, to read the Quran,
and to do charitable work. He would hasten to do anything that may help people. He would help build mosques, and would say that if anybody
wants to build a mosque, the government should pay half the cost of the building materials. When they entered his secret hideout and caught
him, they found a prayer carpet and an open Quran.
”
Hezbollah
In response to Muslim scholar Abdullah Ibn Jibreen's fatwa declaring that it was forbidden for Muslims to support or
pray for Hezbollah because they are Shia, al-Qaradawi issued a contrary fatwa, stating that it was mandatory for all
Muslims to support Hezbollah in its fight against Israel, claiming that "Shias agree with the Sunnis in the main
principles of Islam while the differences are only over the branches." In this fatwa, he also called upon the Sunnis
and Shia of Iraq to end the civil war.
[76]
Arab Spring
Qaradawi declared his support for the rebels led by the National Transitional Council in the 2011 Libyan civil war,
urging Arab nations to recognize them and “to confront the tyranny of the regime in Tripoli". He suggested weapons
be sent to the rebels to assist the, and said “Our Islamic nation should stand against injustice and corruption and I
urge the Egyptian government to extend a helping hand to Libyan people and not to Gaddafi.”
[77]
In response to the 2011 Bahrain protests, Qaradawi was reluctant to give support:" The protests in Bahrain are
sectarian in nature. The Shias are revolting against the Sunnis". He claimed that Shia protesters attack Sunnis and
occupied their mosques. He acknowledged that the Shia majority had legitimate concerns in regards to fairness with
the Sunnis:"I want them to be real citizens of their country".
[78]
Qaradawi said that all Arabs should back up the protesters in the 2011 Syrian uprising, saying "Today the train of
revolution has reached a station that it had to reach: The Syria station", and "It is not possible for Syria to be
Yusuf al-Qaradawi
145
separated from the history of the Arab community".
[79]
He declared his support for the protests against what he
called Syria's "oppresive regime", claiming "atrocities" were committed by it. He called for victory against the ruling
Ba'ath party and claimed the army would be the major factor in the revolt. He claimed that when he offered to
mediate negotiations between the Muslim Brotherhood and the Syrian regime,someone deliberately sabotaged it.
Qaradawi also expressed his support for the No Fly zone put in place by western nations over Libya, saying "The
operation in Libya is to protect the civilians from Gaddafi's tyranny" and slamming Arab League leader Amr Moussa
for criticism of it.
[80]
Women and gender issues
Commenting on the role women played in social active issues:
Although over sixty year have passed since the Movement emerged into existence, no women leaders have
appeared that can confront secular and Marxist trends single-handedly and efficiently. This has come about as
a result of men's unrelenting attempts to control women's movement, as men have never allowed women a real
chance to express themselves and show special leadership talents and abilities that demonstrate their capability
of taking command of their work without men's dominance.
I believe that women's Islamic work will succeed and prove itself in the arena of the Islamic Movement only
when it gives birth to female Islamic leaders in the fields of Call, thought, science, literature and education.
Accordingly, women as well as men can dedicate themselves to Allah, and play a role in jihad.
[81]
I do not think that this is impossible or even difficult. There are genius women just as there are genius men.
Ingenuity is not a monopoly for men. It is not in vain that the Holy Quran tells us the story of a woman who
led men wisely and bravely and made her people fare the best end: it is the Queen of Sheba, whose story with
Solomon is told in Surat Al Naml. I have observed in the University of Qatar that girls make better students
than boys.
Rape
In 2004
The Daily Telegraph reported that IslamOnline was asked the following question "Are
raped women
punished in Islam?", and a panel headed by Qaradawi replied: "To be absolved from guilt, the raped woman must
have shown some sort of good conduct... Islam addresses women to maintain their modesty, as not to open the door
for evil... The Koran calls upon Muslim women in general to preserve their dignity and modesty, just to save
themselves from any harassment... So for a rape victim to be absolved from guilt, she must not be the one that
opens... her dignity for deflowering...If, after trying her best to resist the attack, she gets overcome by the assailants,
she is totally absolved from punishment... any woman, who, despite doing her utmost to resist these thugs and their
ilk, is raped, is not guilty of any sin."
[82]
The report by the
Sunday Telegraph was challenged by the Muslim Association of Britain, who believed the article
falsely attributed the comments to al-Qaradawi and was part of a "right-wing media" attempt to "stoke up the flames
of hate" against al-Qaradawi. They demanded that the
Telegraph issue a full apology as well as the resignation of the
two writers of the article. IslamOnline denied that al-Qaradawi wrote the answer, and claimed that they clearly stated
raped women were not punished.
[83]
Wife beating
Al-Qaradawi told
The Guardian that wife beating was neither "obligatory nor desirable" but that he "accepts it as a
method of last resort – though only
lightly".
[84]
He stated on Channel 4 News that it was justifiable in certain
circumstances
[85]
but the "ideal was for Muslim men never to beat their wives, and if husbands wrongly beat their
wives, they have the right to fight back."
[86]
The British newspaper The Daily Telegraph writes that al-Qaradawi, in
his book
The Lawful and Prohibited in Islam, states that wife-beating is permissible after the failure of all other
means of persuasion. In such circumstances, a husband may beat his wife "lightly with his hands, avoiding her face
Yusuf al-Qaradawi
146
and other sensitive areas."
[85][87][88][89]
Female circumcision
While stating that female circumcision is "not required" in his book,
Modern Fatwas, he adds that "whoever finds it
serving the interest of his daughters should do it, and I personally support this under the current circumstances in the
modern world."
[90]
However, he believes that it is prohibited when it harms females physically or psychologically.
[91]
Homosexuality
Al-Qaradawi believes that homosexuality should be punishable by death.
[92]
In his online site, Al-Qaradawi says, "it
should be clear that this man committed two heinous crimes: 1) homosexuality, and 2) murder. Each crime is
sufficient to warrant death penalty. In addition, this man has severed ties of kinship by seducing and killing his
nephew."
(what man?)
On 5 June 2006, on the Al Jazeera program
Sharia and Life, al-Qaradawi (a regular on the program) reiterated
orthodox views on homosexuality.
[93]
When asked about the punishment for people who "practise liwaat (sodomy)
or sihaaq (lesbian activity)", al-Qaradawi replied: "The same punishment as any sexual pervert – the same as the
adulterer." (MEMRI translation).
[94]
The punishment for adultery is stoning.
[92]
In an interview with
Der Spiegel, Qaradawi said that his attitude towards homosexuality is the same as that found in
Christianity. In the interview he stated, "One year ago, there was a demonstration against me in London because I
spoke out against homosexuality. People seem to have forgotten that it wasn't me who came up with this mindset. It's
Do'stlaringiz bilan baham: 
