Friday, June 16, 2017

Ruling On Zakat-Ul-Fitr

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
Ruling On Zakat-Ul-Fitr
The fifth question of Fatwa no. 5733
Q 5: Is it an authentic Hadith that says: “The Sawm (Fasting) of Ramadan is not raised (to Allah) until Zakat-ul-Fitr (obligatory charity paid before the Festival of Breaking the Fast) is paid”? Is Zakat-ul-Fitr obligatory on a fasting Muslim who is needy and does not have the Nisab (the minimum amount on which Zakah is due) based on the authenticity of the previous Hadith or other Islamic textual evidence authentically reported from the Prophet (peace be upon him)?
A:Zakat-ul-Fitr is obligatory on every Muslim who should be self-supporting if he has one Sa‘ (1 Sa‘ = 2.172 kg) or more in excess of his and his family’s need on the day and night of ‘Eid-ul-Fitr (the Festival of Breaking the Fast). This is based on the Hadith authentically reported on the authority of Ibn ‘Umar (may Allah be pleased with them both) who said: The Messenger of Allah (peace be upon him) enjoined the payment of one Sa‘ of dates or one Sa‘ of barley as Zakat-ul-Fitr on every Muslim slave or free, male or female, young or old, and he ordered that it be paid before the people go out to offer ‘Eid Prayer.
(Part No. 9; Page No. 365)
(Related by both Al-Bukhari and Muslim and the wording is that of Al-Bukhari)
Moreover, Abu Sa‘id Al-Khudry (may Allah be pleased with him) is reported to have said: We used to pay Zakat-ul-Fitr as one Sa‘ of food, or one Sa‘ of dried dates, or one Sa‘ of barley, or one Sa‘ of raisins, or one Sa‘ of curd during the lifetime of the Messenger of Allah (peace be upon him). (Related by both Al-Bukhari and Muslim)
It will also suffice to discharge the obligation by giving a Sa‘ of the local staple food such as rice and the like. Sa‘ here means the Sa‘ of the Messenger of Allah (peace be upon him), which is four handfuls scooped up with the two hands of an average built man. Accordingly, a person who does not pay Zakat-ul-Fitr is sinful and has to make up for it. With regard to the Hadith you have mentioned, we know nothing to the effect of its authenticity.
We ask Allah to guide you and to make our words and deeds and yours righteous.
May Allah grant us success! May blessings and peace be upon our Prophet Muhammad, his family and Companions!
Permanent Committee for Scholarly Research and Ifta’
MemberMemberDeputy ChairmanChairman
`Abdullah ibn Qa`ud`Abdullah ibn Ghudayyan`Abdul-Razzaq `Afify`Abdul-`Aziz ibn `Abdullah ibn Baz
Source : Fatwas of the Permanent Committee

Zakat-ul-Fitr Measurement Chart
A group of students of knowledge performed these measurements; among them was Shaykh Muhammad FerkousTaken from:
Type of Food Measurement Type of Food Measurement
Rice 2300 grams/5.07lbs Flour 2000 grams/4.40lbs
Raisins 1640 grams/3.61lbs Farina (a cerealfood) 1400 grams/3.08lbs
Dates 1800 grams/3.96lbs Beans 2060 grams/4.54lbs
Wheat 2040 grams/4.49lbs Green Peas 2240 grams/4.93lbs
Lentils 2100 grams/4.62lbs Couscous 1800 grams/3.96lbs
Chickpeas 2000 grams/4.40lbs Roasted Nuts 2000 grams/4.40lbs
Translated by Rasheed ibn Estes Barbee
أخوكم
أبو بلال نعيم بن عبد المجيد
(وفق الله الجميع للعلم النافع والعمل الصالح)
It is reported that Imâm Muhammad b. Sîrîn – Allâh have mercy on him – said:
“There were people who abandoned knowledge and sitting with the scholars, and [instead] took to their chambers and prayed until their skin dried [from exertion in worship]. Thereafter they began to contradict the Sunnah and thus were destroyed. By Allâh, never does a person act without knowledge, except that he spoils and corrupts more than he fixes and rectifies.{Al-Asbahânî, Al-Targhîb wa Al-Tarhîb 3:98}

Abu Mariyah Junaid Bin Munawar Bin Ali Al-Hindi
haqkidawat@gmail.com
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Monday, June 5, 2017

Lessons on Fasting, Taraaweeh and Zakaat – Shaykh Uthaymeen

Lessons on Fasting, Taraaweeh and Zakaat – Shaykh Uthaymeen

October 1, 2014
AUTHOR: Imaam Muhammad bin Saalih Al-‘Uthaimeen
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com
About the Book:
This is a complete translation of the booklet Fusool fis-Siyaam war-Taraweeh waz-Zakaat (Lessons on Fasting, Taraaweeh and Zakaat) written by Imaam Muhammad bin Saalih Al Uthaimeen, may Allaah have mercy on him. The source used for this on-line publication was the version of the book available on binothaimeen.org.
In this treatise, Imaam Ibn Al-Uthaimeen discusses various topics concerning Ramadaan, such as fasting, the Taraaweeh prayer and Zakaat-ul-Fitr. He also includes two sections on Zakaat and those who are entitled to receive it since it is the custom of many people to give out their yearly Zakaat during this blessed month of Ramadaan.
The author presents the material broken down into eight short lessons, including proofs and evidences for his points. At times, he goes into detail regarding some issues and gives the correct scholarly opinion with regard to them.
We hope that this treatise can benefit the English speaking Muslims as we are now well into the month of Ramadaan for this year.
The below articles are extracted from this book:

Zakah (Obligatory Charity)

Zakah (Obligatory Charity)

Recipients of Zakah

Fatwa on Zakah - Gold & Silver

Az-Zakah is due on whatever wealth is owned a year and reaches the minimum amount.
Question:
A person saved a sum of money from his own earnings. Most of it he possessed for a year, but he spent it on some things that would bring benefit to himself. Therefore, he asks whether it is obligatory for him to pay Az-Zakah on it.
Answer:
Whatever wealth he saved or owned for a year while it had reached the minimum required amount, then Az-Zakah is due on it. This is the case even if he spent some of it after that on marriage or anything similar. If he did not pay the Zakah of his wealth which was due upon, then it is still due from him and he is responsible for it. It is incumbent upon him to pay it. However, what he did not possess for a year of his wealth due to his spending from it before a year’s time, then there is no Zakah due upon it.
Permanent Committee for Research and Verdicts
Fatawa Islamiyah, DARUSSALAM, Vol.3, Page Nos. 160/161
Paying Az-Zakah in advance is permissible.
Question:
I am an employee who receives a salary, and every month I save a portion of it. There is not a specific percentage for the savings, so how do I pay the Zakah of this wealth?
Answer:
What is obligatory upon you is to pay the Zakah of every amount that you save if you have possessed it for a year. If you pay the Zakah of all of the money when a year has passed on the first amount that was saved, then that is sufficient. In this way, the Zakah of the latter sums is considered as being paid in advance before the completion of their year. And paying Az-Zakah in advance before it is possessed for a complete year is permissible, especially if there is a need for it or a religious benefit in that.
Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah, DARUSSALAM, Vol.3, Page No. 165

The ruling of Az-Zakah on Jewellery, Diamonds and precious Stones
Question:
I am a married woman and I am almost 30 years old. For approximately 24 years I have had pieces of gold that are not kept for business. They are only for beautification and some times I sell them. Then I add some money to their price and buy better jewelry. Now I have some jewellery and I have herd that it is obligatory to pay Az-Zakah on gold that is kept for beautification. Thus, I would like a clarification of this matter for myself. If Az-Zakah was obligatory on me what is the ruling of the past period of time during which I did not pay Az-Zakah on the jewellery? This is while keeping in mind that I am not able to estimate the amount of gold that I had during all of these long years.
Answer:
Az-Zakah is obligatory on you from the time you knew it was obligatory on you to pay Az-Zakah on jewellery. Whatever occurred before that in the previous years before your knowledge of this, then you do not have to pay Az-Zakah for it. This is because the Islamic laws only become obligatory after they are known. The amount that must be paid is 2.5% if the jewellery reaches the minimum amount required for Az-Zakah, which is 20 Mithqal (gold). This is equivalent to 11.5 Saudi Junayhs. If gold jewellery reaches this amount or more, then Az-Zakah must be paid on it. For every 1000 Junayhs, 25 Junayhs is due. In reference to silver, its minimum amount before Az-Zakah is due is 140 Mithqal, which is equivalent to it of monetary currency. The amount that must be paid is 2.5% just like with gold.
In reference to diamond and other stones, no Zakah is due on them if they are for wearing. However, if they are for sale, then Az-Zakah is obligatory on them according to their value in gold and silver if they reach the minimum amount required for Az-Zakah. And Allaah is the Giver of success.
Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah, DARUSSALAM, Vol.3, Page Nos. 178/179
Az-Zakah on Jewellery is obligatory on its Owner
Question:
My wife has gold that she wears that reaches the minimum amount required for Az-Zakah. Is there any Zakah due on it? Is paying its Zakah obligatory on me or on my wife? Is Az-Zakah given from the jewellery itself or is its value determined and then Az-Zakah paid according to the value?
Answer:
Az-Zakah is obligatory on jewellery that is made of gold and silver if its weight reaches the minimum amount required for Az-Zakah, which is 20 Mithqal of gold and 140 Mithqal of silver. The minimum amount of gold in the current currency is equal to 11 (and three sevenths) Saudi Junayhs. If the gold jewellery reaches this amount or more, Az-Zakah must be paid on it, even if it is only for wearing according to the most correct view of the scholars.
The minimum amount of silver required for Az-Zakah is 56 Saudi Riyals (of silver). If the silver jewellery reaches this amount or more, Az-Zakah must be paid on it. The amount of Az-Zakah to be paid is 2.5% of gold, silver and sale merchandise. This is 2½ out of 100 or 25 out of 1000. Any amount more than this is calculated in this way.
Az-Zakah is due upon the woman who owns the jewellery. If her husband or other than him pays it on her behalf with her permission, there is nothing wrong with that. It is not obligatory to give the Zakah from the jewellery itself. Rather, it suffices to pay its value every time a year passes on it. This is according to the value of gold and silver in the market at the completion of the year’s time. And Allaah is the Giver of success.
Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah, DARUSSALAM, Vol.3, Page Nos. 180/181
Who is considered eligible to receive the Zakaat ?
It does not befit that the Zakaat be given to the one who does not utilize it for obedience to Allaah. For indeed Allaah The Most High has obligated it as an aid towards obedience to Him for whosoever is in need of it from the believers, such as the poor and those under debt or one who helps the believers.
So whoever does not pray from the people who are needy should not be given anything until he repents; and until he adheres to the performance of the prayers in their correct times.
Shaykh ul-Islaam Ibn Taymiyyah
Ikhtiyaaraat al-Fiqhiyyah min Fataawaa Shaikh ul Islaam Ibn Taymiyyah page 103
Translated by Aboo Haatim Muhammad Farooq

he particular group of people to whom the Zakaat ul Fitr is to be distributed to
The Scholars have differed concerning the issue of distributing the Zakaat ul Fitr, such that there are two sayings:
The first saying: That it is to be distributed amongst the eight types of individuals that have been mentioned by Allaah in Soorah At-Tawbah in His saying:
((Indeed the Sadaqaat (obligatory Zakaat) are for the poor and the destitute and those employed to collect (the funds); and for those whose hearts have inclined (towards Islaam), and to free the captives; and for those in debt, and in the Path of Allaah (the Mujahideen), and for the wayfarer: an obligation imposed by Allaah, and Allaah is All-Knower All-Wise.)) Soorah At-Tawbah: 60
This is a saying which is well-known from amongst the Shaafi’ee’s.
The second saying: Is that it is not to be distributed except amongst the poor and the destitute as occurs in the Hadeeth of Ibn ‘Abbaas which preceded in which there was the statement: ((a sustenance for the destitute))*.
Ibn Al-Qayyim (rahimahullaah) said: ((It was from his guidance (Sallalaahu ‘alaihi wa sallam) that he would specify those that were destitute for this particular Sadaqah, so he would not distribute it amongst the eight types of people – handful by handful. Nor did he command for that to be done that way, nor did any one of the companions do that, nor did those that came after them. Rather it is one of two sayings with us that it is impermissible to give it except to the destitute in particular.))
So this is the saying which is to be taken, except if you see dire need amongst someone from the other categories or an acceptable advantage by way of the Sharee’ah (to give it such), in which case it is to be given from this Sadaqah after it has been given to the poor and the destitute – in an ample portion. This is because it is a means of sustenance for them as has been established through that narration.
Here arises an issue which should be taken into consideration which is:
That it is permissible for one individual person to distribute his Zakaat to either one destitute person or to a number of them. Just as it is (allowed) for a group of people to give their fitrah to a single poor person so long as they are not committing an injustice in the right of the others who are present.
The second issue which is also recommended to pay attention to is that: It is impermissible to give it to those that it is impermissible to give the Zakaat to in accordance to that which we mentioned concerning the Zakaat of the types of wealth. And Allaah Knows best.
__________________________
*The full text of the Hadeeth:
((Allaah’s Messenger (Sallalaahu ‘alaihi wa sallam) ordered the giving of Zakaat ul Fitr as a purification for the fasting person from idle talk and obscenity, and as a sustenance for the poor. So whosoever gives it before the prayer (of ‘Eid) then it is an accepted Zakaat, and whosoever gives it after the prayer, then it is a Sadaqah (charity) from the Sadaqaat.))
Reported by Aboo Dawood in the book of Zakaat chapter: Zakaat ul Fitr; number 1609 and Ibn Maajah in the book of Zakaat chapter: Sadaqatul Fitr; number 1827and Ad-Daaraqutnee in the book of Zakaat ul Fitr number 1.
Shaykh Zayd al-Madkhalee
Al-Afnaan an-nadiyyah sharh mandhoomah as-subul as-sawiyyah le-Fiqh As-Sunan al-marwiyyah vol 3 pages 97-98
Translated by Aboo Haatim Muhammad Farooq

Chapter of Zakah on Gold and Silver by Shaykh Fawzan





Paying Zakah on jewelry

Paying Zakah on jewelry

The second question of Fatwa no. 3020
Q 2: How can I pay Zakah (obligatory charity) on jewelry? One year ago, I got some gold jewelry for 3,000 pounds, but the value of the jewelry has almost doubled now, should I pay the Zakah according to the purchase price or the current price of gold?
A: You must pay Zakah on the gold jewelry that you have according to the current price of gold, after you have had it for a lunar year, if it reaches the Nisab (the minimum amount upon which Zakah is due), and not according to the purchase price.
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta'


MemberMemberDeputy ChairmanChairman
`Abdullah ibn Qa`ud`Abdullah ibn Ghudayyan`Abdul-Razzaq `Afify`Abdul-`Aziz ibn `Abdullah ibn Baz


Zakah on gold worn by women as adornment

Zakah on gold worn by women as adornment

Fatwa no. 1797
Q: I would like Your Eminences to tell me, and other Muslims, about the Zakah (obligatory charity) that is due on gold or on gold and silver jewelry that is intended for use as an adornment and not as an investment. Some people say there is no Zakah due on gold and silver jewelry that is intended for wearing, while others say that Zakah is due on it whether it is intended for adornment or investment. They claim that the Hadith stipulating the obligation of Zakah on it when it is intended for wearing are stronger than those stipulating there is no due Zakah. Please send me a clear written Fatwa, and may Allah reward you for serving Islam and Muslims.
A: Muslim scholars agree that it is obligatory to pay Zakah on gold and silver jewelry that is not to be worn, or is bought for trading or similar purposes, but if it is jewelry that can be used for adornment or lending, such as silver rings or women’s jewelry, or what is permitted from decorative weapons, the scholars have differed
(Part No. 9Page No. 262)
over the obligation of Zakah on this. Some scholars believe that Zakah is obligatory on the jewelry used for adornment, as Allah says: And those who hoard up gold and silver [Al-Kanz: the money, the Zakât of which has not been paid] and spend them not in the Way of Allâh, announce unto them a painful torment. Al-Qurtuby said in his explanation of this Ayah (verse): "Ibn `Umar explained the meaning of this Ayah in the Sahih Book of Hadith by Al-Bukhari, when a Bedouin once asked him about these Words of Allah: And those who hoard up gold and silver [Al-Kanz: the money, the Zakât of which has not been paid] Ibn `Umar said: 'The Ayah warns those who hoard up gold and silver without paying Zakah on them, as this was before (the Ayah about) Zakah was revealed, and when it was revealed it was revealed by Allah to purify wealth.'" Many Hadith are related stipulating the same, such as the Hadith related by Abu Dawud, Al-Nasa'y, and Al-Tirmidhy, from `Amr ibn Shu`ayb who related it from his father who narrated it from his grandfather saying, A woman came to the Messenger of Allah (peace be upon him) and her daughter was with her. On her daughter’s wrist were two heavy gold bracelets. He said to her, "Have you paid the Zakah on them?" She said, "No." He then said, "Will you be at ease if Allah puts two bracelets of fire round your wrists on the Day of Resurrection?" She took them off and gave them to the Prophet (peace be upon him) saying, "They are for Allah and His Messenger." It was also related by Abu Dawud in his "Sunan", Al-Hakim in his
(Part No. 9Page No. 263)
"Mustadrak", Al-Daraqutny, and Al-Bayhaqy in their "Sunan", on the authority of `Aishah (may Allah be pleased with her) who said: The Messenger of Allah (peace be upon him) came to me and saw me wearing silver rings, and he asked, "What is this, `Aishah?" I replied, "I made them to adorn myself for you, O Messenger of Allah!" He said, "Have you paid the Zakah on them?" I said, "No," or "Whatever Allah wishes." Then he said, "He will make you pay for them in the Fire." Also it was related that Um Salamah said: I used to wear gold ornaments. I asked, "O Messenger of Allah! Is this a treasure?" He replied, "Anything that reaches an amount on which Zakah is payable is not a treasure when the Zakah is paid." Some of the scholars say that no Zakah is payable on jewelry used for adornment, because it is like clothing or goods that are permissible to be used and not for investment. Regarding the aforementioned Ayah, they say that it is a special case confined to the Prophet's Sahabah (Companions, may Allah be pleased with them). It was authentically related that `Aishah (may Allah be pleased with her) used to look after the orphaned daughters of her brother in her house. They had jewelry that they wore, and she did not pay Zakah on this jewelry. Al-Daraqutny also narrated with the same Sanad (chain of narrators) that Asma' bint Abu Bakr (may Allah be pleased with her) used to put gold objects on her daughters valued at 50,000 dirhams, but she did not pay Zakah on
(Part No. 9Page No. 264)
them. Abu `Ubayd said in his book "Al-'Amwal": Isma`il ibn Ibrahim narrated from Ayyub, from Nafi`, that Ibn `Umar married his daughters to their suitors for (a Mahr [dowry] of) 10,000 dinars, including 4,000 dinars for jewelry. They did not pay any Zakah on that.” Abu `Ubayd said that Isma`il ibn Ibrahim related from Ayyub that `Amr ibn Dinar said, "When Jabir Ibn `Abdullah was asked, 'Is there Zakah on jewelry?' He replied, 'No,' He was asked, 'Even if its value is 10,000 dinars?' Jabir said, 'Even if its value is more than that'." In response to the Hadith on the obligation to pay Zakah on jewelry, some scholars say their Sanad are Da`if (weak) and they cannot be used. Ibn Hazm said in his book "Al-Muhalla": "These are weak narrations that should not be used." Al-Tirmidhy after narrating the aforementioned Hadith reported by `Amr ibn Shu`ayb from his father from his grandfather said, "There is nothing in this chapter authentically related from the Prophet (peace be upon him).” Ibn Badr Al-Mawsily commented in his book "Al-Mughny 'an Al-Hifzh wal-Kitab", that there was nothing authentic in the chapter on "Zakah on Jewelry" and said, "There is nothing in this chapter authentically related from the Prophet (peace be upon him)." Al-Shawkany commented in his book "Al-Sayl Al-Jarrar"
(Part No. 9Page No. 265)
on "Al-Mughny 'an Al-Hifzh wal-Kitab" saying: "No authentic Hadith was related about Zakah on jewelry." Some scholars believe the Zakah is obligatory if it is not used.
The preferred opinion on this issue is that Zakah is obligatory on jewelry if it reaches the Nisab (the minimum amount on which Zakah is due), or it does so when combined with other silver, gold, or other commercial commodities that one owns, as many Hadith show a general obligation to pay Zakah on silver and gold and there is nothing specific as far as we know. Also, the aforementioned Hadith narrated by `Abdullah Ibn `Amr Ibn Al-`As, `Aishah, and Um Salamah have good Sanads and sound texts, so they should be acted upon.
As for Al-Tirmidhy, Ibn Hazm, and Al-Mawsily deeming these Hadith as Da'if (weak), this is incorrect as far as we know. Al-Tirmidhy (may Allah be merciful to him) is excused for his opinion, because he reported the Hadith narrated by `Abdullah Ibn `Amr through weak sources, but Abu Dawud, Al-Nasa'y, and Ibn Majah related another version of this Hadith that was authentic. Maybe Al-Tirmidhy did not see this version.
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.


The Permanent Committee for Scholarly Research and Ifta'


MemberMemberDeputy ChairmanChairman
`Abdullah ibn Qa`ud`Abdullah ibn Ghudayyan`Abdul-Razzaq `Afify`Abdul-`Aziz ibn `Abdullah ibn Baz

Zakah on gold

Zakah on gold

The first question of Fatwa no. 2543
Q: I have a gold shop and I used to pay its Zakah (obligatory charity) every year by recognizing the total weight of the gold and pay 2.5% of its value in Saudi Riyals. Should I pay the Zakah of the year when I calculate the weight of gold or that of the preceding year? Illustrate this for me, may Allah confer mercy upon you!
A: Zakah on gold is paid according to its weight at the time of paying Zakah and when a full lunar year passes.
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta'


MemberMemberDeputy ChairmanChairman
`Abdullah ibn Qa`ud`Abdullah ibn Ghudayyan`Abdul-Razzaq `Afify`Abdul-`Aziz ibn `Abdullah ibn Baz

Nisab of gold and silver

Nisab of gold and silver
The second question of Fatwa no. 1881
Q 2: How should we calculate the Nisab (the minimum amount on which Zakah is due) in the Turkish banknote? Which is better; calculating it (the Nisab) according to the price of gold or silver? Also what is the difference between them?
A: The Nisab of gold is twenty Mithqals (4.68 grams) and twenty Mithqals are equivalent to 11 and 3/7 Saudi gold pounds, and the Nisab of silver is one hundred and forty Mithqals, or two hundred dirhams at the time of Prophet Muhammad (peace be upon him), which equal 56 Saudi silver riyals. If a Muslim has Turkish coins that equal the Nisab of gold or silver in their possession for one lunar year, they are obligated to pay 2.5% of it as Zakah. In case the person has more Turkish coins than the Nisab of both silver and gold, they should calculate the Zakah according to the one that is most beneficial to the poor. But if the money only reaches the Nisab of one of them and not the other, the Zakah should be calculated according to the price of the one whose Nisab is reached.
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
The Permanent Committee for Scholarly Research and Ifta'
MemberMemberDeputy ChairmanChairman
`Abdullah ibn Qa`ud`Abdullah ibn Ghudayyan`Abdul-Razzaq `Afify`Abdul-`Aziz ibn `Abdullah ibn Baz

Meaning of the word "Mithqal"

Zakah on gold and silver
(Part No. 9Page No. 252)
Meaning of the word "Mithqal"
The second question of Fatwa no. 3485
Q 2: We know that the Nisab (the minimum amount on which Zakah is due) for gold is twenty Mithqals, but what is a Mithqal?
A: The minimum amount of gold on which Zakah (obligatory charity) is payable is twenty Mithqals, which equals about 11 and 3/7 Saudi pounds.
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
The Permanent Committee for Scholarly Research and Ifta'
MemberMemberDeputy ChairmanChairman
`Abdullah ibn Qa`ud`Abdullah ibn Ghudayyan`Abdul-Razzaq `Afify`Abdul-`Aziz ibn `Abdullah ibn Baz