     Anonymous | Thursday, March 08, 2001 - 03:16 am
Biography of Imaam Ibn Baaz
Article ID : SRH090002
Praise be to Allaah, the Ever-Living, Who does not die, although mankind and jinn die, and peace and blessings be upon the
Messenger of Allaah, concerning whom Allaah said (interpretation of the meaning):
"Verily, you [O Muhammad] will die, and verily, they (too) will die." [al-Zumar 39:30]
Praise be to Allaah, Who is the only One Whom we praise, even when adversity strikes. He determines the length of people’s
lifetimes, and has decreed all things. Everything with Him is in due proportion, All-Knower of the unseen and the seen, the
Most Great, the Most High. Whatsoever is on earth will perish, and the Face of our Lord, full of Majesty and Honour, will
abide forever.
The honour of the scholars is great indeed. Their Lord has made them witnesses to the greatest of truths and has mentioned their
testimony alongside His own and that of His angels. Allaah says (interpretation of the meaning):
"Allaah bears witness that Laa ilaaha illa huwa (none has the right to be worshipped but He), and the angels, and
those having knowledge (also give this witness); (He is always) maintaining His creation in Justice. Laa ilaaha illa
huwa (none has the right to be worshipped but He), the All-Mighty, the All-Wise." [Aal ‘Imraan 3:18]
Allaah has raised their status in this world and the next, as He says (interpretation of the meaning):
"… Allaah will exalt in status those of you who believe and those who have been granted knowledge…"
[al-Mujaadilah 58:11]
They are the heirs of the Prophets, who have assumed their role in conveying the Message and calling people to Islam. They are
the people of abundant good fortune, as the Prophet (peace and blessings of Allaah be upon him) said: "The scholars are the
heirs of the Prophets, for the Prophets do not leave behind any dinars or dirhams (i.e., wealth), but they leave behind
knowledge. Whoever receives this knowledge receives abundant good fortune." (Reported by al-Tirmidhi, 2606). Allaah wills
good for the scholars, as the Prophet (peace and blessings of Allaah be upon him) said: "Whoever Allaah wishes good for, He
enables him to understand the religion properly." (Reported by al-Bukhaari, 69).
They are the people who understand the words of Allaah, may He be glorified and exalted, as He says (interpretation of the
meaning):
"And these similitudes We put forward for mankind, but none will understand them except those who have
knowledge…" [al-‘Ankaboot 29:43]
They are the people who truly fear Allaah, as He tells us (interpretation of the meaning):
"… It is only those who have knowledge among His slaves that fear Allaah…" [Faatir 35:28]
They are the most knowledgeable of people about evil and what leads to it, so they warn people of it. Allaah says (interpretation
of the meaning):
"… Those who have been given the knowledge (about the Torment of Allaah for the disbelievers) will say: ‘Verily!
Disgrace this Day and misery are upon the disbelievers.’" [al-Nahl 16:27]
"But those who had been given (religious) knowledge said: ‘Woe to you! The Reward of Allaah (in the Hereafter) is
bteer for those who believe and do righteous good deeds, and this none shall attain except those who are patient (in
following the truth)." [al-Qasas 28:80]
The salvation of people is connected to the presence of scholars; if the scholars are taken away then the people are doomed.
‘Abd-Allaah ibn ‘Amr ibn al-‘Aas said: "I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say,
‘Allaah does not take knowledge away by taking it away from people’s (hearts); He takes knowledge away by taking away the
scholars (i.e., when scholars die), and when there is not one scholar left, the people will turn to ignorant leaders who, when they
are consulted, will give fatwas without knowledge. They are misguided and they misguide others.’" (Reported by al-Bukhaari,
98).
The phrase "by taking it [knowledge] away from people’s (hearts)" implies wiping it from their hearts. During his Farewell
Pilgrimage, the Prophet (peace and blessings of Allaah be upon him) said: "Learn before knowledge is taken away or lifted up."
A Bedouin said, "How will it be lifted up?" He said, "Knowledge disappears when its bearers disappear" three times. The
Prophet (peace and blessings of Allaah be upon him) said, "Allaah will not take away knowledge after it has been given to you."
According to another report, he said, "Knowledge will not be taken from the people" or "from the hearts of the people." A
Bedouin asked him, "O Prophet of Allaah, how will knowledge be taken up from among us when we have Masaahif (copies of
the Qur’aan) among us and we have learned what is in the Qur’aan and have taught it to our children and womenfolk and
servants?" The Prophet (peace and blessings of Allaah be upon him) looked up at him angrily and said, "These Jews and
Christians have the scripture among them and they don’t adhere to a single letter of what their Prophets brought them!"
There are other corroborating reports that verify these additions to the hadeeth. It was reported that Abu al-Samah said: "There
will come a time when a man will fatten his mount in preparation for travel, and will travel through different countries asking for
someone to give him knowledge of the Sunnah that he could follow, and he will not be able to find anyone to give him a fatwa
except with uncertainty, and this has indeed happened." (Adapted and summarized from Fath al-Baari). ‘Umar ibn ‘Abd
al-‘Azeez wrote to Abu Bakr ibn Hazm to find out what was there of the hadeeth of the Messenger of Allaah (peace and blessings
of Allaah be upon him). He wrote, "Find out what there is and write it down, for I am worried that knowledge will disappear
when the scholars pass away… spread knowledge and sit down to teach the one who does not know, for knowledge does not
disappear unless it is kept secret." (Saheeh al-Bukhaari, Kitaab al-‘Ilm, Baab)
Imaam Ahmad (may Allaah have mercy on him) said: "People need knowledge more than they need food and drink, because
they need food and drink two or three times a day, but they need knowledge all the time." Thus the loss of scholars is a great
calamity, "because the death of the entire tribe is less serious than the death of one scholar." (Majma’ al-Zawaa’id, 1/201).
Today, Thursday 27 Muharram 1420 (May 13, 1999), Islam and its people have been grieved by the death of the great scholar,
father and capable teacher, Shaykh ‘Abd al-‘Azeez ibn Baaz, and the end of a blessed life lasting eighty-nine years, one month
and fifteen days, a life filled with obedience to Allaah and service to Islam and the Muslims.
Shaykh Ibn Baaz, may Allaah have mercy on him, was born in 1330 AH and grew up in a good family. He memorized the
entire Qur’aan before the age of puberty and studied with the scholars in his homeland before travelling to seek knowledge in
other countries. He lost his eyesight completely at the age of 19, because of illness. Allaah knows best, but I think that he is
one of the people referred to in the hadeeth of the Prophet (peace and blessings of Allaah be upon him): "Allaah says, ‘If I take
away a person’s two beloved (eyes), and he bears it with patience and the hope of reward, he will have no less a reward than
Paradise.’" (Reported by al-Tirmidhi, 2325. He said, this is a saheeh hasan hadeeth).
He was as strong as he could be when it came to issues of Islam. When one of the oppressive rulers said that there were myths
in the Qur’aan, such as the People of the Cave and the staff of Moosa, Shaykh Ibn Baaz wrote to him explaining that this
statement was tantamount to apostasy and unbelief. When the ruler’s secretary wrote to tell him that this is not what was
intended, and that the man retracted what he had said, Shaykh Ibn Baaz wrote to him to tell him that if he was sincere, he
should announce his repentance publicly just as he had announced his kufr openly. The Shaykh also denounced those who
rejected the Sunnah, and the followers of falsehood and bid’ah, by refuting all their claims. He wrote warnings against observing
innovated and unIslamic celebrations, such as celebrations of the Prophet’s birthday, the anniversary of the Isra’, the middle of
Sha’baan, and other innovations that were not commemorated by the Prophet (peace and blessings of Allaah be upon him) or
his Companions.
He was a true leader, the Imaam of Ahl al-Sunnah wa’l-Jamaa’ah and the Renewer (Mujaddid) of the Religion in this age. How
many Sunnahs did Allaah revive through him, and how many bid’ahs were done away with! How many people were stirred up
from their state of negligence and guided away from error! He was one of the leaders of the pious referred to in the aayah
(interpretation of the meaning):
" ‘… make us leaders for al-muttaqoon (the pious).’" [al-Furqaan 25:74]
He used to strive against evil, and how many evil things were done away with and how many bid’ahs put a stop to because of
his efforts. He was known for this from an early age, may Allaah have mercy on him. His own Shaykh, Muhammad ibn
Ibraaheem (may Allaah have mercy on him) praised him for his critical approach and exposing the falsehood of Arab nationalism
(Fataawa Ibn Ibraaheem, 13/148), and wrote in support of his denunciation of the bid’ah of collective takbeer (ibid., 3/127). He
himself wrote to his shaykh explaining the dangers of magazines such as al-Musaawar, Rose el-Youssef and Aakhir Saa’ah,
which were widespread at that time (ibid.., 13/119). The things that he denounced and wrote against are innumerable, and one
cannot count how many letters and messages he wrote calling upon the followers of falsehood to discuss matters and provide
evidence. I think in this regard he was acting in accordance with the words of Allaah (interpretation of the meaning):
"Why do not the rabbis and the religious learned men forbid them from uttering sinful words and from eating illegal
things. Evil indeed is that which they have been performing." [al-Maa’idah 5:63]
He used to advise people and warn them against taking haraam employment and evil earnings.
He watched the signs of evil and issued warnings about them with no delay, such as satellite dishes and journeys abroad, and
the harmful effects of music and movies on the youth of Islam. He wrote about the dangers of wanton display, unveiling and free
mixing, out of a sense of jealousy and honour for the sake of Allaah and concern for the honour of the believing women. This
and other writings showed his awareness of the ummah’s issues and his concern for the people’s wellbeing.
He was an imaam and mujtahid who, with the knowledge, understanding and insight that Allaah bestowed on him, gave fatwas
on matters of major import and difficult, thorny issues. He was also the head of the Islamic Fiqh Council (Majma’ al-Fiqh
al-Islami) which issues fatwas concerning serious contemporary matters. His fataawa on divorce are indicative of his depth of
understanding and ability in making ijtihaad. His fatwas were based on compassion and understanding, and this was a great
blessing to many people, male and female alike.
He was a mujaddid who combined knowledge of fiqh with knowledge of hadeeth. He knew about hadeeth and their degrees of
soundness. He had memorized many volumes of ahaadeeth; he knew all about their narrators and the correct pronunciation of
their names. Texts would be proofread and corrected with his help, even though he was blind. He was an ocean of knowledge,
conversant with the opinions of different scholars and never at odds with any of them. One could hardly find any odd or strange
fatwa from him. He took the middle path between two sides, those who focus on hadeeth and do not pay due attention to fiqh or
the opinions of the scholars, and those who focus on fiqh and the opinions of the fuqaha’, and do not pay due attention to the
hadeeth. He used to combine the advantages of both fields of knowledge, fiqh and hadeeth.
He was the leader whose opinion was decisive; all disputing parties would accept his opinion. Scholars might engage in a
discussion in his presence, but when he spoke, that would be the end of the dispute – they would accept and follow his opinion.
They gave him two votes where other members of the Fatwa Committee (Lajnat al-Fatwa) had only one.
With regard to the ordinary people, many of them would accept only Shaykh Ibn Baaz’s fatwa. If there were varying scholarly
opinions on an issue.. An ordinary man might say, "That is enough, give me a break! What does Ibn Baaz say?" One of the
greatest blessings brought about through him is that the scholars and common people alike would accept him as a leader. This
is a distinction which may not apply to anyone else in our time.
We are not claiming that the Shaykh was more knowledgeable than al-Shaafa’i or Ahmad or Ibn Taymiyah. Far from it! But his
importance in our own time is no less than their importance in their own times; indeed, it may be greater, for the people’s need
for him was greater, because of the paucity of scholars in this time as compared to earlier times. He used to come down to the level of ordinary people to help them understand things; he did not address them in a highbrow
manner. Very often he would speak to them in the colloquial so that they would understand him. He was like a mujaddid in the
sphere of fatwas. His fatwas were based on making links between his ruling and the Qur’aan and Sunnah, and he might mention
in his fatwas the opinions of some scholars. Many of the fatwas of scholars who came before him were distinguished by the fact
that they were merely narrating comments from books of fiqh produced by the various madhhabs, but the fatwas of Ibn Baaz were
based directly on the Qur’aan and Sunnah.
He loved to benefit people all the time, and he used to use every opportunity that arose to do this. For example, he would sit in
the mosque and wait for the prayer, and sometimes he would listen to the person next to him reading Qur’aan. If he came to a
difficult word, he would say to the reader, "Do you know what this word means?" then he would explain the meaning to him. I
sat beside him a number of times in his house, and if he received a telephone call, when the conversation ended he would turn to
me and say, "This person asked us such and such a question, and such and such was our answer." If a question was particularly
entertaining, he would tell us about it to put us at ease and be friendly.
He was extremely humble. One sign of his humility was that he would not often add comments of his own in his lessons; the
words of the authors of the books were usually enough. It was as if this were a lesson for him, or a revision or reminder for his
own benefit. His commentary on Fath al-Baari is very light – he only commented where he felt that it was absolutely necessary.
He often used to mention his shaykhs and pray for mercy for them.
He used to write on his books, "By the one who is in need of the Mercy of his Lord, ‘Abd al-‘Azeez ibn Baaz, may Allaah
forgive him."
Another sign of his humility was that he would get up and walk over to the women standing by his door, to try and help them
by giving them money or answering their questions, etc. On one occasion, he interrupted a debate with some great scholars to
answer a woman who was on the phone. When some of them passed a comment, he said, "She needs help."
If he received an invitation from a janitor or guard in the Islamic University, at the time when he was the Dean of the University,
he would accept. Even though he was so busy, he would be very keen to accept invitations to wedding parties, because the
Sunnah urges us to accept such invitations.
A further sign of his humility was that he would sit on the floor to eat, and would dress simply. He wore a loose, colourless
thobe that came down no further than mid-calf, and an inexpensive cloak (abayah). His clothes, shoes and cane indicated that he
was an ascetic with no interest in the luxuries of this world.
He would spend his salary and even borrow money to help people in need. Once a letter came from the Philippines to His
Eminence the Shaykh, may Allaah have mercy on him. It was a letter from a woman who said, "My husband was a Muslim.
The Christians took him away and threw him into a well, and I have become a widow and my children orphans. I have no one
apart from Allaah, may He be glorified and exalted. I said to myself, who can I write to in this world, who can help me after
Allaah? There is no one but Shaykh ‘Abd al-‘Azeez ibn Baaz, so I hope that you will help me." The Shaykh, may Allaah have
mercy on him, wrote to the relevant authorities asking them to help her, and they replied that there was no clause that allowed
for aid to a woman whose husband had been thrown into a well, and the financial resources were limited. So the Shaykh said to
his scribe, "Write a letter for me to the trustee of the fund: ‘With greetings, deduct ten thousand riyals from my salary and send
it to this woman.’"
He was very pious and trustworthy. He could be trusted with millions given in charity and zakaah by Muslims, which he would
strive to dispense of in the appropriate ways. It is no exaggeration to say that what was spent through him was more than a
thousand million.
He used to take care of his students. When he taught in al-Kharj, he asked for accommodation and stipends for them.
htt://www.salafipublications.com |
