“Rabee al-Madkhali”的意思、由来-开放百科全书

Existing biographies note that Rabee Al-Madkhali began seeking knowledge in his village from local scholars like Ahmad bin Muhammad Jabir Al-Madkhali and Muhammad bin Jabir Al-Madkhali after he turned eight years old.^[4] His most notable teacher before his study at the 'Ma’had al-’Ilmi' in Saamitah was Nasir Khlufah Mubaraki (one of Abdullah ibn Muhammad Al-Qar’awi’s most senior students). After completing several classical Islamic texts with him, he started his education at the Ma’had al-’ilmi in Saamitah. The most notable of his teachers were: Hafidh ibn Ahmed Ali al-Hakami, Muhammad bin Ahmad Al-Hakami, Ahmad bin Yahya Al-Najmi, Muhammad Aman Al-Jami' and Muhammad Saghir Al-Khamisi.^[5]

In 1961, he entered the Faculty of Sharia at Imam Muhammad ibn Saud Islamic University in Riyadh for two months and then switched to the Faculty of Sharia at the Islamic University of Madinah, where his most notable teachers were: Former Mufti of Saudi Arabia, Abd al-Aziz ibn Baz, Muhammad Nasiruddin al-Albani, Abdul-Muhsin Al-Abbad, Muhammad Amin Al-Shanqiti, Saleh Al-Iraqi and Abdul-Ghaffar Hasan Al-Hindi.^[5] He graduated four years later with excellence. After working at the University, he returned to complete his higher education. He received his Master’s degree after publishing his thesis, 'Between Muslim and Daruqutni' and achieved his doctorate with distinction with his dissertation. After completing his Doctorate at Umm al-Qura in 1980, Madkhali returned to the Islamic University of Madinah where he taught at the Faculty of Hadith and later became the head of the Department of Sunnah in the Department of Higher Studies. He held the chair until his retirement in the mid-1990s.^[6]

After the Gulf War had concluded, Madkhali distributed a booklet justifying the decision of the Saudi Arabian government to allow the presence of U.S. troops (who later withdrew) on Arabian soil and criticizing Muslim Brotherhood sympathizer Safar Al-Hawali for the latter's opposition to the government's decision.^[7]

Scholarly works

Al-Madkhali has authored over 30 works in the field of Hadith and Islamic sciences, much of which has been compiled into a 15 volume set ^[8] In 1984, the book which brought him fame in the Saudi religious field, 'Manhaj Al-Anbiyah Fi Da’wah Ila Allah' (The Methodology of the Prophets in Calling to Allah), caused controversy over Al-Madkhali's criticisms of the Muslim Brotherhood and their methods in Muslim missionary work.^[9] According to Lacroix, Al-Madkhali insisted that priority must be given to correcting Islamic creed amongst the people, whereas the Muslim Brotherhood's initial focus was on political reform.^[9] Some observers state that Al-Madkhali is most noted for his refutations of Islamic thinker Sayyid Qutb. Al-Madkhali received acclamations for his works refuting Sayyid Qutb from other Salafist scholars such as Saleh Al-Fawzan, Muqbil bin Hadi al-Wadi'i, and Muhammad ibn al Uthaymeen.^[10] Of his four books on Sayyid Qutb, 'Adhwa Islamiyyah ala aqidat Sayyid Qutb wa fikrihi' is considered the most important.^[11] Apart from his controversial works in refutations, Al-Madkhali has authored several books in the field of hadith. His Master’s thesis, 'Between the two Imams: Muslim and Daruqutni' is recommended by some of Saudi Arabia's senior scholars for experienced students of Hadith.{{fact|date=January 2018}}

Contemporary evaluation

In 2012, the Royal Aal al-Bayt Institute for Islamic Thought named Al-Madkhali as one of the 500 most influential Muslims in the world.^[1] However, opinions on Al-Madkhali vary between supporters and opponents. Contemporary hadith scholar Muhammad Nasiruddin al-Albani regarded Al-Madkhali to be knowledgeable in the field of hadith, particularly in Al-Jarh wa-l-Ta’dil. Al-Albani stated that, “the carrier of the flag of [knowledge] of Jarh wa Ta'deel today, in this present time, and rightfully so, is our brother Dr. Rabee’, and those who refute him do so without any knowledge."^[12] Muqbil Bin Hadi Al Wadi praised him a said he is "a sign from the signs of Allah" in "exposing the hizbiyeen".

Political scientist Gilles Kepel has described Madkhali as being the perfect example of pro-regime "court scholars" in the Middle East, as opposed to more radical trends within the Salafist movement.^[13] In contrast to his early opposition to the Saudi Arabian government, Madkhali is now considered one of the Saudi royal family's staunchest defenders.^[6]^[14]^[15]^[16]^[17] While politically quietist within his own country, Madkhali has supported violent conflict in other areas, having called on Muslims both inside and outside Indonesia to participate in the Maluku sectarian conflict.^[18]^[19]^[20]^[21]

Madkhali's source of religious authority within the Salafist movement is unclear. He has not been involved with official religious bodies of the Saudi government, does not belong to the significant line of 20th-century Salafist scholars including Abd al-Aziz ibn Baz and Muhammad Nasiruddin al-Albani, and has been described as below the level of contemporaries such as Muhammad ibn al Uthaymeen or Saleh Al-Fawzan.^[22]

References

1. ^¹Royal Aal al-Bayt Institute for Islamic Thought, Sheikh Rabi’ Ibn Haadi ‘Umayr Al Madkhali. The Muslim 500: The World's Most Influential Muslims
2. ^Roel Meijer, Global Salafism: Islam's New Religious Movement, pg. 49. New York: Columbia University Press, 2009.
3. ^Omayma Abdel-Latif, "Trends in Salafism." Taken from Islamist Radicalisation: The Challenge for Euro-Mediterranean Relations, pg. 74. Eds. Michael Emerson, Kristina Kausch and Richard Youngs. Brussels: Centre for European Policy Studies, 2009. {{ISBN|9789290798651}}
4. ^Meijer, R., "Politicizing al-jarh wa-l-ta'dil p.377
5. ^¹Roel Meijer, "Politicizing al-jarh wa-l-ta'dil: p.377.
6. ^¹Lacroix, pg. 212.
7. ^Mansoor Jassem Alshamsi, Islam and Political Reform in Saudi Arabia: The Quest for Political Change and Reform, pg. 111. London: Routledge, 2010. {{ISBN|9781134126538}}
8. ^Zafiri, K., "Thabt mu'allafat al-shaykh Rabi b. Hadi al-Madkhali" [Meijer says to see this book in 'Politicizing al-jarh wa-l-ta'dil' p.380].
9. ^¹Lacroix p.212
10. ^Roel Meijer, Politicizing al-jarh wa-l-ta'dil p.380 & 386
11. ^Roel Meijer, Politicizing al-jarh wa-l-ta'dil p.386
12. ^Meijer, "Politicizing," pg. 380.
13. ^Gilles Kepel, The War for Muslim Minds: Islam and the West, pg. 253. Cambridge: Belknap Press, 2004. Trns. Pascale Ghazaleh. {{ISBN|0674015754}}
14. ^George Joffé, Islamist Radicalisation in Europe and the Middle East: Reassessing the Causes of Terrorism, pg. 317. London: I.B. Tauris, 2013.
15. ^Stephane Lacroix, pg. 212.
16. ^NATO Science for Peace and Security, Suicide as a Weapon, pg. 18. Amsterdam: IOS Press, 2007. {{ISBN|9781586037956}}
17. ^Natana DeLong-Bas, Wahhabism: Oxford Bibliographies Online Research Guide, pg. 8. Oxford University Press, 2011.
18. ^Noorhaidi Hasan, Laskar Jihad, pg. 151. Ithaca: Cornell Southeast Asia Program, 2006.
19. ^Muhammad Najib Azza, "Communal Violence in Indonesia and the Role of Foreign and Domestic Networks." Taken from Conflict, Community, and Criminality in Southeast Asia and Australia, pg. 25. Eds. Arnaud De Borchgrave, Thomas M. Sanderson and David Gordon. Washington, D.C.: Center for Strategic and International Studies, 2009.
20. ^Andrew T. H. Tan, A Handbook of Terrorism and Insurgency in Southeast Asia, pg. 149. Cheltenham: Edward Elgar Publishing, 2007.
21. ^Rohan Gunaratna, Inside Al Qaeda: global network of terror, pg. 201. Volume 3 of the University of St Andrews' Centre for the Study of Terrorism and Political Violence series. London: C. Hurst & Co., 2002.
22. ^Roel Meijer, "Politicizing al-jarh wa-l-ta'dil: Rabi b. Hadi al-Madkhali and the transnational battle for religious authority." Taken from The Transmission and Dynamics of the Textual Sources of Islam: Essays in Honor of Harald Motzki, pg. 377. Eds. Nicolet Boekhoff-van der Voort, Kees Versteegh and Joas Wagemakers. Leiden: Brill Publishers, 2011.

Biography

Education and career

Scholarly works

Contemporary evaluation

References

External links