مروجہ فاتحہ خوانی کے بعد کھانا کھانا کیسا ہے؟

سوال: کیا فرماتے ہیں علماء کرام مسئلہ ذیل کے بارے میں کہ:

(۱) فاتحہ مروجہ یعنی سامنے کھانا یاکچھ شیرینی رکھ کر اس پر ’’الم ذلک الکتاب لاریب فیہ‘‘ سے لیکر ’’مفلحون ‘‘ تک اورسورہ حشر کی آخری تین آیات اورچار قل پڑھتے ہیں پھر ہاتھ اٹھاکر دعا مانگتے ہیں اس کے بعد کھانے کو تناول فرماتے ہیں یہ امر کیسا ہے؟

(۲) فاتحہ مروجہ کی ابتدا کہاں سے ہوئی اور کس نے اس کام کو شروع کیاہے؟

(۳) ایسے کھانے کو کھانا کیسا ہے؟ قرآن وحدیث کی روشنی میںم دلل تحریر فرمائیں.

المستفتي: محمد عبد الصمد ، بلاسپور گیٹ ، امام کھیر والی مسجد ، ضلع :رامپور
باسمہ سبحانہ تعالیٰ

الجواب وباللہٰ التوفیق:

(۱) فاتحہ خوانی کا مروجہ طریقہ بے اصل ہے اور اس کا ثبوت نہ تو قرآن سے ہے ، اور نہ ہی حدیث نبوی سے اور نہ فقہ کی کتابوں سے ہے ، بلکہ حضرات فقہاء نے اسکو بدعت لکھا ہے ۔(مجموعۃالفتاویٰ ۱/۸۱، احیاء العلوم /۱۴۸، فتاویٰ محمودیہ قدیم ۱/۲۲۹، جدید ڈابھیل ۳/۶۸، امداد المفتیین /۱۵۷)

قراء ۃ الفاتحۃ والإخلاص والکافرون ، علی الطعام بدعۃ۔( فتاویٰ سمر قندی بحوالہ فتاویٰ رحیمیہ قدیم ۳/۱۹۳، جدید زکریا۲/۱۱۶)

(۲) فاتحہ مروجہ کی ابتداء کہاں سے ہوئی ہے ، اس کا کہیں سے ثبوت نہیں ملتاہے ، البتہ ہندوستانی مسلمانوں نے ہندوانی تہذیب سے متأثر ہوکر ان کے افعال کو اپنا لیاہے ، جیسا کہ ’’تحفۃ الہند‘‘ کے مطالعہ کرنے سے معلوم ہوتاہے، کہ جب ان غیر مسلموں میں سے کوئی مرجاتا تھا تو اس کے مرنے پر کھانا پکا کر پنڈت سے اس پر وید پڑھواتے تھے ، اسی رسم کو مسلمانوں نے بھی اپنا لیا ۔ (تحفۃالہند/۵ ۸)

نیز جوہدیۃ الحرمین کے حوالہ سے بعض لوگوں نے کہا کہ جب حضور صلی اللہ علیہ وسلم کے صاحب زادے کا انتقال ہوا تو حضور صلی اللہ علیہ وسلم نے دسواں اور چالیسواں کیا اور کھجور پر فاتحہ دی تو یہ غلط اور بے ثبوت بات ہے ، کتب معتبرہ سے اس کا کوئی ثبوت نہیں ہے۔ (فتاوی رشیدیہ قدیم /۱۵۲، جدید زکریا/۱۲۷)

(۳) فاتحہ کا یہ طریقہ ناجائز ہے مگر نفس کھانا حرام نہیں ہے، بلکہ اسکی حلیت باقی رہتی ہے ، اور اس کے کھانے میں کوئی حرج نہیں ہے لیکن اسکو ضروری جاننا برا ہے ، اور بہتر یہ ہیکہ جو کچھ پڑھنا چاہیں پڑھ کر اس کا ثواب میت کو پہونچا دیں اورکھانے کو تصدق کی نیت سے فقراء کو کھلا دیں ۔ (فتاویٰ رشیدیہ قدیم /۱۵۳، جدید زکریا /۱۲۷، احیاء العلوم /۱۴۸)

صرح علماؤنا فی باب الحج عن الغیر بأن للإنسان أن یجعل ثواب عملہ لغیرہ صلاۃ أو صوماً أو صدقۃ أو غیر ہا کذا فی الہدایۃ ۔ (شامی ، کتاب الصلاۃ، ، باب صلاۃ الجنازۃ ، مطلب فی القرأۃ للمیت واہداء ثوابہا لہ، زکریا ۳/۱۵۱، کراچی ۲/۲۴۳) فقط واللہ سبحانہ وتعالیٰ اعلم

کتبہ: شبیر احمد قاسمی عفا اللہ عنہ
یکم؍صفر۱۴۱۴ھ
(الف فتویٰ نمبر:۲۹/۳۲۹۹)

Anti-Madhabism – A Bridge to Irreligion

[by Imaam Muhammed Zahid Al-Kawthari (The Deputy to the Office of the last Shaykh Al-Islam of the Ottoman Empire)]

(Translated by Sadi Kose)

In the Name of Allah Most Gracious Most Merciful            

You will not find anyone among the politicians, irrespective of his political affiliations who has earned the respect of the people without a declared goal that he strives toward with sincerity. Nor can you find a politician worth the name trying to deceive everyone by speaking according to the audience and the ambiance. No different is the situation of a characterless opportunist who is with no one but pretends to be with everyone. As the poet says:

When he meets a Yemeni he is Yemeni
When he meets a Saudi he is Saudi
Whosoever vacillates between different schools of thought (madhabs) in Islam and follows the way of anti-madhabism is worse and more abased than any of the aforementioned cases.

Each branch of knowledge can have multiple schools of thought such that in a given branch the specialists can have differences of opinion. He who claims to be a philosopher without belonging  to any particular school should in fact be considered foolish and thus can only belong to the school of fools not of philosophy.
Those who are considered to be founders of a given branch of science and who have documented their views have their own ways and principles. Take for example the study of the Arabic language. There are principle sources for this science, that he who would like to sip from their fresh spring, cannot be unaware of nor can he be blamed for having clinged to them.

From the dawn of Islam until our day there is not a single branch of knowledge among the [Islamic] sciences that has gotten as much attention from the scholars as did the science of jurisprudence (fiqh). Prophet Muhammed (Sallallahu Alayhi Wasallam) used to teach his companions jurisprudence and train them to derive rulings from the sacred texts until six companions were able to issue legal verdicts (fatwa) during the Prophet’s (Sallallahu Alayhi Wasallam) lifetime. After the passing of the Prophet (Sallallahu Alayhi Wasallam), his companions used to learn jurisprudence from these six scholars. They had students not only among the companions but also among the followers (tabi’een) who had reached a level such that they were licensed to issue legal verdicts. Madinah was the cradle of Revelation and the dwelling place of the majority of the companions until the end of the reign of the third rightly guided Caliph [Uthman (Radhiyallahu Anhu)]. Many of the inhabitants of Madinah [took advantage of the presence of the great number of companions and] collected many of the prophetic traditions (hadith) or legal verdicts from the companions until seven [famous] jurists [among the followers] of Madinah gained worldwide fame in Islamic jurisprudence (They are Said bin Al-Musayyab, Urwah bin Zubair, Al-Qaasim bin Muhammed bin Abi Bakr Al-Siddeeq, Abdullah bin Utba bin Masood, Khaarija bin Zayd bin Thaabit, Sulaiman bin Yasaar and Abu Salama bin Abdurrahman bin Awf. May Allah be pleased with them all). [The follower] Said Bin Musayyab was so famous for his vast knowledge of the verdicts of the companions that even the great scholar Ibn  ‘Umar (Radhiyallahu Anhu), would query Ibn Musayyab about the verdicts of his own father ‘Umar (Radhiyallahu Anhu).

The knowledge of the aforementioned scholars was then transferred to the teachers of Imam Malik in Madinah. Imam Malik collected this knowledge and started spreading it.

The foundation of both the school of scholars of Madinah and its branches is attributed to Imam Malik. Many great scholars who came after him chose to follow his wise approach due to the strength of his proofs. Because of their own expertise and cleverness, if the great followers of the Imam had wanted to establish another school, they would have been able to do so and many people would have followed them. However, they humbly preferred to be the followers of the scholar of Madinah and keep the ummah united. They knew that in some cases weak verdicts were attributed to the Imam of the madhhab and so they had qualified scholars within the madhab research and replace the weak verdicts with up to date and well-grounded verdicts [as new hadith compilations became available]. Eventually, all the weak views were replaced with verdicts that were so well-founded, that any latecomers who attempted to poke holes in the school of Imam Malik would only embarrass themselves.

Such was the structure of the school of Imam Malik and the rest of the madhabs which have an active following to this day. Take for example the city of Kufa [where the Hanafi school started]. The eloquent among the Arabs began settling in Kufa after it was established by ‘Umar (Radhiyallahu Anhu). Ibn Masoud  (Radhiyallahu Anhu) was appointed to educate the residents of Kufa [About Islam] and ‘Umar (Radhiyallahu Anhu) is reported to have said to them: “I preferred you over myself by sending Abdullah to teach you”. Abdullah bin Masoud was among the most well-educated of the companions. ‘Umar (Radhiyallahu Anhu) used to say, “He is full of knowledge.” The Prophet (Sallallahu Alayhi Wasallam) regarding Ibn Masoud said, “Whatever Ibn Masoud chooses for my nation, I am well pleased with it.” He (Sallallahu Alayhi Wasallam) also said “Whoever wants to read Qur’an as it was revealed let him read it according the recitation of Ibn Masoud.” The recitation of Ibn Masoud is what was narrated by [the famous reciter] Asim by way of Zoor Bin Habeesh. The recitation of ‘Ali Bin Abi Talib (Radhiyallahu Anhu) was narrated also by Asim by way of Ibn Abd Al Rahman Abdullah Bin Habeeb Al Salaami. Ibn  Masoud (Radhiyallahu Anhu) worked so hard from the time of ‘Umar (Radhiyallahu Anhu) all the way to the end of the reign of ‘Uthman (Radhiyallahu Anhu) teaching the residents of Kufa jurisprudence that Kufa became full of jurists. When ‘Ali Bin  Abi Talib (May Allah make his face noble) moved the capital of the Caliphate to Kufa, he was very pleased with the abundance of jurists there and said “May Allah have mercy on Ibn Masoud, he filled this city with knowledge.”

The door of the city of knowledge that is ‘Ali (may Allah make his face noble), took it upon himself to continue from where Ibn Masoud left off such that no other city in the Muslim World could compete with Kufa in terms of the number of jurists, Hadith scholars, linguists, and people who focused on Islamic sciences. This happened after ‘Ali (may Allah make his face noble) moved the capital of the caliphate to Kufa which drew many of the most well-educated people there. Al Ijli mentioned that 1500 companions settled there. This is in addition to those companions who would travel from place to place in Iraq to spread knowledge.

If one writes a book about the students and close companions of ‘Ali and Ibn Masoud, it would be a huge volume and this current work is not a place where we should list their names. Ibrahim bin Yazid Al Nakhai collected the knowledge of the most learned students of these two great companions (‘Ali and Ibn Masoud (Radhiyallahu Anhu) and passed it on until it was eventually recorded among the hadith collections of Abu Yusuf and Muhammed ibn Al-Hasan, Musannaf of Ibn Abi Shayba, and others. The hadith critics consider Al Nakhai’s loose hadeeth (Maraasilihi. Hadith Mursal (pl. meraasil): When a hadith is narrated by a follower (tabii) saying “the Messenger of God (pbuh) said” then this hadith is called mursal or loose hadith since the narrator omitted the link (a companion) between him and the Prophet). authentic. Ibn ‘Umar (Radhiyallahu Anhu) used to say, when he saw Al Shabi talk about the expeditions of the Prophet (Sallallahu Alayhi Wasallam) that ”He knows more than I, even though I was with The Prophet during the expeditions.”

A scholar of such caliber [Al Shabi] used to prefer Al Nakhai  over all the other scholars. Anas bin Sireen said, “I entered Kufa and there were 4000 people studying hadith and 400 studying jurisprudence.” This is narrated by Al-Ramahurmuzi in his book “Al-Faasil”.

As was recorded by Al-Tahawi and others, Abu Hanifa gathered forty of his most learned students who specialized in jurisprudence, Quranic sciences, Prophetic tradition and Arabic grammar) and after scrutinizing the verdicts of the scholars of Kufa, recorded their knowledge. Muhammed bin Ishaq Al-Nadeem, who is not a follower of Abu Hanifa’s school, said, “Wherever there is [Islamic] knowledge, it is of what Abu Hanifa has gathered.” Imaam Al-Shafii said, “Whoever studies jurisprudence is indebted to Abu Hanifa.”

After Abu Hanifa, came Imaam Al-Shafii (may Allah be pleased with him). Al-Shafii gathered knowledge from the students of the companions and added to it what he learned from his teachers in Makkah (His teachers include Muslim bin Khaalid who has gathered his knowledge from Ibn Jurayj who was a student of Ataa who was a student of Ibn Abbaas). [The knowledge of Imaam Al-Shafii spread quickly such that] the East and the West became filled with his students and also the students of his students who went on to fill the world with knowledge. Egyptians are some of the most familiar people with Imaam Al-Shafii as he settled there towards the end of his life and established his new school before he passed away there (may Allah have mercy on him).

There are many other jurists but this is not the occasion where one can list the virtues of all who have contributed to the development of Islamic jurisprudence. All the [independent jurists (fuqaha)] agree on two thirds of issues. On the one third where they differ, the approach they have taken and the evidences they have used have been recorded in authentic books in each school of thought (madhab). This is how the schools of thought have been established on strong foundations.

If you come across, at the end of time, these obtuse, cocky, anti-madhab individuals who don’t belong to any school of thought, who claim to be scholars without any ground to stand upon except their own burning desire to attain fame and notoriety, and who call for the abolishment of madhabs and want to replace with them with their own ignorant verdicts (ijtihaad), as a follower of a madhab you will be hard-pressed to make any sense of any of this. Are they insane and should they be sent to an asylum? It will be difficult to decide if they are the insane ones among the intellectuals or the intelligent ones among the insane individuals?

In recent times we are hearing calls of this nature from some people. Before we respond to their claim that there is a need to do ijtihad that will do away with the madhabs, we need to have them checked by psychiatrists to make sure that they are sane. Assuming that they are somewhat sane, they must be part of the plot of the enemies of this monotheistic religion. Among the aim of the plot is to divide the Muslims both in religious and in worldly matters. A division that will lead to quarrels, dispute, and hatred day after day when Muslims have been gathered under the unifying umbrella of brotherhood since the dawn of Islam until this day.

The acute Muslim doesn’t allow himself to be deceived by such a [devilish] call [to abolish madhabs and] to abandon the scholars (aimmat al-deen) who preserved and transmitted the science of Islamic Creed (usool al-deen) and applied law or jurisprudence (furoo’ al-deen)   from the time of followers (tabi’een) until now as they inherited it from The Prophet (Sallallahu Alayhi Wasallam) and his companions (may Allah be pleased with them all.) When a Muslim hears a defamation of the schools of thought (madhaahib ahl al-haqq), he must search for the source of the mischief and unveil it. This call [to abandon Madhabs] cannot come from a genuine Muslim [scholar] who has anything approaching profound knowledge of the Islamic sciences. Rather, such a call can only come from a so-called scholar who shopped from different scholars [for a short time while only scratching the surface] such that [he becomes qualified] not as a Muslim scholar, but [qualified] to work for the enemies of Islam [so that he can pretend to be a scholar to misguide the naive Muslims.]

When an acute Muslim spots such an individual, he will find that this so-called scholar shares nothing with Muslims in terms of their hopes nor worries except as theatrics. He will find this charlatan befriending the very people that Muslims shun. He will find the so-called scholar declaring a war against everything in our heritage as archaic except for that which is imported from the West where the sun of virtue sets. Such individuals commit these (heinous) acts in order to get approval from their puppet masters [among the enemies of Islam.] When an acute Muslim spots such an individual spreading mischief among us he  should alert the authorities so that we can be saved from the mischief maker’s evil doings. The truth is above everything.

Those who call people to stop following the independent jurists could consider all the verdicts of all jurists to be correct such that no ordinary Muslim could follow any of the independent jurists in any given issue without necessarily sticking to the views of one of the imams. This is the view of the Mutazila (A deviant sect called “rationalists”). As for [some of] the Sufis, they effectively consider all the verdicts of the imams correct in that they like to follow the strictest verdicts from among the verdicts of the imams instead of sticking with one imam. This is what was pointed out by Abu Al Alaa Saeed bin Ahmad bin Abi Bakr Al Raazi in his book “Combining Piety and Legal Verdicts Both in Spiritual and Worldly Matters” when he mentions in the chapter of jurisprudence what necessitates legal verdicts and what necessitates piety among the sayings of the four Imams. He stated that what is done by Sufis is not following one’s desire rather it is piety itself.

According to the view attributed to the Mutazila (A deviant sect called “rationalists” ), ordinary people are allowed to pick and choose among the verdicts of the imams. However, the least an ordinary Muslim can do is choose an independent jurist (such as the four imams) whom he thinks is most knowledgeable and pious and then abide by the jurist’s verdicts regarding all issues without seeking verdicts of various imams which suit his desire. As for haphazardly seeking out verdicts from various imams because they are more pleasing to us, this has no place in Islam no matter who issues a verdict claiming otherwise.

Regarding the claim that all of the verdicts of the Imams are absolute truth, Al Ustadh Al Imam Abu Ishaaq Al Isfarayiini says, “This starts out as nonsense and may end up as irreligion.” In a given issue one Imam may permit it and others may prohibit it. How can both be right? He who follows all the verdicts [found in a school] of an Imam is not responsible for whether his Imam made a mistake or not. This is because if a judge issues a verdict and he gets it right, he earns two rewards. If he gets it wrong he earns one reward. There are quite a few hadeeth regarding this matter.

From the early days of Islam until now there is a consensus [among the scholars] in the Muslim nation that one who imitates an Imam is not held culpable if his Imam makes a mistake [provided that he does his best in choosing a qualified Imam like one of the four Imams]. Had the Imams been liable in making a mistake while issuing a verdict they wouldn’t   have been given a reward. We do not need to say more as al Ustadh Abu Ishaaq Al Isfarayiini has declared the truth [above] and one is able to bring a thousand and one proofs but this is not a place for it.

If the one who is calling people away from madhabs believes that the madhhabs are the reason for the sects and conflicts in the Muslim nation and that the Imams, all of them, were wrong until now and that he alone is able to correct their mistakes and bring out the truth that was hidden from the Muslims for fourteen centuries- then this  is foolishness and recklessness of the highest order.

We hear about the anti-madhabists’ attacks on the authentic unitary narrations (Hadith aahaad) from the Sunnah, legal analogy, consensus of scholars, and widely accepted rulings derived from the sacred texts by the people of ijtihad. By attacking unitary narrations they denounce the books of hadeeth including the authentics, the sunnan, the collections (jawami’), the musannafat (Collections of hadith where the author compiled narrations without placing any restrictions on their authenticity), the masaneed (Plural of musnad. These are hadith books where the hadith are sorted by narrator). and the narrated Quranic commentaries and others. This means no verdicts can be derived from these sources nor any other benefit can be drawn. Who takes this way of the devil other than the instruments of the enemies of Islam?

It must be pointed out that if a given unitary narration is narrated by multiple chains it can reach the level of unanimously agreed upon narration (mutawaatir) by meaning. In addition, if there is external evidence (muhtaffun bi al qaraain) supporting a unitary narration it must be taken into account. Some specialists consider the hadeeth found in the two authentics (The two authentic collections of Bukhari and Muslim) to have external evidence supporting them with some exceptions.

By discarding the classical unanimous acceptance of the consensus of scholars (ijma’) they are eradicating (our great history) and inclining towards the misguided Khawaarij or Rawaafid. By refusing to observe legal analogy they close the door of issuing (modern) legal independent verdicts (taqwa) and incline to the way of Khawaarij, Rawaafid, and Mutezila who do not accept legal analogy [as one of the sources of Islamic law]. All of this is conspicuously taking place under the nose of Al-Azhar University and its scholars  remain silent. Being mute in the face of such disgraceful behavior is not befitting of Al Azhar, which was built upon a foundation of piety (taqwa). During the reign of the King Zahir Al-Baybars and his benevolent princes, he and his princes made Al-Azhar a citadel of learning for orthodox Islam after they rejuvenated it. Since then all of the Muslim rulers have taken great care of this institution as did the founder until now (Ca. 1940). Its doors are still closed to those other than the followers of the four schools of thought. These rulers have spared no expense or effort for this noble cause. The king Fuad the first, may Allah have mercy on him, had a big role in keeping Azhar on its unshakable foundation of piety. Similarly the [current] government which adheres to the principles of Islam continues to be benevolent to Azhar [in order that Azhar continue to march on the straight path].

The Ultimate Goal of Anti-Madhabism

If the callers of Anti-Madhhabism succeed in limiting the issuance of independent legal verdicts (ijtihad) to a contemporary individual of unknown  credentials, annihilate the madhabs of the four independent jurists, and convince the masses to submit to the legal verdicts of their so-called mujtahid, they will have accomplished what they have set out to do. (Coincidently, have you heard of the modern anti-madhabist who claimed that he sorted out most of the hadith which the Muslim nation had failed to do for over fourteen centuries? He has also corrected people’s creed. In addition, he took it upon himself to teach people the Prophet’s prayer (Sallallahu Alayhi Wasallam) as though Muslims who have been praying for 1400 years according to the four madhabs were performing Abu Jahl’s prayer! It seems that what Imaam Al-Kawthari foresaw is in fact happening in our time. May Allah protect us all. Ameen!)

How will the proponents of absolute free speech prevent other zealots like the aforementioned one from becoming an independent jurist (mujtahid)? How will they impose their views on others depriving people of their freedom to choose? How can he who calls for absolute freedom deprive ordinary people of the right to decide for themselves which scholar from the golden age of Islam to depend on and imitate?

Such prohibition or deprivation was not even seen during the dark ages!!! I must admit that I don’t have answer to the aforementioned question.

Conclusion

In summary, if you research the situation of the proponents of the anti-madhabism you will find them most ignoramus blinded by the burning desire to be famous and to befriend the enemies of Muslims. This filthy call of theirs is a call from the people of mischief. The Muslim leaders or those responsible must work hard to find the source of this peril and stamp out this fire of evil. This despicable call is nothing other than a bridge to irreligion which we see dominant in countries afflicted with atheism and destined to misery. The [astute] believer does not get attacked from the same [lizard] hole twice. Wiser is he who learns from the mistakes of others. Allah speaks the truth and guides to the straight path.

Why Cracking Knuckles is Makrooh???

By Mujjahid ul Haq

For us as Muslims, Quran and Sunnah is sufficient to understand what is Right, Wrong, Good, Bad, Disliked and so on. Many times people wonder why there are such opinions when science disagrees or may say otherwise.

As Muslims, Science holds very little value in the sense that it can strengthen our Iman but not decrease it no matter what science finds. Eventually, science can only eventually conclude the truth!

Knuckle cracking is one of them. 

Science may say one thing (to follow with photographic evidence etc), Superstitious people will say another.

Superstition

I’ve personally heard myths that cracking the knuckles breaks the bones of the deceased of a close relative, SubhanaAllah, where do these come from and how can people believe such things.

Here is some basic info on Superstition:

It was narrated from Anas ibn Maalik (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There is no ‘adwa (transmission of infectious disease without the permission of Allaah) and no tiyarah (superstitious belief in bird omens), but I like optimism.” They said, “What is optimism?” He said, “A good word.”  [Narrated by al-Bukhaari (5776) and Muslim (2224)].

It was narrated that ‘Abd-Allaah ibn Mas’ood said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Tiyarah (superstitious belief in omens) is shirk.” [Narrated by al-Tirmidhi (1614), Abu Dawood (3910), Ibn Majaah (3538); classed as saheeh by al-Albaani in Saheeh Abi Dawood]. 

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said: 

The word tiyarah is derived from the word tatayyur, which refers to superstition about something that is seen or heard; or it was said that it refers to superstition about anything, whether it is something that is seen or heard, or a time or place. This is more comprehensive as it includes things that are not seen or heard, such as superstition about certain times. 

Now some understanding into what, where and why…

First the Salafi version (partially taken from here) clearly states that it is only disliked IN salah and not outside of Salah.

What is the interpretation of the hadith that talked about cracking the knuckles? Is forbidden both during and outside prayers?

Praise be to Allah.

Cracking the knuckles is makrooh whilst praying, not all the time. Rather it is makrooh during prayer, because it will either distract the one who does it from the prayer, or it will disturb other worshippers. 

The hadeeth that was narrated concerning that is not the words of the Prophet (blessings and peace of Allah be upon him); rather it is mawqoof and its isnaad ends with ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) and is his words. 

It was narrated that Shu‘bah, the freed slave of Ibn ‘Abbaas, said: I prayed beside Ibn ‘Abbaas and cracked my knuckles, and when I had finished praying, he said: May you have no mother! [This is a word of rebuke] You crack your knuckles whilst you are praying?

Narrated by Ibn Abi Shaybah (2/344). Al-Albaani said in Irwa’ al-Ghaleel (2/99): Its isnaad is hasan. 

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: Does cracking the knuckles absentmindedly whilst praying invalidate the prayer? He replied: Cracking the knuckles does not invalidate the prayer, but cracking the knuckles is a kind of fidgeting, and if that is during a congregational prayer, it will inevitably disturb those who hear it, and that is more bothersome than if there is no one around him.

End quote from Fataawa Arkaan al-Islam (p. 341)

However, here we have a Hadith in which The Prophet (Sallallallahu Alayhi Wasallam) clearly says it and is not the opinion of a companion alone, and the answer also holds a reference from Fuqaha in the foot note to say that it is Disliked in Salah and in the Masjid even when not in Salah! and in general too

Question

I have bad habit of breaking knuckles every few minutes. I cant control my self even in salah. Specially when i stand up after sajda, i automatically push my fingers against floor and also of knee joints. 

Please tell me will it affect my salah, and if yes, how can i control myself against this act.

Answer

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

It is stated in a hadith:

الصَّلَاةِ

(سنن ابن ماجه (1/ 310

Translation: Ali (Radiyallahu Anh) narrates that the Prophet (Sallallahu Alaihi Wa Sallam) said: Do not crack your knuckles whilst in salah.

The Fuqaha (jurisprudents) have ruled that it is makrooh (reprehensible) to crack ones fingers/knuckles in general and particularly in salah.[1]

Cracking knuckles in salah decreases the quality and value of ones salah. Furthermore, it distracts the salah of others as well.

As Muslims we are advised to perform our salah to the best of our ability, and also be considerate to others. We advise you to exercise restraint in cracking your knuckles.

Once you exercise restraint a few times, the bad habit will stop.

And Allah Ta’āla Knows Best

Zakariya Memon

Student Darul Iftaa
Chatham, Canada

Checked and Approved by,
Mufti Ebrahim Desai.

Daruliftaa.net

[1]

(1)   (قَوْلُهُ وَفَرْقَعَةُ الْأَصَابِعِ) هُوَ غَمْزُهَا أَوْ مَدُّهَا حَتَّى تُصَوِّتَ وَتَشْبِيكُهَا هُوَ أَنْ يُدْخِلَ أَصَابِعَ إحْدَى يَدَيْهِ بَيْنَ أَصَابِعِ الْأُخْرَى بَحْرٌ (قَوْلُهُ لِلنَّهْيِ) هُوَ مَا رَوَاهُ ابْنُ مَاجَهْ مَرْفُوعًا «لَا تُفَرْقِعْ أَصَابِعَك وَأَنْتَ تُصَلِّي» ” وَرَوَى فِي الْمُجْتَبَى حَدِيثًا «أَنَّهُ نَهَى أَنْ يُفَرْقِعَ الرَّجُلُ أَصَابِعَهُ وَهُوَ جَالِسٌ فِي الْمَسْجِدِ يَنْتَظِرُ الصَّلَاةَ» وَفِي رِوَايَةٍ «وَهُوَ يَمْشِي إلَيْهَا» وَرَوَى أَحْمَدُ وَأَبُو دَاوُد وَغَيْرُهُمَا مَرْفُوعًا «إذَا تَوَضَّأَ أَحَدُكُمْ فَأَحْسَنَ وُضُوءَهُ ثُمَّ خَرَجَ عَامِدًا إلَى الْمَسْجِدِ فَلَا يُشَبِّكْ بَيْنَ يَدَيْهِ فَإِنَّهُ فِي صَلَاةٍ» ” وَنَقَلَ فِي الْمِعْرَاجِ الْإِجْمَاعَ عَلَى كَرَاهَةِ الْفَرْقَعَةِ وَالتَّشْبِيكِ فِي الصَّلَاةِ. وَيَنْبَغِي أَنْ تَكُونَ تَحْرِيمِيَّةً لِلنَّهْيِ الْمَذْكُورِ حِلْيَةٌ وَبَحْرٌ (قَوْلُهُ وَلَا يُكْرَهُ خَارِجَهَا لِحَاجَةٍ) الْمُرَادُ بِخَارِجِهَا مَا لَيْسَ مِنْ تَوَابِعِهَا لِأَنَّ السَّعْيَ إلَيْهَا وَالْجُلُوسُ فِي الْمَسْجِدِ لِأَجْلِهَا فِي حُكْمِهَا كَمَا مَرَّ لِحَدِيثِ الصَّحِيحَيْنِ «لَا يَزَالُ أَحَدُكُمْ فِي صَلَاةٍ مَا دَامَتْ الصَّلَاةَ تَحْبِسُهُ» ” وَأَرَادَ بِالْحَاجَةِ نَحْوَ إرَاحَةِ الْأَصَابِعِ، فَلَوْ لِدُونِ حَاجَةٍ بَلْ عَلَى سَبِيلِ الْعَبَثِ كُرِهَ تَنْزِيهًا وَالْكَرَاهَةُ فِي الْفَرْقَعَةِ خَارِجَهَا مَنْصُوصٌ عَلَيْهَا، (الدر المختار وحاشية ابن عابدين (رد المحتار) (1/ 642)

 
(2)   وَلَا يُفَرْقِعُ أَصَابِعَهُ ؛ لِمَا رُوِيَ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ { قَالَ لِعَلِيٍّ رَضِيَ اللَّهُ عَنْهُ : إنِّي أُحِبُّ لَك مَا أُحِبُّ لِنَفْسِي لَا تُفَرْقِعْ أَصَابِعَكَ وَأَنْتَ تُصَلِّي } ؛ وَلِأَنَّ فِيهِ تَرْكَ الْخُشُوعِ ،( بدائع الصنائع في ترتيب الشرائع (2/ 335)

(3)  و يكره للمصلي….. و لا يفرقع اصابعه لقوله عليه السلام لا تفرقع اصابعك و انت تصلي (الهداية ج1 ص141-مكتبه رحمانية)

 
Here’s what science has found so far – Remember, Our way is that of the Sunnah, not Science, so don’t take science as your answer.

In a recent study published in PLOS ONE, a group of researchers found that cracking a knuckle forms a temporary cavity in the body, disproving a long prevalent theory that the crack is due to the collapse of a bubble. The study focused on the fingers of Canadian chiropractor Jerome Fryer, who has the ability to crack the knuckles in every one of his fingers on demand (not everyone can). He also has a particular interest in the science behind knuckle cracking.

To observe what was happening when his knuckles cracked, Fryer inserted each of his fingers into a tube connected to a cable that was slowly pulled until his knuckle joint cracked. An MRI video captured each knuckle joint crack in real time.

image

MRI video of one of Fryer’s finger joints popping.

Pop goes the knuckle. The researchers observed the same phenomenon occurring in every one of Fryer’s fingers: when a joint separated and made the “cracking” sound, a gas-filled cavity formed within the synovial fluid, a slick substance that lubricates the joints.

“It’s a little bit like forming a vacuum,” said Kawchuk, who holds a doctorate in bio-engineering. “As the joint surfaces suddenly separate, there is no more fluid available to fill the increasing joint volume, so a cavity is created and that event is what’s associated with the sound.”

image

Images showed that before cracking, joints appeared normal and without any gaseous activity. But upon cracking, a dark void appeared.

Fryer’s finger demonstration may help scientists better study joint problems, including arthritis and injury. Kawchuck said in the statement that the findings have implications for new research into the therapeutic benefit — or harm — of cracking joints. At the moment, there is conflicting data in research: Scientists have found that the force at which knuckles are cracked has enough energy to damage hard surfaces, but also that frequent knuckle cracking doesn’t seem to have any long-term negative effects. Kawuck and his team plan to investigate further.

(habitual knuckle crackers were more likely to have hand swelling and lower grip strength. Habitual knuckle cracking was associated with manual labour, biting of the nails, smoking, and drinking alcohol. It is concluded that habitual knuckle cracking results in functional hand impairment.)

So what will you do, consider it as Makrooh – Disliked by Allah – or that it doesn’t really have an effect on you.

Who knows better? Its obvious. Will you chance it and later find out in older age that it was a cracking error? or try to refrain from it altogether.

There is wisdom into why some things are makrooh, its better left out! Crack the habit not the knuckle.

QILLAT-E-KALAAM

By Mujlisul Ulama

Man’s conversation apparently falls into three categories:

⚫ In such speech is some worldly or Deeni benefit.

⚫ In such speech is some worldly or Deeni harm.

⚫ Neither beneficial nor harmful.

The Hadith describing this third category of speech as la­-ya’ni (futile, useless). On closer examination it will be realized that this third class of speech belongs also to the second category, viz. harmful talk. If SUBHANALLAH was uttered once during a time which was squandered in futile talk, then half the pan in the Scale of Aml (deeds) would be filled. If some advantageous or righteous act was done during the time spent in futile conversation, it would have become an expiation for sin and a medium of salvation in the Aakhirat. If not this, then at least such time idly spent could have been expended in some worldly benefit Rasulullah (sallallahu alayhi wasallam) said:

“The sign of one’s Islam being healthy is one’s shunning of futile acts and futile talks.”

In Ihya-ul Uloom it is mentioned that a reckoning will be taken (in Aakhirat) of la-ya’ni (futile) speech. There is therefore no certainty that one will be saved from something which will be submitted to reckoning.

The mujahadah of reducing conversation is more difficult than the mujaahadah of reducing food and reducing sleep. In eating, preparation to a certain extent is involved, moreover, there is a limit to food consumption. Indigestion due to excessive eating will in itself compel one to reduce eating. Similarly, there is a limit to sleeping. On the contrary, conversation requires no effort and difficulty is experienced in maintaining the tongue in operation. Man resorts to pleasures so as to experience delight and joy.

Besides conversation, all other pleasures (huzooz) decrease in enjoyment with greater indulgence. Eating with a filled stomach does not bring about any enjoyment in the food. Excessive sleep too is not enjoyable. But, the enjoyment derived from speaking is limitless. In fact, pleasure increases the more one speaks. Hence, taqleel-e-­kalam (reducing conversation) is the most difficult In spite of this difficulty, freedom in it (i.e. in speech) has not been granted because of evils involved in abundant speech. One becomes greatly involved in sin because of speaking much. Reducing speech has therefore been stipulated as a rukn (fundamental) of mujahadah.

Reducing speech does not mean reduction in such talk which is necessary. But, it means shunning nonsensical or futile conversation even if such talk happens to be lawful. If this habit is inculcated then abstention from haram talks such as falsehood, scandalling, slandering, etc., will be automatic. Abstaining from unlawful discussion comes within the scope of true mujahadah – mujahadah which is compulsory. If one becomes accustomed to refrain from idle (although it may be lawful) talk which falls within the scope of secondary mujahadah then to a far greater degree will one practice true mujahadah (i.e. compulsory striving) against haraam talk. It is not permissible to shun talk which is necessary since this will result in problems or cause inconvenience and difficulty to the audience.

Height of the First Man – In the Light of Religion and Atheist Science

Origin Of Mankind

By Mujlisul Ulama

RECENTLY THERE WAS a heated debate in Israel on the question of the origin of mankind on earth. Dr. Shlomi Lesser of the Hebrew University and chairman of a society of atheist Israeli scientists had engaged ultra-orthodox rabbis on the issue of the origin of mankind.

Dr. Lesser: “How tall was the first man?”

Rabbi Brown: “Roughly the size of an average man according to Jewish sages.”

Dr. Lesser: “Genetic research has revealed that the human race coming from a single pair of parents is impossible in light of the biological bottleneck (a term for the strain put on successive generations by inbreeding) they would have to travel through. Our research, in conjunction with the research of other respected institutions around the world, has demonstrated that the entire human population descending from a single pair of human ancestors is highly unlikely. It would seem that the traditional view of groups, not individuals, evolving has been corroborated. The only way man could descend from a single pair is if the original pair were literally giants in the pre-nutrition age. Genetic evidence revealed that man would have been shrinking if he came from a single human ancestor. In order for the human race to reach the state it was in during the 17th century, the Adam and Eve story would only be plausible if the first man was 90 feet tall. There is no other way man could traverse the genetic bottleneck. If Adam was the size of any other man, it demonstrates an obvious absurdity to this myth.”

Surprisingly, the Rabbi supposedly an expert of the Torah and Yahudi religious history, was unable to debunk the myth and fallacy of the atheist scientist. In fact, the scientific theory which the atheist had propounded confirms the truth of mankind’s origin from a single pair of human beings. The scientist acknowledged, albeit grudgingly, that the “Adam and Eve story was plausible only if they were 90 feet tall”. This is exactly what Islam contends  –  that Hadhrat Aadam (alayhis salaam) was 60 cubits tall.

Hadhrat Abu Hurairah (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said: “The height of Aadam was sixty cubits. ….Everyone who will enter Jannat will be in the form of Aadam (alayhis salaam) and his height will be sixty cubits. Then (i.e. after his creation) people continued decreasing (in size) until this time.” [Musannaf Abdur Razzaaq, etc.]

A cubit is an ancient measurement of 18 inches or one and half feet. Thus 60 cubits equal 90 feet, exactly as the atheist scientist had calculated in terms of their scientific ‘bottleneck’ theory.

The scientist also expounded that according to genetic evidence man would have been shrinking if he came from a single human ancestor. This is precisely stated in the Hadith that after the creation of Aadam (alayhis salaam), man continued shrinking until he reached his present size.

The ‘obvious absurdity’ could be directed to the claim of the Yahudi Rabbi who had erroneously said that Hadhrat Aadam’s height was the size of today’s average man. The error of the Rabbi served a good purpose. If the Rabbi had been aware of the history of the Ambiya, he would have stated the correct height of Aadam (alayhis salaam). The scientist would then have resorted to chicanery and would have blindly and irrationally rejected the claim as a myth. But, now the scientist on the basis of his own scientific ‘bottleneck’ theory is stuck in a bottleneck.

The scientist now has no scientific theory to dismiss as a myth the religious version that mankind originated from Aadam and Hawwaa (alayhimas salaam). Any rejection will be emotional and irrational, not scientific. Science has substantiated the veracity of the religious claim.

Shaykh Abdur Shakur Brooks Al Maliki on Deobandi School

“I am not going to quarrel on this matter. But you should look to yourself and ask “what have you given in service to consider yourself the one to point fingers?” While you sit here ranting about the Deobandis, you fail to realize what most of the big scholars of hadith like Shaykh Muhammad ‘Awammah, [Shaykh] ‘Abd al-Fattah Abu Ghuddah, and thousands of others have expressed in depths to the Deobandis about their great service in the science of hadith and fiqh.

In fact as [Shaykh] ‘Abd al-Fattah Abu Ghuddah said, had it not been for them the science of hadith would have been lost in this last century. They have outstripped every nation in regards to hadith on the face of this earth. So clean the rancour from your heart.

Not only in hadith have they done a great service but also in the field of fiqh. And while you sit here and claim they are “ghetto’ etc. they are the ones that have given the service to answer many modern day issues of finance etc. and yet they still disperse knowledge in a traditional manner.

No madhab, not even us Malikis, can say we have come close in modern works in this century as they have done. So where is your gratitude for the service of knowledge? What have you done to criticize what these people haven’t done in your eyes?

Furthermore, they have set up institutes of free education or at a very low cost throughout the world in less than 70 years. From Africa, Asia, and the West. In Camperdown South Africa, In’amiyyah has more foreign students than locals, from more than 25 countries, many of which are sponsored by them. I just met with a young Zulu ‘alim who converted to Islam memorized Qur’an and finished the alim course last week, while he came back to visit the madrassah.
Face it whether in Europe or North American when it comes to memorizing Qur’an who’s doing the work? Who are the ones standing there reciting the Qur’an from beginning to end not looking at the mushaf? Its not the Arabs nor the Europeans but 9/10 it is an Indo-Pak from Deobandi madrassahs.

You have to accept that anything that spreads across the world is not going to remain perfect, that is expected. But there service to the deen is unquestionable.
It is clear you have some rancour in your heart towards them, adding to the fact that your fatwa claiming that women should not veil is because it resembles the Salafis and those like them, which you stated were Deobandis in spite of the fact that they are generally Ashari or Maturidi who believe without a shadow of doubt in following a madhab. In reality that is nothing more than slander.

Don’t be upset because they have their way of doing things. They are not bound by your principles nor mine. Give respect where respect is due.

We both have not contributed anywhere close to what they have, so we should keep our mouths closed lest our tongues backfire on us…

Their contributions have lead to preserving the Sunnah of the deen and the teachings of hadith with undoubted sanad. I love and honour them if only for that but not blind of their pitfalls.

Those who love the Sunnah and hadith of the Prophet (sallallahu alayhi wasallam) will no doubt show some love towards the Deobandi’s rather than constant demoralizing them. They carried the Sunnah when it was being lost. Is that not worthy?”

Hanafi Scholars from Ahlul-Bayt

“Mukhtaṣar A`lām al-Ḥanafiyyah min Ahl-ul-Bayt”

Scholars of Ahlul-Sunnah from Ahlul-Bayt

In this thread In-shā’-Allāh, I shall post my translation and abridgment of the book “A`lām al-Ḥanafiyyah min Ahl-ul-Bayt” by Muḥammad Wā’il al-Ḥanbalī.

Objective of the book:

This book is a research done in some books of history and biographies in which the author gathers the names of all famous and iconic men who have two things in common:

1- They belong to the Ḥanafī Madhab.
2- They are from the progeny of Ahl-ul-Bayt.

What the original Arabic book contains that my summary does not contain:

1- Short introduction to the Ḥanafī Madhab and its most important figures.
2- Brief overview of the historical ties between the Ḥanafī Madhab and Ahl-ul-Bayt and which of the Ḥanafī scholars wrote books about Ahl-ul-Bayt.
3- Much more detail about each scholar discussed, such as their teachers and students and books and where they traveled and more…
4- Useful footnotes with sources and comments and opinions by the author.
5- List of books used for this research.
6- Comprehensive index.

NOTES:

– This thread shall only contain names of scholars of Ahl-ul-Bayt who belong to the “Ḥanafī” Madhab, not the average people or the laypeople from that Madhab.
– We shall list those we came across and we cannot claim that we managed to gather all of the Ḥanafī scholars of prophetic descent.
– We have only gathered the names of those who are authentically proven to be from Ahl-ul-Bayt, not those who are said to be from them, or those who claim it without solid proofs from proper sources.
– The Ḥanafī Madhab spread in areas such as Bukhara and Persia and it is known that there was no presence for Ahl-ul-Bayt in those areas in the first couple of centuries.

Who are Ahl-ul-Bayt according to the Ḥanafī Madhab?

They are the children of: `Alī, al-`Abbās, Ja`far, `Aqīl, al-Ḥārith the children of abī Ṭālib. All the rulings of Ahl-ul-Bayt are applicable to their children except the children of abū Lahab.

Example of how each man shall be presented in the list:

– Name (Date of birth – Date of death) Famous for:
Long Name and Lineage.

ex:

– abū Ḥanīfah (b.80 – d.150 AH) Imām al-Madhab al-Ḥanafī, Faqīh, `Ābid, Amīn:
al-Nu`mān ibn Thābit ibn Zūṭā ibn Marzubān, al-Farisī, al-Taymī.

Glossary of some terms in the research:

Faqīh = Jurist.
Muḥaddith = Scholar of Hadith.
Naqīb al-Ashrāf = Head of the order of the prophetic progeny.
Mudarris = Teacher.
Mu’arrikh = Historian.
Qādi = Judge.
Qādi al-Qudat = Head of judges.
Wālī = Governor.
Wajīh = Reputed.
Muftī = Legislator.
`Allāmah = High ranking scholar.
`Ālim = Scholar.
Zāhid = Ascetic/Pious.
Nassābah = Genealogist.
Lughawī = Linguist.
Musnid = Reference in Hadith.
Amīn = Faithful.
Adīb = Writer.
Fāḍil = Virtuous.
Mufassir = Interpreter of Qur’anic text.
Shā`ir = Poet.
Faraḍī = Knowledgeable in matters of inheritance.
Khaṭṭāṭ = Calligrapher.
Khatīb = Speaker.
Naḥawī = Knowledgeable in Arabic grammar.
Raḥḥālah = Traveler.

Transliteration help for special characters:

ا = ā
و = ū
ح = ḥ
ط = ṭ
ي = ī
ص = ṣ
ض = ḍ
ظ = ẓ
غ = gh
آ = aa
ء = ‘
ث = th
خ = kh
ذ = dh
ع = `

————————————————————————————————————–
================================================

In the name of Allāh, most merciful, the list is as follows:

-5th century Hijrī-

– abū al-Faḍl al-Ḥasanī (d.448 AH) / Faqīh, Muḥaddith:
abū al-Faḍl Aḥmad bin Muḥammad bin al-Ḥusayn bin Dāwūd bin `Alī bin ` Īsā ibn Muḥammad bin al-Qāsim bin al-Ḥasan bin Zayd bin al-Ḥasan bin `Alī bin abī Ṭālib.

– Ṭirād al-Zaynabī (b.398 – d.491 AH) / Muḥaddith, Naqīb al-Ashrāf:
abū al-Fawāris, Ṭirād bin Muḥammad bin `Alī bin al-Ḥasan bin Muḥammad, al-Zaynabī, al-Hāshimī, al-`Abbāsī, al-Baghdādī.

– al-Sayyid abū Shujā`(b. beginning of fifth century – d. middle of fifth century AH) / Faqīh, Imām:
Muḥammad bin Aḥmad bin Ḥamzah bin al-Ḥusayn bin al-Qāsim bin Ḥamzah bin al-Ḥasan bin `Alī bin `Ubaydullāh bin al-`Abbās bin `Alī bin abī Ṭālib.

– abū al-Waḍḍāḥ al-`Alawī (b.438 – d.491 AH) / Faqīh, Mudarris:
Muḥammad bin Muḥammad bin Aḥmad bin Ḥamzah bin al-Ḥusayn bin al-Qāsim bin Ḥamzah bin al-Ḥasan bin `Alī bin `Ubaydullāh bin al-Ḥasan bin `Ubaydullāh bin al-`Abbās bin `Alī ibn abī Ṭālib.

-6th century Hijrī-

– Aḥmad bin Ṭāhir bin Ḥaydarah (b.501 – d.566 AH) / Naqīb al-Ashrāf, Mu’arrikh:
abū al-`Abbās, Aḥmad bin Ṭāhir bin Ḥaydarah bin Ibrāhīm bin al-`Abbās bin al-Ḥasan bin al-`Abbās bin al-Ḥasan bin al-Ḥusayn bin `Alī bin Muḥammad bin `Alī bin Ismā`īl bin Ja`far al-Ṣādiq bin Muḥammad al-Bāqir bin `Alī Zayn al-`Ābidīn bin al-Ḥusayn bin `Alī bin abī Ṭālib, al-Maṣrī, al-Dimashqī.

– Nūr al-Hudā al-Zaynabī (b.420 – d.512 AH) / Qādi, Muḥaddith, Faqīh:
abū Ṭālib Nūr al-Hudā,  al-Ḥusayn bin Muḥammad bin `Alī bin al-Ḥasan bin Muḥammad bin `Abdul-Wahhāb bin Sulaymān bin `Abdullāh bin Muḥammad bin Ibrāhīm al-Imām bin Muḥammad bin `Alī bin `Abdullāh bin al-`Abbās bin `Abdul-Muṭalib, al-Hāshimī, al-Zaynabī.

– al-Akmal al-Zaynabī (b.477 – d.543 AH) / Qādi al-Quḍāt:
abū al-Qāsim, `Alī bin al-Ḥusayn bin Muḥammad bin `Alī bin al-Ḥasan bin Muḥammad, al-Hāshimī, al-`Abbāsī, al-Zaynabī, al-Baghdādī.

– ibn Nāṣir al-Ḥusaynī (b.515 – d.599 AH ) / Mudarris, Faqīh:
abū al-Majd, `Alī bin `Alī bin Yaḥyā bin Muḥammad bin Muḥammad bin Aḥmad bin Ja`far bin al-Ḥasan, al-`Alawī, al-Ḥusaynī, al-Baghdādī.

– al-Amīr al-Sayyid (b.521 – d.588 AH) / Faqīh, Wajīh:
abū al-Ḥasan, `Alī bin al-Murtaḍā bin `Alī bin Muḥammad bin al-Dā`ī bin Zayd ibn Ḥamzah bin `Alī bin `Ubaydullāh bin al-Ḥasan bin Muḥammad al-Saylaqī bin al-Ḥasan bin Ja`far bin al-Ḥasan bin al-Ḥasan bin `Alī ibn abī Ṭālib, al-Aṣbahānī, al-Baghdādī.

– Aqḍā al-Quḍāt al-Zaynabī (b.529 – d.563 AH) / Faqīh, Qādi:
al-Qāsim bin `Alī bin al-Ḥusayn bin Muḥammad bin`Alī bin al-Ḥasan bin Muḥammad, al-Hāshimī, al-`Abbāsī, al-Zaynabī, al-Baghdādī.

– Nāṣir al-Dīn al-Samarqandī (d.556 AH) / Faqīh, Muftī:
Nāṣir al-Dīn, abū al-Qāsim, Muḥammad bin Yūsuf bin Muḥammad bin `Alī bin Muḥammad ibn `Alī, al-`Alawī, al-Ḥasanī, al-Samarqandī.

-7th century Hijrī-

– Burhān-ul-Dīn al-Ḥanafī (d.689 AH) / al-`Allāmah al-Muftī, al-Zāhid:
Burhān-ul-Dīn, Aḥmad bin Nāṣir bin Ṭāhir, al-Ḥusaynī, al-Dimashqī.

– `Imād-ul-Dīn al-Mūṣilī (b. around 562 – d.648AH) / Muḥaddith, Faqīh:
`Imād-ul-Dīn, abū Naṣr, Aḥmad bin Yūsuf bin `Alī, al-Ḥasanī, al-Mūṣilī.

– abū Ṭālib `Azīz-ul-Dīn (b.572 – d.614 AH) / Mu’arrikh, Nassābah, Lughawī:
`Azīz-ul-Dīn, abū Ṭālib, Ismā`īl bin al-Ḥusayn bin Muḥammad bin al-Ḥusayn bin Aḥmad bin Muḥammad bin `Azīz bin al-Ḥusayn bin Muḥammad bin `Alī bin al-Ḥusayn bin `Alī bin Muḥammad bin Ja`far al-Ṣādiq bin Muḥammad al-Bāqir bin `Alī Zayn al-`Ābidīn bin al-Ḥusayn bin `Alī bin abi Ṭālib.

– Iftikhār-ul-Dīn al-Hāshimī (b.539 – d.616 AH) / Muḥaddith, Faqīh:
`Abdul-Muṭalib bin al-Faḍl bin `Abdul-Muṭalib bin al-Ḥusayn bin Aḥmad bin al-Ḥusayn ibn Muḥammad bin al-Ḥusayn bin `Abdul-Rahmān bin `Abdul-Malik bin Ṣāliḥ bin `Alī bin `Abdullāh bin al-`Abbās, al-Hāshimī, al-Ḥalabī.

– Niẓām-ul-Dīn al-Ḥusaynī (d.691 AH) / Amīn, Wajīh:
Niẓām-ul-Dīn, Muḥammad bin Musallam bin `Abdul-Wahhāb bin Manāqib bin Aḥmad bin `Alī bin Aḥmad bin al-Ḥasan bin `Alī bin Aḥmad bin al-Ḥusayn bin Muḥammad bin Ismā`īl al-Munqidhī ibn Ja`far al-Ṣādiq, al-Ḥusaynī.

– al-Musallam bin `Abdul-Wahhāb al-Shurūṭī (d.635 AH) / Muḥaddith, Musnid, Wajīh:
al-Musallam bin `Abdul-Wahhāb bin Manāqib bin Aḥmad bin `Alī bin Aḥmad bin al-Ḥasan ibn `Alī bin Aḥmad bin al-Ḥusayn bin Muḥammad bin Ismā`īl al-Munqidhī ibn Ja`far al-Ṣādiq bin Muḥammad al-Bāqir bin `Alī Zayn al-`Ābidīn bin al-Ḥusayn bin `Alī bin abū Ṭālib.

-8th century Hijrī-

– Aḥmad al-Sijazī (b.673 – d.762 AH) / Muḥaddith, Faqīh, Imām al-Hanafiyyah bi-Makkah:
Aḥmad bin `Alī bin Yūsuf bin Abū Bakr bin abī al-Fatḥ bin `Alī, al-Sijazī, al-Ḥusaynī.

– Muḥammad al-Haytī (d.784 AH) / Lughawī, Adīb:
Muḥammad bin `Arab, al-Haytī, al-Ḥusaynī, al-`Irāqī, al-Ḥamawī.

– Mūsā al-Mūsawī (b.628 – d.715 AH) / Muḥaddith, Musnid:
Mūsā bin `Alī bin abī Ṭālib bin abū `Abdullāh bin abū al-Barakāt, al-`Alawī, al-Ḥusaynī, al-Dimashqī.

-9th century Hijrī-

– `Abdul-Salām al-Baghdādī (b.776 – d.859 AH) / Fāḍil, Mushārik fīl-`Ulūm:
`Abdul-Salām bin Aḥmad bin `Abdul-Mun`im bin Aḥmad bin Muḥammad bin Kaydūm ibn `Umar bin abū al-Khayr Sa`īd, al-Ḥusaynī, al-Qāhirī, al-Ḥanafī.

– `Abdul-Kabīr bin abī al-Sa`ādāt (lived at the end of the ninth century Hijri) / Faqīh, Khaṭṭāṭ:
`Abdul-Kabīr bin abī al-Sa`ādāt bin Maḥmūd bin `Ādil, al-Ḥusaynī, al-Madanī.

– `Alī ibn al-Naqīb (b.852 AH) / Naqīb al-Ashrāf, Faqīh, Lughawī, Mushārik fīl-`Ulūm:
`Alī bin Muḥammad bin Abū Bakr bin `Alī bin Ibrāhīm bin `Alī bin `Adnān bin Ja`far bin Muḥammad bin `Adnān  bin Nāṣir al-Dīn, al-Ḥusaynī, al-Dimashqī.

– Muḥammad bin abī al-Ṣafā (died in the end of of the ninth century Hijri) / Faqīh, Lughawī:
Muḥammad bin Ibrāhīm bin `Alī bin Ibrāhīm bin Kamāl-ul-Dīn, abū Yūsuf, al-Ḥusaynī, al-`Irāqī, al-Qāhirī.

-10th century Hijrī-

– `Abdullāh bin abī al-Sa`ādāt (b.853 – d. tenth century AH) / Muḥaddith, Faqīh:
`Abdullāh bin abī al-Sa`ādāt, Muḥammad bin Maḥmūd bin `Ādil bin Mas`ūd, al-Ḥusaynī, al-Madanī, al-Ḥanafī.

-11th century Hijrī-

– Aḥmad al-Ḥamawī (d.1098 AH) / Faqīh, Muftī:
Shihāb-ul-Dīn, abū al-`Abbās, Aḥmad bin Muḥammad Makkī, al-Ḥusaynī, al-Ḥamawī, al-Maṣrī.

-Ṣabghatullāh  al-Barwajī (d.1015 AH) / Faqīh, Murabbi:
Ṣabghatullāh bin Rūḥullāh bin Jamālullāh, al-Barwajī, al-Madanī, al-Ḥusaynī.

– `Abdullāh Qaḍīb al-Bān (b. beginning of eleventh century – d.1096 AH) / Naqīb al-Ashrāf, Adīb:
`Abdullāh bin Muḥammad Ḥijāzī bin `Abdulqādir bin Muḥammad, al-Ḥasanī al-Ḥalabī.

– Muḥammad al-Kawākibī (b.1018 – d.1096 AH) / Mufassir, Faqīh, Muftī, Adīb, Shā`ir:
Muḥammad bin Ḥasan bin Aḥmad bin Muḥammad al-Kawākibī, al-Ḥusaynī, al-Ḥalabī.

– Muḥammad bin Kamāl-ul-Dīn ibn Ḥamzah (b.1024 – d.1085 AH) / Naqīb al-Ashrāf, Faqīh:
Muḥammad bin Naqīb al-Ashrāf Kamāl-ul-Dīn bin Naqīb al-Ashrāf Muḥammad bin Ḥusayn bin Muḥammad bin Ḥamzah, al-Ḥusaynī.

-12th century Hijrī-

– Ibrāhīm al-Murādī (b.1118 – d.1142 AH) / Faqīh, Mudarris:
Ibrāhīm bin Muḥammad bin Muḥammad Murād bin `Alī bin Dāwūd bin Kamāl-ul-Dīn bin Mūsā bin Ṣāliḥ al-Qādī bin Muḥammad bin `Umar bin Shu`ayb bin Hūd bin `Alī al-Hādī bin Muḥammad al-Jawād bin `Alī al-Riḍā bin Mūsā al-Kāẓim bin Ja`far al-Ṣādiq bin Muḥammad al-Bāqir bin `Alī Zayn al-`Ābidīn bin al-Ḥusayn bin `Alī bin abū Ṭālib.

– Ibrāhīm ibn Ḥamzah (b.1054 – d.1120 AH) / Naqīb al-Ashrāf, Muḥaddith, Naḥawī:
Ibrāhīm bin Muḥammad bin Kamāl-ul-Dīn bin Shams-ul-Dīn Muḥammad bin Badr-ul-Dīn Ḥusayn bin Ḥāfiẓ al-Muḥaddith bin Kamāl-ul-Dīn Muḥammad bin `Iz-ul-Dīn Ḥamzah bin abī al-`Abbās Aḥmad bin `Alā’-ul-Dīn `Alī bin al-Ḥāfiẓ Shams-ul-Dīn Muḥammad bin `Alī bin al-Ḥasan bin Ḥamzah bin Muḥammad bin Nāṣir al-Dīn bin `Alī bin al-Ḥusayn bin Ismā`īl al-Ḥarrānī bin al-Ḥusayn bin Aḥmad bin Ismā`īl bin Muḥammad bin Ismā`īl al-‘A`raj bin Ja`far al-Ṣādiq.

– Aḥmad bin abī al-Su`ūd al-Kawākibī (b.1130 – d.1197 AH) / Muftī, Naqīb al-Ashrāf, Shā`ir:
Aḥmad bin abī al-Su`ūd bin Aḥmad bin Muḥammad bin Ḥasan bin Aḥmad bin Muḥammad bin Aḥmad bin Yaḥyā bin Muḥammad al-Kawākibī bin Ṣaḍr-ul-Dīn Ibrāhīm bin `Alā’-ul-Dīn `Alī bin Ṣaḍr-ul-Dīn Mūsā bin Ṣafiy-ul-Dīn Isḥāq bin Amīn-ul-Dīn Jibrīl bin Ṣāliḥ bin Quṭb-ul-Dīn Abū Bakr bin Ṣalāḥ-ul-Dīn Rashīd bin Muḥammad al-Ḥāfiẓ bin `Awḍ al-Khawwaṣ bin Fayrūz-Shāh al-Bukhārī bin Mahdī bin Badr-ul-Dīn Ḥasan bin abī al-Qāsim Muḥammad bin Thābit bin Ḥusayn bin Aḥmad bin al-Amīr Dāwūd bin `Alī bin Mūsā al-Thānī bin Ibrāhīm al-Murtaḍā bin Mūsā al-Kāẓim bin Ja`far al-Ṣādiq.

– Aḥmad al-Sa`īd al-Murādī (b.1150 – d.1170 AH) / Faqīh, Adīb:
abū al-Majd, Aḥmad al-Sa`īd bin `Alī bin Muḥammad bin Murād bin `Alī bin Dāwūd, al-Ḥusaynī.

– Aḥmad al-Kawākibī (b.1054 – d.1124 AH) / `Allāmah, Muftī, Adīb:
Aḥmad bin Muḥammad bin Ḥasan bin Aḥmad, al-Kawākibī, al-Ḥusaynī, al-Ḥalabī.

– Ḥusayn al-Murādī al-Kabīr (b.1138 – d.1188 AH) / Muftī al-Shām, Adīb:
Ḥusayn bin Muḥammad bin Muḥammad Murād bin `Alī bin Dāwūd bin Kamāl-ul-Dīn Ṣāliḥ, al-Ḥusaynī, al-Dimashqī, al-Murādī, al-Ḥanafī.

– Sa`dī ibn Ḥamzah (b.1075 – d.1132 AH) / Faraḍī, Muḥaddith, Muhandis:
Sa`dī bin `Abdul-Rahmān bin Muḥammad, al-Ḥusaynī, al-Dimashqī.

– abū al-Su`ūd al-Kawākibī (b.1090 – d.1137 AH) / Mufassir, Faqīh, Muftī:
abū al-Su`ūd bin Aḥmad bin Muḥammad bin Ḥasan, al-Kawākibī, al-Ḥusaynī, al-Ḥalabī.

– `Abdul-Rahmān al-Sulaymānī (d. 1165 AH) / Muḥaddith, Faqīh, Ṭabīb:
`Abdul-Rahmān bin Muḥammad Aslam bin `Abdul-Rahmān, al-Ḥasanī al-Ḥusaynī, al-Sulaymānī, al-Makkī.

– `Abdul-Karīm ibn Ḥamzah (b.1051 – d.1118 AH) / Naqīb lil-Ashrāf, `Allāmah, Adīb:
`Abdul-Karīm bin Naqīb al-Ashrāf Muḥammad Kamāl-ul-Dīn, al-Ḥusaynī.

– `Abdullāh Bāshā al-Jitjī (b.1115 – d.1174 AH) / Faqīh, Wālī, `Ālim, Mushārik:
`Abdullāh Bāshā bin Ibrāhīm, al-Jitjī, al-Ḥusaynī, al-Jarmakī.

– `Abdul-Mun`im ibn al-Ashraf (d.1160 AH) / Muftī, Muhandis:
`Abdul-Mun`im bin Khiḍr bin Muṣṭafā bin Khiḍr bin Muṣṭafā bin Ismā`īl, al-Ḥusaynī, al-Ḥumṣī.

– `Alī al-`Ajlānī (b.1127 – d.1183 AH) / Naqīb al-Ashrāf, Wajīh:
`Alī bin Ismā`īl bin Ḥasan bin Ḥamzah bin Ḥasan, al-Ḥusaynī, al-Dimashqī.

– `Alīmullāh al-Hindī (d.1176 AH) / Murabbi, `Ālim, Mudarris:
`Alīmullāh bin `Abd-ul-Rashīd, al-`Abbāsī, al-Hindī.

– Muḥammad Amīn al-Mīrghanī (d.1161 AH) / Muḥaddith, Faqīh, Zāhid:
Muḥammad Amīn bin hasan bin Muḥammad Ameeen bin `Alī, al-Mīrghanī,al-Ḥusaynī, al-Makkī.

– Muḥammad abī al-Su`ūd al-Ḥusaynī (d.1172 AH) / Faqīh, Muftī:
Muḥammad abū al-Su`ūd bin `Alī bin `Alī bin abī al-Khayr Iskandar, al-Ḥusaynī, al-Maṣrī, al-Sayyid al-Sharīf.

– Muḥammad al-Murādī (b.1094 – d.1169 AH) / `Ālim, Qādi, Faqīh, Zāhid:
Muḥammad bin Muḥammad Murād bin `Alī, al-Ḥusaynī, al-Bukhārī.

– Murād al-Murādī (b.1050 – d.1132 AH) / `Allāmah, Raḥḥālah, Mufassir, Muḥaddith:
Murād bin `Alī bin Dāwūd bin Kamāl-ul-Dīn bin Ṣāliḥ bin Muḥammad, al-Ḥusaynī, al-Bukhārī.

– Yūsuf al-Naqīb (b.1073 – d.1153 AH) / Muftī, Naqīb al-Ashrāf:
abū al-Maḥāsin, Jamāl-il-Dīn Yūsuf ibn Ḥusayn bin Darwīsh, al-Ḥusaynī, al-Ḥalabī.

-13th century Hijrī-

– `Ārif Hikmat (b.1201 – d.1275 AH) / Shaykh-ul-Islam, `Allāmah, Adīb, Mushārik fīl-`Ulūm, Naqīb al-Ashrāf:
Shihāb-ul-Dīn, Aḥmad `Ārif bin Ibrāhīm `Iṣmatullāh bin abī al-Walīd Ismā`īl bin Ibrāhīm Bāshā, al-Ḥusaynī, al-Istānbūlī.

– Aḥmad al-`Ajlānī (d.1277 AH) / Naqīb al-Ashrāf:
Aḥmad bin Sa`īd bin Ḥamzah bin `Alī bin `Abbās bin `Alī bin Ismā`īl, al-Ḥusaynī, ibn `Ajlān.

– Ismā`īl Ḥamzah (b.1183 – d.1222 AH) / Amīn al-Fatwā:
Ismā`īl bin Ḥamzah bin Yaḥyā bin Ḥasan bin Naqīb al-Ashrāf `Abdul-Karīm bin Naqīb al-Ashrāf Muhamamd al-Ḥusaynī, ibn Ḥamzah.

– Amīn al-Jundī al-Muftī (b.1229 – d.1295 AH) / Muftī al-Shām, Adīb, Khatīb, Shā`ir:
Amīn bin Muḥammad bin `Abdul-Wahhāb bin Isḥāq bin `Abdul-Rahmān bin Ḥasan bin Muḥammad, al-Jundī, al-Mu`arrī, al-Dimashqī, al-`Abbāsī.

– Ḥasan Taqī-ul-Dīn (d.1264 AH) / Muftī Dimashq, Naqīb al-Ashrāf:
Ḥasan bin Taqī-ul-Dīn bin Ḥasan bin Muṣṭafā bin `Abdul-Rahmān bin Ismā`īl bin Muhibb-ul-Dīn bin Shams-ul-Dīn bin Zayn-ul-Dīn bin Ḍiyā’-ul-Dīn Humaydah bin Zayn-ul-Dīn `Umayrah, al-Būṣilī, al-Balqawī, al-Ḥuṣnī, al-Ḥusaynī.

– Ḥusayn al-Murādī (b.1200 – d.1267 AH) / Muftī al-Shām, Faqīh:
Ḥusayn bin `Alī bin Ḥusayn bin Muḥammad bin Murād, al-Naqshabandī, al-Bukhārī, al-Ḥusaynī.

– Ḥusayn Ḥamzah (b.1161 – d.1203 AH) / `Ālim, Shā`ir, min Ṣuḍūr Dimashq:
Badr-ul-Dīn abū al-Luṭf Ḥusayn bin Naqīb al-Ashrāf Yaḥyā bin Ḥasan bin `Abdul-Karīm bin Muḥammad bin Kamāl-ul-Dīn Muḥammad, al-Ḥusaynī.

– Ḥamzah al-`Ajlānī (d.1228 AH) / Muftī Dimashq:
Ḥamzah bin `Alī bin `Abbās bin `Alī bin Ismā`īl bin Ḥasan bin Ḥamzah, al-Ḥusaynī, al-`Ajlānī.

– Ḥamzah Ḥamzah (b.1142 – d.1217 AH) / Naqīb Ashrāf Dimashq, min Ṣuḍūr Dimashq:
Ḥamzah bin Yaḥyā bin hasan bin Naqīb al-Ashrāf `Abdul-Karīm bin Muḥammad, al-Hamzawī, al-Ḥanafī, al-Ḥusaynī.

– Darwīsh al-`Ajlānī (b.1228 – d.1297 AH) / Naqīb al-Ashrāf, `Ālim, Faraḍī:
Darwīsh bin Ḥusayn bin `Umar bin Ibrāhīm bin Ḥusayn, al-`Ajlānī, al-Ḥusaynī.

– Darwīsh Ḥamzah (b.1200 – d.1249 AH) / Faqīh, Khaṭṭāṭ:
Darwīsh bin Muḥammad bin Ḥusayn bin Yaḥyā bin Ḥasan bin `Abdul-Karīm, al-Ḥusaynī.

– Rāghib al-`Ajlānī (b.1236 – d.1263 AH) / Naqīb al-Ashrāf:
Rāghib bin Sa`īd bin Ḥamzah bin `Alī bin `Abbās bin `Alī bin Ismā`īl, al-`Ajlānī, al-Ḥusaynī.

– Sa`īd al-Ḥalabī (b.1188 – d.1259 AH) / Shaykh al-Hanafiyyah, Marji` Bilād al-Shām:
Sa`īd bin Ḥasan bin Aḥmad, al-Ḥalabī, al-Dimashqī.

– `Abdul-Rahmān al-Murādī (d.1218 AH) / Muftī:
`Abdul-Rahmān bin Ḥusayn bin Muḥammad bin Muḥammad Murād, al-Ḥusaynī, al-Murādī.

– `Abdulqādir Ḥamzah (b.1235 – d.1279 AH) / `Ālim Mushārik, Amīn lil-Fatwā:
`Abdulqādir bin Darwīsh bin Muḥammad bin Ḥusayn bin Yaḥyā bin Ḥasan bin `Abdul-Karīm al-Ḥusaynī.

– `Abdullāh al-Maḥjūb (d.1207 AH) / Faqīh, Adīb, Mushārik fīl-`Ulūm:
`Afīf-ul-Dīn, abū al-Siyādah `Abdullāh bin Ibrāhīm bin Ḥasan bin Muḥammad Amīn ibn `Alī Mīrghanī bin Ḥasan bin Mīrkhūrd bin Ḥaydar bin Ḥasan bin `Abdullāh ibn `Alī bin Ḥasan bin Aḥmad bin `Alī bin Ibrāhīm bin Yaḥyā bin `Īsā bin Abū Bakr bin `Alī bin Muḥammad bin Ismā`īl bin Mīrkhūrd al-Bukhārī bin `Umar ibn `Alī bin `Uthmān bin `Alī al-Muttaqī bin al-Ḥasan bin `Alī al-Hādī bin Muḥammad al-Jawād bin `Alī al-Riḍā, al-Ḥusaynī, al-Makki, al-Ṭā’ifī, al-Ḥanafī, al-Maḥjūb.

– `Abdullāh al-Murādī (b.1160 – d.1212 AH) / Muftī Dimashq:
`Abdullāh bin Muḥammad Ṭāhir bin `Abdullāh bin Muṣṭafā bin Muhamamd Murād, al-Murādī, al-Ḥusaynī.

– `Abdul-Muḥsin al-`Ajlānī (d.1263 AH) / Naqīb al-Ashrāf:
`Abdul-Muḥsin bin Ḥamzah bin `Alī bin `Abbās bin `Alī bin Ismā`īl, al-Ḥusaynī, al-`Ajlānī.

– Ṣafiy-ul-Dīn al-Bukhārī (b.1154 – d.1200 AH) / Muḥaddith, Musnid, Raḥḥālah:
abū al-Faḍl, Ṣafiy-ul-Dīn, Muḥammad bin Aḥmad bin Muḥammad bin Khayrullāh, al-Atharī, al-Ḥusaynī, al-Bukhārī.

– Muḥammad Kamāl Ḥamzah (d.1258 AH) / `Ālim, Faqīh, Wajīh:
Muḥammad Kamāl bin Ismā`īl bin Ḥamzah bin Yaḥyā bin Ḥasan, al-Ḥusaynī.

– Muḥammad Nasīb Ḥamzah (b.1201 – d.1257 AH) / Naqīb al-Ashrāf, Faqīh, Adīb, Zāhid:
Muḥammad Nasīb bin Ḥusayn bin Yaḥyā bin Ḥasan bin `Abdul-Karīm, al-Ḥusaynī.

– Muḥammad Sa`īd al-`Ajlānī (b.1170 – d.1250 AH) / Muftī Dimashq, `Ālim, Niḥrīr:
Muḥammad Sa`īd bin Ḥamzah bin `Alī bin `Abbās bin `Alī bin Ismā`īl bin Ḥasan, al-Ḥusaynī, al-`Ajlānī.

– Muḥammad Tillū (d.1282 AH) / `Ālim Jalīl, Faqīh:
abū al-`Irfān, `Alam-ul-Dīn, Muḥammad bin `Abdullāh bin `Umar bin Muṣṭafā, ibn Tillū, al-Dimashqī, al-`Abbāsī.

– Muḥammad Khalīl al-Murādī (b.1173 – d.1206 AH) / Mu’arrikh, Naqīb al-Ashrāf, `Allāmah, Adīb:
Ṣaḍr-ul-Dīn, abū al-Faḍl, Muḥammad Khalīl bin `Alī bin Muḥammad bin Muḥammad Murād ibn `Alī bin Dāwūd bin Kamāl-ul-Dīn, al-Ḥusaynī, al-Bukhārī.

– Muhamamd Amīn `Ābidīn (b.1198 – d.1252 AH) / Amīn Fatwā, `Allāmah Muḥaqqiq, Marji` al-Hanafiyyah fīl-Shām:
Muḥammad Amīn bin `Umar bin `Abdul-`Azīz bin Aḥmad bin `Abdul-Raḥīm bin Muḥammad Ṣalāḥ-ul-Dīn, ibn `Ābidīn, al-Ḥusaynī.

– Muḥammad Murtaḍā al-Zabaydī (b.1145 – d.1205 AH) / `Allāmah Mushārik, Muḥaddith, Mu’arrikh, Lughawī, Imām, Nassābah:
abū al-Fayḍ, Muḥammad bin Muḥammad bin Muḥammad bin `Abdul-Razzāq bin `Abdul-Ghaffār bin Tāj-ul-Dīn bin Ḥusayn bin Jamāl-ul-Dīn bin Ibrāhīm bin `Alā’-ul-Dīn bin Muḥammad bin abī al-`Izz bin abī al-Faraj bin Muḥammad bin Muḥammad bin Muḥammad bin `Alī bin Nāṣir al-Dīn bin Ibrāhīm ibn Qāsim bin Muḥammad bin `Alī bin Muḥammad bin `Īsā bin `Alī Zayn al-`Ābidīn, al-Murtaḍā, al-Zabaydī, al-Ḥusaynī.

– Shihāb-ul-Dīn al-Aalūsī (b.1217 – d.1270 AH) / Mufassir, Muḥaddith, `Allāmah:
Shihāb-ul-Dīn, abū al-Thanā’, Maḥmūd bin `Abdullāh al-Ḥusaynī, al-Aalūsī, al-Baghdādī.

– Yūsuf al-Maghribī al-Ḥasanī (d.1279 AH) / Raḥḥālah, `Allāmah Mushārik:
abū al-Makārim, Sayf-ul-Dīn Yūsuf bin badr-ul-Dīn bin `Abdul-Rahmān bin `Abdul-Wahhāb bin `Abdullāh bin `Abdul-Malik bin `Abdul-Ghanī bin `Abdul-`Azīz bin Mas`ūd bin Aḥmad bin Muḥammad bin Muḥammad bin Aḥmad bin `Abdul-Rahmān bin al-Qāsim bin Muḥammad bin Aḥmad bin al-Qāsim bin Muḥammad bin Ibrāhīm bin `Umar bin `Abdul-Raḥīm bin `Abdul-`Azīz al-Tabbā` bin Hārūn bin Junūn bin `Allūsh bin Mindīl ibn `Alī bin `Abdul-Rahmān bin `Īsā bin Aḥmad bin Muḥammad bin `Īsā bin Idrīs al-Anwar bin Idrīs al-Akbar, al-Ḥasanī, al-Marākishī, al-Maghribī, al-Dimashqī.

-14th century Hijrī-

– Aḥmad Shākir al-Kabīr (d.1315 AH) / `Allāmah Mushārik, Dā`iyah:
Aḥmad Shākir bin Khalīl, al-Za`farānbūlī, al-Jūlānī, al-Ḥusaynī.

– Aḥmad `Ābidīn (b.1239 – d.1307 AH) / Amīn lil-Fatwā, Zāhid:
Aḥmad bin `Abdul-Ghanī bin `Umar bin `Abdul-`Azīz bin Aḥmad bin `Abdul-Raḥīm bin Muḥammad Ṣalāḥ-ul-Dīn ibn Najm-ul-Dīn bin Muḥammad Kamāl ibn Taqī al-Dīn bin Muṣṭafā bin Ḥusayn bin Raḥmatullāh bin Aḥmad bin `Alī bin Aḥmad bin Maḥmūd bin `Izz-ul-Dīn `Abdullāh bin Qāsim bin Ḥasan bin Ismā`īl ibn Ḥusayn al-Mantūf(Maftūn) ibn Aḥmad bin Ismā`īl bin Muḥammad bin Ismā`īl al-A`raj bin Ja`far al-Ṣādiq bin Muḥammad al-Bāqir, al-Ḥusaynī.

– Aḥmad al-Ḥalabī (b.1252 – d.1304 AH) / Amīn Fatwā, Wajīh:
Aḥmad bin `Abdullāh bin Muḥammad Sa`īd bin Ḥasan bin Aḥmad, al-Ḥusaynī.

– Aḥmad al-Ḥasībī (d.1357 AH) Naqīb al-Ashrāf, Wajīh:
Aḥmad bin Muḥammad abī al-Su`ūd bin Aḥmad bin `Alī bin Muḥammad Ḥasīb bin Muḥammad, al-`Aṭṭār, al-Ḥusaynī, al-Ḥasībī.

– Aḥmad Rāfi` al-Ṭahṭāwī (b.1275 – d.1355 AH) /  `Allāmah, Faqīh, Mufassir:
Aḥmad Rāfi` bin Muḥammad bin `Abdul-`Azīz bin Rāfi`, al-Ḥusaynī, al-Qāsimī, al-Ṭahṭāwī.

– abū al-Ashbāl Aḥmad Shākir (b.1309 – d.1377 AH) / Faqīh, Qādi, `Allāmah, Muḥaddith:
Aḥmad bin Muḥammad Shākir bin `Abdulqādir, Shams-ul-A’immah, al-Ḥusaynī, al-Maṣrī.

– Ḥusayn al-Ḥamzāwī (b.1300 – d.1395 AH) / `Ālim, Faraḍī:
Ḥusayn bin `Abdul-Karīm bin Naqīb al-Ashrāf Salīm bin Naqīb al-Ashrāf Nasīb bin Ḥasan bin Yaḥyā bin Ḥasan bin Naqīb al-Ashrāf `Abdul-Karīm bin Naqīb al-Ashrāf Muḥammad Kamāl-ul-Dīn bin Muḥammad, al-Ḥusaynī.

– Riḍā al-Ḥalabī (b.1279 – d.1329 AH) / Muftī al-Shām, `Allāmah, Mushārik, Faqīh:
Riḍā bin Aḥmad bin `Abdullāh bin Muḥammad Sa`īd, al-Ḥusaynī, al-Ḥalabī.

– Shākir al-Ḥamzāwī (d.1328 AH) / Qādi, Wajīh:
Shākir bin As`ad bin Nasīb bin Ḥusayn bin Yaḥyā bin Ḥasan bin Naqīb al-Ashrāf `Abdul-Karīm, ibn Ḥamzah, al-Ḥusaynī.

– Ṭāhir Ḥamzah (d.1335 AH) / Amīn al-Fatwā, Faqīh:
Ṭāhir bin Muḥyī-ul-Dīn, ibn Ḥamzah, al-Ḥusaynī, al-Dimashqī.

– `Abdul-Ḥamīd al-Aalūsī (b.1232 – d.1324 AH) / `Ālim:
`Abdul-Ḥamīd bin Ṣalāḥ-ul-Dīn, al-Ḥusaynī, al-Aalūsī.

– `Abdul-Ḥamīd al-Ḥawāṣilī (b.1311 – d.1389 AH) / Ṣāliḥ, Zāhid:
`Abdul-Ḥamīd bin Muḥyī-ul-Dīn bin Muḥammad bin Muḥyī-ul-Dīn, al-Ḥawāṣilī, al-Ḥusaynī.

– `Abdul-Muḥsin al-Murādī (d.1332 AH) / Mudarris, Amīn al-Fatwā:
`Abdul-Muḥsin bin Ṣāliḥ, al-Ḥusaynī, al-Murādī.

– `Alā’-ul-Dīn `Ābidīn (b.1244 – d.1306 AH) / Amīn Fatwā, `Allāmah Mushārik:
`Alā’-ul-Dīn bin Muḥammad Amīn bin `Umar bin `Abdul-`Azīz bin Aḥmad bin `Abdul-Raḥīm bin Muḥammad Ṣalāḥ-ul-Dīn, ibn `Ābidīn, al-Ḥusaynī.

– `Alī al-`Aṭṭār al-Ḥasībī (d.1341 AH) / Naqīb al-Ashrāf, `Ālim:
`Alī bin abī Mas`ūd  bin Aḥmad bin `Alī, al-`Aṭṭār, al-Ḥusaynī, al-Ḥasībī.

– Muḥammad abū al-Khayr `Ābidīn (b.1269 – d.1344 AH) / Muftī al-Shām, `Allāmah, Faqīh:
Muḥammad abū al-Khayr bin Aḥmad bin `Abdul-Ghanī bin `Umar bin `Abdul-`Azīz bin Aḥmad ibn `Abdul-Raḥīm bin Muḥammad Ṣalāḥ-ul-Dīn, ibn `Ābidīn, al-Ḥusaynī.

– Muḥammad Mas`ūd al-Kawākibī (b.1281 – d.1348 AH) / Naqīb al-Ashrāf, `Allāmah Mushārik:
abū al-Su`ūd, Muḥammad Mas`ūd bin Aḥmad Bahā’ī bin Muḥammad Su`ūd al-Kawākibī, al-Ḥalabī, al-`Alawī.

– Muḥammad Ṣiddīq Ḥasan Khān (b.1248 – d.1307 AH) / Amīr, `Allāmah, Nābighah:
abū al-Ṭayyib, Muḥammad Ṣiddīq Khān bin Ḥasan bin `Alī bin Luṭfullāh, al-Ḥusaynī, al-Bukhārī, al-Qinnawjī.

– Muḥammad Khalīl al-Qāwiqjī (b.1224 – d.1305 AH) / Faqīh, Mufassir, `Allāmah Mushārik:
abū al-Maḥāsin, Muhamamd bin Khalīl bin Ibrāhīm, al-Ḥasanī.

– Muḥammad Sa`īd al-Ḥamzāwī (b.1313 – d.1398 AH) / Naqīb al-Ashrāf, Ra’īs Jam`iyat al-Hidāyah al-Islāmiyyah:
Muḥammad Sa`īd bin Darwīsh Aal-Ḥamzah, al-Ḥusaynī.

– Muḥammad Sa`īd al-Bānī (b.1294 – d.1351 AH) / Faqīh, Mufakkir:
Muḥammad Sa`īd bin `Abdul-Rahmān bin Muḥammad, al-Mūṣilī, al-Ḥasanī.

– Muḥammad `Ārif al-Jūyjātī (b.1317 – d.1395 AH) / Faqīh, Lughawī:
Muḥammad `Ārif bin Muḥammad Waḥīd bin Ṣāliḥ al-Jūyjātī, al-`Abbāsī.

– Maḥmūd al-Ḥamzāwī (b.1236 – d.1305 AH) / `Allāmat-ul-Shām, Muftī-ul-Shām:
Maḥmūd bin Muḥammad Nasīb bin Ḥusayn bin Yaḥyā bin Ḥasan bin Naqīb al-Ashrāf `Abdul-Karīm, ibn Ḥamzah, al-Ḥusaynī.

– Nu`mān Khayr-ul-Dīn al-Aalūsī (b.1252 – d.1317 AH) / `Allāmah, Wā`iẓ:
abū al-Barakāt, Nu`mān bin Maḥmūd bin `Abdullāh, al-Ḥusaynī, al-Aalūsī, al-`Irāqī.

– Yāsīn al-Jūyjātī (b.1301 – d.1384 AH) / `Ālim, Faqīh, Qāri’:
Yāsīn bin Muḥammad Waḥīd bin Ṣāliḥ al-Jūyjātī, al-`Abbāsī.

-15th century Hijrī-

– Ibrāhīm al-Ya`qūbī (b.1343 – d.1406 AH) / `Allāmah, Muḥaddith, Faqīh Mālikī, Faqīh Ḥanafī:
Ibrāhīm bin Ismā`īl bin Muḥammad al-Ṣiddīq bin Muḥammad al-Ḥasan bin Muḥammad al-`Arabī bin Aḥmad bin BāBā Ḥabīy bin al-Khiḍr bin `Abdulqādir bin Mizyān bin Muḥammad al-Ḥasan ibn Muḥammad al-Ṣaghīr ibn Ibrāhīm bin Yaḥyā bin Aḥmad bin Ṣāliḥ bin Idrīs ibn abī Ya`qūb bin Muḥammad al-Ḥasan bin al-Jūdī bin Aḥmad bin `Abdulqādir bin `Arabī bin Ṣāliḥ bin Sa`īd bin `Umar bin Aḥmad bin Maḥmūd bin Ḥusayn bin `Alī ibn Idrīs al-Anwar bin Idrīs al-Akbar bin `Abdullāh al-Maḥḍ bin al-Ḥasan al-Muthannā bin al-Ḥasan ibn `Alī ibn abī Ṭālib, al-Ya`qūbī, al-Ḥasanī, al-Dimashqī.

– abū al-Ḥasan al-Nadwī (b.1333 – d.1420 AH) / Dā`iyah `Ālamī, Mufakkir Kabīr, Raḥḥālah:
abū al-Ḥasan, `Alī bin `Abdulḥay bin Fakhr-ul-Dīn bin `Abdul-`Alī bin `Alī, al-Ḥasanī, al-Nadwī.

– Muḥammad Ḥusām-ul-Dīn al-Qudsī (b.1321 – d.1400 AH) / Kutubiyy, Nāshir:
Muḥammad Ḥusām-ul-Dīn bin Muḥammad Shafīq bin Muḥammad `Ārif bin Muḥyī-ul-Dīn, al-Ḥusaynī, al-Qudsī.

– Muḥammad abū al-Yusr `Ābidīn (b.1307 – d.1401 AH) / Ṭabīb, `Allāmah Mushārik, Muftī:
Muḥammad abū al-Yusr bin Muḥammad abī al-Khayr bin Aḥmad bin `Abdul-Ghanī bin `Umar bin `Abdul-`Azīz bin Aḥmad bin `Abdul-Raḥīm bin Muḥammad Ṣalāḥ-ul-Dīn, ibn `Ābidīn, al-Ḥusaynī.

– Muḥammad Murshid `Ābidīn (b.1327 – d.1428 AH) / Faqīh, Qādi, Mu`ammar:
Muḥammad Murshid bin Muḥammad abī al-Khayr bin Aḥmad bin `Abdul-Ghanī bin `Umar ibn `Abdul-`Azīz bin Aḥmad bin `Abdul-Raḥīm bin Muḥammad Ṣalāḥ-ul-Dīn, ibn `Ābidīn, al-Ḥusaynī.

– Muṣṭafā Ḥamdī al-Jūyjātī (b.1315 – d.1411 AH) / Faqīh, Muṣliḥ, `Allāmah Mushārik, Qāri’ Mutqin:
Muṣṭafā Ḥamdī bin Muḥammad Waḥīd bin Ṣāliḥ al-Jūyjātī, al-`Abbāsī.

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Praise be to Allāh, this book was finished in ‘2011’ by the original author from “مبرة الآل والأصحاب” . The abrigement was written in English in ‘2013’ by Hānī al-Ḥasanī al-Ḥusaynī al-Ṭarābulsī al-Shāfi`ī.