THE

VIRTUES OF VISITING THE GRAVES OF THE

PIOUS
SHAYKH AL- ISLĀM AL- SHARĪF MUḤAMMAD IBN
JA’FAR IBN IDRĪS AL- KATTĀNI

Translated by Irfhan Khan

 PREFACE


Praise be to Allah, Lord of the heavens and the earth, and may countless peace
and blessings be upon the best of Creation, our master Muḥammad (peace be
upon him), upon his companions and his noble and pure household.

This short epistle is a collection of some of the benefits on visiting the pious men
and women of Allah Almighty laid down by the great gnostic, a master of the
inner and outer sciences, Sayyidi Shaykh Muḥammad ibn Ja’far ibn Idrīs al-
Kattāni. It is part of an introduction to his magnum opus namely, “Salwat al-
Anfās”, in which he outlines and details all the scholars and pious men and
women of Allah buried in the city of Fes.

I was made aware of this work at the “Spring of Purity” retreat that took place in
Morocco September 2018, by my noble guide, the erudite scholar, the Ṣūfi
master, Sayyidi Shaykh Muḥammad Abul Hudā Al-Yaqoubi (Allah preserve him)
in which he highlighted the importance of visiting the Awliyā, and expressed a
desire for this small section from the work of Shaykh Muḥammad ibn Ja’far to be
translated.

Allah Almighty granted this humble slave the opportunity to translate this small
epistle, and he hopes from it the pleasure and acceptance of his lord and
Messenger, and by His Awliyā beseeches Him Almighty to benefit the Muslims
through it.

I would like to thank my noble guide for his guidance, constant prayers and
bringing this work to light, my parents for their unconditional love and support,
the students who gifted me the work and a special thanks to my honourable
teacher Shaykh Aḥmad Sa’d al-Azhari al-Ḥasani (Allah preserve him) who took
time out in correcting and proof-reading the translation.


SHAYKH AL- ISLĀM AL- SHARĪF MUḤAMMAD IBN JA’FAR
IBN IDRĪS AL- KATTĀNI

He is Muḥammad Abdullah ibn Ja’far ibn Idrīs. His blessed lineage traces back to
the founder of the city of Fes in Morocco, al-Imām al-Sayyid al-Sharīf Idrīs al-
Anwar and from him to the best of Creation, the most beloved to Allah Almighty
our master Muḥammad (peace be upon him).

He was born in the house of his grandfather, which was by the mosque of Uqba
ibn Ṣawāl by the side of the Qarawiyyīn, in the month of Rabi’ al-awwal, in the
year 12731 (AH) corresponding to 1857 (CE). His noble, pure mother Sayyidah
Kanza daughter of the gnostic Shaykh Ibrāhīm Al-Kattāni passed away during his
infancy; thus he grew up as an orphan only knowing the wives of his father. His
father provided for him the love and affection of a mother and cared for him
dearly, such that he would make him attend majority of his gatherings and gave
great importance to his studying and learning.

During his infancy, his father sent him to school to memorise the noble Quran,
core Islamic texts and the rules of reading and writing. He memorised the noble
Quran with many teachers including: Al-Sharīf Muḥammad al-Shāhid ibn al-
Hasan Al-Yūbi. This teacher of his was an example of the pious predecessors in
terms of abstinence, piety, and steadfastness. He also recited the Quran and
completed its memorisation to Shaykh Idrīs ibn Qāsim al-Hujūjī.2

He studied with his father Shaykh Ja’far ibn Idrīs al-Kattāni Arabic grammar and
language, jurisprudence, hadīth, principles of jurisprudence and theology. He
accompanied his father, memorised with him and read many books with him
proficiently. These include: Saḥīḥ al-Bukhārī and Saḥīḥ al-Muslim both of which

1 The date of birth that is written at the entrance to his shrine is 1274. Whilst conversing

with the great of grandson of the Shaykh, Dr.Hamza al-Kattāni, he confirmed it was a
mistake, as he came to know the date of birth through the writing of the Shaykh himself.
2 In Fes it is pronounced as “Lahjūji”, but it is written as “Hujūji”.

he heard in full, approximately 22 times. His father granted him many licenses
(ijāzāt) to transmit everything in whatever he was licensed in, such as: books,
Islamic sciences, spirituality, litanies and much more. His father was his main
pillar, support and to him he is affiliated.

In the year 1321 (AH) he travelled to perform Hajj at the Sacred House and
whilst travelling, passed through the city of Tangier. He also travelled through
Egypt, visiting the cities of Alexandria, Cairo, Tanta and many others. He reached
the noble city of Makkah on the 23rd of Shawwāl and performed the rites of Hajj.
He examined and researched into the Sunnah according to his capability in his
youth and his understanding of it was such that the children of Makkah and its
people were amazed with how he carried out the rites of the pilgrimage. It was
as if no one was well acquainted to the surroundings and the rites other than
him. A pilgrim said to him one day, “indeed these rites which you perform, no
one has performed them (the way you have performed them) since the time of
the people of the pledge of Aqabah!”

He then intended to visit the illuminated city of Madīnah and his time there was
similar to how he spent it in Makkah. From there he visited Syria and Palestine.
Many cities of Palestine and of the Sinai Peninsula welcomed him, such as, El-Tor
and Jaffa. Whilst he was there he met and engaged with their scholars. He also
travelled to Beirut, Sidon and Damascus. The people of every city honoured him
to their utmost best and the scholars, as well as the nobles and commoners,
venerated and revered him.

During the latter stages of his life, he migrated to the Hijāz and from there to
Syria. Due to the French colonisation of Syria, he was forced to retreat, which led
him in his travels to Beirut in which he resided for four months. He then arrived
to El Marsa on Monday 13th of Rabi’ al-Thāni 1345 (AH) corresponding to 1927
(CE). His family, relatives, the nobles, the scholars and the natives welcomed him.
The poets began singing poetry from the time he dismounted his ride. He stayed
in Fes for six months until his demise and made it his final destination and
preferred it to the other cities of Morocco.


THE VIRTUES OF VISITING THE GRAVES OF THE PIOUS3

The scholars have disclosed regarding the visiting of the graves of the pious,
many secrets and benefits worth mentioning. Amongst them are the following:

1. Admonition and remembrance of death by seeing their graves and
shrines. One is made aware that death is a journey that no one can escape.
If they (saints) are from those who are close in proximity to their Master
and in their rank with Him, they traversed this journey, so how can anyone
else not?

Remembrance of this and taking admonition from it, removes hardness from
one’s heart. It also generates in the heart a feeling of detachment from the world
and a focus on the afterlife. This is why the Prophet (peace be upon him) said; “I
used to prohibit you from visiting graves, now visit them. It withdraws you from
the world and reminds you of the afterlife”.4 In another narration, “Do visit them!
For indeed it softens the heart, causes the eyes to flow, and reminds one of the
afterlife”.5

They would sing;

“Hardness, there is no cure for its affliction
Except in visiting those resting in their graves

Perhaps a visit of a gnostic in his grave increases the visitor
To ranks higher than worshippers and ascetics

The best action of a person is sitting near
A saint’s shrine for a short while, to quench their longing.”

3 The text in bold is the virtue and what follows immediately after is its explanation.

4 Ibn Mājah on the authority of Abdullah ibn Mas’ūd: 1638

5 Hākim on the authority of Anas ibn Mālik: 1325


These verses were penned by the jurist, the wordsmith, the Ṣūfi Abu Abdullah
Sayyidi Muḥammad al-Ṭayyib ibn Mas’ūd al-Muraynī, from a poem emphasising
on visiting Shaykh Abul Mahāsin al-Fāsi’s shrine. It is written inside the wall of
his dome.

2. Taking from the oceans of their generosity and nobility, and ladling out
the richness of their favours and spiritual gifts.

3. Exposing oneself to the gifts of Divine mercy. Seeking the depths of
divinely gifted knowledge. They are the gates to Allah and the gatekeepers
of His divine presence. You will find at their graves mercies and blessings,
which are not found elsewhere.

4. Taking them as an intermediary and seeking their intercession with
Allah Almighty. Their intercession is verily accepted. Their rank with Allah
Almighty is great. Hardly anyone who seeks their intercession by their
standing is left disappointed. From the replies of Shaykh Tāwūdi in one of
his works, “As for the secret in visiting the pious is that they are sincere
slaves of Allah Almighty, and His close friends. They are a door from the
doors of his mercy, viceroys of Prophethood, and a secret from its secrets.
Its merit has been expanded for them, so take them as an intermediary to
Allah Almighty.”

In Miftāh al-Falāḥ6 of Ibn Aṭāillah; “Beware of believing that one cannot take the
Prophets and the pious as intermediaries. Allah Almighty has made them a
means to Him, and every miracle from them adds to the proofs of the Prophet
(peace be upon him).

From the poetry of the prolific author, the great saint, the scholar of scholars, the
ascetic, god-fearing, leader of the saints in his time, Abu Sālim and Ishāq, Sayyidi

6 The edition that I relied upon published by Dar al-Amān mentions the title of the work

as “Minhāj al-Falāh, however this is a publishing error.

Ibrāhīm bin Muḥammad bin Ali al-Tāzi. He was a resident of Madīnah and Iran,
and his Mosque (zāwiyah) is established there. He died in the year 866 (AH)

Visiting the leaders of piety is an ointment, it is a cure
A key to the doors of guidance and goodness, so pure

It produces in the empty heart, a desire to travel
And the wires of sins around the heart, does unravel

It supports the oppressed and elevates the weak
It enriches the poor and fixes the broken one

It expands the one who is contracted and makes those crying, laugh
It brings plentiful goodness and reward

Embrace that practice, for the people (Ṣufīs) mentioned its secrets
And prescribed it, in secret and in public

How many a sinner it relieved from the chains of sin
And plunged into the oceans of repentance and return

How many a distant it brought near with a spiritual outpouring
And thus great openings from the gracious, suddenly landed on him

How many a confused it delivered to a guide
Wise and experienced with spiritual ailments and their remedies

He (the guide) clothed him in a Yemeni garb,
Embroidered with success, openings and victory

Visit, and be courteous after rectifying your intention
In a manner of a slave with his master

 There is no difference in its rulings between visiting
A seeker, a guide, an attracted, living or deceased

An ascetic one or the worshippers, all of them are benefactors to you
However, the sun is not like the moon

Visiting the Messengers of Allah is the best visit
They have levels in their stations and rank

Aḥmad is the greatest of all and the best one
To whom those who travel, turn to in difficulty and ease

His nation, his great companions are the best
The greatest companion of the Prophet is Abu Bakr

Next to him is Al-Fārūq, Abu Hafṣ, the pleased
As the radiant Ahl-Sunnah have viewed

But the paused regarding Ali, the brother of dignity
And Uthmān, the well known as Abī Amr

They said, just like the order of the caliphate is their virtue
My poem regarding the visit and the visited is now complete

Upon the Prophets of Allah from me, upon his Messengers and
The Seal of them, the purest of salutations for eternity

His family, noble companions and those who follow
In piety, goodness, patience and gratitude