Al Muhaddith Shaykh Abdullah Siddiq al Ghumari

The Biography of Abu al_Fadl ^Abdullah bin as-Siddiq al-Ghumari who died in the year 1413AH
Translated by Riad Nachef

Name

He is Shaykh Abu al-Fadl ^Abdullah the son of the grand scholar Abu ^Abdillah Shamsid-Din Muhammad the son of the great pious Waliyy, my master, Mohammad as-Siddiq the son of my master Ahmad the son of Mohammad the son of Qasim the son of Mohammad the son of Mohammad the son of ^Abdilmu’min al-Ghumari at-Tanji the son of Mohammad the son of ^Abdilmu’min the son of ^Aliyy the son of al Hasan the son of Mohammad the son of ^Abdullah the son of Ahmad the son of ^Abdullah the son of ^Isa the son of Mas^ud the son of al-Fudayl the son of ^Aliyy the son of ^Umar the son of al-^Arabi ^Alal the son of Musa the son of Ahmad the son of Dawud the son of mawlana Idris the son of mawlana Idris al Akbar the son of ^Abdullah the son of al Hasan al Muthanna the son of our master al Hasan the son of Imam ^Aliyy may Allah accept his deeds.

Birth

He, may Allah endow His Mercy upon him, was born on the last day of Jumada-l-akhirah in the year 1328 AH- 1910 G in stronghold of Tangier.

Upbringing and Travels

He grew up under the care of his father, may Allah endow His Mercy upon him. He memorized the Glorious Qur’an according to the recitation of Warsh, then Hafs, then he proceeded to memorize some religious texts. He memorized most of Mandhumat al Kharraz which is named “Mawrid ath-Tham’an”, a large part of al-Alfiyyah, al Arba^in an-Nawawiyyah, al ‘Ajirrumiyyah and a part of Bulugh al Maram and of Mukhtasar Khalil.

He read under the tutoring of his brother Abu al Fayd the explanation of al “Ajirrumiyyah by al-Azhariyy. Prior to that he had briefly covered the meanings of its terms with his maternal uncle As-Sayyid Ahmad the son of ^Abdilhafidh the son of ^Ajibah.

At the orders of his father he traveled to Fas to seek the knowledge at the university of al-Qurawiyyin. He read the explanation of al-Alfiyyah by al Makkudi under the tutoring of shaykh ash-Sharif al Habib al Mahaji, also he read the explanation by al Makkudi along with Hashiyat Ibn al Hajj under the Tutoring of shaykh Mohammad the son of al Hajj the son of al Muhashshi and he attended the explanation of Ibn ^Aqil and the Hashiyah of as-sija^iyy under the tutoring of shaykh Mohammad al Hajj the cousin of the one previously mentioned.

He attended the beginning of the explanation of Mukhtasar Khalil by al Kharshi under the tutoring of shaykh al Habib al Mahaji, and the book of al Jinayat wa Ma Ilayha under the tutoring of shaykh Ahmad al Qadiri. He read the chapter of al Buyu^ (dealings) and what is after under the tutoring of shaykh Mohammad as-Sinhaji, and other chapters under the tutoring of shaykh Mohammad the son of the aforementioned al Hajj and the grand scholar Ahmad the son of al Jilani, and a part of al Mukhtasar the explanation of az-Zarqani under the tutoring of of the grand scholar ^Abdullah al Fudayli. He studied the chapter of al ‘Ijarah up to the end of al Mukhtasar the explanation of ash-Shaykh ad-Dardir under the tutoring of ^Abdur-Rahman the son of al Qurashi.

He attended Fara’id al Mukhtasar the explanation of al kharshi and Hashiyat Ahmad the son of al Khayyat under the tutoring of Abu ash-Shita’ as-Sinhaji.

He attended the explanation of al Bukhari by al Qastalani under the tutoring of shaykh Mohammad the son of al Hajj in the Mosque of Mawlay Idris, and he attended the circles of shaykh al Husayn al ^Iraqi in the Mosque of ^Abdur-Rahaman al Mlili, and he attended Hashiyat al Shinwani ^Ala Ibn Abi Jamrah under the tutoring of the grand scholar ^Abdul Hayy al Kittani in the Mosque of al Qurawiyyin.

He attended Jam^ al Jawami^ the explanation of al Mahalli from its beginning up to the segment of as-Sunnah under the tutoring of shaykh al Husayn al ^Iraqi, and al Muqaddimat of the same book under the tutoring of the grand scholar ^Abdullah al Fudayli, and major portion of the same under the tutoring of shaykh al-^Abbas Binani and under his tutoring he took al Maqulat al ^Ashr and at-Tawhid by Ibn ^Ashir.

He attended Risalat al Wad^ under the tutoring of shaykh ^Abdullah al Fudayli and the explanation of al Quwaysini ^Ala Assalam under the tutoring of shaykh al Habib al Mahaji.

During his stay in Fas he met as-Sayyid Mohammad the son of Ja^far al Kattani, and was authorized to narrate by as-Sayyid Mahdi al ^Azuzi who narrates from the route of two people from as-Sayyid Murtada az-Zabidi who died in the year 1205 AH .

He returned to Tangiers after he embibed knowledge and skill and stood out among his peers and he taught al ‘Ajirrumiyyah and Risalat al Qayrawani at az-Zawiyah as-Siddiqiyyah. He used to attend his fathers lessons in Sahih al Bukhari and al ‘Ashbah Wa an-Nadha’ir by as-Suyuti and Mughni al-Labib and reviewed the explanation of ad-Damamini and Hawashi al’Amir and ad_Dusuqi and ^Abdulhadi Naja al ‘Abiari and other than that.

In the midst of all of that he wrote the first of his compiled works which is an elaborate explanation of al ‘Ajirrumiyyah which was named by his brother al-Hafidh Abu al Fayd “Tashyid al-Mabani Litawdih Ma Hawathu al-Muqaddimah al-‘Ajirrumiyyah Min al-Haqa’iq Wa al-Ma^ani.”

Toward the end part of Sha^ban 1349AH-1930G he traveled to Egypt and joined al-Azhar al-Ma^mur and attended the explanation of al-Malwi ^Ala as-Salam and Hashiyat as-Sabban under the tutoring of shaykh ^Abdulqadir az_Zantani at-Tarabulusi. He also attended Jam^ al-Jawami^ the explanation of al-Mahalli from the chapter of al-Qiyas up to its end and ar-Risalah as-Samarqandiyyah Fi ‘Adab al-Bahth Wa al-Munadharah under the tutoring of the grand scholar Mohammad Hasanayn Makhluf al-^Adawi al_Maliki.

He attended the explanation of al-Asnawi ^Ala Minhaj al-‘Usul lil-Baydawi under the tutoring of shaykh Hamid Jad and Tahdhib as-Sa^d Bi Sharh al-Khabisi Fi al Mantiq under the tutoring of shaykh Mahmud Imam ^AbdurRahman al-Mansuri al-Hanafi and he heard from him al-Hadith al-Musalsal Bil-Awwaliyyah.

At the orders of his father he directed himself toward the Shafi^iyy Fiqh and attended al-Manhaj for shaykh Zakariyya under the tutoring of shaykh Mohammad ^Izzat and read Sharh al Khatib ^Ala Abi Shuja^ under the tutoring of shaykh ^Abdulmajid ash-Sharqawi. He attended the lessons of shaykh Mohammad Bakhit al-Muti^iyy in at-Tafsir Wa al-Hidayah in the Hanafi Fiqh and his Hashiyah ^Ala Sharh al-“Asnawi ^Ala Minhaj al-‘Usul and he authorized him an all inclusive authorization (‘Ijazah ^Ammah).

He attended lessons in Sunan at-Tirmidhiyy under the tutoring of shaykh Mohammad as-Samalutiyy who authorized him an all inclusive authorization (‘Ijazah ^Ammah)just as other scholars have also authorized him.

In the year 1350AH-1931G he took the test of ^Alamiyyat al-Ghuraba’ which encompasses twelve kinds of knowledge and he passed, and he obtained the degree of ^Alamiyyat al-Ghuraba’ and then he obtained ^Alamiyyat al-Azhar.

His Teaching

He taught Jam^ al-Jawami^ Bi Sharh al-Mahilli, Sharh al-Millawi ^Ala as-Salam, Sullam al-Wusul Ila ^Ilm al-‘Usul Li Ibn Abi Hijab, al-Jawhar al-Maknun Fi al-Balaghah Lil Akhdari, Sharh al-Makkudi ^Ala al-Alfiyyah, Tafsir an-Nasafiyy, al-Ahkam Lil ‘Amidiyy, Al-Khabisi ^Ala Tahdhib as-Sa^d Fi al-Mantiq, and Tafsir al-Baydawi.

His Shaykhs

Morocco:

His father, as-Sayyid Muhammad ibn as-Siddiq, may Allah endow His mercy on him.
His brother, al-Hafidh, the Grand Scholar, Abu al-Fayd Ahmad.
The Grand Scholar ash-shaykh Muhammad ibn al-Hajj as-Sulami
The Grand Scholar, ash-shaykh al-Qadi al-^Abbas ibn Abi Bakr Binani.
The Grand Scholar, al-Muhaqqiq, as-sayed Ahmad ibn al-Jilani al-Amghariyy
Ash-shaykh Fathullah al-Binani ar-Ribati.
The grand scholar, ash shaykh ar-Radi as-Sinani, known by al Hamsh.
The grand scholar Abush-shita’ ibn al-Hasan as-Sinhaji.
The grand scholar, ash-shaykh Muhammad as-Sinhaji, the brother of the previous listed one
The grand scholar, as-Sayyed Ahmad ibn at-Tayyib, al-Qadiri.
The grand scholar, ^Abdullah al-Fudayli.
The grand scholar, as-Sayed ^Abdur-Rahman ibn al-Qurashiyy, al-^Alawiyy.
Ash-Sharif, al Habib, al-Mihaji.
Al-Muhaddith, ^Abdil-Hayy al-Kittani.
The grand scholar, al Qadi al Husayn al ^Iraqiyy.
The grand scholar, as-Sayed Muhammad al-Makiyy, ibn Muhammad al-Batawiriyy.
As-Sayed al Mahdiyy ibn al-^Arabi, ibn al-Hashimiyy az-Zarhuniyy.
The king Idris ibn Muhammad al Mahdiyy ibn the grand scholar Muhammad ibn ^Aliyy as-Sanusiyy ash-sharif al-Hasaniyy.
Al-Qadi al Musnid al Kabir ^Abdil-Hafidh ibn Muhammad ibn ^Abdil Kabir al-Fasiyy al Fihriyy.
The grand scholar the sufi Abul Qasim ibn Mas^ud ad-Dabbagh.
The grand scholar, al Muhaddith, as-Sayyed Muhammad ibn Idris al Qadiri al Hasaniyy al Fasiyy.

Tunisia
The shaykh of Jam^ az-Zaytunah shaykh Tahir ibn ^Ashur at-Tunisiyy al Malikiyy

Egypt
Ash shaykh Muhammad Bakhit al-Muti^iyy al Hanafiyy.
The Musnid of the era, ash-Shaykh Ahmad ibn Muhammad ibn ^Abdul ^Aziz ibn Rafi^ al Husayniyy at-Tahtawiyy.
Ash-shaykh Muhammad Imam ibn Burhan ad-Din Ibrahim, famous by as-Saqqa ash-Shafi^iyy.
Ash-shaykh Muhammad ibn Ibrahim al-Hamidiyy as-Samalutiyy al Malikiyy.
Ash-shaykh Muhammad ibn Muhammad ibn Khalifah al-Azhariyy ash-Shafi^iyy.
Ash-shaykh Ahmad ibn Muhammad ibn Muhammad ad-Dalbashaniyy al Musiliyy al-Qahiriyy.
As-Sayyed Baha’uddin Abun-nasr ibn Abi Mahasin al Qawuqji at-Tarabulsiyy.
Ash shaykh Muhammad al Khadir ibn Husayn at-Tunisiyy.
Abul Wafa’ Khalil ibn Badr ibn Mustafa al Khalidiyy al Hanafiyy.
The grand scholar ash-Shaykh Muhammad Dwidar al Kafrawiyy at-Tillawiyy ash-Shafi^iyy.
Ash-Shaykh Taha ibn Yusuf ash-Sha^biniyy ash-Shafi^iyy.
Ash-Shaykh Abdil Majid ibn Ibrahim ibn Muhammad al-Labban.
Abdil Wasi^ ibn Yahya as-San^aniyy al Yamaniyy.
Al-Ustadh ^Uwayd ibn Nasr al Khuza^iyy al Makkiyy.
Ash-Shaykh Muhsin ibn Nasir Baharbah al Yamaniyy al Hadramiyy ash-Shafi^iyy.
Ash-Shaykh Abdil Ghaniyy Tamum al Hanafiyy.
Ash-Shaykh Muhammad ibn Ibrahim al-Bablawiyy al Malikiyy.
Ash-Shaykh Muhammad ibn ^Abdil-Latif Khudayr ad-Dimyatiyy ash-Shafi^iyy.
Muhammad ibn Muhammad Zabarah as-San^aniyy al Hasaniyy.
Ash-Shaykh Mahmud ibn ^Abdir Rahman al Mansuriyy al Hanafiyy al-Azhariyy.
Ash-Shaykh Muhammad Zahid ibn al-Hasan al Kawthariyy.
Ash-Shaykh Muhammad ibn Hasanayn ibn Muhammad Makhluf al ^Adawiyy al-Malikiyy.
Ash-Shaykh ^Abdil Majid ash-Sharqawiyy.
Ash-Shaykh Muhammad ^Izzat.

Al-Hijaz

Ash-Shaykh, al Muhaddith, ^Umar Hamdan al-Mahrisi.
Ash-Shaykh al-Muhaddith, ^Abdil Qadir ibn Tawfiq ash-Shalabiyy at-Tarabulsiyy.
Ash-Shaykh Muhammad al-Marzuqiyy ibn ^Abdur-Rahman Abu al-Husayn al Makkiyy al Hanafiyy.
Ash-Shaykh Salih ibn al-Fadl at-Tunisiyy thumma al Madaniyy al Hanafiyy.
The great scholar ^Abdul-Baqi ibn Mulla ^Aliyy ibn Mulla Muhammad Mu^in al-Laknawiyy al-Ansariyy al-Madaniyy al-Hanafiyy.

Ash-Sham

Ash-Shaykh Muhammad Sa^id ibn Ahmad al-Farra ad-Dimashqiyy al Hanafiyy.
The grand scholar, Badruddin ibn Yusuf al Hasaniyy ad-Dimashqiyy, ash-Shafi^iyy, the shaykh of Dar Al-Hadith in Damascus.
Al-‘Ustadh, ash-Shaykh ^Abdil Jalil ibn Salim adh-dhara ad-Dimashqiyy.
Ash-Shaykh Muhammad Raghib ibn Mahmud at-Tabbakh al-Halabiyy al Hanafiyy.
Ash-Shaykh Yusuf ibn Isma^il ibn Yusuf an-Nabahaniyy ash-Shafi^iyy al-Bayrutiyy.
Ash-Shaykh ^Ata’ ibn Ibrahim ibn Yasin al-Kasm ad-Dimashqiyy al Hanafiyy.

His Shaykhs Among the Women

Umm al Banin ‘Aminah bint ^Abdil-Jalil ibn Salim adh-dhara ad-Dimashqiyy.

Note: Please wait for the link to download the whole file soon, insha Allah.

Hadith about Al Mahdi

THE VERACITY OF PROPHET MUHAMMAD’S SAYINGS

Al Muhaddith Abdullah bin Siddiq al Ghumari

Translated by Shaykh Ahmad Darwish

Unfortunately, there are many people, including some who are knowledgeable, who believe there will be no Mahdi. This is because they are ignorant of the Prophetic sayings prophesying his appearance towards the end of time.
I was told by someone, during the course of a meeting in which Al Mahdi was mentioned, that a knowledgeable teacher stated that the Hadiths bearing the news of Al Mahdi were false. I asked that person why he had not questioned their falsehood by asking which authoritative source from the Science of Hadith had judged them false. By Allah, if he had asked these questions the teacher would not have been able to reply. It is impossible that the Hadiths which have been proved to be ‘mutawatirah‘, by Al Hufaz (the highest authorities in Hadith terminology) to be false.
Al Hafiz Abu Hussain Al Abiri said in his book: “The Merits of Imam Al Shaf’i“, may Allah be pleased with him: “The news reported via the Prophet, praise and peace be upon him, of Al Mahdi was spread far and wide and has been verified as ‘mutawatirah’. He is from the family of the Holy Prophet, and when he comes the earth will be filled with justice, and Jesus, upon whom be veneration and peace, will follow him and assist him in the slaying of al masiikh often referred to as ad-dajal – the lying, false messiah, the anti-Christ.“
Al Muhaddith, Idris Al Iraqi Al Hussaini wrote: “The Prophetic sayings concerning Al Mahdi are ‘mutawatira’ or extremely close, however, the first opinion has been certified by many Al Hufaz.”
Ash Shawkani said in his book: The Authentic Proof Concerning Transmissions about the Expected Imam, the false Messiah and the Messiah, ” … there are fifty transmitted prophetic sayings concerning Al Mahdi. Amongst them are those classified as authentic, good and also the amended. There is no doubt that they are all mutawatirah.”
The expression ‘mutawatirah’ can also be applied to Hadiths of a lesser degree according to all the expressions listed in the principle of this science. On account of so many of the companions reporting the same narration it is impossible to say that these statements were generated from themselves and are not from the Holy Prophet because the information contained therein is above their capability.
The King of Bohpal in India, Al Muhaddith Al Kinnawji said in his book: “The Broadcasting of what Happened and what is Going to Happen before the Hour of
Judgement, ” ‘… the Prophetic sayings concerning Al Mahdi together with their various narrations are numerous and are classified as being ‘mutawatirah’. This fact has also
been recorded in other references of Hadith and Islamic records such as dictionaries together with their chains of narrations of each transmitter …’ Then he added: ‘Some of the Prophetic sayings concerning Al Mahdi are extremely high in their soundness, some sound, whilst others are lessor in soundness. One must also take into account that throughout each generation his circumstances have always been very well known.”
The scholar, Abu Abdullah Jasus said: “The news concerning Al Mahdi has been reported in many hadiths and Al Hafiz As-Sakhawy judged that they had reached the level of ‘mutawatirah.’”
Ash Shaykh Al Arabi of Fez said: “Every science has been delivered through the authentic news via the Prophet, praise and peace be upon him. That which has been prophesied is a truth to be expected and will, indeed, occur … and the news of Al Mahdi is transmitted in numerous narrations so therefore it is powerful.”
The scholar Abu Zayd Abdur Rahman of Fez commented: “There is an abundance of news about Al Mahdi and he will be sent at the end of Time …”
As Safarini wrote in his poem describing the articles of belief: “Everything came in the Prophetic text from the true science. There is no deviation amongst them concerning the eloquent seal – Imam Muhammad Al Mahdi and Jesus.”
Explaining his poems, As-Safarini said: “There are many opinions concerning Al Mahdi — even the false — and it has been said that there is no Mahdi except Jesus. The authentic reports followed by truthful people is that Al Mahdi is other than Jesus and that he will come before Jesus descends from the heavens. There are many narrations reaching the degree of ‘tawatur’ and because of this it became very well known among the scholars of the Sunnah5, so that is was included as being an article of belief.” After this As-Safarini mentioned some of the Hadiths reported by a group of the Prophet’s companions and commented: “These have been reported via the companions together with others who are also mentioned in numerous chains of narrations. It has also been mentioned via the second generation of Muslims from which we glean great benefit with the absolute knowledge of him. Therefore, belief in the coming of Al Mahdi is obligatory because it has been confirmed by knowledgeable scholars and listed in the Articles of Faith of the people of the Sunnah.”
Amongst those who describe the Prophet’s sayings relating to Al Mahdi as ‘mutawatirah’ is the shaykh of some of our shaykhs, the Imam, the Seal of the Scholars of Hadith in Fez, As Sayyid Muhammad, son of Jafar Al Kittani. In his book: “Organizing the Scattered Mutawatirah Prophetic Sayings” via twenty companions, he reported statements similar to those already stated by the previously mentioned scholars.
He also said: “In his introduction, ibn Khaldun traced the chains of the Prophetic sayings concerning the coming of Al Mahdi according to his knowledge, however, he approached them incorrectly.” Accordingly, the scholars criticized him saying that the Prophetic sayings reported about Al Mahdi are numerous and reach the height of being ‘mutawatirah.’ It is reported in the references of Ahmad, At-Tirmizi, Abu Dawood, ibn Majah, Al Hakim, At-Tabarani, Abi Yal’ly, Al Bazaar and others that they were able to trace them directly to a group of the Prophet’s companions.” Consequently, the denial of this together with all the above are illegal because the Prophetic sayings support each other and become powerful with witnesses and arguments. The Prophetic sayings pertaining to Al Mahdi either reach the highest degree of soundness, or are determined to be sound, or some are classified as being lessor.
Scholarly witnessing to these statements are numerous, however, it is not our aim to gather them all, neither is it to defeat the opinion of ibn Khaldun, because this has already been dealt with in “The Appearance of the Hidden Delusions from the Sayings of ibn Khaldun” by my brother As-Sayyid Ahmad. This book defeats all ibn Khaldun’s criticisms word-by-word, in a way that leaves no room for anyone else to add to it.
Our aim is that we mention the Prophetic sayings relating to Al Mahdi with their references as reported by the scholars of this Science of Hadith, together with their chains of narrations with an examination of these chains that sustain the proof of their degree of soundness according to the indisputable regulations of the Science of Hadith with its high principles thus making it ‘tawatur’ clear to everyone.
Al Mahdi is mentioned in the Prophetic Sayings reported by thirty-three of the companions – they are:
1. Imam Ali ibn Abi Talib
2. Imam Hussain ibn Ali
3. Al Abbas ibn Al Muttalib
4. Ibn Abbas
5. Ammar ibn Yasir
6. Abi Sa’id Al Khudri
7. Abdullah ibn Masood
8. Ummu Salamah, Mother of the Believers, may Allah be pleased with her
9. Thawban
10. Abdullah ibn Al Harth
11. Anas ibn Malik
12. Uthman ibn Affan
15. Hudhayfah ibn Al Yamam
16. Jabir ibn Majid As-Sadafi
17. Abu Ayyub Al Ansari
18. Kyrrah Al Muzani
19. Ummu Habibah, Mother of the Believers, may Allah be pleased with her
20. Abi Umamah Al Bahily
21. Abdullah ibn Amru ibn Al As
22. Tamim Ad-Dari
23. Ayesha, Mother of the Believers, may Allah be pleased with her
24. Abdu Rahman ibn Awf
25. Abdullah ibn Omar ibn Al Khattab
26. Talha ibn Ubaydillah
27. Ali Al Hilali
28. Imran ibn Hasan
29. Amru ibn Murrah Al Juhani
30. Awf ibn Malik
31. Abi A Tafil
32. A man from the companions
33. Kays ibn Jabir via his father, via his grandfather.
Al Mahdi has also been mentioned in the Prophetic sayings reported by five of the Tabi’in:
1. Sa’id ibn Al Musayyab
2. Al Hasan Al Basri – student of Imam Ali
3. Kitadah
4. Shahr ibn Hawshab
5. Mumar

>>  More on Allah.com