Name and Date of Birth:

He is Muḥammad Amān ibn ʿAlī Jāmī and he was also referred to as Abū Aḥmad. He was born in the year d. 1349 AH [1930 Gregorian calendar] just as his official documents state.

His Pursuit of Knowledge:

The Shaykh is considered from those who migrated towards Allāh ﷻ and His Messenger ﷺ and he began his pursuit of knowledge in the Sacred Mosque [al-Masjid al-Ḥarām] in the circles of knowledge that were established throughout its spacious corridors. He benefitted from the noble Shaykh ʿAbd al-Razzāq Ḥamzah, the noble Shaykh ʿAbd al-Ḥaqq al-Hāshimī and the noble Shaykh ʿAbdullāh al-Ṣūmālī and other than them from the year 1369H [or 1949 of the Gregorian calendar].

In Mecca, he became familiar with the esteemed Shaykh ʿAbd al-ʿAzīz ibn Bāz and accompanied him when he travelled to Riyadh in the same year that he opened the educational institute (al-Maʿhad al-ʿIlmī) which occurred in the seventies [of the hijrī calendar].

And from amongst his colleagues, from those who studied with him in secondary school at the educational institute (al-Maʿhad al-ʿIlmī) was the noble Shaykh and prominent scholar of ours ʿAbd al-Muḥsin ibn Ḥamad al-ʿAbbād al-Badr, and the noble Shaykh ʿAlī ibn Muhanná – the distinguished former judge at the Supreme Islamic court in al-Madīnah al-Munawwarah, just as he would also regularly attend the various circles of knowledge in the capital of Saudi Arabia.

He benefitted and was greatly influenced by the esteemed Muftī Shaykh Muḥammad ibn Ibrāhīm Āl-Shaykh who was a distinguished jurist and a scholar well versed in the fundamentals of Islāmic jurisprudence. He also studied consistently with the noble Shaykh ʿAbd al-Raḥmān al-Afriqī just as he also studied intensively under the esteemed Shaykh ʿAbd al-ʿAzīz ibn Bāz, until he acquired a significant amount of his knowledge and noble manners. He also sought knowledge in Riyadh from the noble and esteemed Shaykh Muḥammad al-Amīn al-Jaknī ash-Shinqīṭī, the noble Shaykh and esteemed scholar of ḥadīth, Ḥammād al-Anṣārī and the noble Shaykh and esteemed scholar ʿAbd al-Razzāq al-ʿAfīfī.

The subject of this biography was greatly influenced by Shaykh ʿAbd al-Razzāq al-ʿAfīfī to the extent that even his teaching style was affected. He similarly benefitted from and was influenced by the noble Shaykh and esteemed scholar ʿAbd al-Raḥmān ibn Nāṣir al-Saʿdī with whom he would often write even though he did not formally study under him as he did with the noble Shaykh and esteemed scholar Muḥammad Khalīl Harrās who also influenced him. He also benefitted from the noble Shaykh and distinguished caller ʿAbdullāh al-Qaraʿāwī.

His Academic Credentials and Education:

  • He completed secondary school at the educational institute (al-Maʿhad al-ʿIlmī) in Riyadh.
  • Then he enrolled in the College of Sharīʿah from which he would graduate in the year 1380H [or 1960 of the Gregorian calendar].
  • Then he received his Master’s Degree in Sharīʿah from the University of Punjab in the year 1974CE.
  • Then he received his doctorate from Dār al-ʿUlūm in Cairo.

His Station with Regards to His Knowledge and the Praise of the Scholars for Him:

The Shaykh occupied a lofty station amongst the people of knowledge and distinction since they spoke highly of him and was considered trustworthy by them. In fact, the level of trust concerning his knowledge and creed was so great that while he was still a student in Riyadh, and due to what his Shaykh ʿAbd al-ʿAzīz ibn Bāz saw from him in terms of his proficiency and seriousness in seeking knowledge; he introduced him to his excellency Shaykh Muḥammad ibn Ibrāhīm [Āl-Shaykh] in order to draft a contract with him to teach in the educational institute (al-Maʿhad al-ʿIlmī) in Ṣāmiṭah, which was located in the region of Jīzān.

Likewise from the indicators of the sense of trust that exists regarding his knowledge and creed and his station amongst the people of knowledge, is that after the Islāmic University was opened in the city of Madīnah, he was soon after appointed as teacher, being specifically selected by his Excellency ʿAbd al-ʿAzīz ibn Bāz. And it is well-known that the Islamic University of Madīnah was founded in order to spread the Salafī creed and that the University had designated Shaykh Muḥammad Amān al-Jāmī to teach in the secondary school associated with the University, and then in the College of Sharīʿah with complete confidence in his creed, knowledge and methodology in order for him to take part in fulfilling the goals of the University.

So before you, dear reader, are the statements of those who have praised and commended our noble Shaykh Muḥammad Amān al-Jāmī in their writings:

  • In the correspondence of his Excellency, the Grand Muftī of the Kingdom of Saudi Arabia [ʿAbd al-ʿAzīz ibn Bāz] said about the Shaykh Muḥammad Amān [number 64 on the ninth of Muḥarram 1418H]: “He is well known to me in terms of his knowledge, prominence and sound creed in addition to his efforts in calling to Allah ﷻ and warning against religious innovations and superstitions. May Allāh forgive him and cause him to reside in the widest expanses of His Paradise. And may Allāh rectify his offspring and gather us together with you and him in His noble abode; He is the Ever-Hearing and Ever-Close.”
  • The noble Shaykh Muḥammad ibn ʿAlī ibn Muḥammad the second teacher in the Prophet’s mosque said in his correspondence dated the fourth of Muḥarram 1417H: “This noble man is a Salafī scholar of the highest degree due to his dedication to the Islamic call. He has exerted much effort in his lectures in various mosques, academic symposiums both inside and outside of the country and he has beneficial written works about Islamic creed and other topics. May Allāh ﷻ reward him in the best manner on behalf of Islam and the Muslims and may He reward him generously in the hereafter certainly He is Ever-Hearing; the One who responds.”
  • And the noble Shaykh and caller Muḥammad ʿAbd al-Wahhāb Marzūq al-Bannā said about the subject of this biography: “He used to exhibit the best of what we admire from good character, sound belief and wonderful demeanour. I ask Allāh ﷻ to shower him with His mercy and enter him into the most spacious dwellings of His Paradise just as I ask that He gathers us together as brothers upon thrones facing each other.”
  • The noble Shaykh and esteemed scholar ʿUmar ibn Muḥammad Fallātah who is a teacher in the Prophet’s mosque and the head of a section of Dār al-Ḥadīth wrote in a correspondence dated the eighth of Ṣafar 1417H [or June 24th 1996 of the Gregorian calendar] that which contained the following passage: “In general, then he was very truthful in his speech and steadfast in his ascription to the understanding of the people of the Sunnah. He was a strong and determined caller to Allāh with his statements, actions and tongue. He possessed a pure tongue and was extremely eloquent and was also quick to become angered whenever the prohibitions of Allāh had been violated. His classes in the venerated Prophet’s mosque which he offered and presided over speak volumes about him as do his published written works and his travels. And I have accompanied him during his travels and he was a blessed companion. He has also enjoyed the company of the noble and esteemed Shaykh Muḥammad al-Amīn al-Shinqīṭī the author of ‘Aḍwāʾal-Bayyān’ and other titles for whom he was also a blessed companion. Travel is something that reveals the true reality of men. He did not mince words, contradict himself, argue or debate. If the evidence supported him, he would proclaim it. And if it became clear to him that it opposed him he would embrace it and return to it. This is the way of the believers as Allāh says in His Book:

    ۞  إِنَّمَا كَانَ قَوْلَ الْمُؤْمِنِينَ إِذَا دُعُوا إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَن يَقُولُوا سَمِعْنَا وَأَطَعْنَا ۚ وَأُولَـٰئِكَ هُمُ الْمُفْلِحُونَ

    “The only saying of the believers, when they are called to Allah and His Messenger, to judge between them, is that they say: “We hear and we obey”. And those are the successful.” (Q 24:51)

    And I bear witness before Allāh ﷻ that he has fulfilled much of what he was responsible for in terms of service to the religion and spreading the Sunnah of the leader of the Messengers. He has endured much hardship and extensive plotting and scheming against him but he did not turn away or relent until he met Allāh ﷻ. The last of his speech was the testification that nothing deserves to be worshipped in truth but Allāh ﷻ and that Muḥammad is the Messenger of Allāh. So may Allāh ﷻ show him extensive mercy and enlighten his grave and reward him greatly and abundantly for what he has done for this religion and may He grant him a wonderful end and bless him in it. May Allāh ﷻ unite us with him in His wonderful abode along with the Prophets, the truthful, the martyrs and the righteous who are the greatest of companions. And may the prayers of peace and blessings of Allāh be upon our Prophet Muḥammad as well as his family and companions.”

  • Our noble Shaykh the esteemed scholar ʿAbd al-Muḥsin ibn Ḥamad al-ʿAbbād al-Badr the teacher in the Prophet’s mosque wrote: “I have known Shaykh Muḥammad ibn Amān ibn ʿAlī al-Jāmī since he was a student in the educational institute (al-Maʿhad al-ʿIlmī) of Riyadh and then while he was in the College of Sharīʿah in Riyadh and then when he was a teacher at the Islamic University of Madīnah, first at the secondary level and then in the University itself. I have known him to be a person of good belief and sound direction. He placed great emphasis upon clarifying the Muslim creed upon the understanding of the Salaf and warning against religious innovations. He exhibited this in his lessons, topical lectures as well as his written works – may Allāh forgive him, have mercy upon him and grant him a great reward.”
  • The noble Shaykh and esteemed scholar Dr. Ṣāliḥ ibn Fawzān al-Fawzān wrote in his correspondence dated the third of Rabīʿ al-Awwal 1418H [or July 8th 1997 of the Gregorian calendar]: “Shaykh Muḥammad Amān, as I know him is as follows; the people who are educated and who carry various degrees of higher studies are many. However, very few of them benefit from their own knowledge and benefit others with it. Shaykh Muḥammad Amān al-Jāmī is from those rare examples of scholars who downplays his own level of knowledge and efforts to benefit the Muslims, and direct them through calling to Allāh upon foresight throughout his time as a teacher at the University of Madīnah, and during his time in the venerated Prophet’s mosque in addition to his travels throughout the Muslim lands abroad, as well as the various trips throughout the Kingdom to give lessons and lectures in different regions calling to monotheism, spreading the correct creed and directing the youth of this nation towards the methodology of the pious predecessors, while also warning them regarding destructive principles and deviant calls. Whoever does not know him personally should know him by virtue of his beneficial books and numerous audios which include an abundance of what he possesses of bountiful knowledge and extensive benefit. His knowledge continued to be utilized for good until Allāh ﷻ caused him to pass away. He left behind knowledge to be benefitted from in the form of his students and books. May Allāh show him with extensive mercy and forgive him and may He reward him generously for what he knew and acted upon. May the prayers of peace and blessings of Allāh ﷻ be upon our Prophet Muḥammad as well as his family and Companions.”
  • And his Excellency, the [former] President of the Islamic University of Madīnah, our noble Shaykh Dr. Ṣāliḥ ibn ʿAbdillāh al-ʿUbūd wrote in his correspondence dated the fifteenth of Rabīʿ al-Ākhar 1417H [or August 30th 1996 of the Gregorian calendar]: “In the name of Allāh, the Most-Merciful, the Bestower of Mercy. All praise is for Allāh, the Lord of the creation, and may the prayers of peace and blessings of Allāh be upon His trusted Messenger and his family, companions and their successors and whoever follows them upon goodness until the Day of Resurrection. As to what follows: Our brother Shaykh Muṣṭafá ibn ʿAbd al-Qādir desired that I write something about Shaykh Muḥammad Amān al-Jāmī concerning the good qualities that I know regarding him such that they might be embodied after him by others. So I have responded with these few words despite the fact that I was not from amongst his students or from those who were closest to him that spent a long period of time interacting and collaborating with him. However, between him and I there were several instances that I benefitted from and through them I came to know him, which initiated a mutual love for one another for the sake of Allāh and confirmed our shared adherence to the methodology of the pious predecessors in terms of belief and refuting those who oppose it. In this regard, during the year 1395H after the migration of the purified Messenger, there were some differences that arose between us and some people from another country whom we were tried with in some issues of creed and methodology. They wished to oppose us in our Islamic creed and in the policies in which this noble country is governed.  So I wrote to his Excellency, our father Shaykh ʿAbd al-ʿAzīz ibn Bāz and other than him from the scholars of this call in our land in order to express my concern over these matters. Then I met Shaykh Muḥammad Amān in Mecca at Dār al-Ḥadīth and showed him what I wrote and sought his advice in order to hear his opinion. He reinforced my conviction and explained to me in a few words the meaning of true direction and leadership, when he said that these scholars in our land – who are from the scholars of the call to Allāh ﷻ, they are the leaders who should be taken from in matters of creed. It is only appropriate that we harbour no doubt in consulting them regarding any error that presents itself. It is only fitting that we say to them that you are our leaders in the like of these matters of creed, so if we do not find you or you cannot tolerate us then we are truly in a state of loss and there is no power or might except with Allāh ﷻ. Then, when we departed, I took with me this spirit which was very influential due to the decree of Allāh. I developed a well-grounded understanding of how we should safeguard the chain of command associated with our leadership and that we should not bat an eye at those foreigners regardless of how they adorn themselves with knowledge and the clothing of scholars; and I mean by foreigners here, those for whom the creed of the pious predecessors is foreign from those who have embraced the customs and ideas associated with Greek logic and the rhetoric of philosophers who are far from the divine revelation which consists of two parts: the Book (the Qurʾān) and the sunnah. They are those who are deceived by their own opinions and confused intellects and deviant doubts. And Allāh’s refuge is sought and there is no power or might except with Him. May Allāh have mercy upon the Shaykh, Muḥammad Amān, and cause him to reside in the most spacious area of His Paradise and may He cause us and him to be united with the righteous from the nation of Muḥammad, the best of those who were sent. And may the prayers of peace and blessings of Allāh ﷻ be upon His servant and Messenger Muḥammad as well as his family and companions and their successors as well as those who follow him upon goodness until the Day of Resurrection.”
  • And our Shaykh and professor Dr. Muḥammad ibn Ḥamūd al-Wāʾilī the [former] teacher at the Prophet’s ﷺ mosque and the Islamic University of Madīnah and the Vice Dean of Higher Studies and Academic Research wrote in his correspondence dated the thirtieth of Jumādá al-Awwal 1417H [or October 12th 1996 of the Gregorian calendar]: “In the name of Allāh, the Most-Merciful, the Bestower of Mercy: What I know about the noble Shaykh Muḥammad ibn Amān ibn ʿAlī al-Jāmī. It has been requested of me from one of my students, who is from the closest students of Shaykh Muḥammad Amān al-Jāmī to write something regarding what I know about his and our Shaykh Muḥammad Amān, because he intends to publish a small book about the life of the noble Shaykh. So to this I say, and with Allāh is all success, my knowledge of the Shaykh began in the year 1381H when this noble Saudi country established the Islamic University of Madīnah. He was from the very first of the professors there while I was one of the students there. He was from amongst a number of the scholars who used to give his students specific attention that was not restricted to the relationship between a professor and his student in class. His classes generally used to greatly emphasize the creed of the Pious Predecessors to the extent that he would not pass over an opportunity to clarify the station of this doctrine. He used to do this in his lessons about creed as well as other lessons. He used to, whenever he would talk about the creed of the Pious Predecessors strive to instil it within his young students who have come from the depths of every mountain pass; he used to speak with the tongue of someone well versed in that doctrine. This is because he has tasted the sweetness of it and has studied it thoroughly to the extent that anyone who hears him or witnesses him speak about it will feel as though his heart fills with love and attachment to it. He has travelled far and wide for the sake of calling to it and teaching outside of the Kingdom. He does not allow any occasion or opportunity to pass except that he clarifies the lofty nature of this creed and its purity and its comprehensiveness in the best and most informative way. And certainly the reader will detect the truthful nature of his call in his books and treatises that he has authored.  I attended his defence of his doctoral thesis at Dār al-ʿUlūm which is affiliated with Cairo University in Egypt and he strove in most of his research to clarify the purity of the creed of the pious predecessors and the soundness of their methodology. The academic nature of his personality and his abilities were on display during his dissertation when he exposed the deviance of every methodology that opposed the methodology of the Salaf, and the baseless nature of every call that targeted the sincere callers to the creed of the Salaf who committed years of their lives serving this creed, and standing by it and calling to it and refuting every doctrine or doubt used by the people of falsehood to undermine this creed. In summary, truly the noble Shaykh possessed a strong love for the creed of the pious predecessors and was sincere in his call to it and exhausted himself in defending it. Nothing could deter him from speaking the truth in this matter, not the obstruction of the opponent, or the interruption of the opposition. May Allāh have mercy upon him and forgive us and him.”

From what has preceded from the speech of the people of knowledge and distinction regarding Muḥammad Amān al-Jāmī, his scholarly station becomes clear as well as his efforts and struggles while calling to Allāh over the course of forty years, just as his firm relationship with the scholars also becomes clear in addition to the importance and emphasis that he has placed upon promoting and clarifying the doctrine of Salafīyyah and refutation of the religious innovators who have rejected the path of the pious predecessors and his commitment to refuting their deviant doubts until he he was not known except for his association to this creed and his association and emphasis upon it; all of this is complimented by his participation in the fields of Qurʾānic exegesis (tafsīr), Islāmic jurisprudence (fiqh) and his comprehensive understanding of the Arabic language.

The Mention of Some of His Written Works:

  • The book ‘Al-Ṣifāt al-Ilāhiyyah fī al-Kitāb wa al-Sunnah al-Nabawiyyah fī Ḍawʾ al-Ithbāt wa al-Tanzīh’. This book is from the most beneficial of his works and it is from the works published by the Academic Council at the Islamic University in the Prophetic city of Madīnah. The first edition was published in the year 1407H.
  • The second edition of the book ‘Aḍwāʾ ʿalá Ṭarīq al-Daʿwah ilá al-Islām’ was published by al-Maktab al-Islāmī in the year 1399H. This book incorporates many lectures and symposiums in several subjects related to the promotion of the creed of Salafīyyah or presenting this call to Africa or the mention of the problems associated with this call and those who call to it in this time along with the mention of appropriate solutions for those problems or a refutation of the Ṣūfīs.
  • The first edition of the book ‘Majmūʿ Rasāʾil al-Jāmī fī al-ʿAqīdah wa al-Sunnah’ was published by Dār Ibn Rajab in the year 1414H.
  • His treatise titled ‘al-Muḥāḍirāt al-Difāʿiyyah ʿan al-Sunnah al-Muḥammadiyyah’ was originally a lecture that he gave in Sudan in the year 1383H. In this book, he refutes the heretic Maḥmūd Muḥammad Ṭaha and it is from the publications of the Muslim World League in holy city of Mecca.
  • The first edition of his treatise titled ‘Ḥaqīqah al-Dīmūqrāṭiyyah wa Annahā Laysat min al-Islām’ was published by Dār Ibn Rajab in the year 1414H. It was also published the previous year with the title: ‘Lil-Jazīrah al-ʿArabiyyah Khuṣūṣiyyah falā tunbitu al-Dīmūqrāṭiyyah’ which was originally a lecture given in the year 1412H.
  • The first edition of a treatise with the title ‘Ḥaqīqah al-Shūrá fī al-Islām’ which was published by Dār Ibn Rajab in the year 1413H.
  • The first edition of a treatise with the title ‘Al-ʿAqīdah al-Islāmiyyah wa Tārīkhuhā’ which was published by Dār Ibn Rajab in the year 1414H.

Some of His Students:

A man who has reached this station amongst the people of knowledge who has exerted this much effort in calling to Allāh ﷻ with such love for this enduring doctrine of salafīyyah for which he endured harm for the sake of spreading it and promoting it amongst the Muslims whether this occurred within the Kingdom of Saudi Arabia or abroad; with a man like this it is difficult to identify all of his pupils and students regardless of whether they studied with him in Jīzān or in the prophetic city of Madīnah or in Pakistan or in Africa or elsewhere like in his lessons in the holy Prophet’s ﷺ mosque or the mosques of Jeddah or the eastern province. However I will mention some of his students:

  • Our noble Shaykh and professor and Salafī ḥadīth specialist and defender of the Sunnah and suppressor of innovation Dr. Rabīʿ ibn Hādī ʿUmayr al-Madkhalī.
  • The noble and esteemed Shaykh Zayd ibn Muḥammad Hādī al-Madkhalī who is the author of ‘Al-Afnān al-Nadiyyah Sharḥ al-Subul al-Sawiyyah’.
  • The noble Shaykh, Dr. ʿAlī Nāṣir al-Faqīhī who is a teacher in the Prophet’s mosque – may Allāh  ﷻ preserve him.
  • The noble Shaykh and professor Dr. Muḥammad ibn Ḥamūd al-Wāʾilī who was a teacher in the Prophet’s mosque and the former Vice Dean of the Higher Studies and Academic Research Department at the Islamic University of Madīnah.
  • The noble Shaykh and ḥadīth specialist ʿAbd al-Qādir ibn Ḥabīb al-Sindī.
  • The noble professor Dr. Ṣāliḥ ibn Saʿd al-Suḥaymī who is a teacher in the Prophet’s ﷺ mosque and a professor at the Islamic University of Madīnah.
  • The noble Shaykh Dr. Bakr ibn ʿAbdillāh Abū Zayd who was a former member of the Committee of Senior Scholars.

And there are many others whom it would be difficult to mention.

Some of His Noble Manners:

  • From This Is His Advising: He used to offer advice – according to my knowledge, regarding Allāh, His Book, His Messenger, the leaders of the Muslims and the common people amongst them. And this is clear for the one who does the least amount of reflection. He certainly dedicated his life to the promotion of what is obligatory towards the Lord, the Glorified and Exalted, as it relates to His Lordship (rubūbiyyah), his sole Right to be worshipped exclusively (ʿulūhiyyah), and His Names and Attributes (asmāʾihi wa ṣifātihi), according to the understanding of the pious predecessors. This is evident from his lessons, written works, lectures and refutations of those who have opposed the Qurʾān and the sunnah. And he was just in his refutations of them and avoided zealousness and partiality.
  • His Penchant for Avoiding Mixing with the People: He used to be known to avoid mixing with the people except to cooperate upon goodness. The majority of his days and his time were accounted for and his method in managing time was well-known. He would leave his home to work at the University. Then he would return to his home before leaving for the noble Prophet’s Mosque to offer his lessons after the midday prayer (ʿaṣr), the prayer at sunset (maghrib) and the evening prayer (ʿishāʾ) as well as his lessons after the early morning prayer (fajr). This was his schedule until he became bedridden do to the severity of his illness.
  • The Purity of His Tongue: He used to keep a pure tongue. He would not slander, smear or backbite. In fact he would not allow anyone to backbite in his presence. Just as he also would not allow people to bring gossip and the shortcomings of the people to his attention. If some of the students of knowledge fell into error, he would request the recording or the book [in which the error was made in] which he would [then] listen to or read it. If it became clear to him that the student erred, he would do what he was obligated to do in terms of advice.
  • His Ability to Overlook and His Forbearance: In light of what he faced in terms of harm, trials, plotting, and conspiring against him; he responded to those who wronged him with forbearance and forgiveness. And I was with him many times in the Prophet’s mosque or in the street when he was approached by some of those who used to slander him with curses or insults or pure fabrication and he would seek forgiveness them and say: “I hope that Allāh will not cause anyone to enter the Hellfire because of me.” And he would pardon those who used to speak ill of him and say: “There is no need for the one who wishes to apologize to come since I have forgiven them all.” And he would ask those who were sitting with him to convey this from him.
  • His Concern and Commitment to His Students: He certainly used to be from those who gave a great amount of attention to his students specifically. This attention would not end at the end of his lesson. Rather, he would attend their social gatherings [i.e. weddings, celebrations of a new child and other social occasions]. Similarly, he would inquire about them, tend to some of their needs and secretly rectify some of their problems or things that they were confronting in the way of difficulties in life. In general, he used to spend his money, use his position and offer his time to assist whoever was in need from his students. This selflessness from him had a profound influence upon his students and caused their sincere love for him to increase. Truly the Shaykh possessed a number of wonderful characteristics. If I were to attempt to mention them all, people might consider me biased concerning him. And what I have conveyed previously from the people of knowledge is sufficient and Allāh knows best.

His Salafī Creed:

In reality, I was uncertain of whether to write this section or not due to the clear nature of the Shaykh’s Salafī creed since it is known to specialists as well as laypeople. However, I have decided to write it anyway, in the event that this biography will find itself before someone who knows nothing about the Shaykh. Similarly, it is from what is included in the writing of biographies that the creed of the subject of the biography is mentioned.

Some of the Things That Indicate His Salafī Creed:

  • During the course of his lessons in Jīzān in the educational institute (al-Maʿhad al-ʿIlmī) and also in his lessons at the Islamic University in the city of the Prophet ﷺ as well as his lessons in the noble Prophet’s ﷺ mosque and throughout his travels for the purpose of calling to Islām within Saudi Arabia or abroad he taught from Salafī books like: ‘Al-ʿAqīdah al-Ṭaḥāwiyyah’ by Ibn Abī al-ʿIzz, ‘Al-Wāsiṭiyyah’, ‘Al-Fatwá al-Ḥamawiyyah al-Kubrá’, ‘Al-Tadmuriyyah’, ‘Al-Īmān’, ‘Thalāthah al-Uṣūl’, ‘Fatḥ al-Majīd li Sharḥ Kitāb al-Tawḥīd’, ‘Qurrah ʿUyūn al-Muwaḥḥidīn’, ‘Al-Uṣūl al-Sittah’, ‘Al-Wājibāt al-Mutaḥatimāt’, ‘Al-Qawāʿid al-Muthlá’ and ‘Tajrīd al-Tawḥīd’ by al-Maqrīzī.
  • His refutations against the people of religious innovation like the Ashāʿirah, the Ṣūfīs and the Rāfiḍī, then his occurs in his books, his articles in academic journals in addition to his lectures and formal lessons. Look to the second edition of the book ‘Aḍwāʾ ʿalá Ṭarīq al-Daʿwah ilá al-Islām’ was published by al-Maktab al-Islāmī in the year 1399H as an example of this.
  • This can also be understood from the previously mentioned speech of the people of knowledge which affirms his Salafīyyah.

His Illness and Passing:

He was afflicted at the end of his life with an incurable disease that kept him bedridden for nearly a year during which he was patient and sought the pleasure of Allāh.

On the morning of Wednesday the 20th of Shaʿbān in the year 1416H [or January 11th 1996 of the Gregorian calendar], his soul returned to its Creator. The funeral prayer was performed upon him after the noon (ḍhuhr) prayer and he was buried in al-Baqī graveyard in the Prophetic city of Madīnah. His funeral rites were witnessed by a large number of scholars, judges and students of knowledge in addition to others. With his death there was a great loss amongst the scholars who act upon their knowledge.

So we ask Allāh to forgive him and show him mercy and that He leaves a significant number of scholars who act upon their knowledge to lead the Muslims…Āmīn. And may the prayers of peace and blessings of Allāh be upon your servant and Messenger; our Prophet Muḥammad ﷺ as well as his family and companions.

Written by his student:

                                             Muṣṭafá ibn ʿAbd al-Qādir al-Fulānī

On the 5th of Rabīʿ al-Awwal in the year 1419H

[or June 30th 1998 of the Gregorian calendar]

in the Prophetic city of Madīnah.