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The Ghumari School

By Gibril F Haddad

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Salaam aleykam wrb, I am very confused regarding the issue of the Ghumari brothers. My understanding is that at least two of the Ghumari brothers from Morocco are held in VERY HIGH esteem by the Shuyukh of ahlus sunnah. That is, Shaykh Abdallah and Shaykh Ahmed Al-Ghumari (both of whom have passed away - may allah have mercy on them). My understanding is that Shaykh Muhammad ibn Alawi (who is held in very high esteem by ahlus sunnah, including Sidi GF Haddad) was a student of at least one of the mentioned Shaykhs. Also these Shaykhs were classed as the greatest muhadith of the century by many (I may be wrong please do correct me if I am). Now the burning issue is this: I have come across many contradictions regarding the Ghumari's. What I wrote above stipluates that they were the highest ranking amongst ahlus sunnah. I also used to believe that they were maliki in fiqh and ashari in aqida. Yet brother Anas' post shows Al-Ghumari as being not only a non-maliki but an anti-maliki which really shocked me. I have also been shown quotes where the Shaykh attacks the ashari's by name. ... I ... would really appreciate it if someone could shed lighton this important matter.


Wa `alaykum as-Salam wa rahmatullah:

It is true that the Ghumari Shuyukh - Ahmad, `Abd Allah, `Abd al- `Aziz, and others - have contributed vast knowledge to the Umma, particularly the Hafiz Ahmad, Allah reward them. Probably most of the Shuyukh who teach hadith have received teaching certificates from one of them, including Shaykh Muhammad `Alawi al-Maliki. It is important to know that such certificates do not constitute endorsement of all the teacher's views by the student, nor vice- versa. For example, Shaykh Muhammad `Alawi has certificates from the Barelwi Shuyukh, from Imam Ahmad Rida Khan, and he also has certificates from the very Deobandis whom the latter considered outside the pale of Ahl al-Sunna wal-Jama`a. I have heard from Shaykh `Abd al-Hadi al-Qadiri of South Africa, the Khalifa of Shaykh Mustafa the son of Imam Ahmad Rida Khan, that Sayyid Muhammad `Alawi told him the certificate of hadith transmission necessitates no detailed endorsement of `aqida.

There is a lot of contradictions and problems with the Ghumaris. They have many strange positions contradicting all four Schools and a noted Shi`i slant. To the best of my knowledge they are not Maliki but actually claim ijtihad and pick and choose what they consider right according to their lights. Their student Hasan `Ali al-Saqqaf started as a Sunni but is now considered a Shi`i and Mu`tazili. Adding to the confusion, their style is salaphitic. Shaykh `Abd Allah al-Talidi, one of their noted students in Tangiers, cannibalized Qadi `Iyad's al-Shifa' and al-Suyuti's al-Khasa'is al-Kubra on the Albani-factory pretext of a "sahih-only" edition. Talidi's son recently brought out a slim biographical volume in which he insults and belittles the first and the last of the righteous Ulema of the Maghreb. Shaykh Muhammad al-Ya`qubi read to me pages of the latter book as examples of how not to write. I also heard the Hafiz Nur al-Din `Itr in one of his classes speaking of the Ghumari scholars as given to anger and excess. This shows in many of their judgments. As for their brother Muhammad al-Zamzami, he is an outright Wahhabi who made takfir of their father as I was told in Morocco. This is their sunna: al-Albani's recent biography at Dar al- Qalam, Damascus, begins with an admission to that effect and to the fact that his pious Muslim father died disapproving of him.

Here are some of the Ghumaris' works I have seen: I. Al-Ghumārī, Ah.mad ibn Muh.ammad ibn al-S.iddīq (1320-1380) He authored over a hundred books.

1. Al-Burhān al-Jalī fī Tah.qīq Intisāb al-S.ūfiyya ilā `Alī. With Fath. al-Malik al-`Alī bi-S.ih.h.at H.adīth Bāb Madīnat al-`Ilmi `Alī. Ed. Ah.mad Muh.ammad Mursī al-Naqshbandī. Cairo: Mat.ba`at al-Sa`āda, 1969. An outright Shi`i work rejecting the preponderance of Abu Bakr al-Siddiq and `Umar ibn al-Khattab over all human beings after Prophets. I wonder if a Hafiz can retain such a title when he weakens sahih hadiths and strengthens near-forgeries as al-Ghumari does in this book. I also doubt that the editor is a Naqhsbandi as the book contains an elementary attack on the Naqshbandi Tariqa which he lets pass without a peep. I asked Sidi Mustafa Basir during my stay at the Zawiya Basiriyya in Morocco about this attack and he dismissed it as the words of one ignorant in Tasawwuf. I've encountered this criticism about the Ghumaris with several Moroccans. The book remains a mine of information because of the erudition of its author - if only he tempered himself.

2. Al-Mudāwī li-`Ilal al-Jāmi` al-S.aghīr wa-Sharh.ay al-Munāwī. 6 vols. Ed. Mus.t.afā S.abrī. Cairo: al-Maktaba al-Makkiyya, 1996. This hadith work is a vitriolic critique of al-Munawi's 2 takhrijs of al-Suyuti's al-Jami` al-Saghir. The three combined Takhrijs are more reliable than al-Albani's but differ little with his in terms of lack of adab as even al-Munawi shows disrespect in his style. In the Mudawi al-Ghumari states his view that ikhtilaf is a curse and not a mercy to the Umma, in agreement with Ibn Hazm and al-Albani. No one among Ahl al-Sunna holds such a view and al-Nawawi actually mocks it as irrational in Sharh Sahih Muslim while al-Munawi himself said: "This is a contrivance that showed up on the part of some of those who have sickness in their heart."

3. Al-Mughīr `alā al-Ah.ādīth al-Mawd.ū`a fīl-Jāmi` al-S.aghīr. Cairo: Maktabat al-Qāhira, 1998. Reprint. A very brief list of the forgeries in al-Jami` al- Saghir capped by a brief essay that takes the cake on "The Recognizable Signs of A Forgery" in which al-Ghumari actually claims that the Sahihayn contain some forgeries and falsehoods. I asked al- Saqqaf about this in Damascus and he defended his Shaykh's view.

4. Al-Minah al-Matluba fi Istihbab Raf` al-Yadayn bil-Du`a' ba`d al-Salawat al-Maktuba, published by Shaykh `Abd al-Fattah Abu Ghudda in Thalath Rasa'il fi Fadl al-Du`a'. A useful treatise on the Sunna character of raising the hands in du`a and wiping one's face afterwards. However, in the course of his reasoning he calls some of the views of the Malikis "recklessness in the Religion and invalidation of the Sunna of the Master of Messengers (saws)."

5. Birr al-Walidayn. An excellent book in 82 chapters.

6. Mutabaqat al-Iktira`at al-`Asriyya lima Akhbara bihi Sayyid al-Bariyya SallAllahu `alayhi wa-Sallam ("The Conformity of Contemporary Inventions to What Was Foretold by the Master of Creation ﷺ upon him peace"). An interesting book on the hadiths announcing modern inventions and scientific discoveries as well as innovations such as zoos, the circus, Communism etc. Perhaps the best recent work on this important topic in the Sunna is that of Dr. Salih Ahmad Rida at the Saudi Maktabat al-`Ubaykan: al-I`jaz al-`Ilmi fil- Sunnat al-Nabawiyya ("The Scientific Miraculousness of the Prophetic Sunna") in two large volumes totalling 1560 pages, published in 2001.

II. Al-Ghumārī,

`Abd Allāh ibn Muh.ammad ibn al-S.iddīq (1328-1413) 1. Bida` al-Tafāsīr. 2nd ed. Cairo: Maktabat al-Qāhira, 1994. A critique of what he considers outlandish errors in various commentaries of the Qur'an. About 200 p. The book contains a despicable attack on Imam al-Kawthari (1296-1371) although `Abd Allah al-Ghumari was actually his student!

2. H.usn al-Iswa bimā Warada fī Imāmat al-Mar'ati bil-Niswa. Cairo: Maktabat al-Qāhira, 2000. A disappointing defense of the Sunni status of the imamate of a woman for other women in Salat. A very brief pamphlet. The title was inspired bya previous 400-page book on the status of women in Islam by Siddiq Hasan Khan al-Qinnawji: Hisn al-Uswa bima Thabata `an Allah wa Rasulih fil-Niswa.

3. Al-Ibtihāj bi-Takhrīj Ah.ādīth al-Minhāj. With al-Bayd.āwī's Minhāj al-Wus.ūl fī Ma`rifat `Ilm al-Us.ūl. Ed. Samīr T.aha al-Majdhūb. Beirut: `Alam al-Kutub, 1985. An excellent work of hadith documentation. About 200 p.

4. Irghām al-Mubtadi` al-Ghabī bi-Jawāz al-Tawassul bil-Nabī sallAllahu `alayhi wa Alihi wa-Sallam. Ed. H.asan `Alī al-Saqqāf. 2nd ed. Amman: Dār al-Imām al-Nawawī, 1992. A standard refutation of al-Albani's heretical rejection of tawassul.

5. Khawāt.ir Dīniyya. 2 vols. Cairo: Maktabat al-Qāhira, 1998. Interesting essays and lectures on various topics. Vol.2 has a good presentation of the high status of woman in Islam but contains a disturbing attack on the Tijani Tariqa. In vol. 1 the author states:

The saying of Allah Most High {O you who believe! Observe your duty to Allah, and give up what remains (due to you) from usury, if you are (in truth) believers. And if you do not, them be warned of war (against you) from Allah and His Messenger} (2:278-279) indicates that the Prophet (saws) is alive in his noble grave, fighting the usurers with his supplication against them or with whatever suits his isthmus-life. I do not know anyone that inferred this from the verse before me.

He also claims that the door of absolute ijtihad was never closed. His only proofs are the hadith of the renewal of the Religion every 100 years and the hadith "The Ulema are the Inheritors of the Prophets." Thus he equates the Mujaddid with the Mujtahid Mutlaq, and he allows no intermediary level between the latter and the level of Muqallid. This is because he is loath to deem himself a Muqallid (like, say, Shaykh al- Islam al-Nawawi or Shaykh al-Islam al-Suyuti) and actually considers himself a Mujaddid and Mujtahid Mutlaq.

6. Ed. Ibn al-S.alāh., Risāla fī Was.l al-Balāghāt al-Arba`a fīl-Muwat.t.a'. In `Abd al-Fattāh. and Salmān Abū Ghudda. In Khams Rasā'il fī `Ulūm al-H.adīth. Beirut: Dār al-Bashā'ir al-Islāmiyya, 2002. This is `Abd Allah al-Ghumari's edition of Ibn al-Salah's rare monograph on the four weak hadiths of the Muwatta' of Imam Malik. Published with notes by the late Shaykh Abu Ghudda.

7. Al-Sayf al-Battār liman Sabba al-Nabiyya al-Mukhtār. Ed. S.afwat Jawdat Ah.mad. Cairo: Maktabat al-Qāhira, 1996. A brief review of the rulings pertaining to one who insults the Prophet ﷺ upon him peace.

8. Wād.ih. al-Burhān `alā Tah.rīm al-Khamr wal-H.ashīsh fīl-Qur'ān. Cairo: Maktabat al-Qāhira, 1972. Qur'anic and Sunna proofs for the prohibition of alcohol and drugs.

9. Dilālat al-Qur'ān al-Mubīn `alā anna al-Nabiyya Sall- Allahu `alayhi wa Sallama Afd.alu al-`Alamīn ("The Indication of the Manifest Qur'ān that the Prophet ﷺ upon him peace, is the Best of the Universes"), in which he listed the verses to that effect Sura by Sura.

10. `Aqidat Ahl al-Islam fi Nuzul `Isa `alayhi al-Salam ("The Doctrine of the Muslims Concerning the Descent of `Isa" upon our Prophet and upon him blessings and peace) which lists all the authentic evidence to that effect and which al-Kawthari prefaced and preceded with a similar work. Both were written in refutation of a strange fatwa by Shaykh Mahmud Shaltut of al-Azhar in which he apparently followed Muhammad `Abduh's precedent in questioning the [mutawatir] creed of the descent of `Isa ﷺ upon him peace. Perhaps the most accomplished work on this topic is Anwar Shah Kashmiri's, published with notes by the late Shaykh `Abd al-Fattah Abu Ghudda.

11. I`lam al-Nabil bi-Jawaz al-Taqbil. A brief pamphlet on the proofs for the Sunna status of kissing the hand of the Ulema and those honored in Islam. See on this: a) the hadith Master Abu Bakr Muhammad ibn Ibrahim ibn al-Muqri's monograph al-Rukhsa fi Taqbil al-Yad; b) the hadith Master Ibn al-A`rabi's monograph al-Qubla wal-Mu`anaqa wal-Musafaha;

c) Ibn Hajar's vast documentation in Fath al-Bari (1959 ed. 11:56-57, Isti'dhan, chapter titled Bab al-Akhdhi

bil-Yad). 12. Murshid al-Ha'ir li-Bayan Wad` Hadith Jabir, a short tract (republished by the Habashis in Beirut) in which he declares the hadith of the creation of the light of the Prophet (saws) before all things, as a forgery. However, he strengthens the hadith of the tawassul of Adam (as) through the Prophet (saws) as narrated from Maysarat al-Fajr (ra) (not from `Umar ra).

13. Al-Radd al-Muhkam al-Matin... another refutation of al-Albani in which he again strengthens the hadith of tawassul from Maysarat al-Fajr. Mamduh mentions it but the Habashis republished it under the title Juz' fil- Radd `ala al-Albani.

14. Nihayat al-Amal fi Sharh wa Tas-hih Hadith `Ard al- A`mal. Takhrij of the sahih hadith of the Prophet ﷺ upon him peace: "My life is an immense good for you..." I have not seen it. This hadith is part of the proofs for the life of the Prophets - upon them peace - in the grave. 15. Ihya' al-Maqbur fi Jawaz Bina' al-Qibab wal-Masajid `alal-Qubur, presenting the proofs for the permissibility of building domes and mosques over graves. Shaykh Ahmad al-Ghumari also wrote a book on this topic but I have seen neither.

16. Itqan al-Sun`a fi Tahqiq Ma`na al-Bid`a ("Precise Handiwork in Ascertaining the Meaning of Innovation"), the book in which he includes sadl/irsal of the hands by the Malikis in Salat as a bid`a, in violation of his own definition in the following book (#17).

17. Husn al-Tafahhum wal-Dark li-Mas'alati al-Tark ("Right Comprehension and Understanding the Issue of 'Not Doing Something'") - which he said he wrote upon the request of his student Shaykh Mahmud Sa`id Mamduh. It was reprinted by Dar al-Awqaf in Dubai. The Moroccan Shaykh Muhtayin al-Farisi quoted the following excerpts in his book on the desirability of celebrating Mawlid titled al-Nur al-Lami`:

Al-Tark - "not doing something" - can be of several types:

(i) Out of custom or habit. Grilled desert lizard meat (d.abb) was offered to the Prophet (saws) and he stretched his noble hand to take some but when he heard that it was dabb lizard he withdrew his hand. Asked if such meat was prohibited, he replied: "No, but it is not found in the land of my people and I find it unappetizing (ajiduni a`fuhu)."

(ii) Out of forgetfulness. The Prophet (saws) inadvertently omitted something in prayer. Asked if the prayer had changed he said: "I am only a human being and I forget just as you forget. If I forget something, remind me [of it]."

(iii) Lest a new obligation be imposed upon the Umma, for example the fact that the Prophet (saws) stopped praying tarawih in congregation.

(iv) Because the Prophet (saws) did not give it any thought, as when he left the tree-stump and began to use a pulpit, whereupon the tree-stump was heard moaning until its voice was heard.

(v) Because what is not being done nevertheless falls under the general meaning of a verse or hadiths. For example, his not practicing the duha prayer and many of the recommended acts since they are comprised in the verse {and do good, that perhaps you may prosper} (22:77).

(vi) Lest it adversely affect the hearts of some of his Companions. The Prophet (saws) said to `A'isha (ra): "Were it not for the recentness of the unbelief of your people, I would have razed the House and then rebuilt it on the foundation of Ibrahim (as), for the Quraysh fell short from rebuilding it completely."

All this shows that not doing something does not mean prohibiting it∑. Then what is wrong with those fastidious people today who categorically declare things to be prohibited and exaggerate their criticism of them without proof except their claim that the Prophet (saws) did not do them! [This applies, to the Shaykh's own reasoning against sadl/irsal] Whereas his (saws) not doing them does not indicate prohibition nor even dislike∑. Similarly, the Prophet (saws) did not do the following things:

(i) Celebrate the Prophetic Mawlid [in the fashion of later centuries];
(ii) Celebrate the Night of Mi`raj;
(iii) Accompany the bier while raising loud dhikr in unison so as to pre-empt - in the Maliki School - talk of the world among those present [some Hanafis also hold this cf. Shaykh Sa`id al-Burhani's margins on `Ala' al-Din `Abidin's al-Hadiyya al-`Ala'iyya]. However, it is better to imitate the Salaf in this circumstance, and they observed silence and meditation on such occasions.
(iv) Recite the Qur'an upon the dead inside houses;
(v) Recite the Qur'an upon the dead at the graveyard before and after burial;
(vi) Perform Tarawih prayer with more than eight rak`as.

Whoever prohibits any of the above or the like of them by claiming that the Prophet (saws) did not do them: recite against them the verse {Has Allah permitted you, or do you invent a lie concerning Allah?} (10:59)∑. And the Prophet (saws) said: "All that I said nothing about is forgiven" (wama sakattu `anhu `afwun), meaning permitted.

18. Husn al-Talattuf fi Bayan Wujub Suluk al-Tasawwuf. 1994. This is a thirteen-page tract in six pages of which he lists eight reasons for the view that Tasawwuf is a Fard `ayn. He expands on this theme in the following book.

19. Al-I`lam bi-anna al-Tasawwuf min Shari`at al-Islam. A good book on the topic, addressing errors and misconceptions as does a similar chapter on Tasawwuf in vol. 2 of Khawatir Diniyya (#5 above). Edited by `Isam Muhammad al-Sari. 1998. This editor gainsays the author's authentication of the hadiths of the Abdal. See a thorough documentation of these hadiths in my recent Forty Hadiths on the Excellence of Syro- Palestine & Its People. The reality of the Abdal is definitely mutawatir among the Salaf.

20. Ta`rif Ahl al-Islam bi-anna Naql al-`Udwi Haram, a fatwa categorically prohibiting organ transplants followed by other medical fatwas. Contains arguments against the permissive interpretation of certain jurisprudential principles such as "Necessities make the prohibitions permissible."

21. Awliya' wa Karaamaat. An anti-Rifa`i fatwa in which the author attempts to discredit the narration of the famous miracle of the Prophetic hand extended to Sayyid Ahmad al- Rifa`i al-Kabir in Madina al-Munawwara among other pseudo- debunking attempts. In his Khawatir, the author mentions his father, Shaykh Muhammad ibn al-Siddiq, as directing visitors to hold fast to their Tariqas and not seek other Tariqas, because every Tariqa leads to the desired goal. However, attacks on the founding Tariqas, their Usul, and their Adab, is frequently found under the pen of the Ghumari sons. (Their own Tariqa, the Siddiqiyya, is a branch of the Shadhiliyya.)

III. Al-Ghumārī, `Abd al-Hayy ibn Muh.ammad ibn al-S.iddīq.

1. Hukm al-Lahm al-Mustawrad min Urubba al-Nasraniyya ("The Status of the Meat Imported from Christian Europe") in which the author argues against the leeway of the Maliki Madhhab as represented by Qadi Abu Bakr Ibn al-`Arabi in the matter, blasting al-Qaradawi's further abuse of Ibn al-`Arabi's fatwa. In the process he comes up with the usual Ghumari folly such as accusing the Qadi of "areligiousness and unintelligence" while he praises language of the same ilk by Ibn Hazm. This particular barb is because of the dislike of fasting six days in Shawwal lest people associate them to Ramadan. The author attributes this fatwa to Ibn al-`Arabi in apparent ignorance that it is the fatwa of Imam Malik long before him. As for the remark that "we do not have the fast of Shawwal in the Maliki Madhhab," it is from ignorance of the fact that Imam Malik actually fasted six days in Shawwal according to al-Qurtubi in his Tafsir, in commentary on the hadith: "Whoever fasts Ramadan then follows it up with fasting six days in Shawwal, it is as if he fasted all his life." Narrated from Abu Ayyub al-Ansari in Muslim, the Sunan, and the Musnad.

IV. Al-Ghumārī, `Abd al-`Aziz ibn Muh.ammad ibn al-S.iddīq. 1. Al-Tahani fil-Ta`qib `ala Mawdu`at al-Saghani, a critique of al-Saghani's compilation of forgeries. I have not seen this work but saw it quoted by the Shaykh's student - perhaps the most moderate and reliable of them after Shaykhs Muhammad Alawi al- Maliki, Abu Ghudda, and Muhammad `Awwama - Shaykh Mahmud Sa`id Mamduh in his masterpiece Raf` al-Minara fi Takhrij Ahadith al-Tawassul wal-Ziyara. Regarding the remark that the Ghumaris are or were the latter- day stars of Islamic scholarship, this is correct if we mean that they were stars among many other stars, but incorrect if we mean giant stars. I would rank among the giant stars the Hafiz Muhammad ibn Ja`far al-Kattani, the Hafiz Badr al- Din al-Hasani - both were Damascene Morrocans - and Imam Ahmad Rida Khan. Stars of 20th-c. Muslim learning with dates and place of death:
* Muhammad Al-Ushmuni Al-Azhari 1903 Egypt
* Abdul Qadir ibn Mustafa Al-Rafi'ie 1905 Tripoli-Lebanon
* Rasheed Ahmad Gangohi 1905 India
* Muhammad ibn Abdul Kabir Al-Kataani 1907 Morocco
* Uthman Al-Daghistani 1907 Saudi Arabia
* Abdul Hakeem Al-Afghani 1908 Afghanistan
* Abdur Rahman Al-Shirbini 1908 Egypt
* Falih Al-Zhaahiri 1910 Saudi Arabia
* Mustafa Ma Al-Ainayn 1910 Mauritania
* Muhammad ibn Yahya Al-Shanqiti 1912 Mauritania
* Muhammad Amin Kurdi 1914 Iraq
* Alawi Al-Saqaaf 1916 Saudi-Arabia
* Muhammad Al-Makki ibn Azuz 1916 Tunisia
* Saleem Al-Bishri 1917 Egypt
* Taahir Al-Jazaairi 1920 Syria
* Ahmad Rida Khan al-Barelwi 1921 India
* Mahmud Al-Hasan, Sheikh Al-Hind 1921 India
* Basheer Al-Ghazzi Al-Halabi 1921 Syria
* Mahdi Al-Wazaani 1923 Morocco
* Mahmood Shukri Al-Alusi 1924 Iraq
* Hasuna Al-Nawaawi 1925 Egypt
* Abdul Qadir Badraan 1927 Syria
* Abbas ibn Muhammad Ameen Ridwaan 1927 Saudi Arabia
* Muhammad Abu Al-Fadl Al-Jizaawi 1927 Egypt
* Muhammad Jafar Al-Kataani 1927 Morocco
* Khaleel Ahmad Saharanpuri 1928 India
* Ahmad Al-Balghithi 1929 Morocco
* Zahid Umar Zahid 1929 Saudi Arabia
* Mukhtar ibn Ataarid Al-Baghuri 1930 Indonesia
* Umar Mukhtar 1931 Libya
* Yusuf ibn Ismail Al-Nabhani 1932 Palestine
* Anwar Shah Kashmiri 1933 India
* Mahmood ibn Muhammad Khataab Subki 1933 Egypt
* Ali ibn Ali Al-Habashi 1934 Yemen
* Arshad Al-Taweel Al-Bantani 1934 Indonesia
* Muhammad Al-Tayib Al-Tambakti 1934 Mali
* Badr Al-Deen Al-Hasani 1935 Syria
* Muhammad Bakheet Al-Muti'ie 1935 Egypt
* Muhammad ibn Ahmad Al-Ghumari 1935 Morocco
* Sulaiman Idrisi Al-Ahdal 1935 Yemen
* Umar Ba Junaid 1935 Yemen
* Muhammad Al-Khidr Al-Shanqiti 1935 Morocco
* Muhsin ibn Ali Al-Musaawi 1935 Saudi Arabia
* Abdus Sataar Al-Dehlawi 1936 Saudi Arabia
* Ameen Suwaid 1936 Syria
* Abdullah Al-Alami 1936 Palestine
* Makki Al-Batawiri 1936 Morocco
* Ahmad ibn Muhammad Rafi' Al-Tahtawi 1936 Egypt
* Muhammad Hasanain Makhloof 1936 Egypt
* Ahmad Zarqa 1938 Syria
* Ahmad Al-Sanusi 1938 Algeria
* Amatuaal bint Abdul Ghani Al-Dehlawiyah 1938 Saudi Arabia
* Zahid Umar Zahid 1939 Saudi Arabia
* Muhammad Ali Dinyah 1939 Morocco
* Ibn Badees 1940 Algeria
* Khaleel Jawaad Al-Khalidi 1941 Palestine
* Ahmad ibn Umar Al-Shatri 1941 Yemen
* Abdul Qadir Al-Qasaab 1941 Syria
* Al-Husain ibn Ali Al-Umari 1942 Yemen
* Ashraf Ali Thanwi 1943 India
* Esa Al-Bayanuni 1943 Syria
* Muhammad Al-Tayib Al-Tambakti 1943 Mali
* Ali Al-Daqar 1943 Syria
* Salih Al-Himsi 1943 Syria
* Mahmood Al-Ataar 1943 Syria
* Ahmad ibn Al-Haaj Al-Ayashi 1944 Morocco
* Habibullah Al-Shanqiti 1944 Mauritania
* Muhammad Ilyas 1944 India
* Ali ibn Falih Al-Zhaahiri 1944 Libya
* Ahmad Ibrahim 1945 Egypt
* Abdullah ibn Muhammad Ghazi 1945 Saudi Arabia
* Muhammad Abdul Baqi Al-Laknawi 1945 India
* Abdur Rahman ibn Zaydaan 1946 Morocco
* Yusuf Al-Dujwa 1946 Egypt
* Zaki Al-Barzanji 1946 Saudi Arabia
* Idroos ibn Salim 1947 Saudi Arabia
* Muhammad Ali Al-Maliki 1948 Saudi Arabia
* Abu Al-Nasr Khalaf Al-Himsi 1948 Syria
* Mukhtar ibn Uthman Makhdoom 1948 Saudi Arabia
* Shabeer Ahmad Uthmani 1949 India
* Umar Hamdaan Al-Mahrasi 1949 Tunisia
* Muhyideen Al-Kashghari 1949 Turkistan
* Hasan Al-Banna 1949 Egypt
* Ahmad Bisaati 1950 Saudi Arabia
* Abdul Qadir Al-Shalabi 1950 Tripoli-Lebanon
* Muhammad Khalifa Al-Nabhani 1950 Saudi Arabia
* Ibrahim ibn Musa Al-Khuzami 1950 Sudan
* Muhammad Raghib Al-Tabaakh 1951 Syria
* Muhammad Zahid Al-Kawthari 1952 Turkey
* Abdur Rahman ibn Muhammad Al-Ahdal 1953 Yemen
* Abdul Qadir Audah 1954 Egypt
* Abu Bakr ibn Ahmad Al-Habashi 1954 Saudi Arabia
* Muhammad ibn Hasan Al-Hajwy 1954 Morocco
* Mustafa Sabri 1954 Turkey
* Esa Manoon 1956 Palestine
* Husain Ahmad Madani 1957 India
* Ahmad ibn Abdur Rahman Al-Sa'ati 1958 Egypt
* Ahmad Shakir 1958 Egypt
* Muhammad Al-Khidr Husain 1958 Tunisia
* Abdul Wasi' Al-Waasiie 1959 Yemen
* Jameel Al-Shatee 1959 Syria
* Saeed Nursi 1959 Turkey
* Mahdi Al-Kataani 1959 Morocco
* Ahmad ibn Muhammad Al-Ghumari 1960 Morocco
* Muhammad Zabarah 1960 Yemen
* Abu Al-Khair Al-Maydani 1961 Syria
* Muhammad Al-Hashimi 1961 Algeria
* Muhammad ibn Yusuf Al-Kaafi 1961 Tunisia
* Abdul Hay Al-Kataani 1962 Morocco
* Alawi ibn Taahir Al-Hadad 1962 Yemen
* Abdul Qadir ibn Ahmad Al-Tarimi 1962 Yemen
* Muhammad Al-Arabi Al-Azuzi 1962 Morocco
* Muhammad ibn Hadi Al-Saqaaf 1962 Yemen
* Abdul Hafeez Al-Faasi 1964 Morocco
* Abu Bakr ibn Salim Al-Baar 1964 Saudi Arabia
* Mustafa Sibaaie 1964 Syria
* Muhammad Al-Basheer Al-Ibrahimi 1965 Algeria
* Sayid Qutb 1966 Egypt
* Muhammad Sa'id Al-Burhani 1967 Syria
* Muhammad ibn Ibrahim Al-Khutani 1969 Turkistan
* Abdullah ibn Zaid Al-Ma'zabi 1969 Yemen
* Abdul Wahaab Dabs wa Zayt 1969 Syria
* Abdul Kareem Al-Rifaaie 1972 Syria
* Alawi ibn Abbas Al-Maliki 1972 Saudi Arabia
* Muhammad Al-Taahir Al-Ashour 1973 Tunisia
* Muhammad Al-Makki Al-Kataani 1973 Syria
* Muhammad Abu Zahra 1974 Egypt
* Muhammad Idris Khandehlawi 1974 India
* Zafar Ahmad Uthmani 1974 India
* Abu Al-Wafa Al-Afghani 1975 Afghanistan
* Muhammad Al-Arabi Al-Tabaani 1975 Algeria
* Muhammad Shafi' 1976 Pakistan
* Yusuf Binnoori 1977 Pakistan
* Muhammad Al-Hafiz ibn Abdul Lateef 1978 Egypt
* Abdul Haleem Mahmood 1978 Egypt
* Hasan Habanaka Al-Maydani 1978 Syria
* Hasan ibn Muhammad Al-Mashaat 1978 Saudi Arabia
* Muhammad Zakariya 1981 India
* Abu Al-Yusr Abideen 1981 Syria
* Ibrahim Al-Ya'qubi 1984 Syria
* Mahmood Rankousi 1985 Syria
* Saeed Hawa 1985 Syria
* Muhammad Al-Mukhtar Al-Shanqiti 1985 Mauritania
* Salih Al-Farfoor 1986 Syria
* Abdullah Azzam 1989 Palestine
* Muhammad Yasin Al-Fadani 1990 Saudi Arabia
* Habib Al-Rahman Al-A'zami 1992 India
* Zakariya Billa 1992 Saudi Arabia
* Abdullah Al-Ghumari 1993 Morocco
* Wali Hasan 1995 Pakistan
* Abdul Hameed Kishk 1996 Egypt
* Abdul Fataah Abu Ghudah 1997 Syria
* Mahmud Shakir 1997 Egypt
* Muhammad Al-Shazli Al-Naifar 1997 Tunisia
* Mutawali Al-Sharawi 1998 Egypt
* Abu Al-Hasan Ali Al-Nadwi 1999 India
* Attiya Muhammad Salim 1999 Egypt
* Manna' Khaleel Qataan 1999 Egypt
* Mustafa Zarqa 1999 Syria
* Abdur Rasheed Al-Numani 1999 India
* Ahmad Naseeb Al-Mahameed 2000 Syria Allah have mercy on them all and benefit this Umma with them. Blessings and peace on the Prophet Muhammad, his Family, and his Companions.

Hajj Gibril
GF Haddad

"In any case, what Westerners call civilization, the others would call barbarity, because it is precisely lacking in the essential, that is to say, a principle of a higher order."
René Guénon, East And West, 1924

صلّى الله على سيّدنا محمّد و على آله و صحبه و سلّم

The blessings and peace of Allah on the Prophet, his Family, and his Companions, ( sallAllahu `aleihi wa sallam ) .



Related texts


* Living Islam – Islamic Tradition *