One of the Maraji` of Sham
He is `Abdul Ghani ibn Yasin ibn Mahmud ibn Yasin ibn Taha ibn Ahmad Al-Lubadi (or Al-Labadi) An-Nabulsi.
The Legacy of Kafr Al-Lubad
This family is often referred to by the locals of Nablus as Al Ash-Shaikh Yasin due to the deep wisdom and knowledge of the great Shaikh Yasin ibn Taha Al-Lubadi who is the great grandfather of the aforementioned marja` but also one of the teachers of another great marja`, the noble `alim, Imam Muhammad as-Saffarini (d. 1188 AH).
Imam Yasin ibn Taha Al-Lubadi had a son by the name of Imam Mahmud Al-Lubadi who was marja` and also the grandfather of Imam `Abdul Ghani Al-Lubadi. Imam Mahmud taught fiqh, lectured on it and also gave rulings for Sham and took questions from abroad in Arabia.
Imam Mahmud Al-Lubadi had a brother by the name of Imam Muhammad ibn Yasin ibn Ahmad al-Lubadi who wrote an important commentary on the words of Imam Mahmud and additional commentaries were written on the words of Imam Ibn `Iwad by another Lubadi, this time by the name of `Abdul Hafiz ibn Yasin ibn Taha Al-Lubadi.
These maraji` were and continue to be the most important voices in answering questions from such far afield places Jerusalem, Damascus, Aleppo, Egypt and Arabia.
Nablus province has produced so many great maraji` that to name all of the scholars would require another website; but to give the reader some understanding of the great maraji`, one can understand that this province produced maraji` from the following hamlets and suburbs: Raamin, Mardaa, Tulkaram, Burin, Kafr Saabaa, As-Saawiyah, Shuwaikah, Hajjah, `Anabtaa, Juraa`, as-Silah, Saffarin, Dhinnabah, Burqaa, Kafr Qaddum, Haris as well as Zaitaa.
In fact in Kafr Al-Lubad the first one to bear the title Al-Lubadi in a scholarly capacity was the great marja`, Imam Muhammad ibn Ahmad ibn Sa`id Al-Lubadi (d. 855 AH), the one given authority over the scholars in Aleppo as well as Makkah.
Then came the great scholar, Imam Yasin ibn `Ali ibn Ahmad Al-Lubadi (d. 1058 AH) who gave numerous rulings for Sham and elsewhere, wrote commentaries on legal literature, and also was a source of authority for the people to come to in the area.
There is also Imam Mustafa ibn `Abdul Haqq Al-Lubadi (1152 AH) who was one of the teachers of Imam Muhammad as-Saffarini (d. 1188 AH). Thus the family and the area of Kafr AL-Lubad indeed speaks for itself and has produced another piece of fruit that we will mention shortly.
Birth and Upbringing
Imam `Abdul Ghani Al-Lubadi was born in the year 1262 AH in the hamlet of Kafr Lubad which is on the outskirts of the city of Nablus in the province bearing the same name. He learned from his father and other relatives while young and memorised the Qur’an and numerous ahadith in his youth.
In the local area, not very far from Kafr Al-Lubad, was Kafr Qaddum and a number of smaller hamlets that dotted the landscape. He made his way to them and studied from authorities such as Ahmad ibn `Ubaid al-Qaddumi (d. 1314 AH), Muhammad ibn `Ubaid al-Qaddumi (d. 1318 AH), Ahmad ibn Hussain al-Qaddumi (d. 1320 AH), `Abdullah Sufan al-Qaddumi (d. 1331 AH).
Before reaching his twenties, he decided to travel to Egypt and take from the scholars there and benefited in a large way from the marja` of the time, Imam Yusuf al-Burqawi Al-Azhari. These lessons took place on one of the four porches in Al-Azhar.
Hajj and the Marja` in Makkah
In addition to learning from these great teachers, he studied from others and then decided to make his way to Hajj in the year 1289 AH and came into the presence of Imam Muhammad ibn Humaid an-Najdi (d. 1295 AH), the marja` of Arabia who was based in Makkah.
Imam `Abdul Ghani Al-Lubadi had his marja` status again confirmed when he was told by Imam Muhammad ibn Humaid an-Najdi to discuss fiqh and to write a book about it. This led to the writing of the text Hashiyat ul-Lubadi `Ala Nail il-Maarib fil Fiqh il-Hanbali (Marginal Notes by Al-Lubadi on the text of Nail al-Maarib According to Hanbali Fiqh).
Imam `Abdul Ghani Al-Lubadi based his rulings on conservative social principles but was extremely flexible in business, laws on food and marriage.
So with regard to food, the Imam mentioned that if food appears to be halal and even if it is in a country that is not majority Muslim, then there should be no suspicion about the food, even meat that was slaughtered.
[Source: Hashiyat ul-Lubadi `Ala Nail il-Maarib fil Fiqh il-Hanbali (Marginal Notes by Al-Lubadi on the text of Nail al-Maarib According to Hanbali Fiqh),pp. 14-15]
Socially conservative without any apology, the Imam harangued the popular fashion he saw appearing among Qadis where some of these men began to shave their beards and grow long handlebar moustaches. The Imam feared that this would be used as a proof by laymen for this dastardly deed.
[Source: Hashiyat ul-Lubadi `Ala Nail il-Maarib fil Fiqh il-Hanbali (Marginal Notes by Al-Lubadi on the text of Nail al-Maarib According to Hanbali Fiqh),pp. 18-19]
It was also the position of Imam `Abdul Ghani Al-Lubadi that the one from the cults that committed kufr and then said that he repented was not merely accepted at face value having said that he repented. Rather, he had to renounce the belief and also reaffirm the correct creed.
[Source: Hashiyat ul-Lubadi `Ala Nail il-Maarib fil Fiqh il-Hanbali (Marginal Notes by Al-Lubadi on the text of Nail al-Maarib According to Hanbali Fiqh),pp. 412-413]
An issue was brought to the Imam’s attention by another great marja`, Imam `Abdullah Sufan Al-Qaddumi. There were two people who wanted to be married but they did not have a wali present and followed the position of some of the scholars that it is permissible to marry without the permission and presence of the wali.
Imam `Abdul Ghani Al-Lubadi stated his tacit approval of an Imam officiating such a union as it is the depended upon position of one of the schools and therefore may be respected.
[Source: Hashiyat ul-Lubadi `Ala Nail il-Maarib fil Fiqh il-Hanbali (Marginal Notes by Al-Lubadi on the text of Nail al-Maarib According to Hanbali Fiqh),pp. 304-305]
This is particularly important in cases where families are not Muslim, used to be but apostate or other complexities. In that case, the Imam ruled that the one to officiate the wedding would have to act as stand in wali.
At the onset of industrial methods of slaughter, the Imam was outright in his rejection of mechanical slaughter, stunning and electrical methods of killing animals.
He had an excellent example to look at in the state of Israel as this was the first taste he would be given of industrial meet packing.
[Source: Hashiyat ul-Lubadi `Ala Nail il-Maarib fil Fiqh il-Hanbali (Marginal Notes by Al-Lubadi on the text of Nail al-Maarib According to Hanbali Fiqh),pp. 422-423]
Later Life and Death
Imam `Abdul Ghani Al-Lubadi went on to be given a post at Al-Masjid ul-Haram and to teach there the text he had written and also others, like his creed book and his text on Hajj known as Dalil un-Nasik Li-Ada’ il-Masasik (The Guide to the Seeker in Performing the Hajj with its’ Holiness).
He always enjoyed helping people and went on Hajj frequently. Allah blessed him on 16 Dhul Hijjah 1319 AH when he came back from Mina to Makkah and then died in that blessed place. He was buried in the city’s graveyard that bears the name of Al-Ma`lah.
His children that he left behind were three boys and three girls. The three boys were the following:
1) Mahmud ibn `Abdul Ghani Al-Lubadi (1360 AH), who was a scholar in his own right after learning from his father learned and taught in Kafr Burqaa in his later life and was selected as a marja`. His main effort was the teaching of females and producing female maraji`. His classes were on Mondays and Thursdays.
He would give rulings that at times were in conflict with his teacher and other maraji` such as Imam Muhammad as-Saffarini (d. 1188 AH), but this is known of the maraji` as their heavy research will produce different outcomes.
2) Salim ibn `Abdul Ghani Al-Lubadi (d. 1383 AH) was again another example of a scholar who had a large amount of female students and he was dedicated to disseminating knowledge among Muslim women in order to produce maraji` of tomorrow.
Imam Salim then had a son by the name of `Abdur-Ra’uf ibn Salim Al-Lubadi (1337-1425 AH), who is reputed to bear a strong resemblance to his grandfather and was also an accomplished poet and teacher of Arabic grammar.
Above: Shaikh `Abdur-Ra’uf al-Lubadi
As for the three girls by the Imam, their names were:
Karimah, Asma’, Fatimah, in order of age. These daughters memorised the Qur’an and also taught other Slaves of Allah that needed instruction in the religion, whether advanced or rudimentary. And may Allah bless this whole family