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Muhammad ibn Ibrahim Al ash-Sheikh

Muhammad ibn Ibrahim Al al-Sheikh (1893–1969) was a leading Saudi Arabian Islamic scholar, jurist, and religious authority who served as the inaugural from 1953 until his death, overseeing the country's highest fatwa-issuing body and shaping its Wahhabi-oriented religious policies. Born on 17 1311 (1893 ) in Riyadh's Dakhnah neighborhood to the influential Al al-Sheikh family—descendants of the 18th-century reformer —he memorized the Qur'an by age 10 but lost his eyesight at 16 due to , relying thereafter on oral transmission and aides for scholarship. He studied under prominent Najdi ulama, including relatives like his uncle Abdullah ibn Abdullatif, mastering , , and , which positioned him as a key preserver of Salafi doctrine amid Saudi Arabia's modernization. Al al-Sheikh held pivotal roles such as , Head of Islamic Affairs, of the (from 1381 /1961 ), and president of the Constituent Council of the , issuing thousands of fatwas compiled in 13 volumes that addressed , worship, and state governance, while mentoring figures like Abdulaziz ibn Baz. His rulings emphasized strict adherence to , influencing Saudi legal and educational institutions, and he died on 24 1389 (3 December 1969) in , leaving a legacy of over 200 scholarly works on creed and that reinforced the kingdom's religious establishment.

Early Life and Education

Birth and Family Origins

Muhammad ibn Ibrahim Al ash-Sheikh was born on 17 Muharram 1311 AH, corresponding to 1893 CE, in the Dakhnah neighborhood of Riyadh. He belonged to the Al ash-Sheikh family, a prominent lineage of religious scholars descended from Muhammad ibn Abd al-Wahhab (d. 1206 AH/1792 CE), the originator of the Wahhabi da'wah emphasizing tawhid and rejection of innovations in Islam. The family hails from the Tamim tribe and has maintained a pivotal role in Saudi Arabia's religious establishment, often intermarrying with the Al Saud dynasty and providing successive Grand Muftis and chief judges since the 18th-century alliance between Ibn Abd al-Wahhab and Muhammad ibn Saud. His father, Ibrahim bin Abdullatif Al ash-Sheikh, served as a and , dying in 1329 AH/1911 CE, and provided a scholarly environment that shaped his early religious exposure. Among his siblings were brothers Abdul Latif bin Ibrahim Al ash-Sheikh (d. 1386 AH/1966 CE) and Abdulmalik bin Ibrahim Al ash-Sheikh (d. 1404 AH/1984 CE), both of whom pursued .

Scholarly Formation and Influences

Muhammad ibn Ibrahim Al ash-Sheikh began his formal religious education at age seven, commencing with the memorization of the Qur'an under the tutelage of Sheikh Abdulrahman ibn Mufarrij, who instructed him in recitation and tajwid; he completed the full memorization by ages eight to ten. Despite losing his eyesight around age fourteen to sixteen due to conjunctivitis, he persisted in scholarly pursuits, drawing on familial resources and auditory learning methods. His early studies emphasized core Islamic disciplines, including creed (aqidah), hadith, fiqh, Arabic grammar, and inheritance law, reflecting the Hanbali school's structured curriculum prevalent in Najd. Key teachers shaped his formation, including his uncle Abdullah bin Abdullatif Al ash-Sheikh, from whom he studied creed and texts such as and before the uncle's death in 1339 AH; Hamad bin Fares, who taught and works like Al-Ajrumiyyah; and Saad bin Hamad ibn Atiq, under whom he delved into advanced , including , and received an in 1359 AH. His father, bin Abdullatif, instructed him in Islamic inheritance, while additional mentors such as Mohammad bin ibn Mahmoud and Abdullah bin Mohammad ibn contributed to his breadth in legal principles and exegesis. He also engaged with texts by foundational scholars, studying Ibn Taymiyyah's Al-Aqeedah al-Wasitiyyah and Al-Fatwa al-Hamawiyyah, alongside works by Ibn al-Qayyim and , which reinforced monotheistic doctrines central to his lineage's da'wah tradition. As a descendant of through his grandfather , Al ash-Sheikh's influences were indelibly tied to the Salafi reformist heritage of the family, emphasizing strict adherence to Qur'an, , and the salaf's methodology over or innovations. This familial and doctrinal orientation, combined with rigorous textual study—encompassing staples like Zad al-Mustaqni' and Arabic grammar via Alfiyyah Ibn Malik—fostered his later role as a , prioritizing evidentiary reasoning from primary sources. By age twenty-eight in 1339 AH, following his uncle's passing, he transitioned to , having secured ijazahs that validated his mastery, thus bridging personal formation with institutional influence in religious scholarship.

Professional Ascendancy

Initial Judicial Appointments

Muhammad ibn Ibrahim Al ash-Sheikh entered the in the early 1920s, assuming formal responsibilities following the death of his , Sheikh Abdullah bin Abdullatif Al Al-Sheikh, in 1339 AH (1921 CE). At around 28 years of age, he took over his 's dual roles of teaching in scholarly circles and adjudicating cases in , handling disputes through application of Hanbali principles derived from his prior studies under prominent ulema. This initial appointment aligned with the Al ash-Sheikh family's established judicial tradition, as his father, Ibrahim bin Abdullatif Al Al-Sheikh, had previously served as of the region, issuing rulings and fatwas noted for their emphasis on justice and piety. Al ash-Sheikh's judicial duties expanded in the ensuing years amid the attrition of senior scholars; after Sheikh Hamad bin Fares's death in 1345 (1926–1927 ) and Sheikh Saad bin Hamad ibn Atiq's in 1349 (1930–1931 ), he independently oversaw issuance and case resolutions in , maintaining continuity in Sharia-based adjudication until the institutionalization of Dar al-Ifta in 1374 (1955 ). His early rulings prioritized evidentiary rigor and scriptural fidelity, reflecting the Wahhabi scholarly lineage tracing to .

Key Scholarly Engagements Pre-Muftiship

Prior to his appointment as Grand Mufti in 1953, Muhammad ibn Ibrahim Al ash-Sheikh engaged extensively in teaching Islamic sciences, issuing independent fatwas, and serving in judicial capacities. Beginning at age 28 in 1339 AH (circa 1921 CE), following the death of his uncle Sheikh Abdulrahman ibn Mufarrij, he conducted four daily teaching sessions at the masjid of Sheikh Abdullah bin Mohammed bin Abdul Wahhab in Riyadh. These sessions covered foundational texts in grammar, such as Alfiyyah Ibn Malik, and jurisprudence, including Bulugh al-Maram, attracting students seeking mastery in fiqh, hadith, and aqeedah. Among his notable students were prominent scholars such as Abdulaziz ibn Baz, who later succeeded him as and credited Al ash-Sheikh with qualifying him in Salafi aqeedah, , and , and Abdullah bin Muhammad bin Humaid. Al ash-Sheikh's pedagogical approach emphasized comprehensive understanding of the Hanbali , its texts, and vocabulary, fostering a generation versed in orthodox Sunni doctrines. His instruction extended to explanations of key works like Muhammad ibn Abd al-Wahhab's and Ibn Taymiyyah's Al-Aqeedah al-Wasitiyyah, reinforcing adherence to and rejection of innovations. In judicial roles, Al ash-Sheikh served as a , building on his early training in Islamic (fara'id) under his father, , who had been of until 1329 AH (1911 CE). He later assumed leadership in judicial administration, overseeing the evolution of courts into formalized structures under the state, which positioned him as a key figure in applying to civil and criminal matters before the centralization of authority. Following the death of bin Hamad ibn in 1349 (1930 ), began issuing fatwas independently, addressing religious queries in the absence of a formalized Dar al-Ifta until its establishment shortly after his muftiship. These pre-muftiship rulings covered applications in Najd's tribal and urban contexts, demonstrating his reliance on primary sources and established scholarly precedents without institutional oversight.

Tenure as Grand Mufti

Appointment and Institutional Role

Muhammad ibn Ibrahim Al ash-Sheikh was appointed as the first of by King Abdulaziz Al Saud in 1953, marking the formal establishment of the office to consolidate religious authority under the monarchy. This appointment built on his earlier assumption of issuance duties following the death of his predecessor, Sheikh Saad ibn Atiq, in 1349 AH (approximately 1930 CE), during which he operated independently in religious jurisprudence. The role positioned him as the kingdom's senior Islamic legal authority, serving through the reigns of Kings Abdulaziz, Saud, and until his death on December 3, 1969. In this capacity, Al ash-Sheikh headed the General Presidency for Scholarly Research and Issuing Fatwas (Dar al-Ifta al-'Ammah), formally organized in 1374 (1954-1955 ) to systematize the issuance of legal opinions (fatwas) on matters of compliance, state policy, and social issues. He also served as , overseeing the and Islamic affairs, including supervision of scientific institutes starting from 1370 (1950-1951 ), the establishment and regulation of girls' schools from 1379 (1959-1960 ), and appointment as chancellor of the in 1381 (1961-1962 ). Additionally, from 1381 , he led the , coordinating international Islamic outreach, and chaired the Judiciary Council on multiple occasions, including in 1388 (1968-1969 ). His institutional influence extended to advising the royal family on religious , ensuring alignment between Wahhabi and , while maintaining the Al ash-Sheikh family's longstanding alliance with the Al Saud dynasty. This role emphasized centralized control over religious rulings to counter potential deviations, reflecting the position's mandate as the most influential interpreter of Islamic law in the kingdom.

Core Duties in Fatwa Issuance

As Grand Mufti of Saudi Arabia from 1373 AH (1953 CE) until his death in 1389 AH (1969 CE), Muhammad ibn Ibrahim Al ash-Sheikh held the paramount responsibility of issuing authoritative fatwas on matters of Islamic creed (aqidah), worship (ibadah), jurisprudence (fiqh), and emerging social and legal issues confronting the nascent kingdom. This role positioned him as the chief mufti, tasked with interpreting Sharia in alignment with the Hanbali school and Salafi principles, drawing directly from the Quran, Sunnah, and the works of early scholars like Ibn Taymiyyah. His fatwas were non-binding yet carried substantial influence over judicial decisions, educational curricula, and state policies, reflecting the intertwined nature of religious and governmental authority in Saudi Arabia. Prior to the formal establishment of Dar al-Ifta al-Mamlakah in 1374 AH (1955 CE), Al ash-Sheikh issued fatwas independently following the death of his predecessor, Sheikh Saad ibn Atiq, in 1349 AH (1930 CE), often in response to queries from individuals, judges, and officials across the Arabian Peninsula. As head of this institution—later evolving into the Permanent Committee for Scholarly Research and Ifta—he oversaw a structured process involving rigorous textual analysis, evidentiary review from authentic sources, and collective deliberation with deputy scholars to ensure precision and consensus where possible. This methodical approach mitigated arbitrary rulings, prioritizing causal fidelity to prophetic precedent over analogical expansions (qiyas) unless necessitated by unambiguous necessity (darurah). Al ash-Sheikh's oversight extended to compiling and verifying fatwa collections, culminating in a 13-volume majmu' (compilation) edited by his student Muhammad bin Abdurrahman bin Qasim, which systematized rulings on topics ranging from ritual purity and marriage contracts to political legitimacy and economic transactions. Concurrently serving as Chief Justice and head of the Higher Judicial Council (presiding twice, notably in 1388 AH/1968 CE), he integrated fatwa issuance with appellate oversight, ensuring Sharia courts applied his edicts uniformly while admonishing deviations from orthodox doctrine. Through these duties, he fortified the kingdom's religious framework against modernist encroachments, emphasizing empirical adherence to revealed texts over speculative innovations (bid'ah).

Pivotal Fatwas and Decisions

Endorsement of Faisal's Ascension

In early , faced severe financial strain under King Saud's rule, with expenditures surpassing revenues by approximately 1.2 billion Saudi riyals annually, leading to mounting debts and economic instability that threatened the kingdom's stability. On March 28, 1964, a council of senior princes, convened by , resolved to strip Saud of executive authority and vest full governing powers in Faisal as , marking a bloodless coup to avert collapse. Muhammad ibn Ibrahim Al ash-Sheikh, as , provided critical religious legitimacy to this transition by issuing a that deemed obedience to obligatory and called for Saud's , framing it as necessary to preserve Islamic governance and royal order. On March 29, 1964, he personally visited Saud in , pressing him to ratify the princes' decision through a royal decree, an intervention that aligned the ulema's authority with the Al Saud's political maneuver and underscored the symbiotic relationship between the religious establishment and monarchy. This endorsement culminated in Saud's formal on November 2, 1964, elevating to king and stabilizing the regime, as the neutralized potential opposition from loyalists by invoking principles of competence in rulership and preventing schisms that could exploit Wahhabi doctrinal adherence. Al ash-Sheikh's role, bolstered by his familial ties to as a maternal , reinforced the Al ash-Sheikh clan's historical alliance with the Al Saud, ensuring the transition's acceptance among conservative religious circles without broader unrest.

Rulings on Religious Orthodoxy and State Affairs

Al ash-Sheikh's fatwas consistently upheld Salafi orthodoxy by condemning bid'ah (religious innovations) and deviations from tawhid (monotheism), such as practices linked to Sufism and Shiism, which he viewed as introducing shirk (polytheism) or excess into worship. He prioritized teaching core texts like Kitab al-Tawhid and Kashf al-Shubuhat to instill strict adherence to the Salaf's understanding, responding decisively against such deviations when they threatened communal purity. These rulings extended to state-enforced orthodoxy, mandating the suppression of unorthodox practices to maintain doctrinal integrity within Saudi society. In state affairs, his most influential pronouncement was the treatise Tahkim al-Qawanin (Judging by Man-Made Laws), issued during his muftiship, which classified the deliberate establishment or application of non-Sharia legal systems as kufr akbar (major disbelief) and shirk. He argued that legislating or seeking judgment from man-made laws—such as those derived from , , or other secular codes—violates 's exclusive legislative authority, as evidenced by Quranic injunctions in al-Ma'idah 5:44 ("Whoever does not judge by what Allah has revealed—then it is those who are the disbelievers") and an- 4:60 (condemning those who refer disputes to , false authorities). This differentiated between incidental rule by non-Sharia out of error (a grave sin but not necessarily expelling from Islam) and systematic replacement of divine law (constituting , nullifying the shahadah, and requiring enmity from believers per al-Mumtahanah 60:4). The implications for governance were profound: Al ash-Sheikh deemed comprehensive and sufficient for all affairs, rendering man-made parliaments, commercial tribunals, or media regulatory bodies illegitimate if they supplanted . He ruled that Muslims must reject such systems, even under duress short of , and that rulers implementing them forfeit legitimacy unless they repent and restore primacy. These positions reinforced the state's commitment to Hanbali-Salafi , integrating religious orthodoxy into policy by prohibiting secular legal encroachments and ensuring judicial exclusivity to divine sources.

Interactions with Saudi Royalty

Alliances with Monarchs

Muhammad ibn Ibrahim maintained strong alliances with Saudi monarchs, continuing the historic pact between the family—descendants of —and the Al Saud dynasty, forged in 1744 to combine religious authority with political rule. This partnership provided the monarchy with doctrinal legitimacy while granting the Al ash-Sheikh family influential positions in judicial and educational affairs. Personally recommended to King Abdulaziz by his uncle Sheikh Abdullah bin Ibrahim prior to 1339 (circa 1921 ), Al ash-Sheikh advised the king on establishing scientific institutes and religious colleges in 1370 (1950–1951 ), demonstrating early collaboration on state-building efforts. His appointment as the first in 1953 by King Abdulaziz, just months before the monarch's death, formalized his role as a key religious pillar of the regime, overseeing issuance and judicial councils in alignment with royal directives. Under King Saud, extended this alliance through administrative roles, including supervision of nascent girls' schools from 1379 AH (1959–1960 CE) and appointment as chancellor of the in 1381 AH (1961 CE), as well as heading the upon its founding that same year—initiatives that integrated Salafi scholarship with monarchical expansion of Islamic outreach. Al ash-Sheikh's ties with King were particularly close, bolstered by familial kinship as Faisal's maternal cousin through the lineage via Faisal's mother, Tarfa bint Abdullah. As a trusted advisor, he exerted influence on Faisal's engagement in Arab affairs, reinforcing the mufti's position as a stabilizing religious force for the throne. Upon Al ash-Sheikh's death on December 3, 1969 (24 Ramadan 1389 AH), King Faisal personally led his prayer in , attended by senior royals and scholars, symbolizing mutual respect and the unbroken alliance.

Instances of Admonition or Restraint

One prominent instance of restraint occurred during the intra-family power struggle in 1964, when King Saud's extravagant spending and accumulation of foreign debt—estimated at over $1 billion by —threatened the kingdom's and adherence to Islamic prohibitions on (). Muhammad ibn Ibrahim Al ash-Sheikh issued a declaring that Saud must transfer full executive authority to or face deposition, framing the king's mismanagement as a breach of fiduciary duty toward and justifying intervention to preserve governance. This edict, rooted in Hanbali principles of enjoining good and forbidding evil (amr bil-ma'ruf wa nahi anil-munkar), effectively curbed Saud's autonomy and facilitated Faisal's consolidation of power without outright rebellion, reflecting the mufti's leverage in aligning royal actions with doctrinal orthodoxy. Al ash-Sheikh's interventions extended to private counsel on fiscal prudence, as evidenced by his broader fatwas cautioning against state indebtedness that contravened Quranic injunctions against exploitation (e.g., Surah Al-Baqarah 2:275-279), though public records emphasize advisory rather than confrontational tones to maintain the Al Saud-Al ash-Sheikh alliance. Such restraint underscored his role in tempering monarchical excesses, prioritizing causal links between profligacy and potential societal decay over unqualified loyalty. No verified accounts indicate similar public admonitions toward King Abdulaziz or , with whom he maintained collaborative relations on religious institutions.

Intellectual Output and Doctrinal Impact

Authored Works and Legal Compilations

Muhammad ibn Ibrahim Al ash-Sheikh produced a body of scholarly works primarily in the domains of Hanbali jurisprudence, Salafi creed, and issuance, often in the form of commentaries on foundational texts and responsive legal opinions. His writings emphasized strict adherence to scriptural sources, refutation of innovations (), and application of to contemporary issues, reflecting his role as a preserver of orthodox Wahhabi doctrine. Notable among these are explanatory treatises such as Sharh Kashf al-Shubuhat, a detailed commentary on Muhammad ibn Abd al-Wahhab's work refuting doubts about (), which elucidates arguments against polytheistic practices prevalent in the region. Similarly, Sharh Thalathah al-Usul provides a scholarly elaboration on the three fundamental principles of faith, outlining obligations toward , His prophets, and righteous scholars. His legal compilations are dominated by extensive collections of fatwas and epistles, aggregated posthumously into multi-volume sets that serve as authoritative references for Saudi religious jurisprudence. The primary compilation, Fatawa wa Rasail al-Shaykh Muhammad ibn Ibrahim Al ash-Sheikh, spans at least 13 volumes and covers rulings on worship (ibadat), transactions (mu'amalat), penal codes, and state-related matters, including prohibitions on celebrations like national holidays and the Prophet's birthday as impermissible innovations. These volumes draw from his responses to queries during his tenure as Grand Mufti, prioritizing textual evidence from Quran and Sunnah over analogical reasoning where ambiguity arises. Other fiqh selections, such as Al-Ikhtiyarat al-Fiqhiyyah fi Masail al-Ubadat, compile targeted opinions on prayer etiquettes, zakat, and fasting, reinforcing ritual purity and avoidance of cultural accretions. Al ash-Sheikh's treatises also addressed specific controversies, including Adab al-Mashi ila al-Salah, which details protocols for approaching to uphold congregational discipline, and fatwas banning substances like based on harm to religious observance. His output, while not voluminous in independent monographs compared to prolific contemporaries, exerted influence through practical legal guidance that aligned state policy with Salafi interpretations, as evidenced by endorsements of royal decrees grounded in compliance. These compilations remain staples in madrasas and judicial training, underscoring their role in codifying amid modernization pressures.

Shaping of Salafi Jurisprudence

Muhammad ibn Ibrahim Al ash-Sheikh contributed to Salafi jurisprudence by advocating an evidence-based rooted in the Qur’an, , and the practices of the , while primarily following the of . He instructed students using established Hanbali texts such as Zad al-Mustaqni’ and Al-Rawd al-Muraba’, presenting divergent scholarly opinions with deference but prioritizing the most authenticated and predominant positions derived from primary sources. This approach reinforced Salafi emphasis on returning to foundational proofs over rigid , condemning innovations (bid’ah) in worship and as deviations from the Salaf's path. His compilation of fatwas, organized into 13 volumes, addressed modern challenges—such as state governance and social practices—by applying strict adherence to , thereby institutionalizing Salafi within Saudi Arabia's religious framework. A pivotal work, Risalat Tahkim al-Qawanin al-Wadh'iyah, argued that by man-made laws constitutes a rejection of , categorizing such acts as kufr (disbelief) unless qualified by ignorance or lesser intent, which solidified Salafi doctrinal opposition to secular legal systems and influenced political . He also penned commentaries on core Salafi texts, including Ibn Taymiyyah's Al-Aqidah al-Wasitiyyah, elucidating athari creed and principles to counter interpretive excesses like ta'wil in attributes of God. Al ash-Sheikh's oversight of educational reforms, including the founding of the in 1381 AH (1961 CE) and the introduction of girls' religious schooling in 1379 AH (1959 CE), disseminated jurisprudence to emerging scholars, ensuring its dominance in Saudi institutions. By modeling teaching sessions after gatherings—focusing on memorization of works like and direct engagement with evidences—he cultivated a generation committed to purifying Islamic practice from post- accretions, extending his influence beyond issuance to doctrinal pedagogy. This legacy positioned as the interpretive standard for in the kingdom, prioritizing causal fidelity to prophetic precedent over contextual adaptations.

Controversies and Opposing Perspectives

Clashes with Reformist Elements

Throughout his tenure as , Muhammad ibn Ibrahim Al ash-Sheikh maintained a firm stance against religious innovations () and modernist adaptations that deviated from Salafi orthodoxy, issuing fatwas that reinforced the supremacy of over any form of secular or man-made legislation. His rulings emphasized causal adherence to Qur'an and , rejecting interpretive flexibilities promoted by reformist thinkers who sought to reconcile Islamic with contemporary political or cultural changes. A key fatwa addressed the implementation of laws other than those prescribed by , distinguishing between kufr akbar (major disbelief expelling one from ) and lesser infractions. He determined that ruling by (man-made systems) while deeming them superior or permissible constitutes , as it undermines in legislation; however, acting upon such laws without affirming their validity remains a grave sin but does not necessarily eject one from the faith. This nuanced yet uncompromising position directly countered reformist arguments for hybrid governance models incorporating democratic elements or secular codes, which were viewed as dilutions of . Al ash-Sheikh's collected fatwas, spanning 13 volumes and issued primarily after 1349 AH (1930 CE), systematically defended Wahhabi-Salafi da'wah against perceived deviations, including those arising from external influences or internal calls for doctrinal . By prioritizing textual fidelity over adaptive reinterpretation (ijtihad unbound by tradition), his pronouncements clashed with reformist elements advocating broader ijtihad to address modernization, such as relaxed prohibitions on visual or cultural exchanges deemed essential for propagation but risking imitation of non-Islamic norms. These stances solidified the religious establishment's resistance to incremental reforms during Saudi Arabia's mid-20th-century phase.

Critiques from External and Internal Viewpoints

Prominent Salafi scholars within , such as Abdul Aziz ibn Baz, have critiqued Muhammad ibn Ibrahim Al ash-Sheikh by emphasizing his human limitations, stating that he "is not infallible (ma'soom), he is but a scholar from amongst the scholars, he is sometimes correct and sometimes in error and he is not or ." This assessment aligns with broader Islamic jurisprudential tradition, which holds that no mujtahid (independent reasoner) is immune to error, though specific points of disagreement—such as interpretations of (declaring disbelief) or rulings on contemporary issues—remain undetailed in attributed scholarly records. External critiques, primarily from non-Salafi Islamic perspectives and Western analysts, have targeted Al ash-Sheikh's fatwas reinforcing strict Wahhabi orthodoxy, including declarations that substituting man-made laws for constitutes major kufr (disbelief), potentially fostering intolerance toward divergent governance models. Such positions, issued during his tenure as from 1953 to 1969, have been linked by observers to Saudi Arabia's enduring conservative policies, drawing implicit condemnation from advocates for constraining and personal freedoms, though direct attributions to Al ash-Sheikh are infrequent due to his era's limited global scrutiny. Rival sects, including Shia authorities, have historically opposed Wahhabi scholars like him for promoting tendencies against perceived innovators, viewing these as deviations exacerbating sectarian divides.

Personal Life and Family

Kinship Ties and Household

Muhammad ibn Ibrahim Al ash-Sheikh was born in 1311 AH (1893 CE) to Sheikh Ibrahim ibn Abd al-Latif Al ash-Sheikh, a jurist and judge, and his mother, al-Jawhara bint Abd al-Aziz al-Hilali, from the Arqa branch of Banu Amr within the Tamim tribe. His paternal lineage traces through the prominent Al ash-Sheikh family, descendants of Muhammad ibn Abd al-Wahhab, the founder of the Wahhabi movement, positioning the family as longstanding religious advisors and muftis allied with the Al Saud rulers through historical intermarriages and scholarly counsel. This kinship reinforced the family's role in Saudi religious governance, with Al ash-Sheikh members often holding top judicial and fatwa positions alongside royal authority. He was raised in a emphasizing religious knowledge and devotion, reflecting the scholarly traditions of his forebears. ibn Ibrahim married six times, with his first marriage occurring around 1335 ( 1917 ) at age 24; at his death in 1389 (1969 ), three wives remained under his guardianship. Known wives included Umm Abd al-Aziz bint Abd al-Rahman Al ash-Sheikh, from his own family, and Umm Abd Allah bint Abd al-Rahman bin Nasir; a third wife hailed from the Qafary family of Bani Tamim. His children included sons , , and from his first wife, as well as Abd Allah from his second wife, alongside a daughter from the latter. These sons pursued religious scholarship, continuing the family's doctrinal legacy within Salafi circles.

Notable Descendants in Religious Roles

Abdullah bin ibn Al ash-Sheikh, a son of Muhammad ibn Ibrahim, earned a in from Imam ibn Saud Islamic University in 1975 and became a member of the Council of Senior Scholars, Saudi Arabia's highest religious authority responsible for issuing fatwas and overseeing Islamic . He was personally instructed by his father in religious sciences, reflecting the family's scholarly tradition. Saleh bin Abdulaziz bin Muhammad Al ash-Sheikh, a grandson born in 1959, emerged as a leading Salafi cleric and held the position of Minister of Islamic Affairs, Endowments, Da'wah, and Guidance from 2002 to 2018, managing mosques, religious education, and propagation efforts across the kingdom. His tenure emphasized adherence to Hanbali aligned with the family's Wahhabi heritage.

Death and Enduring Influence

Final Years and Passing

In the later years of his tenure as , Muhammad ibn Ibrahim Al ash-Sheikh continued to fulfill his roles as and Head of the Committee for Islamic Research and Fatwas, issuing legal opinions and overseeing religious policy amid the kingdom's modernization efforts under King . Despite advancing age, he maintained scholarly engagement, including teaching sessions and advisory counsel to students and officials, emphasizing adherence to Salafi principles in . As his health deteriorated from a prolonged illness, Al ash-Sheikh experienced worsening symptoms that eventually led to a , yet he persisted in personal acts of devotion such as and even from his sickbed. His condition confined him increasingly, limiting public appearances, though his influence persisted through compiled fatwas and prior rulings that shaped religious discourse. Al ash-Sheikh passed away on 24 Ramadan 1389 AH, corresponding to 3 December 1969 CE, at the age of 78 in Riyadh. His janazah prayer was conducted at the Grand Mosque of Riyadh, led by his student Sheikh Abdul Aziz ibn Baz, and attended by King Faisal bin Abdulaziz along with vast crowds that necessitated road closures in the city. He was buried at Al-Awd Cemetery in Riyadh.

Assessment of Societal and Theological Legacy

Muhammad ibn Ibrahim Al al-Sheikh's theological legacy lies in his reinforcement of core Salafi doctrines, particularly the uncompromising emphasis on tawhid (monotheism) as outlined in foundational texts like Kitab al-Tawhid and Al-Aqeedah al-Wasitiyyah, which he taught and expounded upon to combat perceived dilutions of creed. He critiqued Sufi practices as incorporating bid'ah (religious innovations) and elements of shirk (polytheism), advocating a return to the unadulterated understanding of the Salaf al-Salih (pious predecessors) through strict adherence to Hanbali jurisprudence while prioritizing textual evidence over rigid taqlid. His fatwas and writings, compiled in 13 volumes, exemplify this approach by issuing rulings grounded in primary sources, such as prohibitions on practices deviating from prophetic sunnah, thereby positioning him as a pivotal figure in preserving what Salafi scholars regard as authentic Islamic theology against modernist or sectarian encroachments. Societally, Al al-Sheikh profoundly shaped Saudi Arabia's religious and legal framework during his tenure as the kingdom's first (1953–1969) and , overseeing judiciary reforms that entrenched as the basis of governance and establishing Dar al-Ifta in 1955 to standardize issuance. His endorsements facilitated key developments, including the supervision of scientific institutes in 1950 (1370 ), the institutionalization of girls' under Islamic guidelines in 1960 (1379 ), and the founding of the in 1961 (1381 ), which trained generations in Salafi methodology. By heading the from 1961 onward, he extended Saudi Salafi influence globally through efforts, while domestic s addressed social issues like and governance, promoting stability via religious orthodoxy but enforcing conservative norms on public life, such as restrictions on innovations in worship and media. His enduring influence manifests in the cadre of students he mentored, including prominent figures like Abdul Aziz ibn Baz, who perpetuated his evidentiary approach to and aqeedah, ensuring Salafi jurisprudence's dominance in institutions. Theologically, his legacy fortified a causal chain of doctrinal purity, linking Wahhabi revivalism to contemporary Salafism by resisting and prioritizing first-generation Islamic sources, though some contemporaries noted human fallibility in his rulings, as acknowledged by later scholars who viewed him as correct more often than not. Societally, this contributed to 's theocratic cohesion post-unification, with his frameworks underpinning enduring policies on and , albeit within a state-aligned that prioritized causal fidelity to scripture over pluralistic adaptations.

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