Draft:Muhammad Amin al-Shinqiti
| Muhammad Amin al-Shinqiti | |
|---|---|
 | |
| Name | Muhammad Amin al-Shinqiti |
| Other Names | Muhammad Amin |
| Personal Details | |
| Birth Place | Mauritania |
| Brith Date | 1325 AH (17 February 1905 CE) |
| Death Place | {{{death_place}}} |
| Death Date | 1393 AH |
| Religion | Islam |
Muhammad Amin al-Shinqiti was among the descendants of Talib Oubek, who was also among the descendants of Karir bin Muwafi bin Yaqoub bin Jaken Aber, the ancestor of the famous tribe known as the Jakaniyah, whose lineage traces back to Himyar. Tafsir of the Holy Quran in Al-Masjid al-Nabawi, teaching at the Islamic University of Medina, teaching at the Higher College of Judiciary in Riyadh, and founding the Muslim World League are among his activities. He authored several books and articles.
Biography
He was born in the year 1325 AH, (17 February 1905 CE) in a village named "Tanbah" in the "Kifa" region of Mauritania.
Sheikh Muhammad Amin grew up an orphan; his father passed away while he was still a child reading the thirtieth Juz' of the Holy Quran, and he was raised in the house of his maternal uncles who were also his paternal cousins. His mother was his father's cousin. The house in which Sheikh al-Shinqiti grew up was among the houses of knowledge and virtue, apart from the atmosphere of that region of "Shinqit" which was full of knowledge, people of knowledge, literature, and people of literature.
His father left him a significant amount of wealth and livestock as inheritance, and he had no other children.
Regarding his childhood, he says: "I was more inclined to play than lessons until I memorized the alphabetical letters and the teacher began to teach me the letters with vowels (Ba, Fatha Ba, Ba, Kasra Bi, Ba, Damma Bu) and so on… I said to them: Are all the letters like this? They said: Yes. I said: Then it is enough; I can pronounce all the letters like this. They said: Read. So I read three or four letters like this until the end. They realized that I understood the rule of vowels and were satisfied with this much and left me. From then on, reading became beloved to me."
After completing the age of ten, he completed the memorization of the Holy Quran under his uncle Abdullah bin Muhammad Mukhtar bin Ibrahim bin Ahmad Nuh.
Seeking Knowledge
After memorizing the Quran, he learned the Uthmani script of the Mushaf from his cousin Sidi Muhammad bin Ahmad bin Muhammad Mukhtar. He also learned Tajwid based on the recitation of Nafi' via the narration of Warsh through Abu Yaqoub Azraq, and the recitation of Qalun via the narration of Abu Nashit, obtaining its chain of transmission up to Prophet Muhammad (peace be upon him and his progeny), while he was only sixteen years old.
During this time, he also engaged in the recitation of some brief texts in the Fiqh of the Imam Malik school, such as "Rajz Ibn Ashir". Similarly, under his uncle's wife, he learned Arabic literature along with basic grammar books such as Al-Ajrumiyyah along with some exercises. He also learned from them the genealogy of the Arabs and the Sirah of the Prophet, and "Nazm al-Ghazawat" by Ahmad Badawi al-Shinqiti, which amounts to over five hundred verses, along with its explanation by the author's nephew, and the poem "Amud al-Nasab" by the same author which consists of thousands of verses, along with its explanation by the author's nephew titled "Al-Qadr al-Muta'alliq bi al-Adnaniyyin".
He learned all these sciences in the house of his uncles! He also learned from others the Fiqh of the Maliki school from Mukhtasar Khalil, Grammar from Alfiyyah Ibn Malik and other books, and Morphology, Usul, Rhetoric, some Hadith and Tafsir.
He also acquired the science of Logic and the etiquette of discussion and debate through study.
Regarding the beginning of his quest for knowledge, the Sheikh says: "After I memorized the Quran and learned the Uthmani script and surpassed my peers, my mother and uncles paid great attention to my education and decided to send me to study other sciences and arts. My mother prepared two camels for me, one carrying my books and pens and the other carrying my expenses and travel provisions, and she sent a servant and several cows with me. Due to the happiness and joy she felt, and to encourage me to seek knowledge, she prepared my mount in the best way and set aside the best clothes for me. This is how I embarked on the path of seeking knowledge and acquiring learning."
| Muhammad Amin al-Shinqiti | |
|---|---|
| Name | Sheikh Shenqiti |
| Other Names | {{{other_names}}} |
| Personal Details | |
| Religion | Islam |
Sheikh Shenqiti was renowned for his exceptional dedication to acquiring knowledge. He would not abandon any scientific matter without achieving complete and comprehensive understanding, regardless of the time and effort required.
Diligence in Seeking Knowledge
Sheikh Shenqiti possessed exceptional determination in seeking knowledge and would not leave any scientific matter without complete and comprehensive understanding, even if it required significant time and effort from him. Let us review an anecdote from the Sheikh that demonstrates this characteristic of his.
He says: "I came to my Sheikh to recite my lesson; he explained the lesson according to his method, but his explanation did not satisfy me as I was accustomed, nor did it quench my scientific thirst. I left his presence while still feeling the need to remove ambiguity. It was noon; I took the books and references and studied until afternoon, but my need was not met, so I continued until sunset, but again my work was not finished. My servant lit some firewood for me so I could study under its light like other students. I continued my study, and whenever I became tired, I would drink green tea and my servant was beside me keeping the fire lit until morning came and I was in the same place and I would not leave my place except for obligatory prayers or food until the sun rose. Then my lesson ended and that ambiguity was completely removed for me and I found that lesson clear and understandable like other lessons..."
This is what he would do when a problem arose in understanding the lesson for him! In addition to the sleeplessness he endured to follow up on the words of the commentators of the book he was studying until he encompassed all the opinions that had been said regarding a matter or a chapter of knowledge.
| Muhammad Amin al-Shinqiti | |
|---|---|
| Name | Sheikh al-Shenqiti |
| Other Names | {{{other_names}}} |
| Personal Details | |
| Religion | Sunni |
Sheikh al-Shenqiti was a renowned Islamic scholar known for his vast knowledge and memory, particularly in the fields of Quranic exegesis, Hadith, and Islamic creed. He was a prominent figure at the Islamic University of Medina and authored several significant works, most notably Adwa' al-Bayan.
Extent of the Sheikh's Knowledge and Information
God Almighty granted Sheikh al-Shenqiti great intelligence, a rare memory, and high determination. He spent all these gifts in acquiring knowledge and collecting various sciences and arts, including creed, exegesis, Hadith, principles of jurisprudence, linguistics, and morphology.
His speech regarding knowledge attracted the attention of every listener, to the extent that the listener would think he had spent his entire life devoted only to this one science and had no skill in any other science!
There is no exaggeration in this statement; anyone who studies his book Al-Rihlah or has heard anything from his lectures and lessons, whether in Prophetic Medina or what was recorded during his travels with the delegation of the Islamic University of Medina to African countries, is a witness to the validity of this claim.
He spoke truly when he said: "There is no verse in the Quran except that I have researched it separately," and in another place he said: "Regarding any verse about which the predecessors have said something, their words are with me."
When one of the individuals said to him: "Sulayman al-Jamal — the author of the commentary on Tafsir al-Jalalayn — did not say such a thing," he said: "I swear by God that I am more knowledgeable than Sulayman al-Jamal regarding the Book of God, for I have memorized the Mushaf from beginning to end, and there is no verse except that I have followed the words of the scholars about it and known what they said regarding it."
He memorized thousands upon thousands of Arab poems and poetic examples, just as he memorized most of the Hadiths of the Sahihayn and Alfiyyat Ibn Malik, Marqi al-Su'ud, Alfiyyat al-Iraqi, and other poems on the Prophetic Seerah, battles, genealogies, ambiguous words of the Quran, and some of the texts of jurisprudence in verse and prose.
His Creed
Among the prominent matters that attract the attention of the listener of the Sheikh's lessons is the great importance and presentation of the creed of Sunni and Jama'ah in all chapters of belief — especially Names and Attributes — by him. He proceeds to present the belief of the Sunnis with clear expressions based on firm rules and by bringing numerous textual and rational evidences, to the extent that the listener thinks he knows no other chapter of knowledge well except this chapter. Although the Sheikh dealt with these issues very much and presented evidence for them frequently, he did not tire of repeating them on every occasion. For example, we see that he spoke about the three principles upon which correct belief in the issue of Names and Attributes depends in eight places in his lessons that have reached us. Similarly, regarding the subject of legislation and ruling by other than what Allah has revealed, and also when explaining the exclusivity of knowledge of the Unseen for God Almighty. Just as we find the refutation of the Qadariyyah in seven places in his books. Also, when reporting the debate between Al-Isfarayini and Qadi Abd al-Jabbar regarding predestination, and in six positions when presenting the creed of Istiwa', and similarly the conversation between the Bedouin man and Amr ibn Ubayd regarding predestination and other matters related to creed which are repeated very much in his blessed lessons.
The presentation and explanation of creed issues is not limited to his scientific lessons which he held in Prophetic Mosque, but we also find it in his books, especially Adwa' al-Bayan.
References
See also
| Muhammad Amin al-Shinqiti | |
|---|---|
| Name | Sheikh Shinqiti |
| Other Names | {{{other_names}}} |
| Personal Details | |
| Birth Place | {{{birth_place}}} |
| Brith Date | {{{birth_date}}} |
| Death Place | {{{death_place}}} |
| Death Date | {{{death_date}}} |
The Sheikh's mastery and ability were not limited to the belief of Sunni; rather, he was also dominant in knowing the schools of the Mutakallimun (theologians) and the aspects of their invalidity, which is clearly evident in what he stated in his lessons and books. When Shinqiti was interpreting verse 54 of Surah Al-A'raf Template:Quran after stating the correct belief regarding Names and Attributes and explaining the invalidity of the Mutakallimun's school on this matter, he said:
"We tell you this and state the creed of the Salaf in the light of the Great Quran, despite the fact that we have researched extensively in sciences such as Kalam (theology) and logic and that which every sect uses to deny some of the Attributes of God, and we are aware of all the evidences or their combinations through which some Attributes are denied, and we know how this invalidity arose and from what aspect it entered, and what the name of the evidence that refutes it is, but stating such matters is not befitting this gathering of knowledge; for only the elite of the people understand such discussions. Therefore, after a long look into the science of Kalam and what the sects of theologians argue with, and the evidences that each group presents to refute the other, and the logical analogies through which they have denied some Attributes, and with the knowledge we have of Revelation and likewise the science of Kalam and researches and debates on how this invalidates these evidences and where the mistake of these sects originated, after all this we concluded that safety and all goodness lies in following the light of this Great Quran and being guided by this noble Prophet…"
At the end of this discussion, it must be noted that Sheikh Shinqiti did not achieve such scientific depth in this matter only in the later years of his life; rather, it can be found in some of his old writings, before settling in the Sacred Land, for example, in his book Rihlat al-Hajj ila Bayt Allah al-Haram (The Journey of Hajj to the Sacred House of God) in response to a question asked of him regarding the Sunni school on Attributes, he answers in the same method with which he stated the school of the Salaf at the end of his life.
Responsibilities
Sheikh Shinqiti was responsible for teaching and issuing fatwas in his own land, and he was also known for judgment. His method in judgment was such that both parties of the dispute would write their desire for the Sheikh's judgment and acceptance of any verdict issued by him, then the claimant would write his claim, and the response of the defendant would be written below the claimant's claim, then the Sheikh would send his verdict along with the claimant's claim and the defendant's response to one of the chiefs or rulers to be approved and executed.
He issued rulings on everything except matters related to murder and hudud (punishments), as matters related to murder had their own specific judiciary, and the French ruler of Mauritania would issue a verdict of retribution regarding murder crimes after trial and litigation and after approval of the case and conclusion of the appeal, and then this verdict would be presented for approval to two scholars from the scholars of Mauritania, who were called the Special Committee on Murder, and Sheikh Shinqiti was one of the two members of this committee.
Sheikh Shinqiti did not leave his land except when his fame had become widespread and he had gained status among the common people and the elite, and was one of the superior personalities of his land.
Hajj Journey and Settlement in Medina
Shinqiti, on the date of 7 Jumada al-Thani 1367 AH (April 1948 CE), intended Hajj to the House of God via land route and departed for the Sacred Land. His intention was to return to his land after Hajj. This journey was rich in benefits and valuable scientific discussions that demonstrate the Sheikh's scientific depth, and whoever reads the Sheikh's travelogue named Al-Rihla ila Bayt Allah al-Haram will acknowledge this truth.
After completing the Hajj rituals, he went to Medina and then intended to stay and settle in Medina. He said regarding this: "There is no work greater than interpreting the Book of God in the Mosque of the Messenger of God (peace be upon him and his progeny)".
His residence in the city of the Messenger of God (peace be upon him and his progeny) had a clear impact on increasing his knowledge and expanding his scientific circle, since in his own land (Mauritania) his research and study were limited to Maliki jurisprudence, Arabic language, principles, biography, interpretation, and logic, and due to the people's sufficiency with the school of Imam Malik, research in the science of Hadith did not enjoy as much importance as other sciences.
Notes
References
See also
External links
When the Shaykh began teaching at the Prophet's Mosque and sat with the general public and the elite, he found individuals from every four schools who were engaged in discussion and seeking evidence. He also realized that teaching and research at the Prophet's Mosque was not limited to a specific school of thought; therefore, for someone teaching in such an environment, it was necessary to have knowledge of other schools and be aware of the scholars' opinions on various issues, as well as have sufficient knowledge of the sciences of the Book and the Sunnah. Thus, Shinqiti strove to acquire these sciences, and his mastery of the foundational sciences aided him in this important task. The influence of this factor can be clearly observed in his book Adwa' al-Bayan when examining jurisprudential issues.
Duties and Responsibilities
- Exegesis of the Holy Quran at the Prophet's Mosque: As he himself says in one of his lessons, he completed the entire exegesis of the Quran in these lessons and then began it again. However, the second exegesis did not reach the end, and he passed away before completing Surah Al-Tawbah. What remains of the recorded tapes from these sessions has been transcribed and published under the title Al-ʿAdhb al-Namīr min Majālis al-Shinqīṭī fī al-Tafsīr in five volumes.
- Teaching exegesis at Dar al-Ulum in Medina from 1369 AH (1950 CE) until his transfer to Riyadh in 1371 AH (1952 CE).
- Teaching exegesis and principles of jurisprudence from 1371 AH (1952 CE), when the Department of Institutes and Colleges in Riyadh took steps to establish a scientific research institute. Subsequently, this department established other institutes, two colleges of Sharia, and one college of Arabic Literature. Shaykh Shinqiti was among those selected to teach at these colleges and was transferred to Riyadh.
- Teaching some of the works of Shaykh al-Islam Ibn Taymiyyah. In addition to other lessons, Shaykh Shinqiti held a special lesson on some books of Shaykh al-Islam Ibn Taymiyyah for college instructors, which was held between Maghrib and Isha prayers.
- Teaching principles of jurisprudence at the Mosque of Shaykh Muhammad Ibrahim for advanced students.
- Teaching principles of jurisprudence for some specific students at his home. Just as he dictated a commentary on Mirqi al-Su'ud for one of his students.
- Teaching at the Islamic University of Medina from 1381 AH (1962 CE), upon the opening of this university in Medina. The Shaykh moved to Medina to teach at this university from that time. He was also a member of the founding council of this university and continued teaching at the Islamic University of Medina until his death. He also taught the etiquette of discussion and debate at this university.
- Traveling for the call to God Almighty in 1385 AH (1966 CE). He traveled to ten African countries at the head of a delegation from the Islamic University of Medina. This journey began from Sudan and ended in Mauritania. His scientific journey was full of lessons, lectures, scientific meetings, and beneficial research. This journey lasted more than two months. The Shaykh's scientific lectures during this journey were recorded on several tapes and later published under the title Journey to Africa.
- Teaching at the Higher Institute of Judiciary from the time of its opening in 1386 AH (1967 CE) in Riyadh. The teaching system at this college at that time was such that it used visiting professors, and Shaykh Shinqiti would travel to Riyadh to teach exegesis and principles of jurisprudence.
- On 8/7/1391 AH (1971 CE), the "Council of Senior Scholars" (Hay'at Kibar al-Ulama) was formed consisting of seventeen members, of which Allamah Shinqiti was one of the members.
- Shinqiti was one of the founding members of the Muslim World League.
Works
Shinqiti left behind a collection of writings for us, which are divided into three chronological sections:
First Section: Books authored in his own land — Mauritania:
- A poem on Arab genealogy titled Khalis al-Juman fi Dhikr Ansab Bani Adnan, which he wrote before puberty, but buried and destroyed it. He justified his work by saying that he wrote it solely with the intention of surpassing his contemporaries.
- A Rajaz poem on the branches of the Malikī school of thought, pertaining to contracts of sale and mortgage, amounting to thousands of verses.
- An Alfīyah on Logic.
- A poem on Inheritance (Fara'id).
Second Section: Works authored on the path of Hajj and while traveling to the land of the Haramayn:
- A commentary on Logic on Sullam al-Akhdari.
- Al-Rihla ila Bayt Allah al-Haram, which was published ten years after his death.
Third Section: Books and writings authored by the Sheikh after settling in the land of the Haramayn:
- Man' Jawaz al-Majaz fi al-Munazzal li al-Ta'abbud wa al-I'jaz regarding the impermissibility of metaphor entering the Holy Quran.
- Daf' Iham al-Idtirab an Ayat al-Kitab. The Sheikh authored this book within fifteen days, which was the duration of the exam holidays, in the year 1373 AH (1953 CE).
- Mudhkirat Usul al-Fiqh ala Rawdat al-Nazir. The Sheikh dictated this book to the students of the Sharia College, which opened in the year 1374 AH (1954 CE), during the initial years of teaching at this college. This book was not printed until the year 1391 AH (1971 CE).
- Adab al-Bahth wa al-Munazara, the first part of which was completed on 28/3/1388 AH (1968 CE) and the second part on 28/3/1388 AH (1968 CE).
- Adwa' al-Bayan fi Idah al-Quran bi al-Quran, which is his largest book, and in it, he addressed the interpretation of the Quran by the Quran up to Surah Qad Sami'a (Juz' 28). This book is published and common.
- Bayan al-Nasikh wa al-Mansuk fi Ay al-Dhikr al-Karim, which was published at the end of Adwa' al-Bayan along with it. This book is a small treatise of four and a half pages, in which he explained the ten verses that Suyuti brought in his book Al-Itqan fi Ulum al-Quran regarding abrogated verses.
- A commentary on Maraqi al-Su'ud. The Sheikh dictated this book to one of his students, Sheikh Ahmad bin Muhammad Amin Shinqiti, which was completed on 22/7/1375 AH (1955 CE). He had explained all of Maraqi, but one section of the Maraqi poem, which is close to 164 verses, is not compiled.
- This book is published under the name Nathr al-Wurud ala Maraqi al-Su'ud, which is a name given by the researcher of this work, as the Sheikh had not named it.
- Sheikh Shinqiti also has fatwas and answers that he gave to questions asked of him, including:
- A fatwa on reasoning by wisdom in response to Sheikh Abdullah bin Mani'.
- A viewpoint regarding the ruling on Sa'i on the roof of the Sa'i location between Safa and Marwa.
- A treatise on the ruling of prayer in an airplane, which is a small treatise of six pages, and he wrote it in the year 1385 AH (1965 CE).
- A letter in response to a question from one of the amirs of the Shinqit land who asked: Was the world created and sustained by the blessing of the Prophet (peace be upon him and his progeny) or by other causes? This response is six pages long.
- A letter in response to three questions from Sheikh Muhammad Amin bin Sheikh Muhammad Khidr; these questions are as follows:
a) Where is the location of the intellect in the human body? b) Does the term "Mushrikin" include the People of the Book? c) Is entering mosques other than Masjid al-Haram permissible for a non-believer? This question was answered in 11 pages.
Also, many scientific lectures remain from Sheikh Shinqiti, some of which have been published, including:
- Manhaj al-Tashri' al-Islami wa Hikmatuh. This lecture was delivered in the year 1384 AH (1964 CE).
- Al-Muthul al-Ulya.
- Al-Masalih al-Mursala, which was delivered in the year 1390 AH (1970 CE).
- Al-Islam Dinun Kamil, which is an explanation of this saying of God Almighty: {Today I have perfected for you your religion...}. This lecture was delivered in the year 1378 AH (1958 CE), in Masjid al-Nabi and in the presence of Mohammed V, King of Morocco.
- Manhaj wa Dirasat li Ayat al-Asma' wa al-Sifat. This lecture was delivered at the Islamic University of Medina on 13/9/1382 AH (1962 CE).
- A lecture on the controversy of slavery, which was delivered on his behalf by his student, Sheikh Atiyya Salim, during the cultural season at the Islamic University of Medina. This lecture remains in manuscript form.
His Avoidance of Issuing Fatwas in Later Life
At the end of his life, Allamah al-Shinqiti strongly avoided issuing fatwas unless someone compelled him to answer. If compelled to respond, he would say: "I do not take responsibility upon myself; the scholars say such and such."
When asked about the reason for this, he said: "As long as a person is not afflicted, they are in safety. Questioning is a type of affliction, because you are speaking on behalf of God, but you do not know whether you will truly state God's ruling correctly or not. Therefore, caution must be exercised in any case where there is no definitive text from the Book of God or the Sunnah of the Prophet of God (peace be upon him and his progeny) present." It is not hidden that this action—namely, avoiding issuing fatwas—is the same state as the pious predecessors (Salaf), regarding which many sayings are transmitted from them, but there is no opportunity to discuss them here.
His Return to the Truth When It Became Clear to Him
He was not among those who disliked declaring a return to the truth if it became clear to him, even if the statement he had retracted from had been published and he had defended it for many years. This case can be clearly found in his speech regarding verse 5 of Surah At-Tawbah concerning fighting in the sacred months, where he says: "Our opinion was this—namely, the abrogation of the prohibition of fighting in the sacred months—and we defended this statement for a long time and affirmed its correctness. However, after that, it became clear to us that the correct opinion and the closest to correctness is that the prohibition of the sacred months remains and has not been abrogated."
And when interpreting verse 34 of the same surah, he says: "Yesterday we said that what is clear to us and what we defend is that the prohibition of the sacred months has been abrogated, but what became clear to us after that and what we are now certain of is that its prohibition remains until now…" Also among these are some issues that he previously affirmed in the commentary on "Maraki al-Su'ud", then retracted from them in "Adwa' al-Bayan" and opposed them.
Death
Finally, he passed away at noon on Thursday, 17th Dhu al-Hijjah 1393 AH (10 January 1974) in his home in Mecca. Shaykh Abdul Aziz bin Baz led the noon prayer over him on the same day, and he was buried in the Ma'lat Cemetery in Riyad al-Hajun.
See also
References
- Biography of the Shaykh by his student Atiyyah Salim, published at the end of "Adwa' al-Bayan fi Idah al-Quran bi-l-Quran".
- "Ulama wa Mufakkirun Araftuhum" by Muhammad al-Majdhub.
- Biography of Shaykh Muhammad Amin al-Shinqiti by Sudais.
- "Juhood al-Shaykh Muhammad Amin al-Shinqiti fi Taqrir Aqidat al-Salaf" by Tuwayyan. (This work is his master's thesis, submitted in 1412 AH, and subsequently published in two volumes by Abikan Publications.