Wahbah al-Zuhayli

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Wahbah Mustafa al-Zuhayli (1932 – 8 August 2015) born in

While studying in al-Azhar, Zuhayli studied law in Ain Shams University in Cairo, Egypt where he received a bachelor's degree magna cum laude in 1957. In 1959, he received a master's degree in law from Cairo University's College of Law. In 1963, he received his doctorate with honors in law with a major in Islamic sharia, his thesis was "The Influences of War on Islamic Jurisprudence: A comparative study including the eight schools of Islamic law and secular international law."

From 1963 Zuhayli taught at Damascus University where he was

Zuhayli was a member of the Royal Society for Research on Islamic Civilization of the Aal al-Bayt Foundation in Amman Jordan as well as many other worldwide Islamic legal bodies including the Syrian Majis al-Ifta, Islamic Fiqh Academy in Jeddah, Saudi Arabia and the Islamic Fiqh Academies of the United States, India, and Sudan. He was also Chairman of the Research Institute for Islamic Financial Institutions. Many of his books and writings also concern secular legal systems, such as international law or the law of the United Arab Emirates.

Zuhayli also served as an Islamic legal consultant to Islamic financial companies and institutions including the International Islamic Bank. He was also a well known religious preacher in the Islamic world, appearing frequently on television and radio programs; he also frequently appeared in the Arab press. He was an imam and preacher at the Othman Mosque in Damascus and later a summer preacher at the Badr Mosque in Dair Atiah.

Zuhayli died on 9 August 2015

Zuhayli's edicts

Zuhayli was widely regarded as one of the foremost experts on Islamic law and legal theory in the world as well as a public intellectual and popular preacher.

Positions and views on theological/doctrinal matters

Zuhayli defended the

There are two types of Sufism: praiseworthy Sufism and blameworthy Sufism. The praised is that which is in agreement with the Qur'an and sunnah. It means the healing of the soul and excellence in directing oneself to God as well as connecting with God which cannot happen without litanies based in the Qur'an and the example of the Prophet Muhammad.

The blamed is that which is in excess of this with its formalities and exaggerations such as the drum and the horn – which fall under deviant innovations. This is what (classical) Islamic legal scholars such as al-Qurtubi stated and it is also my position.

With deep regret, drums and horns have entered into our mosques during mawlid ceremonies, and this is what many scholars had called deviant and without sound foundation (in Islamic law), and this is my position. I love the people of Sufism who are moderate, those who are committed to the Qur'an and sunnah; and I hate (the Sufism) of heretical innovations and that which is alien to Islam, this is my methodology.^[10]

Zuhayli was partially critical of

Zuhayli was one of the world's leading experts on Islamic international law. His works have been quoted in western scholarly works such as Sohail Hashimi's Ethics and Weapons of Mass Destruction: Religious and Secular and Reuven Firestone's Disparity and Resolution in the Qurʾānic Teachings on War: A Reevaluation of a Traditional Problem. In a scholarly article presented in 2005 to the International Committee of the Red Cross entitled Islam and International Law al-Zuhayli argued that the basis between Muslims and non-Muslim countries under Islamic law is one of peace and not war, and that war must be avoided and a last resort to be considered jus ad bellum. Moreover, al-Zuhayli established that combative jihad was only permissible in three specific situations:

1. "aggression against Muslims, either individually or collectively, as preachers for Islam, or attempts to make Muslims apostates or the launching of war against Muslims".
2. "assistance for the victims of injustice, whether individuals or groups".
3. "self-defence and to ward off attacks on one's homeland."

Zuhayli also argued that Islamic law maintains that non-combatants must not be killed during a war and that property damage is prohibited unless it is limited to that which directly relates to military combat. He also argued that war must never be waged to force non-Muslims to convert to Islam or for account of their religion, but only in relation to aggression. He bewailed the thesis of

• Sheikh
  Qur'an
• Sheikh Mahmoud Yassin, in Hadith
• Sheikh Mahmoud Alrnkusi in speculative theology (kalam)
• Sheikh
  Shafii
  jurisprudence
• Sheikh Abu Kassab Hassan in Arabic grammar
• Sheikh Saleh Alverwor in Arabic language and literature
• Professor Jawdat al-Mardini in rhetoric
• Sheikh Hassan Al-Khatib in ethics
• Sheikh Issa Menon, Dean of the Faculty of Sharia at al-Azhar, in Comparative Jurisprudence
• Sheikh Mohammad Ali Zoubi in the jurisprudence of worship
• Mohamed Salam, and Sheikh Faraj Alnohori in graduate studies in comparative jurisprudence

Zuhayli's teachers at Ain Shams University Law School include:

Sheikh Ahmed Issawiya, Sheikh Zaki Din Sha'ban, Dr. Abdel Munim al-Badrawi, Osman and Khalil Suleiman Tamawi, Ali Rashid, Helmi Murad, Yahya al-Jamal, Ali Younis, Mohamed Ali Imam, and Aktham Khouli.

Zuhayli's students include:

Mohamed Al Zoheily his brother, Mohamed Farouk Hamada, Muhammad Naeem Yassin, Abdel-Sattar Abu Ghuddah, Abdul-Latif Erfurt, Mohammed Abu Leil, Abdul Salam Abbadi, Mohammad Shurbaji, Majed Abu Sergio, Hamza Hamza, and other university professors in the Faculty of Sharia, and hundreds of teachers of religious education at the Syrian Education Ministry. As well as over forty who have graduated a generation on its hands in Syria, some in Libya, Sudan, the United Arab Emirates, and thousands of people in the Orient, Morocco, the United States, Malaysia, Afghanistan, and Indonesia.^[3]

Works

Zuhayli wrote numerous extremely detailed works mostly about Islamic law and legal theory. In total, Dr. al-Zuhayli wrote over one hundred and sixty books. Among them are:

• Athar al-Harb fi al-Fiqh al-Islami: Dirasa Muqarin ("The Influences of War in Islamic Jurisprudence: A comparative study"). It has been translated into French.
• al-Fiqh al-Islami wa Adilataha ("Islamic Jurisprudence and its Proofs") a very long eight-volume summary of the different schools of Islamic jurisprudence and their debates on various legal questions. It has been translated into Turkish, Urdu, Malay, and Farisi and is currently being translated into English.
• Usul al-Fiqh al-Islami ("The Roots of Islamic Jurisprudence") a two-volume treatise on Islamic legal theory and philosophy.
• al-Wajiz fi Usul al-Fiqh ("The Brief Summary in Usul al-Fiqh") a shorter summary of his longer work "Usul al-Fiqh al-Islami"
• al-Fiqh al-Shafi'i al-Muyasir ("Easy
  Shafi'i
  Islamic Jurisprudence")
• al-Fiqh al-Islami `ala Madhhab al-Maliki ("Islamic Jurisprudence according to the
  Maliki madhhab
  ")
• Financial Transactions in Islamic Jurisprudence, a detailed two volume treatise on modern Islamic business law.
• al-'Alaqat al-Dawali fi al-Islam ("International Relations in Islam"), a detailed treatise on Islamic international law.
• al-Huquq al-Insan fi al-Fiqh al-Islami bi al-Ishtirak ma` al-Akhireen ("Human Rights in Islamic Jurisprudence concerning dealings with others")
• al-Islam Din Shura wa Dimuqratiyah ("Islam: A Religion of Consultation and Democracy")
• Haqq al-Huriyah fi al-'Alam ("The Right to Freedom in the World")
• Asl Muqaranit al-Adyan ("The Foundations of Comparative Religions) which has been translated into English
• Al-`Uqud al-Musama fi al-Qanun al-Mu`amilat al-Madani al-Emirati ("Named Contracts in the Civil Law of the United Arab Emirates")
• Tafsir al-Muneer ("The Enlightened Exegesis") an exegesis of the Qur'an which is 17 volumes long.[16]

References

External links

• Dakwah Para Ulama serta Komunitas Kaum Islam