This is the complete biography of the Scholar Muhammad Adeeb Al-Kallas may Allah The exalted preserve him.
Translation by arfan shah
The Erudite scholar, The Learned Teacher, The Abstainer, The Jurist, the Scholar Muhammad Adeeb Al-Kallas ibn Ahmed ibn Al-Ḥajj, Deeb Ad-Damashiqi in origin and known and worked as Al-Kallas.
Childhood and upbringing
He was born in Damascus, Syria, in the province of Al-Qamariyya during the year
1921. He was named Muhammad Deeb Al-Kallas. His father Ahmed Al-Kallas was a fighter against the French occupation, he was known as being able to remember the book of Allah mighty and majestic at any time. He was famous for this and the scrupulousness of his work. His mother was our lady Dariya Al-Kallas who was known for her generous nature, excellent character, forbearance and etiquette. She passed away whilst Sheikh Muhammad Adeeb Al-Kallas was a boy; he was taken care of by his sister and his aunt. From a young age he was known his vivaciousness, his intelligence and realising the truth, above all else.
Teachers he received knowledge from
His father admitted him into the elementary schools of the scholars, in order to receive beneficial knowledge. These civil schools took fees when accepting students, in their desire to move away from the government schools during the time of French occupation. He studied in
Al-Kukummyya school, then to
Al-Jawharriyya As-Safarjlniyya School. Where he met the scholar Jalaludeen Muhammad ‘Id As-Safarjalniyya, he at the time, was the absolute edict authority.
Then he moved to the
Al-Miniyya Madrasa; one of the teachers in there was Sheikh Kamal Al-Baghali; He also studied with Sheikh Muhammad Khair Al-Jalalad. Then he transferred to a Quranic school and the school of Sheikh Abdullah Al-Munjani; then to
Al-Irshad school of learning.
When he reached the age of ten years old, in the year nineteen thirty one, he had read the forty prophetic narration collection of An-Nawawi and Principles of Jurisprudence in
The light of clarification/Nur Al-Idah.
Then his father placed him into the tailoring profession; where he used to work until the middle of the night. During this time he was not able to follow Sheikh Muhammad As-Salah Al-Farfori.
After this, he worked with his father in the craft of limekiln. He began to frequent two circles, one gathering of invocation of blessings on the Prophet (peace and blessings of Allah be upon him) and the circle of Sheikh Hashim Al-Khateeb who recited the Noble Quran. The reason for him returning to receive knowledge from Sheikh Muhammad Salah Al-Farfuri was that Sheikh Adeeb Al-Kallas was helping his younger brother solve his dilemmas, in the levels of his advanced studies. His brother was shocked by him and said to him, “If you studied with me, you would have reached the highest ranks.” His younger brother was unable to explain the lessons of his teachers. He said to Sheikh Adeeb Al-Kallas, “If you had gone with me to the masjid then you would find precise answers to your questions." He said, “I know, that.”
So when the erudite scholar Muhammad Salih Al-Farfori saw him again, he welcomed him and said, “Your face is like the illuminated moon.” As he knew his acumen, his intelligence and his ability to memorise. He began to attend the circles of the teacher Abdul-Halim Faris; who he read the second part of the book on Arabic grammar/
Al-Kitab by Sibawayih.
He won first place in an examination and the prize was the book
The Qusharian Epistles/Risala Qusharyri from the Erudite Scholar Muhammad Salih Al-Farfour. The book remained with the Sheikh, as it was dear to him, he would read it a third time, and a forth time; as well as Ibn ‘Aqeel and Clear eloquence.
He also read with Sheikh Abdurrazzaq Al-Halabi; some concise texts of jurisprudence. Then he read about the science of Islamic belief of the various major works with Sheikh Muhammad Salih Al-Farfur; he studied with him most of the openings of knowledge, sciences, logic, laws of inheritance, Quranic exegesis, prophetic narrations, jurisprudence, metrics of poetry, science of prophetic narrations, spirituality and belief and some of the summaries of Imam Al-‘Amali.
The time of the dawn prayer is a time of worship for the Sheikh, then a time to study the commentary of Ibn Abideen and the evening, after the sunset prayer, he would follow up with the lessons. As for the day Sheikh Adeeb would work with his father. The Sheikh memorised the
Alifyya of Ibn Malik and specific lessons, he would repeat them in order to memorise them during the day.
The Sheikh came to the fore in a major way; it was if he gathered and contained all of what he studied in his chest until he became a great mountain of knowledge walking on the Earth. Despite this he did not cease to assist his father in his work. He was keen to attain his satisfaction by working with him during the day and seeking knowledge during the night.
Then Allah wanted him to devote himself to calling to Allah (the Exalted); he was an Imam and lecturer in various Masjids of Damascus. He taught the knowledge that he had received from his teachers.
Then the Sheikh adorned his knowledge by studying by reading with the erudite scholar At-Tayyab Muhammad Abu l-Yusr ‘Abideen; the Islamic legal edict issuer of Syria. Who used to say the following about him, “If only I knew you earlier.” He became astonished by his knowledge, intellect, his accuracy in issues of knowledge, his eloquent debates, his humbleness and his abstinence.
He studied with the erudite scholar Mahmood Faiz Ad-Diyr’atani some of the sections of the Majestic Quran. Often, the erudite scholar Ad-Diyr’atani praised him for his propensity and aptitude. He would ask him about some issues and would be surprised at the responses of Sheikh Adeeb Al-Kallas.
Similarily, he studied with Sheikh Faozi Al-Munir, Sheikh Ahmed Abdulmajid Ad-Dawmani who was a student Sheikh Muhammad Halim Al-Halawani, scholar of Quranic recitations in his time. He also studied the Quran with Sheikh Abu Hassan Al-Khabaz and he was known for his expertise with the book of Allah (Mighty and Majestic).
The scholars he received authorisation from
The learned scholar Sheikh Muhammad Salih Al-Farfur gave him a general authorisation in the legal sciences of law, Arabic and others. As did Shiekh At-Tayyab Abu l-Yusr Abideen, the former head legal edict of Syria.
He also received authorisation from Sheikh Muhammad Sa’id Al-Burhani in the spiritual path of As-Shadhali. Allah honoured him with an authorisation from Sheikh Ahmed Wahaj As-Saddiqi Al-Pakistani, born in Mecca, in the spiritual path of Naqshabandi, Chisti, Qadiri, Saharwardi and Qalandari. He exchanged authorisations with Sheikh Abdurrazzaq Al-Halabi and Sheikh Muhammad ibn Alawi Al-Makki.
Sheikh was travelling in Arabia where he met with leading scholars and prophetic narration experts. They exchanged authorisations with each other. When some of the students of the Sheikh or their children knew this, then the Sheikh did not mention this on his tongue out of humbleness and fear of Allah to become pleased with himself. He said, “I am Kallas, I do not have anything but the blessings of Allah.”
Concern of knowledge, teaching and guiding
The Sheikh excelled in debate, removing doubtful matters, refuting the parties of whims, heretics and innovators. As he is enamoured with doctrine and theology, this is the reason that he was a bearer of proof and evidence; with contentment of the magnanimity of big heart, copious humbleness and profuse abstinence.
He had a vast share in the knowledge of inheritance, jurisprudence and the lofty knowledges. Perhaps the most beloved knowledge to him was jurisprudence and doctrine. Sheikh Abu l-Yusr ‘Abideen described him as resemblance to
The Distinguisher Umar Ibn Al-Khattab (may Allah be pleased with him), he used to enjoy, from his nature, to rebuke falsehood and he did not fear in Allah the reprisal. He taught in
Al-Fath institute since its inception,
Al-Mayniyya school, some secondary schools like
Dar At-Taqafa and
As-Shariq.
He was humble to the student of knowledge, he did not refuse to teach, if there was a student who wanted to read a concise text in the principles of knowledge or jurisprudence, he would never turn them away. He would say, “These are my free times, if you find something appropriate then put the time which you need.” Then he would read in it with them. He was asked about his pupils and students, “They are my teachers as knowledge purifies by consensus and virtue is from Allah.”
He would not issue a legal edict except by the reliable opinion of the school; if the matter was severely constricted he would go to the teachers of the other schools and their reliable positions, if he knew that the position was with them.
The Sheikh would begin his response to the entire question by hoping to gain reward from it. He did not beckon to decency or to goodness through explanation except that it was answered. He did not beckon to benevolence without seeking to complete it.
Students of the Sheikh
His students are those who read to him or those present in his lessons. They are enumerable and from all the Islamic lands. Those that graduated from the Islamic
Al-Fath institute. The Sheikh authorised those students who has graduated from
Al-Fath institute, or those continually in his lessons, those he saw the keenness of seeking knowledge, he gave them all with an authorisation from his teachers by
Al-Ma’qula wa Al-Manqul. Advising them to commit to one of the four school of jurisprudence: Hanafi, Shaf’i, Maliki and the proven chains of Imam Ahmed ibn Hanbal. He also supplicated for them by heart.
Whoever read with the Sheikh loved him, whoever asked him once believed him, whoever entered his house witnessed his humbleness, whoever heard his words knew his justice and whoever looked at him saw his light and awe.
The posts to which he was appointed
Sheikh held a position of delivering the Friday sermon in the masjid “Taht Al-Qanatir” located close to the book shop “’Anbir,” in the masjid
Al-Qatt, near the grand Ummayyad masjid and similarly in the masjid of our lady Ruqiyyah (may Allah be pleased with her) during the occupation. Then in the masjid
Tankaz. Likewise, he used to work as a Friday speaker and Imam in
Al-Khair in the province of
Al-Muhajaroon, he taught how to give legal edicts.
Finally, he held a similar position in the masjid
Al-Hammd on the hill of
Qaiswan Al-Mutala in Damascus. He used to teach in
Al-Fath institute in the department of specialisation in the branch of masculine and feminine. He taught secondary schools of
Dar At-Taqafa, As-Sharq and
Al-Mayaniya school in the chapter of
Al-Jabayya.
The Sheikh sought focus in teaching and calling to Allah, in many Arab and non Arab countries, there is no shame in stating its importance. He would remind his students, not to forget the virtue between them.
Some of the characteristics of the Sheikh
He is generous with all that is in his possession.
He is humble towards the students of knowledge.
He dislikes oppression and apportioning the oppressed.
Whoever borrowed money from the Sheikh; he did not ask for his money even if they did not give it.
He did not like to exclude good to himself, he preferred others over himself.
He shows great manners towards his teachers and the possessors of knowledge.
Jestful, affectionate and gentle.
He loved his close family much and assisted them.
He preferred the lesson and seeking knowledge over rest and the like.
He did not like to be known; he liked humbleness and disliked arrogance.
He loved return them to righteousness and hoped that they would become servants of Allah.
He looked at things and what is behind them, without being misled by position or wealth.
He mentioned the known people with goodness, always. He supported them and called them to good.
He loved to assist the needs of people and to intercede for them.
Good to his friends and preferred them over himself.
He comprehended every word said and responded quickly with the truth.
If the poor asked him, he gave what was in his hand or said I will give you what you like, do you see anything that you want then take it.
He loved clarity and eloquence. What he disliked was hinting to people and imposing himself on them.
He loved to go to major and minor pilgrimage. He would love to spend a whole month there; the period of pilgrimage was when he would worship and draw closer to Allah.
He loved the righty guided khalifs after the Messenger of Allah (peace and blessings of Allah be upon him). He said the doctrine of the Muslim is in them; he ordered them in virtue as they; he loved, honoured and praised the Prophetic household; he defended the Companions and did not mention them in anything but good. He said, “This is a just Muslim of the Prophetic household who loves all the companions and does not harm in the slightest."
He loved the spiritual leaders of the righteous servants of Allah and the men of Allah who are unknown except by their steadfastness and pious actions.
He had confidence in what Allah has and did not turn towards anything else.
His writer (of this) is his son Ahmed Al-Kallas lecturer in masjid
Al-Hammd, a member of the administration of
Al-Fath institute. When it was read to the Sheikh (may Allah pardon him) he said, “O’ Allah, O’ Forgiver.”
On the 21st October 2009 the Sheikh passed onto the mercy of Allah. May Allah (the Almighty) bless the Sheikh in his grave and make it a restful place where he experiences the coolness of the breeze of Paradise until an appointed time. It is with great sadness that we say that we were unable to meet the Sheikh so if you get a chance to meet great scholars do not delay and go ahead. We do not know that will happen in the future and our time on Earth is limited.
