Who is sayyid sabiq

I see things exactly the opposite as far as a curriculum of study is concerned. I do agree that Sh. Sayyid Sabiq was a great researcher and that his text would be useful for accomplished students of knowledge.

The tradition of Ahle Sunnah wal-Jama'ah is to study a madhab thoroughly first preferably with its own scholars. If you can find detailed explanation of a madhhab then that would suffice to come to understand Fiqh but never to teach it as you need a shaikh to bring you to this level. Since we both started studying this book back in together based upon Sh. Ahmad's interpretation of the Arabic which was much better than the translations I can tell you how confused it made me.

Being bombarded with all these opinions on one or two texts and a very unclear form and method of preference for one opinion over the other one gets in what opinion to take.

In many cases we find possibly unintentionally his shafi'ee influence in the process of tarjeeh. The truth is in most cases if you go to the established and authenticated books of the madhahib you will find much better explanations and proofs to support their posotion something missing.

The comparative approach is a last step for a student of knowledge who has a strong base in a madhab in Fiqh, Usool, and Qawa'id as well as a thorough understanding of Hadith sciences and the Arabic language. I also disagree with the contention that Sh. Sayid was influenced by Al-Mugni because it is very rare to see a hanbali opinion and it wasn't until recently that a brother did a commentary on fiqh as-Sunnah according to the Hanbali madhhab.

He mentions in his intro that either sh. Sayid doesn't mention the Hanbali opinion or he misrepresents it. The truth is that the comparative approach to Fiqh always comes up short in representing the madhabs thoroughly as I have found with the most detailed attempts such as the Fiqh encyclopedia from Kuwait and Wahba Zuhaily's Al-Fiqh Al-Islaamy. No one of them will suffice you. The best thing to do would be to get all of the major authenticated expanatory books of each madhab and research them.

Abu Majeed, how are you and the family, hope well. There are a number of points to be mentioned here but I will limit myself to a few points. Firstly, we agree as a starting point that the way to scholarship is to study a madhab but likewise Ahl Sunnah Wa'l Jam'ah has dealt with comparative fiqh for sometime now and this is part of our tradition and part of scholarship.

Secondly, I would say that part of the issue with studying Fiqh us Sunnah with Shaikh Ahmad h with all due respect is that you did not key in on the distinction he made between majority-minority opinions.

What Shaikh Ahmad h explained to me was that Shaikh Sayyid Sabiq r leans to the majority position more often than not. Thirdly, the approach of most contemporary scholars is to present fiqh with its broadness rather than limit the follower to just one opinion and this is to facilitate ease. Fourthly, as a point of interest these books are starting points while studying with Ulema. Fifthly, as a matter of information one of the best books for hadith and comparative fiqh with the soundest opinions is Aujaz al Masalik by Shaikhul Hadith Maulana Zakariyyah r he conveys the opinion of fatwa for all for each madhab.

Sixthly, I never said Shaikh Sabiq r was influenced by al-Mughni what was said was that he referred to al-Mughni this is a fact. Also, Mughni as you know does not represent the madhab of Imam Ahmad for that we go to Imam Buhuti's works.

Seventhly, studying a madhab is no easy task and it is not the most preferred starting point for people who are not serious about studying fiqh. Also we do not want to reinforce bigotry for one school over another. Eightly, what was written was my observation and possibly it may not hold weight you may be right but it is my contention that Fiqh us Sunnah is beneficial more than it is harmful but it is no substitute for the various approaches to fiqh study but represents one approach among others.

Ninthly, when are you going to teach Hanbali fiqh on Suhaibwebb. Lastly, how do you deal with the fact that Imam Ahmad did not desire to leave a school of fiqh behind but desired that people rely directly on the Book and Sunnah? It is said that when he spoke, even dignitaries and scholars listened attentively without interruption. He also had a keen interest in, and deep knowledge of, the affairs of the Muslim world, adding a dimension of relevance to his lectures and written works that is often missing from the works of more traditional scholars.

He touched the lives of many over the years, and his more famous students included Shaykh Yusuf al-Qaradawa, Dr. Salih b. Humayd, and countless others. Among his contemporaries who relied on him for reference and support were the likes of the late Grand Imam of Azhar, Shaykh Mahmud Shaltut died , the popular author and scholar Muhammad al-Ghazali died and the author Muhammad Ab? His work did not go unnoticed on the world stage. His works have been translated into most languages and disseminated widely throughout the Muslim world.

He spent the last three years of his life in his native Egypt, where he continued to teach and lecture in various mas? It is said that fiqh was a closed door for the masses that was opened by him in our times. Sayyid Sabiq had a good measure of the sense of humor of Egyptian people.

It is reported that when the intelligence officers interrogated him, one of them asked him whether he knew Malik, referring to a young man implicated in the assassination of Nuqrashi, a former prime minister. Sayyid Sabiq answered the question as though it referred to Imam Malik, the founder of the Maliki school of thought. He was a great scholar, and the imam of Madinah, the city where the Prophet had settled after his emigration from Makkah.

Sayyid Sabiq was spared imprisonment when the Nasser regime cracked down on the Brotherhood in There were two reasons for that: His disagreement with the then leader of the Brotherhood, Hassan Al-Hudhaibi, and his personal friendship with Nasser. He then realized that Nasser only made use of such friendships for his own aims.

One example was a project that he persuaded Kamaleddin Hussain, a member of the military junta that staged the Egyptian revolution with Nasser and minister of education, to implement. This was at the time done in special schools that were of lesser status than government schools.

Sayyid Sabiq was teaching at Al-Azhar, but he also held different posts in its administration. He spent his last years in Egypt, his home country, where he was decorated with a Note of Honor in Publication Date:.

Fri, I know scholars, not terrorists. Sayyid Sabiq died in Egypt in late February May God bless his soul. Main category:. Islam in Perspective.