Shaykh Muhammad Muntasir al-Kattani (Allah Have Mercy on Him)

sh-muntasir-kattaniShaykh Muhammad Muntasir al-Kattani  1332-1419 Hijri
He is Muhammad al-Muntasir bin Muhammad al-Zamzami bin Muhammad bin Jafar bin Idris bin Muhammad al-Zamzami bin al-Fudayl bin al-Arabi bin Mahmad bin Ali

His son Shaykh Muhammad Zamzami al-Kattani described him as:

Our Shaykh, the scholar, the most learned, the jurist, knowledgeable hadith specialist, the remainder of the predecessors (salaf) and example for those who came after (khalaf) the Musnid of the Maghrib.

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Ghumari Brothers Timeline

Salam.  I have tried to arrange the pictures of the Ghumari brothers that I have in a rough chronological timeline.  I have more than these, but I hope the ones presented here are of benefit.  Note:  The second to last picture appears to be Shaykh Abdullah al-Ghumari leading the Hadra.  Wassalamd8a7d984d8b3d8a7d8afd987-d8a7d984d8bad985d8a7d8b1d98ad987-d8a3d98ad8a7d985-d8a7d984d8b7d981d988d984d9873

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3-reading

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Shaykh Muhammad Baqir al-Kattani

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He was born in Rabat, his father being Sayyidi al-Allamah Abil Fayd Muhammad bin Abd al-Kabir al-Kattani who passed away in 1327 Hijri.
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Shaykh Abdullah bin Abd al-Qadir al-Talidi

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Biography
He is the one needy of his Lord, Abu Muhammad and Abu Futuh, Abdullah bin Abd al-Qadir bin Muhammad al-Talidi.

He traces his lineage to Sayyidi Abdullah Ibn Mawla Idris who is buried in Fes, the son of Mawlana Idris the conqueror of the Maghrib, son of Mawlana Abdullah al-Kamil, son of Mawlana al-Hasan al-Muthanna, son of Mawlana al-Hasan al-Sibt, the son of Imam Ali and Mawlatana Fatima al-Zahra, the daughter of the Master of the worlds, Salutations and Blessings be upon Them. Continue reading

Gathering of the Ulema

Salam.  I was just sent some pictures by an old friend in Istanbul.  Looking through them I was amazed to find this particular one.  Those who know anything about these scholars will realise the immensity of their all being gathered in this one place together.  From right to left: Shaykh Abd al-Fattah Abu Ghuddah, Shaykh Abdullah al-Ghumari,  Shaykh Muhammad Yasin al-Fadani, Shaykh Ismaeel Zayn, Shaykh Hasan al-Saqqaf and Shaykh Ibrahim al-Khalifah al-Ahsai.  May Allah have mercy on those in the picture who have passed away. Ameen.ououso-oooouuooo-uouousooooouuu-uououso-ouuooouus-uououso-oyouoousu-ousu-uououso-oou-ououou-uououso-oyooouusu-ou

Imam al-Jazuli and The Dalail

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Salam.  I recently came across the biographical work on the Sufi’s of the Maghrib called ‘Al-Mutrib bi Mashahir Awliyah al-Maghrib’ by the contemporary Shadhili scholar Shaykh Abdullah al-Talidi described by some as a ‘Salafi Sufi’.  I wanted to post something from his entry from Imam al-Jazuli, the author of the famous manual of sending blessings upon the Prophet (Allah bless him and give him peace), the ‘Dalail al-Khayrat’.  The biographical entry below is adapted/extracted from his entry which starts at p.143 of the aforementioned work.  I have quoted Shaykh al-Talidi directly verbatim at some points of relevance.  May Allah have mercy on all those mentioned in this post, all those who have read the ‘Dalail’ and may He (the Exalted) enable us to finally meet and benefit from Shaykh al-Talidi who is currently living in Tangiers.

Sayyidi Muhammad bin Sulaiman al-Jazuli
He is the Shaykh, the scholar, the gnostic, pious friend of Allah, the barakah of the city of Marrakesh:  Sayyidi Muhammad Fatha bin Abd al-Rahman bin Sulaiman al-Jazuli.  He was of noble lineage and was born is his city of Jazula in Sus.  It was there where he was raised and where he studied the Quran, then began his quest for seeking knowledge.  He also travelled to Fes where he stayed for a time, and where he met the gnostic Sayyidi Ahmad Zarruq. Continue reading

Qasidah al-Munfarijah

Salam.  Please find some brief notes and download link for this Qasidah.  I have a commentary on it by Shaykh Hasnain Muhammad Makhluf  (one of the famous Azhari scholars) somewhere which I haven’t had the opportunity to refer to for the post below.

About the Author Ibn al-Nahwi
He is Yusuf bin Muhammad bin Yusuf, Abul Fadl known as Ibn al-Nahwi al-Tawzari.  He was born in Tawzar in the southern Yunisa in the year 1042 Hijri.  He studied with a number of the scholars of his time not least the jurists (fuqaha) such as Abul Hasan al-Lakhami, his Shaykh al-Ma’zari and likewise al-Shaqratasi.  Continue reading

Researching Hadith Using a CD and The Madhabs

Doubt: There are many books of hadith available today, and it is much easier to make research through these resources at our fingertips than ever before. For example we can buy CD’s containing hadith which we can search, this therefore means with modern technology we can research just aswell as the Imam’s of the Madhabs.                                                                                    

Answer: The above misconception is based on a number of misunderstandings. Having the ability to search a hadith CD by using various search terms is of of little benefit to someone not trained in the numerous Shariah sciences which are needed to deduce rulings. Not least when many rulings are derived from complex inferences contained in texts which may not outwardly appear to be deal with that particular ruling. The previous posts  further highlight the inaccuracy of the ‘hadith CD search’ approach, however we will mention here some points of benefit not mentioned before with regards to this doubt.

Ibn Hazm States That His Knowledge Is In His Heart And Not His Books: Imam Ibn Hazm al-Zahiri beautifully stated that his knowlege was preserved internally by him, if his books were lost his knowledge would not be lost, he said:

If you burn my papers you will not burn
That which is contained in the papers, for it is in my heart
It travels with me where my riding animal goes
And dismounts if I dismount and will be buried in my grave

Ibn Taymiyyah Clarifies That Many Books Does Not Make A Person Knowledgeable And The Superiority Of The Earlier Imams: Imam Ibn Taymiyyah said in his ‘Raf al-Malam’ (p.18 ) that obtaining seemingly vast resources at ones fingertips does not necessitate a person possessing extra knowledge, he may Allah have mercy upon him said:

If it is supposed that the hadith of the Messenger of Allah (Allah bless him and give him peace) are encompassed in it- meaning books-: Not everything in the books is known by the scholar. It is difficult/unlikely that it will occur for anyone, rather a man may have many works but he is unaware of what they contain. Rather those who were before the compiling of these works were more far more knowledgeable fo the sunnah than the later scholars…for their works were their hearts which contained far more than the books.

Our Imams along with the large amount that they wrote, and the large amount which has reached us from their works, did not record except a little from their knowledge as we have discussed previously in another post.

Kanz al-Ummal Is One of The Largest Books of Hadith, But Difficult To Research: The most extensive book of hadith today is the ‘Kanz al-Ummal’ of al-Muttaqi al-Hindi, which contains more than 46,000 hadith.  However to derive benefit from it in the way the some would make us believe is difficult, for many of its sources are not easily accessible or available for reference. This therefore makes the checking of to or its chains of narration a difficult matter. Along with the fact that the number of ahadith in Kanz al-Ummal are significantly less than what has been narrated to us regarding from the Mujtahid Imams knowledge of hadith. Imam Abu Hanifah selected the narrations of his work ‘al-Athar’ from around 40,000 hadith,and that the number of hadith cited in his works number over 70,000, not including those which he did not mention.  Ibn al-Hayyab reports Imam Malik reported 100,000 hadith not including those that he knew but did not narrate. And it is well known that Imam Ahmad chose his Musnad from approximately 750,000.

The Level of Hadith Knowledge Needed to Give Fatwa: Al-Khatib reports in ‘al-Jami’ (2:174): that it was said to Yahya bin Maeen:

Can a person give fatwa from 100,000 hadith? He replied: No, I said: from 200,000? He replied no, I said: 300,000? He replied: No I said: 500,000 He said: I hope so.

Imam Ahmad Advises Masters of Hadith to Study With the Fuqaha (Jurists): It is well known that Imam Ahmad called his contemporaries from the scholars of hadith who were focused solely upon  its study to attend the circles of Imam al-Shafi and gain benefit from his understanding, among them giants in hadith scholarship such as: Ishaq bin Rahaway, Yahya bin Maeen, al-Humaidi and others. (see Adab Manaqib al-Shafi 2:252).  It should not be missed that Imam Ahmad was guiding them to the fact that their vast knowledge of hadith was not sufficient for them to give rulings. If knowledge of the hadith alone was sufficient as some imagine why would Imam Ahmad call them to come and attend the circles and gain an understanding of the fiqh?

Qualifications Needed to Derive Rulings From Hadith Explained by Imam al-Shafi: We will finish by making mention of the qualifications needed for the person who for arguments sake has a CD with all of the hadith collection available to them, and may think they are in a position to derive rulings from them.  Imam al-Shafi said:

It is unlawful for a person to give fatwa in the religion of Allah except for a person knowledgeable of the book of Allah: is nasikh and mansukh, its muhkam and mutashabih, its tawil and tanzil, its Makki and Madani, and what is meant by it and what it was revealed regarding. Then after this knowledgeable of the hadith of the Messenger of Allah (Allah bless him and give him peace): its nasikh and mansukh, and know of the hadith that which he knows of the Quran. And that he be knowledgeable of the language, knowledgeable of poetry and what is needed of it for knowledge and the Quran. And practises fairness and little speech. After this that he be knowledgeable of the differences of the people of the various lands. And that after this he have intelligence (qarihah). If he is like this then he can speak and give legal verdicts regarding the lawful and unlawful, and if he is not such then he cannot speak on matters of knowledge nor give legal verdicts.

Ibn Abd al-Barr Adds Some Extra Qualifications Needed: Ibn Abd al-Barr mentioned the above in his ‘Jami Bayan al-Ilm’ (2/166) citing supporting comments for it from the early Muslims (salaf).  Not thinking the above was comprehensive enough he added to it the knowledge of the: Sirah, the Companions, their biographies and virtues and the condition of those who narrate from them to diffrentiate the trustworthy from the untrustworthy. The final point added by Ibn Abd al-Barr being nowadays referred to as the science of ‘Jarh wal-Tadil’ which in our times takes a lifetimes study to grasp adequately.

Note: The above is a draft translation of the meanings.  Wassalam

Refinement And Revision of the Four Madhab's

Doubt: You admit the Imam’s of the Madhabs may have made mistakes and it is possible that they missed some of the hadith. This is therefore a proof that we should not follow the Madhabs.
Answer: What the person making this objection does not realise is that the Madhabs are not just the work of one particular scholar, rather they are the work of thousands of learned scholars down the ages, many of whom had memorized the books of hadith and were far more knowledgeable than the scholars of today. Thus when we have scholars within the Madhabs researching and correcting opinions and thereby clarifying what the strongest position is, which is finally transmitted to us to act upon.

This is very different to the scenario of today where a student claims to follow a Madhab and then disagree’s based on limited research mistakenly believing that their approach is the same as that of the scholars of the Madhabs who refined their Imams schools and clarified for us the strongest view in it. Let us mention some examples from each of the schools to show that what has been transmittied to us from the Madhabs are indeed a rigorously and refined set of rulings.

Hanafi Madhab
Imam Abu Hanifah was of the view that if a person decided to make a charitable endowment (waqf) it was not necessary upon them to implement it, rather they were permitted to change their mind regarding it. Some specific scenarios were excluded from this, but in general according to Imam Abu Hanifah there was nothing established to necessitate the implementation of waqf.

He was opposed on this point by the generality of his students and the other Imam’s who were of the view of the necessity of implementing a waqf once it has been classified as such. Such that the legal verdict (fatwa) in the Hanafi school is given according to this view of his students.  Imam al-Kawthari mentions in ‘al-Nukat al-Tarifah’ (p.40):

Isa bin Aban said: When Abu Yusuf came to Baghdad he held the view of Abu Hanifah regarding the permissibility of selling charitable endowments (awqaf). This was until Ismaeel bin Aliyyah narrated to him from Ibn Awn from Nafi from Ibn Umar regarding his charity (sadaqah) from his share from Khaybar.   Abu Yusuf said: This is that which it is not permitted to differ with.  If this had reached Abu Hanifah this would have been his view and he would not have differed with it.

Maliki Madhab
In the ‘Taqaddimah al-Jarh wa al-Tadil’ (p.31) of Ibn Abi Hatim al-Razi, he narrated with his chain to Imam Abdullah bin Wahb, one of the notable students of Imam Malik.  Ibn Wahb said:

I heard Malik being questioned regarding the rubbing between the toes in wudu.  He answered: It is not upon the people (to practise it).  He- Ibn Wahb- said: I remained silent until the people had left and I said to him: With us it is a sunnah. He asked: What is it?  I said: al-Layth bin Sa’d, Ibn Lahiyah and Amr bin al-Harith narrated to us from Yazid bin Amr al-Ma’afiri from Abi Abd al-Rahman al-Hubbali from al-Mutawrad Ibn Shaddad al-Qurashi said: I saw the Messenger of Allah (Allah bless him and give him peace) rubbing with his small finger between his toes. He-Malik- said: This hadith is Hasan, and I did not hear it except now. I then heard him being questioned after this and he would order the rubbing between the toes.

Ibn Abd al-Barr added in ‘al-Istidhkar’ (1/18):

Malik started to practise this in his wudu.

Shafi Madhab
In ‘al-Illal’ of Imam Ahmad (1/155) and ‘Manaqib al-Shafi’ of al-Bayhaqi (1/527) Imam Ahmad bin Hanbal said:

Al-Shafi said to us: You are the more knowledgeable of hadith and narrators than me, if there is a hadith then inform me of it, even if it is Kufan, Basran or from al-Shaam, so that I may go towards it if it is Sahih.

Hanbali Madhab
It is mentioned in the book ‘al-Amr bil Maruf wal-Nahi an-Nil Munkar’ (p.121) of Imam Abu Bakr al-Khallal one of the Hanbali Imam’s and also in ‘Kitab al-Ruh’ of Imam Ibn al-Qayyim (p.31) that:

…Ali bin Musa al-Haddad said: I was with Ahmad bin Hanbal and Muhammad bin Qudamah al-Jawhari in a funeral. After the deceased had been buried a blind man sat and was reciting by his grave. Ahmad said to him: O man! the recitation by the grave is an innovation!. When we left the graveyard Muhammad bin Qudama said to Ahmad bin Hanbal: O Abu Abdullah, what do you say regarding Mubashir al-Halabi? He replied: Trustworthy.  He said: Have you recorded anything from him?  He replied: Yes.  I said: Mubashir reported to me, from Abd al-Rahman bin al-Ala bin al-Lajlaj from his father, that he instructed that when he is buried that by his head the opening and end of ‘al-Baqarah’ be recited.  And he said: I heard Ibn Umar instruct with this. Ahmad said to him: Go back and tell the man to recite.