What is the meaning of Bid’ah?

The guideline on bid‘ah according to Islamic teachings is that it is worshipping Allah in a way that He has not prescribed.

Is celebrating the Mawlid Nabi a bid'ah?

Celebrating the Mawlid (Prophet's birthday) is an innovation (bid'ah) introduced by the Shi'a Fatimids after the three best centuries in order to corrupt the religion of the Muslims.

What is the origin of the forty-day commemoration?

The origin of this is a Pharaonic custom which was practised by the Pharaohs before Islam, then it spread from them to other nations. It is a reprehensible bid'ah which has no basis in Islam. Read more

Is it permissible to read Al-Fatihah for the deceased?

There is no report that the Prophet ﷺ recited a surah of the Qur’an or any verses thereof for the dead, even though he visited them often.

Is reciting Al-Fatihah after making supplication a bid'ah?

There is no proof that the Prophet ﷺ used to recite Al-Fatihah after offering supplication, as far as we know. Hence reciting it after offering supplication is an innovation.

His Eminence Shaykh 'Abdullah ibn Ghudayyan – Salafiyyah

His Eminence Shaykh 'Abdullah ibn Ghudayyan

Shaykh ‘Abdullah ibn ‘Abdul-Rahman ibn ‘Abdul-Razzaq Al-Ghudayyan Al-Tamimi

He descended from Al-Muhaddith from Banu Al-‘Anbar from Banu ‘Amr ibn Tamim. His lineage originates from ‘Amud Tabkhah ibn Ilias ibn Madar from the family of Adnan. His lineage on his mother’s side goes back to Al-Rashid from ‘Utaybah, which descends from Hawazen.

His Birth:

He was born in 1345 A.H. in the city of Al-Zulfi.

His Study:

As a young boy, he studied the basics of reading and writing under ‘Abdullah ibn ‘Abdul-‘Aziz Al-Suhaymy, ‘Abdullah ibn ‘Abdul-Rahman Al-Ghayth, and Falih Al-Rumy. He also studied the basics of Fiqh (Islamic jurisprudence), Tawhid (belief in the Oneness of Allah/monotheism), grammar, and inheritance under Hamdan ibn Ahmad Al-Batil. He traveled to Riyadh in 1363 A.H., and in 1366 A.H. he enrolled in Al-Madrasah Al-Sa’udiyyah Al-Ibtida’iyyah (previously known as Madrasatul-Aytam) and graduated from there in 1368 A.H.

His Work:

He was appointed as a teacher at Al-Madrasah Al-‘Aziziyyah. In 1371 A.H. he enrolled in the Educational Institute. During this period he studied under Shaykh Muhammad ibn Ibrahim Al Al-Shaykh. He also studied Fiqh under Shaykh Sa’ud ibn Rashud (who was the judge of Riyadh), Tawhid (belief in the Oneness of Allah/monotheism) under Shaykh Ibrahim ibn Sulayman, Arabic grammar, and inheritance under Shaykh ‘Abdul-Latif ibn Ibrahim. He continued his studies until he graduated from the Faculty of Shari’ah in 1376 A.H. He was then appointed as Head of the Court of Al-Khubar, and in 1378 A.H. transferred to teaching at the Educational Institute. In 1380 A.H. he was appointed as a teacher at the Faculty of Shari’ah, and in 1386 A.H. he was transferred to passing Fatwas (legal opinions issued by a qualified Muslim scholar) at Dar Al-Ifta’.

In 1391 A.H. he was appointed as a member of both the Permanent Committee for Scholarly Research and Ifta’ and the Council of Senior Scholars.

His Post:

A member of the Permanent Committee for Scholarly Research and Ifta’ and member of the Council of Senior Scholars

His Rank:

Excellent

His Date of Appointment:

18 Sha`ban, 1413 A.H.

His Certificate:

B.A. in Shari`ah

His Shaykhs:

He received knowledge under a number of scholars in different fields, and from amongst the well-known (in addition to those already mentioned) are:

His Eminence Shaykh ‘Abdul-Aziz ibn ‘Abdullah ibn Baz, under whom he studied Fiqh.
Shaykh ‘Abdullah Al-Khalify, under whom he also studied Fiqh.
Shaykh ‘Abdul-`Aziz ibn Rashid, under whom he studied Fiqh, Tawhid, and inheritance.
Shaykh Muhammad Al-Amin Al-Shanqity, under whom he studied Usul-ul-Fiqh (principles of Islamic jurisprudence), sciences of Qur’an, and Tafsir (explanation/exegesis of the meanings of the Qur’an).
Shaykh `Abdul-Rahman Al-Afriqy, under whom he studied Mustalah Al-Hadith (Hadith Terminology) and Hadith.
Shaykh ‘Abdul-Razzaq `Afify.
Shaykh ‘Abdul-Fattah Qary Al-Bukhary, under whom he studied Qur’an in the recitation of Hafs, to which the chain of transmission reaches the Messenger (peace be upon him).

His Influence:

In 1381 A.H. he was selected to be among those chosen to raise people’s awareness and to issue Fatwas during the Hajj season.

In addition to what has already been mentioned of his work, from 1389 A.H. to date he has been a teacher of Fiqh, Usul-ul-Fiqh, Al-Qawa’id Al-Fiqhiyyah, Hadith, and Mustalah Al-Hadith, Tafsir and its Sciences, and ‘Aqidah (creed). He has also been teaching Fiqh in organized gatherings/lessons most days of the week, according to his schedule of many duties, after Maghrib (Sunset) Prayer and after ‘Isha’ (Night) Prayer. Sometimes he teaches after Fajr (Dawn) Prayer and after `Asr (Afternoon) Prayer.

In addition to his work with the Permanent Committee, in 1395 A.H. he began giving lessons to students of knowledge in higher studies at the University of Imam Muhammad and the Faculty of Shari`ah in Fiqh, Usul-ul-Fiqh, and rules of Fiqh. He was also involved in supervising a number of theses. During this period, many students studied under him.

When Shaykh ‘Abdullah ibn Humayd died in 1402 A.H., Shaykh ‘Abdullah ibn Ghudayyan overtook the role of giving Fatwas on the radio program Nur `Ala Al-Darb.