Brother, Abdullah Al Ghumari is from the Ghumari School, regarding the Ghumari School, Shaykh GF Haddad says:
"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."
Shaykh Gibril Haddad mentions a book of Abdullah Al Ghumari i.e Bida` al-Tafâsîr and says:
"Bida` al-Tafâsîr. 2nd ed. Cairo: Maktabat al-Qâhira, 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!"
He attacked Imam Al Kawthari, the one of the most esteemed Scholar of Ahlus Sunnah. Shaykh GF Haddad them qoutes his another book i.e Khawât.ir Dîniyya and says regarding it:
Khawât.ir Dîniyya. 2 vols. Cairo: Maktabat al-Qâhira, 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."
The one who knows about a 100,000 hadiths says that Absolute Ijtihad was never closed, and attacks Imam Al Kathari and the Tijani Tariqa, Will you accept him?
Moreover, Al-Ghumari accepted that his claim is against the claim of many scholars.
Shaykh Saalih Al Farfur is the teacher of Shaykh Ibrahim Al Yaqoubi (one of the 40 abdaals, the father of Muhammad Al Yaqoubi), Shaykh Adib Kallas, Shaykh ‘Abdur Razzaq al-Halabi, Shaykh Shu’ayb and ‘Abdul Qadir al-Arna’ut, Shaykh Suhayl az-Zabibi, Sayyidi Muhammad bin lawi al maliki and others. His teachers include Muhaddith al-Akbar Shaykh Muhammad Badruddin al-Hasani Alayhi Rahma
, Shaykh Salih Ibn Asad al-Himsi Alayhi Rahma
, Shaykh Ata Allah Qasim Alayhi Rahma
, Shaykh Muhammad Sa’ati Alayhi Rahma
, Shaykh Muhammad Salim al-Hilwani Alayhi Rahma
, Shaykh Muhammad Ja’far al-Kittani Alayhi Rahma
, Shaykh Muhammad Amin Suwayd Alayhi Rahma, Shaykh Abdul Karim al-Himzawi Alayhi Rahma
, Shaykh Muhammad Najib Kayun Alayhi Rahma
, Shaykh Muhammad Hisham Khatib Alayhi Rahma
, Shaykh Abdul Razzaq al-Astwani Alayhi Rahma
, Shaykh Muhammad Itr Alayhi Rahma
, Shaykh Muhammad Shareef al-Yaqoubi Alayhi Rahma and other great esteemed Shuyookh. He says in his commentary of the 40 hadiths of Imam Nawawi called Min Mishkat an-Nubuwwah sharh al-Arba’in an-Nawawiyyah (Dar al-Farfur Damascus 2001) that the knowledge of the hour is only known to Allah and nobody else. Under the hadith of Jibril he mentioned after the following statement in the hadith when Jibril asked him about the Hour:
He said, ‘Tell me about the Hour.’ He said, ‘The one asked about it knows no more than the one asking.’
Shaykh Muhammad Saalih al-Farfur said:
أي لا أنا أعلمها ولا أنت تعلمها فهي من مفاتح الغيب لا يعلمها إلا الله وما سأل جبريل عنها وهو يعلم أن غير الله لا يعلمها إلا لينبههم لذلك
“It means: I don’t know about it nor do you know about it. It is from amongst the keys of the unseen. Nobody knows the hour except Allah. Jibril asked about it, and he knew that nobody except Allah knows the Hour, only to inform them about it.” (p. 41)
This statement of Shaykh Saalih al Farfur, in which he said that knowledge of hour is known to Allah alone, is present in the instagram of Shaykh Muhammad AL Yaqoubi. See this:
www.imgrum.net/user/shaykhyaqoubi/354648666/987904249737858815_354648666or this:
www.imgrum.net/media/985720836507389149_354648666If he considered this belief to be incorrect, why he mentioned it in his instagram account.
In the sharh of the 40 hadiths of Imam Nawawi called “al-waafi”, the Arabic scholars Dr. Mustafa Dib al-Bughaa and Muhyi ad-Din Mistu wrote on page 19:
The hour and its signs: the knowledge of the time of the day of judgment is specificied with the knowledge of Allah, and he did not reveal it to ANYONE of his creation, whether an angel or a prophet. That is why the Prophet (salllaAllahy alayhi wa sallam) said to Jibril: The one who asked this question does not know more than who is asking the question.
See this:
ia801006.us.archive.org/17/items/agovitch_mail/%D8%A7%D9%84%D9%88%D8%A7%D9%81%D9%8A%20%D9%81%D9%8A%20%D8%B4%D8%B1%D8%AD%20%D8%A7%D9%84%D8%A7%D8%B1%D8%A8%D8%B9%D9%8A%D9%86%20%D8%A7%D9%84%D9%86%D9%88%D9%88%D9%8A%D8%A9.pdf
"Shaykh Shuaib Ally, another scholar, in one of his answers to aa Question writes:
Question: I’m confused about two hadiths I have read as they seem to imply that the earth is 7000 years old even though science says the earth is billions of years old. Is there a dispute in their authenticity or is there a different interpretation?
Answer: Assalamualaykum wa rahmatullahi wa barakatuh,
I pray this finds you well.
General Principle for Understanding Revealed Texts
A general principle is that revealed texts are interpreted in a manner that accords with known facts, not in ways that contradict them.
There are a number of hermeneutical tools scholars employ to understand narrations in a way that makes sense of the text and the surrounding knowledge environment. The inability to reconcile them with empirical and observed truths constitutes a reason for scholars to consider a report fabricated.
A non-Literal Reading of Such Narrations
One such tool to make sense of the narrations in question is to consider them as intending to highlight the closeness of the Hour, not to give a specific numerical value for days remaining on Earth. That is, to consider them a type of example or comparison [ibn Hajar, Fath; ibn Rajab, Fath]. This would accord with the general meaning of other narrations that indicate the proximity of the Hour (see below), as well as allowing for those who uphold the veracity of the transmissions.
Many Scholars Consider these Narrations Fabrications
A modern reader would likely critique them because they do not seem to reconcile, prima facie, with current scientific understandings of dating the age of the universe. However, a number of classical scholars – including ibn Hazm, Qadi ‘Iyad, ibn al-‘Arabi, and al-Sakhawi – largely considered them fabricated for a different reason.
That is, that the narrations specify an age for the universe, seven thousand years, and indicate that about five hundred years remain. If this were the case, one could ostensibly calculate the end of the universe. Ibn al-Qayyim, in al-Manār al-Munīf, says that if these narrations were true, one could easily calculate from his time that there only remains of the universe two hundred and fifty one years.
This contradicts the Qur’anic text, which clearly states that this knowledge is something God has reserved for himself. For example: People ask you about the Hour; say: Its knowledge is with God alone [Qur’an; 33.63].
It is also contrary to established Prophetic narrations in the same vein, such as the Hadith of Gabriel, in which the Prophet – peace and blessings of God be upon him – was asked about the time of the Hour. He replied, ‘The one being asked is not more knowledgeable about it than the one asking’ [Muslim].
For this reason, a number of scholars have considered these narrations fabrications. Ibn Kathir, in his Nihāya, for example, holds that no narration that delimits the beginning of the universe, or indicates how much remains, is authentic. Ibn Rajab, in his Fath, argues in a similar fashion. Qadi ‘Iyad uses a similar line of reasoning to reject these reports, arguing that these time frames have already passed, and the world has not ended, clearly indicating the falsity of the contents of the reports. Ibn Hajar adds to this that since the time of Qadi ‘Iyad, three hundred years have additionally passed. [ibn Hajar, Fath].
The Closeness of the Hour
A number of Prophetic narrations, as mentioned above, do indicate the closeness of the Day of Judgment. He said – peace and blessings of God be upon him – that “I was sent, along with the Hour, like this” and held up his index and middle fingers together, indicating the proximity of the two events [Bukhari].
Such narrations indicate that what remains of this world is minimal compared to what has already passed. However, no one knows their actual lengths, and there does not appear to be anything authentically transmitted on the matter [ibn Rajab, Fath].
Further discussion, along with analysis of chains of transmitters, can be found in the sources cited above. See, for example, ibn Hajar, Fath."
Moreover, this answer is posted on the website of Shaykh Faraz Rabbani, Seekershub. See:
seekershub.org/ans-blog/2016/05/07/14028/
Ibn Rajab Al Hanbali says in his commentary of the Hadith of Gibril (the second hadith of the Nawawi's forty Hadiths):
"The words of Jibril, peace be upon him, "Tell me about the Hour," so that the Prophet, may Allah bless him and grant him peace, said, "The one asked about it knows no more about it than the one who asks," meaning that created beings' knowledge of the moment of the Hour are all equal. This indicates that Allah, exalted is He, has exclusive knowledge of it. For this reason it is usual that when the person of knowledge is asked about something which he doesn't know that he should say, "I do not know," and that does not diminish him at all. On the contrary it is from his scrupulousness and from his deen, since above every possessor of knowledge there is an All-Knowing One. In the hadith of Abu Hurairah, may Allah be pleased with him, there is that the Prophet, may Allah bless him and grant him peace, spoke about, "Five [things] which only Allah, exalted is He, knows, and then he recited, 'Truly Allah has knowledge of the Hour and sends down abundant rain and knows what is in the womb. And no self knows what it will earn tomorrow and no self knows in what land it will die. Allah is All-Knowing, All-Aware.'" (Surah Luqman: 33)
Allah, mighty is He and majestic, says, "They will ask you about the Hour: when is it due? Say: 'Knowledge of it rests with my Lord alone. He alone will reveal it at its proper time. It hangs heavy in the heavens and the earth. It will not come upon you except suddenly.'" (Surat al-A'raf: 187)
In Sahih al-Bukhari there is from Ibn 'Umar, may Allah be pleased with both of them, that the Prophet, may Allah bless him and grant him peace, said, "There are five keys of the Unseen which no one knows but Allah," then he recited this ayah: "Truly Allah has knowledge of the Hour..."
Imam Ahmad also narrated it and his wording is: "The Prophet, may Allah bless him and grant him peace, said, 'I have been given the keys of everything except for five: "Truly Allah has knowledge of the Hour..."'" He also narrated with its chain of transmission from Ibn Mas'ud, may Allah be pleased with him, that he said, "Your Prophet, may Allah bless him and grant him peace, was given the keys of everything except for five: 'Truly Allah has knowledge of the Hour...'"
His words, "Then tell me about its tokens (amarat)," meaning its signs ('alamat) which indicate that it has drawn close. In the hadith of Abu Hurairah there is that the Prophet, may Allah bless him and grant him peace, said, "I will tell you about its portents (ashrat)," which are also its signs."
Ibn Rajab explicitly said that the Hour is only known to Allah, this statement of Ibn Rajab is present on these two websites:
1) Sunnah.org- the website of Shaykh Hisham Kibbania, Gibril Haddad etc
2) Seekerhub- the website of Shaykh Faraz Rabbani
seekershub.org/ans-blog/2014/04/06/ibn-rajab-al-hanbalis-commentary-on-the-hadith-of-gibril/
www.sunnah.org/ibadaat/Rajab_commentary40hadith.htmAnd Allah alone gives Sucess,
And Allah knows best,
Wassalam