The Biography Of Abdullah Al-Talīdi And His Contributions To Islamic Scholarship: An Analysis

The Biography of Abdullah Al-Talīdi and His Contributions to Islamic Scholarship: An Analysis

Muhammad Iskandar Shah Ab Ahmid¹, Mohammad Fahmi Abdul Hamid^2*, Khairul Azhar Meerangani³

¹Post Graduate Student Academy of Contemporary Islamic Studies, Universiti Teknologi MARA Cawangan Melaka, Alor Gajah, Melaka, Malaysia

^2,3Academy of Contemporary Islamic Studies, Universiti Teknologi MARA Cawangan Melaka, Alor Gajah,

^*Corresponding Author

DOI: https://dx.doi.org/10.47772/IJRISS.2025.9010210

Received: 06 January 2025; Accepted: 10 January 2025; Published: 13 February 2025

ABSTRACT

Abdullah al-Talīdi is a relatively lesser-known figure compared to prominent scholars, yet his contributions to Islamic scholarship are significant, particularly in the fields of Islamic jurisprudence, theology, and spirituality. His teachings often emphasize the importance of love, compassion, and unity within the Muslim community. His works have profoundly influenced Muslims worldwide, especially in matters of faith and spiritual development. Abdullah al-Talīdi’s expertise across various disciplines has enriched the intellectual landscape, fostering a unique dynamism in the minds of the community. As a reform-driven figure, he underscored three key elements for every student: ta‘lim (knowledge), ta’dib (ethics), and da‘wah (propagation). These principles reflect the qualities of an exemplary educator, serving as a model for others. His relentless pursuit of knowledge bore fruit, enabling him to transcend the role of a teacher and embody the essence of a murabbi—a nurturer of transformative thought among students.

Keywords: Abdullah al-Talīdi; Islamic Scholarship; Spiritual Development; Ta‘lim Ta’dib Da‘wah; Reformist Educator

INTRODUCTION

The contributions of a prominent figure to the development and advancement of knowledge can significantly impact the socio-cultural fabric and way of life of a society. Understanding the character and sacrifices made in educating the community fosters appreciation and admiration for the individual and the truth they championed. Recognizing the personality of such a figure reflects gratitude and acknowledgment for their contributions to society and Islamic scholarship. The community has dedicated tremendous efforts to enlightenment, with the aim of cultivating a civilized and knowledgeable society.

In this discussion, research on the thought of Sheikh Abdullah al-Talīdi remains scarce within the field of academic studies. Researchers in the disciplines of Hadith and Sufism rarely recognize his name, despite his extensive contributions to society and the scholarly world. Sheikh Abdullah al-Talīdi integrated Salafi and Sufi thoughts, emphasizing a balanced approach to Islamic disciplines, which positions him as a unique scholar among his contemporaries. This paper examines various aspects of his biography, academic achievements, expertise in Islamic scholarship, and written works. It also analyzes the processes of ta‘lim (education), ta‘dib (discipline), and da‘wah (propagation) undertaken by Sheikh Abdullah al-Talīdi, which have elevated him to the status of a murabbi (nurturer and educator) among scholars.

RESEARCH METHODOLOGY

In conducting this study, the researcher employed a qualitative approach based on document and content analysis. The discussion method was carried out descriptively, both narratively and analytically, by analyzing texts or documents. The study employed content analysis focusing on primary texts and secondary sources, selected based on their relevance to Salafi-Sufi discourse. (Sugiyono, 2009). In the social sciences, such as history, ethnography, and sociology, this approach is often considered a popular design. Document analysis refers to a subset of research data collection methods derived from content analysis, which involves interpreting printed or published communication messages (Sabitha, 2005). The study involved a thorough examination of books, journals, and related scholarly research to gather relevant data.

Content analysis refers to the objective and systematic explanation of explicitly available information (Ahmad Munawar Ismail & Mohd Nor Shahizan Ali, 2020). The content analysis employed both deductive and inductive approaches. The inductive method involves the process of describing, analyzing, and drawing conclusions from data to verify the validity of facts, data, and information—moving from specific observations to broader generalizations. On the other hand, we applied the deductive method to draw conclusions through data analysis, following a reasoning pattern that moves from general statements to specific details. This approach specifically examines the biography of Sheikh Abdullah al-Talidi and his contributions to Islamic scholarship.

BACKGROUND OF SHEIKH ABDULLAH AL-TALĪDI

Sheikh Abdullah bin Abd al-Qādir al-Talīdi was a scholar who inherited the intellectual legacy of past Islamic scholars across various disciplines. His full name is Abdullah bin Abd al-Qādir bin Muhammad bin Ahmad bin Muhammad bin ‘Abd al-Salam al-Talīdi al-Hasani. His lineage traces back to Maulay Idris al-Akbar, the founder of the city of Morocco, and ultimately connects to Fatimah bint Rasulullah (SAW) (Chorafae, 2020). Sheikh Abdullah al-Talīdi stated that he was born in a village named al-Saf, within the Bani Garfet tribe, on the 15th of Sha’ban 1347 Hijri, corresponding to 1926 CE, which was a Saturday, in a region called Tetouan in Morocco. Before reaching the age of ten, he and part of his family migrated from Tetouan to Tangier (Tanjah) (Asybuki, 2004; Yusof ‘Abd al-Rahman, 2002).

Educational Background of Sheikh Abdullah al-Talīdi

Despite having no prior formal education in reading or writing, his father sent him to memorize the Quran at al-Maktabah al-Quraniyah at the age of five. There were concerns that such an early start might cause boredom or a lack of interest in learning. His family feared that the current educational system might hinder Sheikh Abdullah al-Talīdi’s learning process. Later, he returned to the village of Shaff to pursue further education. He studied under the guidance of Sheikh Abd al-Salam al-Shaqqaq (Yusof ‘Abd al-Rahman, 2002) and Sheikh al-Salam al-Azzuz, completing his Quran memorization within two years. However, he did not stop there; he repeatedly revised his recitations until he achieved mastery and retained the Quran firmly in his memory (Al-Talidi, 2004).

The challenges faced by Sheikh Abdullah al-Talīdi, such as poverty, political instability due to French colonization, and the imprisonment of his father, forced him to move repeatedly between Tangier, Tetouan, and Bani Garfet. Additionally, the country’s economic struggles, which led to food shortages and harsh living conditions, did not diminish his determination to pursue knowledge. Despite these hardships, he remained steadfast and continued learning diligently, studying with various scholars and Quranic hafiz in Tangier.

The hardships he faced during his youth forced him to divide his time between working to sustain his livelihood and pursuing his studies. However, his busy schedule of earning a living disrupted his education. Furthermore, an unfounded accusation of theft led to him being punished by his teacher, causing him to decide to discontinue his studies. Several years later, in his twenties, he resumed his education and began studying various disciplines of knowledge.

His passion for seeking knowledge never faded, despite the various challenges he faced. Sheikh Abdullah al-Talīdi’s dedication and perseverance in learning are evident in his relentless efforts to study under prominent scholars, such as Muhammad al-Bāqir al-Kattānī and his principal teacher, al-Hāfidz Ahmad bin al-Siddiq al-Ghumarī (Al-Hawawi, 2021). He did not settle for the knowledge he had acquired but instead sought out renowned teachers in the Fes region. There, he received guidance from scholars such as Sheikh Abdul Aziz bin al-Khayyat, studying Muqaddimah al-Jam‘ al-Jawami‘, Sheikh al-Abbas al-Bannani with Tauhid Ibn Asyur, and Sheikh Idris al-Laraki with Mukhtasar al-Khalil.

Unfortunately, due to the French colonization, he could not remain in Fes for long and was forced to move to Sale, where he continued to acquire knowledge and benefit under Sheikh Ahmad bin al-Siddiq al-Ghumarī. Despite these disruptions, he remained committed to his teachers, earning their recognition and approval. This recognition eventually established him as a respected scholar, admired by peers and contemporaries alike.

Teachers in His Studies

A person cannot be deemed a Ᾱlim (scholar) without enduring various hardships in the pursuit of knowledge and learning from a multitude of scholars.  Sheikh Abdullah al-Talīdi sought wisdom from dozens of scholars, gathering gems of knowledge from them. Despite facing numerous trials and challenges in his quest for learning, he remained undeterred in seeking righteous teachers and continued his studies even after becoming a teacher himself (Al-Talidi, 2003; Al-Asybuki, 2004).

Sheikh Abdullah al-Talīdi al-Hasani was a distinguished scholar who deeply explored various disciplines of knowledge. His education began at a young age, and throughout his intellectual journey, he studied under many renowned scholars from diverse fields. Through these extensive studies, Sheikh al-Talīdi developed a balanced (wasatiyyah) intellectual approach, particularly in harmonizing elements of the Salafi school and Sufism.

He delved into the study of Arabic grammar (nahu) and Arabic language from a young age. He studied foundational texts in Nahu, such as al-Ajurumiyyah and Alfiyyah Ibn Malik, under the guidance of Sheikh Abdul Salam al-Khannus. He further strengthened his mastery of Alfiyyah Ibn Malik through the teachings of Sheikh al-Hassan al-Lamtūnī, revisiting and reciting the text multiple times. Additionally, Sheikh Abdullah bin Abdul Sadiq al-Tamsamani and Sheikh Abdullah Kannun played significant roles in enhancing his proficiency in the Arabic language, particularly in the context of usul fiqh and tafsir, disciplines that require a deep understanding of nahu and balaghah.

Beyond this, he also immersed himself in the study of fiqh, particularly Maliki jurisprudence. Sheikh Abdullah al-Talīdi studied extensively under prominent scholars such as Sheikh Abdul Aziz bin al-Khayyat and Sheikh Abdullah bin Abdul Sadiq al-Tamsamani. These mentors guided him through major Maliki texts, such as Mukhtasar Khalil and Sharh al-Saghir, by Sheikh al-Dardir.  Sheikh Abdul Hafiz Kannun further enriched his expertise through the study of Mukhtasar Ibn Abi Hamzah, solidifying Sheikh Abdullah al-Talīdi’s deep knowledge of fiqh rulings. In summary, Sheikh Abdullah al-Talīdi was a distinguished ‘alim and faqih in the Maliki school of thought, while also possessing significant expertise in other recognized schools of jurisprudence.

In addition, Sheikh Abdullah al-Talīdi delved deeply into the study of Hadith under the guidance of several renowned Moroccan Hadith scholars, particularly from the Ghumari family. Sheikh Abdul Aziz bin al-Siddiq al-Ghumari taught him Hadith texts such as Sunan al-Tirmidhi, Alfiyyah al-Iraqi, and Nukhbat al-Fikr, which are foundational references in Hadith studies. Sheikh Abdul Hay bin al-Siddiq al-Ghumari also guided him in the study of Nukhbat al-Fikr, while Sheikh Muhammad al-Zamzami bin al-Siddiq al-Ghumari taught him Bulugh al-Maram, a key reference in Hadith rulings. Sheikh Abdullah al-Talīdi learned a lot about Hadith from these teachings. They put a lot of emphasis on making sure that the sanad (chain of transmission) was real, that the matan (text of Hadith) was carefully studied, and that both the sanad and the matan were judged critically.

In Usul Fiqh (principles of Islamic jurisprudence), Sheikh al-Talīdi studied under several prominent figures, such as Sheikh Abdul Salam al-Khannus, who taught him Muqaddimah Jami‘ al-Jawami‘. Additionally, Sheikh Abdullah bin Abdul Sadiq al-Tamsamani and Sheikh Abdullah Kannun guided him in studying essential usul fiqh texts, such as Jami‘ al-Jawami‘ and Waraqāt by Imam al-Haramayn. These studies provided Sheikh al-Talīdi with a strong foundation in usul fiqh, enabling him to derive rulings (ijtihad) that were relevant to contemporary contexts and times.

In the study of aqidah and tauhid, Sheikh Abdullah al-Talīdi delved into classical texts such as al-Sanusiyyah under the guidance of Sheikh Abdul Hafidh Kannun and Kitab Tauhid by Ibn ‘Ashur with Sheikh Muhammad al-Sahili al-Wasini. His study of tauhid formed the foundation of his Salafi creed, but with a balanced approach. Some people in the Ash‘ari school used too much takwil (allegorical interpretation) of mutashabihat (ambiguous verses). Sheikh Abdullah al-Talīdi, on the other hand, didn’t take a strict view of Shariah texts like some Salafi groups do. His frequent readings of Risalah Abi Zayd al-Qarawani led him to embrace the aqidah of the Salaf. Later, Sheikh Ahmad bin al-Siddiq al-Ghumari provided him with key texts such as Al-‘Itiqad by Imam al-Baihaqi, Kitab Al-Tauhid by Imam Ibn Khuzaimah, and Al-Durratu Al-Mudiah, which significantly transformed Sheikh Abdullah al-Talīdi’s theological perspectives (Al-Talidi, 2004).

Sheikh Abdullah al-Talīdi also pursued advanced studies in Tafsir (Quranic exegesis). He studied Tafsir al-Jalalayn up to Surah Hud under Sheikh Abdul Aziz bin al-Siddiq al-Ghumari. Additionally, Sheikh Abdul Hafidh Kannun taught him five juz from the Tafsir al-Quran, while Sheikh Muhammad al-Sahili al-Wasini also provided guidance in tafsir. His studies equipped him to interpret Quranic verses in accordance with the Salaf tradition, while also deepening his understanding of maqasid al-shariah (the objectives of Islamic law).

Although he adhered to the Salafi creed, Sheikh al-Talīdi did not reject the discipline of Sufism entirely. He studied the Shadhiliyyah tarekat (spiritual order) under the guidance of Sheikh Ahmad bin al-Siddiq al-Ghumari, receiving initiation and ijazah (authorization) in the order, which permitted him to lead the tarekat (Muhib al-Talidi, 2011). Under Sheikh Ahmad’s guidance, Sheikh al-Talīdi integrated a Sufism approach grounded in Shariah with high moral principles. He also studied Sufism under Sheikh Idris al-Iraqi and Sheikh Muhammad bin Ibrahim al-Fasi al-Makki, who provided him with training in tazkiyat al-nafs (purification of the soul).

Additionally, Sheikh al-Talīdi received ijazahs from prominent masyaikh (scholars), granting him authority to narrate Hadith and certification in various disciplines. These included Allamah Sayyid Muhammad al-Bāqir al-Kittāni (1384H), Allamah al-Ṣūfī al-Sayyid ‘Ali al-Būdīlamī (1394H), Allamah al-Hāfiz Ahmad bin Siddīq al-Ghumārī (1380H), Al-Muhaddith Sayyid ‘Abd al-‘Aziz Bin Siddiq al-Ghumārī (1418H), and Allamah Al-Musnid al-Dunya Sayyid Muhammad Yāsīn al-Fādānī (1410H) (Yusof Abd al-Rahman, 2004).

Remarkably, he also pursued academic sciences such as mathematics and astronomy, enabling him to grasp knowledge of celestial studies and other literary fields (Asybuki, 2004). This demonstrates that Sheikh Abdullah al-Talīdi had a vast educational background in various disciplines, shaping his personality and thought as a scholar deeply rooted in Islamic knowledge. The influence of his teachers across these fields helped form his balanced and wasatiy (moderate) perspective. While he respected tradition, he remained open to ijtihad (independent reasoning) and renewal, making him a scholar capable of harmonizing Salafi and Sufi approaches in both thought and practice (Asybuki, 2004).

ANALYSIS OF SHEIKH ABDULLAH AL-TALĪDI’S INTELLECTUAL THOUGHT

Sheikh Abdullah al-Talīdi was a prominent 20th-century scholar who made significant contributions to the fields of Hadith, aqidah, fiqh, and tasawuf. He was known as a scholar firmly committed to the principles of the Quran and Sunnah, blending early Salafi thought with pure Sunni Sufism. In the science of Hadith, he emphasized the importance of the authenticity of sanad (chain of transmission) and matan (text), while adopting a critical stance towards weak and fabricated Hadiths, demonstrating his dedication to the purification of religious knowledge and practice.

In terms of aqidah, he adhered to the understanding of the Prophet’s Companions and the salaf al-salih (pious predecessors), rejecting innovations (bid‘ah) and striving to return the Muslim community to the pristine teachings of Islam. In fiqh, he did not confine himself to any particular school of thought but instead combined adherence to scriptural texts (nas) with an understanding of the maqasid al-shariah (objectives of Islamic law). He advocated for integrating the knowledge of fiqh, Hadith, and the Sunnah to avoid sectarianism and excessive adherence to specific schools of thought.

Although rooted in Salafi principles, Sheikh Abdullah al-Talīdi appreciated a form of tasawuf aligned with the Quran and Sunnah. He emphasized purification of the heart and noble character as the essence of true Sufism and promoted Sunni Sufism through the tarekat al-Talīdiyyah al-Ṣiddīqiyyah al-Syādhiliyyah (Muhib al-Talidi, 2011). The analysis of his intellectual thought aims to explore how he integrated various Islamic disciplines into a balanced framework, tracing his contributions and assessing the relevance and impact of his ideas in contemporary contexts. This study is hoped to serve as a guide for the current generation of scholars and students in understanding and practicing Islam comprehensively and with balance. Sheikh al-Talīdi’s intellectual legacy offers insights into interfaith dialogue and strategies for fostering global peacebuilding through ethical and theological reform, making his approach relevant beyond the immediate scope of Islamic scholarship.

Thoughts in the Field of Hadith

Sheikh Abdullah al-Talīdi was a distinguished scholar (‘Ᾱlim) in the field of Hadith and a key reference for students seeking knowledge in this discipline. He possessed exceptional charisma and extensive expertise in Hadith studies. He firmly adhered to the principles established by the early Hadith scholars and placed significant emphasis on the importance of authentic sanad (chains of transmission). He emphasized the need to rigorously examine each Hadith’s sanad and matan (text) to verify its authenticity. Personally, he was extremely rigid and critical regarding weak (dhaif) and fabricated hadiths, and he consistently reminded his students not to disseminate them without proper verification (Dar al-Hadith, 2009).

Thoughts in Aqidah and Tauhid

In the realm of aqidah, Sheikh Abdullah al-Talīdi identified himself as a Salafi. The foundation of his aqidah was the early Salafi approach, which aligned with the beliefs of the people of Hadith (ahl al-hadith) (Yusof ‘Abd al-Rahman, 2002). This signifies that he adhered to the teachings of the Quran and Sunnah as understood and practiced by the Prophet’s Companions (sahabah) and the salaf al-ṣalih (pious predecessors). He rejected and criticized later Ash‘ari scholars who employed the takwil (interpretation) of mutashabihat (ambiguous verses) and also opposed later Salafis who attributed physical attributes to Allah SWT (Al-Asybuki, 2004). Sheikh al-Talīdi firmly rejected all forms of bid‘ah (innovations) and emphasized the importance of returning to the pure teachings of Islam (Dar al-Hadis, 2009).

Thoughts in the Field of Fiqh

Sheikh Abdullah al-Talidi adhered to fiqh principles grounded in the Quran, Sunnah, and the consensus (ijma’) of scholars. He combined adherence to scriptural texts (nas) with a profound understanding of maqasid al-shariah (objectives of Islamic law), avoiding strict adherence to any single school of thought in issuing fatwas. In the field of fiqh, he deeply valued the opinions of earlier scholars while also recognizing the necessity of ijtihad to address contemporary issues. His approach to fiqh and understanding of its practice reflected his belief that Islam is a dynamic and timeless religion (Al-Talidi, 2012). Additionally, he advocated for integrating the knowledge of fiqh, Hadith, and the Sunnah of the Prophet under one discipline, aiming to eliminate excessive sectarian fanaticism within the schools of thought (Al-Talidi, 2003).

Thoughts in the Field of Tasawuf

Although Sheikh Abdullah al-Talīdi adhered to early Salafi theology, he maintained a balanced view of tasawuf (Sufism). He respected tasawuf as long as it remained firmly grounded in the Quran and Sunnah, considering it valid and in accordance with Islamic principles. However, he also criticized and rejected all forms of innovations (bid‘ah) and deviations present within tasawuf practices and tarekat orders themselves (Al-Talidi, 2003). Although Sheikh Abdullah al-Talīdi adhered to early Salafi theology, he maintained a balanced view of tasawuf (Sufism). Compared to Ahmad bin Idris, who focused heavily on reforming Islamic spirituality, Sheikh al-Talīdi offered a more integrative approach, blending legal, theological, and spiritual disciplines. He respected tasawuf as long as it remained firmly grounded in the Quran and Sunnah, considering it valid and in accordance with Islamic principles. Sheikh Abdullah al-Talīdi emphasized the importance of heart purification and noble character, which he regarded as the true essence of tasawuf. He frequently emphasized that authentic tasawuf must never contradict the principles of Shariah (Al-Talidi, 2003). Furthermore, he was a prominent leader of the tarekat al-Talidiyyah al-Siddiqiyyah al-Shadhiliyyah and advocated for the practice of Sunni tasawuf (Al-Talidi, 2011). Through his dedication to scholarship, he authored numerous works on tasawuf and Hadith.

THE SCHOLARLY CONTRIBUTIONS OF SHEIKH ABDULLAH AL-TALĪDI

Dr. Usamah Al-Hadar (2017) highlighted on the official website of al-Rabitah al-Muhammadiyah Li al-Ulama’ his experiences with Sheikh Abdullah al-Talīdi. According to Asybuki, Sheikh Abdullah al-Talīdi authored approximately 37 works that serve as primary references in the scholarly world. Various factors have led to the publication of some of these works, while others remain unpublished (Asybuki, 2004). One of his earliest publications was a book printed in Egypt titled al-Ṣārim al-Mubayyid. This work follows his acquaintance with Sheikh Majdi Makki, who guided him in publishing the book Asbab Halaka al-Umam, later published by Dar al-Bashair al-Islamiyyah (Asybuki, 2004).

Among his enduring works that continue to be widely discussed and referenced by students of knowledge are his writings on Tafsir and the Quran, including: Dalāil al-Tauhīd Intilāqan min al-Qurān wa al-Kawn, Al-Jawāhir wa Lalāi al-Masnū’ah fī al-Tafsīr bi al-Ahādith al-Ṣahīhah al-Marfū’ah, Asbāb Halaka al-Umam wa Sunnat Allah fī al-Qaum al-Mujrimīn wa al-Munharīfin. In aqidah, his significant work is Al-Barāhīn al-Sāmiyah fi ‘Aqidat al-Firqah al-Nājiyah.

In the field of Hadith, his notable writings include: Tahzīb Sunan al-Tirmidhī, Tahzīb Khaṣaiṣ al-Nabawiyah al-Kubra li al-Suyūtī, Ittihāf Ahl al-Wafā bi Tahzīb Kitāb al-Syifā fi Huqūq al-Musṭafa li al-Qadhī ‘Iyād, Ittiḥāf al-Muslim bi Zawā’id Abī Īsa al-Tirmidhī ‘alā al-Bukhārī wa Muslim, Jawāhir al-Bihār fī Ahādith al-Ṣaḥīḥah al-Qisār. He also contributed extensively to fiqh and fatwa, with works such as: Minhāj al-Jannah fi Fiqh al-Sunnah, Itmām al-Minnah bi Syarh Minhāj al-Jannah fi Fiqh al-Sunnah, Ta’līqāt ‘ala al-Akḥbar al-Masṭurah fi al-Qirāat fi Ṣolah bi ba’d al-Surah li al-Hafiẓ Sayyidi Ahmad Bin al-Siddīq. In the realm of tasawuf, his notable works include: Ahabbu al-A’mal Ila Allah Ta’āla wa Afḍaluha, Ṭariq al-Jannah, Ma’a al-Sābiqīn ila al-Jannah Bila ‘Itāb wa lā ‘Iqāb, al-‘Arbaūn Hadisān fī al-Khaūf wa al-Rajā’, Zād al-Muttaqīn fī Ṣaḥih Adzkār wa Ad’iyyah Sayyid al-Mursalīn, Ta’līqāt ‘alā Kitāb Tuḥfat al-Ikhwan fī Ādāb Ahli al-‘Irfān. These and many other works reflect his prolific contributions across diverse Islamic disciplines.

Sheikh Abdullah al-Talīdi was a scholar proficient in various fields of knowledge, as evidenced by his extensive writings in disciplines such as tafsir, Hadith, and fatwas (Asybuki, 2004). He was a figure who introduced a progressive approach to issuing fatwas, transitioning from adherence to a single school of thought to considering multiple schools and avoiding reliance on a single opinion (Al-Asybuki, 2004). However, at the same time, he did not reject or disparage the imams of the madhabs nor the necessity for laypeople to adhere to a specific madhab (Al-Talidi, 2010).

Sheikh Abdullah al-Talīdi’s intellectual outlook was deeply influenced by the thought he developed while studying under his teacher, Sayyid Ahmad bin Siddiq al-Ghumari. Madrasah Siddiqiah cultivated his openness, moving away from sectarian rigidity (ta’assub) towards reliance on the Quran and Sunnah, without limiting him to any single madhab (Al-Talidi, 1993; Al-Talidi, 2004).

Furthermore, Sheikh Abdullah al-Talīdi emphasized the importance of scholars mastering Hadith sciences, both dirāyah (analytical understanding) and riwāyah (transmission). He also stressed the need for scholars to engage in discussions of fiqh while maintaining a close connection with the Quran and its interpretation through the study of tafsir (Al-Asybuki, 2004).

His approach to Quranic interpretation (tafsir) was based on tafsir bil ma’thur (interpretation through transmitted sources). In his exegesis, Sheikh Abdullah al-Talīdi interpreted verses by relating them to other verses with closely aligned meanings (Al-Asybuki, 2004). He also emphasized evidence-based reasoning in Quranic interpretation, incorporating only Hadiths classified as ṣahih (authentic), hasan (good), or minimally dhaif (weak with minor defects).

In his tafsir writings, he included interpretations that encompassed legal rulings (ahkam), ethics, theology (aqidah), wisdom, and the secrets behind the verses. He also used authentic Hadiths to help him understand the chapters recited during prayers, as well as the interpretations of the mufassirun salaf al-soleh (pious predecessors) that were written down in their works. This approach is evident in his book Al-Jawāhir wa al-Lalālu al-Masnū’ah fī al-Tafsīr bi al-Ahādis al-Ṣahihah al-Marfū’ah, which demonstrates his method of Quranic interpretation.

Sheikh Abdullah al-Talīdi’s Hadith writings reflect his qualifications as a muhaddith (Hadith scholar) and nāqid al-hadith (Hadith critic). In his work, Tahzib Sunan al-Tirmidhi, he reassessed certain Hadiths classified as weak (dhaif) by Imam al-Tirmidhi, reclassifying them as sahih (authentic) or hasan (good), and vice versa. He conducted this out of a sense of scholarly integrity, not as a critique or to undermine the stature of Imam al-Tirmidhi as a prominent scholar.

While revising Hadiths in Tahzib Sunan al-Tirmidhi, Sheikh al-Talīdi also critiqued Nasr al-Dīn al-Albānī for classifying certain Hadiths from al-Tirmidhi as dhaif. His critique of al-Albānī was not an accusation of misguidance but rather a scholarly response as a Hadith expert. Sheikh al-Talīdi placed significant emphasis on ensuring the authenticity of Hadiths cited in works containing a mix of weak and fabricated narrations. If a weak Hadith was present, he would replace it with an authentic one to better align with the subject matter.

Furthermore, Sheikh al-Talīdi analyzed Hadiths and explained their meanings, particularly those with interpretations that were less familiar to readers. This meticulous approach is evident in his work, Tahzib Khaṣāiṣ al-Nabawiyyah al-Kubrā li Suyūṭī, where he provided detailed explanations and evaluations of Hadiths.

Sheikh Abdullah al-Talīdi’s writings on tasawuf (Islamic mysticism) or tazkiyat al-nafs (purification of the soul) reflect his emphasis on spiritual practice as a practitioner of tasawuf. He incorporated Hadiths related to raqāiq (softeners of the heart), zuhd (asceticism), and mawā‘iz (admonitions). He did not explicitly use the term tasawuf, but the Hadiths he included aligned with the principles of soul purification. This is evident in his work Tarīq al-Jannah, which focuses on practices that qualify a person for entry into Allah’s Paradise.

In this book, the Hadiths he included were of sahih (authentic), hasan (good), or minimally weak (dhaif) status. The themes began with sincerity (ikhlas) in the first chapter, followed by fear of Allah (khauf), combating the self (nafs), guarding the tongue, deeds that lead to Paradise, seclusion (uzlah), mindfulness (muraqabah), modesty (haya’), and other similar topics.

Despite his adherence to a Salafi aqidah, Sheikh al-Talīdi demonstrated a moderate and accommodating approach toward tasawuf. This is evident in his discussion on issues related to tasawuf, Sufis, and saints (wali) in his book al-Muṭrib bi Mashāhīr Awliya’ al-Maghrib. In this work, he detailed the biographies of saints in the Maghreb, all of whom were prominent scholars in the world of Sufism. Sheikh Abdullah al-Talīdi also praised the Sufi community, stating that they are among those who strive to draw closer to Allah SWT with sincerity, seeking His pleasure and achieving noble stations in His sight. Ultimately, they attain spiritual vision (musyahadah) in line with what the Prophet Muhammad (SAW) described. (al-Talidi, 2003). Its meaning: “You worship Allah as though you see Him, and if you cannot, then indeed He sees you” (al-Talīdi, 2012).

His contributions to the world of da’wah and knowledge are immense. Sheikh Abdullah al-Talīdi dedicated a significant portion of his life to teaching and spreading Islamic knowledge across the globe. His education and mentorship have impacted students worldwide to this day. Wherever he traveled, there were always students who seized the opportunity to learn from him (al-Asybuki, 2004).

ISLAMIC SCHOLARS’ PERSPECTIVES ON SHEIKH ABDULLAH AL-TALĪDI’S SCHOLARLY CONTRIBUTIONS

Sheikh Abdullah al-Talīdi was an exceptional scholar in various fields, including da’wah, writing, and tasawuf, earning praise and admiration from numerous figures through written works, academic gatherings, and media coverage. His significant influence in the Islamic scholarly world successfully produced many students from various regions.

Dr. Muhammad Ruki (2017), a Moroccan fiqh scholar and lecturer at the University of Qarawiyyin, composed a poem to express condolences upon Sheikh al-Talīdi’s passing. In the poem, he praised him as a Hadith expert whose knowledge greatly benefited others and as the Sheikh of scholars in Tangier. Dr. Ruki also highlighted Sheikh al-Talīdi’s noble character, deep piety, and scholarly legacy firmly rooted in the Quran and Sunnah, making him a respected example for subsequent generations (Ruki, 2017).

In addition to Dr. Muhammad Ruki, Dr. Muhammad al-Faqir al-Tamsamani (2013) also praised Sheikh al-Talīdi’s significant contributions to the dissemination and teaching of Hadith through a paper presented at the Tangier Academic Council. Dr. al-Tamsamani stated that Sheikh al-Talīdi successfully combined traditional approaches with Salafi methodologies, reorganized knowledge in Hadith and fiqh, and authored more than 30 scholarly works. His effective methodology, firmly rooted in the Quran and Sunnah, established him as a key reference in the Islamic world. Sheikh al-Talīdi was also entrusted with delivering lectures at Al-Masjid an-Nabawi, Iraq, Kuwait, and Algeria (al-Tamsamani, 2013).

In an article written by ‘Atiyyah Mu’ain (2023), Sheikh Abdullah al-Talīdi is portrayed as an extraordinary scholar with significant contributions to the dissemination of Islamic knowledge. The author praised him not only as an expert in Hadith and fiqh but also as a sincere inheritor of the teachings of Prophet Muhammad (SAW), delivering knowledge with a methodology rooted in the Quran and Sunnah, free from blind adherence to any particular madhab. The article also highlighted that Sheikh al-Talīdi enriched the Islamic intellectual heritage with over 30 scholarly works recognized at both national and international levels. His ascetic lifestyle and humility serve as exemplary traits in fulfilling the trust of knowledge with utmost dedication (Mu’ain, 2023).

Ustaz Muhammad Ahnaash al-Ghamari (2017) also expressed high regard for Sheikh al-Talīdi, describing him as a notable figure of the 14th century with profound mastery in various disciplines, including Hadith, fiqh, tafsir, and tasawuf. Ustaz Ahnaash emphasized that Sheikh al-Talīdi was not only an expert in Hadith but also a deeply knowledgeable Sufi who remained firmly grounded in the Quran and Sunnah. His distinction in educating hundreds of students and producing more than a hundred scholarly works established him as a globally respected scholar (Ahnaash, 2017). In conclusion, the admiration of scholars for Sheikh Abdullah al-Talīdi reflects his significant influence in the world of Islamic scholarship. He successfully unified a consistent scholarly methodology, nurtured many prominent figures and students, and authored works that profoundly impacted subsequent generations of scholars.

CONCLUSION

Sheikh Abdullah al-Talīdi was a highly influential figure in the realm of Islamic scholarship. He was renowned as an expert in Hadith, fiqh, and tasawuf, making significant contributions through his teaching, writing, and research. Recognition and praise from prominent figures such as Dr. Muhammad Ruki, Dr. Muhammad al-Faqir al-Tamsamani, and Ustaz Muhammad Ahnaash al-Ghamari highlight Sheikh al-Talīdi’s excellence in organizing and conveying knowledge with sincerity and integrity. His scholarly legacy, firmly rooted in the Quran and Sunnah, continues to benefit and serve as an important reference for future generations. His principles of ta‘lim, ta’dib, and da‘wah can inspire contemporary curriculum designs, especially in integrating ethical and spiritual elements into academic frameworks, ensuring that education nurtures not only intellectual growth but also moral and spiritual development.

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