Draft:Muhammad ibn Zahid al-Kawthari

Muhammad ibn Zahid al-Kawthari
Name	Muhammad ibn Zahid al-Kawthari
Other Names	{{{other_names}}}
Personal Details
Birth Place	Duzce, Ottoman Empire (now Turkey)
Brith Date	14 October 1879 (27 Shawwal 1296 AH)
Death Place	Egypt
Death Date	9 August 1952 (19 Dhul-Qi'dah 1371 AH)
Religion	Islam

Muhammad ibn Zahid al-Kawthari (full name: Sheikh Muhammad ibn Zahid ibn Hasan Hilmi al-Kawthari) was born on 27 Shawwal 1296 AH (14 October 1879 CE) in a village named "Duzce" in Turkey. Due to his family's attribution to a "Circassian" tribe named "Kawthar", the name "Kawthari" was given to them. He was a Muhaddith, Faqih, Allamah, and historian, and one of the great scholars of Sunni who was an opponent and critic of Wahhabism.

Academic Life

Born into a scholarly family, he benefited greatly from his father's knowledge. At the age of fifteen, he went to the city of Constantinople, resided in Dar al-Hadith, and pursued knowledge at the "Sultan Muhammad Fatih Mosque" under many individuals. At the age of 29, he began teaching at Fatih University and continued this activity until the early days of World War I. Under these conditions, Muhammad Zahid continued his scientific activities until he attained the degree of Wakil Mashaykh Ottoman (Representative of the Ottoman Council of Elders), a position equivalent to the Sheikh of Al-Azhar of Egypt.

After the collapse of the Islamic Caliphate, Muhammad Zahid took actions to defend the religion of Islam against emerging currents, for which he was sentenced to death. Under these conditions, he migrated and entered Egypt in 1341 AH (1922 CE). In the meantime, he traveled to Syria several times to benefit from the manuscripts of the "Al-Zahiriyyah Library"; however, he eventually returned to Egypt and lived there until the end of his life, i.e., 19 Dhul-Qi'dah 1371 AH (9 August 1952 CE).

Regarding the academic life of Muhammad Zahid al-Kawthari, some scholars have written biographies, including the precious translation of "Sayyid Izzat Attar" published at the beginning of the book Taʾnib al-Khatib, and also the translation of Master al-Sarawi published at the beginning of the book Al-Tabaqat al-Kubra by Ibn Sa'd. Also, Master Ahmad Khayri, one of the students of Muhammad Zahid al-Kawthari, wrote about him approximately one hundred pages titled "Al-Imam al-Kawthari", which was published in the book Maqalat al-Kawthari. Muhammad Abu Zahrah also wrote a short biography of the life of Muhammad Zahid al-Kawthari titled "Al-Imam al-Kawthari" at the beginning of the book Al-Fiqh wa Usul al-Fiqh min Aʿmal Muhammad Zahid al-Kawthari, and one can refer to such works for more information about his scientific and practical life.

Scholarly Status

Muhammad Abu Zahrah says regarding Kawthari's scholarly status that in recent years, I do not know any scholar except Imam Kawthari whose void has been filled by his death. Abdullah bin Siddiq al-Ghammari considered Kawthari a "Scholar of Fiqh and Usul" and "Scholar of Kalam and Rijal", and said that his ability in the science of Hadith is to the extent that he knows how to discuss regarding Hadith, and his specialization in the science of Jarh wa Ta'dil is to the extent that he can well opine about narrators. It is said that his ability in the science of Hadith is to the extent that some of his intellectual opponents have confessed and believe that he has benefited abundantly in the science of Hadith and Rijal.

Most Famous Students

"Sheikh Abdulfattah Abu Ghuddah" can be introduced as his most famous student, who was a graduate of Al-Azhar University of Egypt and was often seen visiting Muhammad Zahid al-Kawthari and had a strong inclination towards him; to the extent that he accompanied his lineage with his teacher's name and introduced himself as "Abdulfattah Abu Ghuddah al-Hanafi al-Kawthari".

Many commentaries remain from Abu Ghuddah, and the views of Muhammad Zahid al-Kawthari are well evident in the works of Abdulfattah, and this matter is a clear reason for Kawthari's significant influence on Abdulfattah; so much so that he can be called "Kawthari al-Mashrab". His love and interest in his teacher were to the extent that he named his eldest son after him for blessing and to keep his teacher's name alive.

Abdulfattah was one hundred percent in agreement with Kawthari's views and did not object scientifically in any of his teacher's commentaries. When mentioning Ibn Taymiyyah, he never proposed a title more than "Shaykh Ibn Taymiyyah", which this phrase does not specify whether his intent is Sheikhhood in knowledge and virtue, or Sheikhhood in age, or Sheikhhood in deviation and misguidance. What distances his expression from the first meaning is the great intellectual influence of Abdulfattah from his teacher, Muhammad Zahid al-Kawthari, and he also considered Ibn Taymiyyah deviant and misguided in many cases.

References

• Kawthari, Muhammad Zahid. Maḥq al-Taqwīl fī Masʾalat al-Tawassul.
• Khayri, Ahmad. Al-Fiqh wa Usul al-Fiqh min Aʿmal al-Imam Muhammad Zahid al-Kawthari.
• Kawthari, Muhammad Zahid. Fiqh Ahl al-Iraq wa Hadithuhum.
• Ghammari, Abdullah bin Muhammad. Sabil al-Tawfiq.
• Ibn Abi al-Izz, Ali bin Ali. Sharh al-Aqidah al-Tahawiyyah.

Religious Approaches

Muhammad Zahid al-Kawthari was a follower of the Hanafi madhhab and had a strong devotion to Abu Hanifa; to the extent that he was called "Majnun Abu Hanifa" (the Madman of Abu Hanifa). He also showed sensitivity in defending his own religious views and thoughts, which were based on the opinions of Abu Hanifa and his students; therefore, he had a serious confrontation with any sect, group, or individual whose views and theories he saw as conflicting with Islamic beliefs. On this basis, he even engaged in intellectual confrontation with some scholars of his own time, such as Al-Maraghi, Abd al-Majid Salim, and Shaltut, who were followers of the reformist approach of "Muhammad Abduh", and he always criticized the views and thoughts of Muhammad Abduh in his works. During that period, one of the famous professors of Al-Azhar named Sheikh Yusuf al-Dajwi supported and accompanied Sheikh Muhammad Zahid.

Confrontation with Salafist Thought

As previously mentioned, al-Kawthari had a special devotion to his own Hanafi madhhab; on this basis, he fiercely fought against the views and thoughts of most of the Ahl al-Hadith, both early and late generations. He believed that no criticism could be made of Ahmad ibn Hanbal in terms of practice and belief; however, the intellectual students of Ibn Hanbal attributed things to Ahmad and his madhhab that were not compatible with his thought. For example, his son Abdullah, in his book named *Al-Sunnah*, under the influence of the Hashwiyya current, wrote things in his book that were conflicting with the religion of God; for this reason, the scholars of Islam, due to the obscenities in Abdullah ibn Ahmad's book, never attempted to express it.

Al-Kawthari criticized the Ahl al-Hadith in the discussion of Tawhid and called some of them *Mushabbih* (anthropomorphists) and *Mujassim* (corporealists). For example, he considered Ibn Khuzaymah a Mujassim and ignorant of the principles of religion, and called his book *Al-Tawhid* the "Book of Shirk".

Confrontation with Ibn Taymiyyah

Among al-Kawthari's confrontations with the Ahl al-Hadith group, his intellectual struggles with "the thought of Ibn Taymiyyah and his intellectual students" had a different color. Al-Kawthari fought against Ibn Taymiyyah throughout his scientific life, and this approach is evident in many of his written works and his commentaries on numerous books. In his opinion, Islam in recent times has suffered greatly due to division among Muslims because of Ibn Taymiyyah's thoughts; to the extent that Ibn Taymiyyah was lenient with Jews and Christians but launched severe attacks on Islamic sects, especially the Shia.

Al-Kawthari believes that Ibn Taymiyyah used many lies in his works and falsely narrated many things from others; therefore, he is not trustworthy at all in narrating quotes from others. Al-Kawthari mentions the views and beliefs of Ibn Taymiyyah in the book *Al-Ishfaq ala Ahkam al-Talaq* when appropriate, and after that says: "If we call such a person, who has such beliefs, 'Shaykh al-Islam', we should recite the Fatiha of Islam" (i.e., bid farewell to Islam).

In al-Kawthari's view, the scholars of Islam in the same seventh century were able to stop his intellectual movement with decisive argument and proof through their serious confrontations with Ibn Taymiyyah's thoughts; but in the present era, the scientific weakness of Muslims has caused this thought to be revived and appear again.

Confrontation with Ibn Qayyim

He had a special enmity with Ibn Qayyim al-Jawzi, who is considered one of the helpers of Ibn Taymiyyah's innovation. He referred to the book *Al-Sayf al-Saqil* by Taqi al-Din al-Subki, which was written in refutation of Ibn Qayyim, by the title *Al-Sayf al-Saqil fi al-Radd ala Ibn Zufil*, and in this naming, he attributed Ibn Qayyim to his maternal grandfather, which is considered a type of humiliation among Arabs. Some opponents of Salafist thought, such as Salama Azami in the book *Furqan al-Quran*, have followed al-Kawthari in attributing "Ibn Qayyim" to "Ibn Zufil".

According to al-Kawthari, Ibn Qayyim was someone who accompanied his teacher, Ibn Taymiyyah, in all of his teacher's anomalous opinions, both during his lifetime and after his death, and blindly imitated all of his teacher's true and false opinions; and although apparently arguments are seen in his works, all such arguments are fabricated and for the dissemination of his teacher's opinions. Al-Kawthari believes regarding Ibn Qayyim's multiple writings that his works are full of contradictory opinions that he narrated from the elders of religions without understanding and digesting the matters.

Some have raised that Ibn Qayyim returned from the beliefs and intellectual thoughts of his teacher, Ibn Taymiyyah; but al-Kawthari considers this matter invalid; for the reason that Ibn Rajab al-Hanbali narrated in the book *Tabaqat al-Hanabilah* that he visited Ibn Qayyim in the later years of his life while he was reciting the *Nuniyyah* poem. The deviant content of this poem is evidence that shows that Ibn Qayyim remained steadfast on this false thought until the end of his life.

Allamah Kawthari from the Viewpoint of Scholars

Sheikh Muhammad Abu Zahrah says: In recent years, I do not know any scholar besides Imam Kawthari whose absence will not be filled upon his death. He was the embodiment of the narration "Scholars are the inheritors of the Prophets." This honourable scholar was neither a follower of a new sect, nor a promoter of a novel matter, nor among those whom people call renewers (mujaddid); rather, he disapproved of such individuals and instead of being an innovator, he was a follower. However, he was a renewer in the true sense of the word. Because innovation, contrary to popular belief, is not abandoning everything and rejecting the era of Prophethood; rather, innovation means revitalising the religion again and removing its adornments so that the religion may be explained to the people with its own purity and as it truly is.

Sheikh Muhammad Ismail Abduh, a preacher of Cairo, says: On Sunday, 19 Dhu al-Qi'dah 1371 AH (10 August 1952 CE), in the Abbasiyyah district of Egypt, a global scholar, a sharp-minded researcher and a superb and high-minded investigator, a genius exegete and a debater whom no one ever overcame, a sword placed upon the neck of atheists and misguided sects, the most capable individual and the best helper of the Prophetic Sunnah, the most prominent defender of correct religious beliefs and the author of valuable and beneficial works in every science, and also a person of opinion in various arts and sciences, passed away to the mercy of God.

Abdullah bin Siddiq Ghumari considered Kawthari a "Scholar of Fiqh and Usul" and a "Scholar of Ilm al-Kalam and Rijal" and said that his ability in the science of Hadith is to the extent that he knows how to discuss regarding Hadith, and his specialization in the science of Jarh wa Ta'dil is to the extent that he can well express opinions regarding narrators.

Viewpoints

Permissibility of Travel for Ziyarah of the Prophet's Grave (peace be upon him and his progeny)

Therefore, Allamah Kawthari believed that Ibn Taymiyyah, in most of his fatwas, followed his own desires and took the religion of God lightly.

Permissibility of Tawassul to the Prophet (peace be upon him and his progeny) both during his lifetime and after his death

Thus, he wrote a book named Mahq al-Taqawwul fi Mas\'alat al-Tawassul regarding this matter.

Hearing of the Dead (Sama' al-Mawta)

Allamah Kawthari holds that the dead possess hearing and perception. Allamah Kawthari believes that Ibn Taymiyyah is the most harmful person to Islam and Muslims, such that Islam in recent times has not seen anyone more harmful than Ibn Taymiyyah in causing division among Muslims. Elsewhere he states: If Ibn Taymiyyah is still considered Shaykh al-Islam, one must bid farewell to Islam (meaning the Fatiha of Islam must be recited). Allamah Kawthari believes that if someone like Ibn al-Qayyim is a role model and leader for the people of knowledge and scholars, then peace be upon knowledge (meaning the Fatiha of knowledge must be recited).

Non-madhhabism is a Bridge to Irreligion

Allamah Kawthari was against non-madhhabism and believed that Islamic schools of thought cause worldly happiness and attainment of Paradise.

Doctrine of Transcendence (Tanzih)

Allamah Kawthari criticised the Ahl al-Hadith in the discussion of Tawhid and called some of them anthropomorphists (Mushabbih) and corporealists (Mujassim). For example, he considered Ibn Khuzaymah a corporealist and ignorant of the principles of religion, and called his book Kitab al-Tawhid the "Book of Shirk".

Allamah Kawthari's Sharp Criticisms of Shah Waliullah Dehlawi

Allamah Kawthari writes regarding Shah Waliullah Dehlawi: His knowledge from the books of predecessors is little, and his quantity in knowing the narrators of Hadith and the history of sciences and schools of thought is lacking, to the extent that he falls into error in many scientific discussions. He continues to write: In beliefs and Fiqh, he was a follower of previous Hanafis, but from the time he travelled to Hejaz and entered the circle of students of Sheikh Abu Tahir bin Ibrahim Kurani Shafi'i, he departed from the correct path of the Hanafis and in Tawhid, from the correct viewpoint of his teacher in India Sheikh Ahmad bin Abdul-Ahad Sirhindi known as Imam Rabbani (Tawhid Shuhudi), he inclined towards Wahdat al-Wujud through the theory of Tajalli. Kawthari says that this theory leads to unionism (Ittihad) and incarnationism (Hulul), and this viewpoint is invalid among thinkers. He subsequently accuses Dehlawi of non-madhhabism, that he abandoned taqlid and promotes a rare and deviant kind of Hanafi Hashwiyyah in beliefs and Fiqh which led to the spread of non-madhhabism in the subcontinent.

See also

• Islamic Unity
• Sunni Islam
• Hanafi

Political and Social Activities

Countering Jewish Influence: With the influence of Donmeh Jews and others (Christians and Armenians) in the Islamic Army of Turkey, as well as in educational fields and the press, and also by purchasing Turkish elements, they limited religious sciences and began oppression against scholars, eventually leading to the collapse of the Islamic Caliphate government. Allamah Kawthari defended Islam against this trend. For this reason, he was dismissed from his position and sentenced to death. Consequently, he left this land, abandoning his relatives and possessions.

Representative of the Ottoman Shaykh al-Islam (Representative of the Ottoman Council of Elders): His duty was to supervise knowledge, schools, and scholars, and his position was equivalent to the "Shaykh al-Azhar" in Egypt.

Head of Sharia Research: His duty was to appoint judges, dismiss them, and supervise the judges.

Works Against Salafism and Wahhabism

Muhammad Zahid Kawthari's works are divided into two parts:

First part: Works written before his migration from the city of "Astaneh" (Constantinople).

Second part: Works related to the period after his migration from the city of Astaneh.

Unlike the works of the second part, most of the works of the first part remain in manuscript form. Allamah Kawthari, one of the great Sunni scholars, wrote books against Salafis and Wahhabis, which will be mentioned while listing his works and writings. His works and writings are as follows:

1. Mahq al-Taqawwul fi Mas'alat al-Tawassul: In this book, Allamah Kawthari rejected the accusation of polytheism against those seeking intercession through the Messenger of God and his pure family, considering them the true intermediaries of connection with God. He writes in this book: Some of the Hashwiyya accuse Muslims of polytheism due to visiting graves and seeking intercession, and by explaining the evidence for intercession from the Book, Sunnah, reason, and the conduct of Muslims (including Companions, Successors, and scholars), he proves its permissibility;
2. Al-Ta'aqqub al-Hathith lima Yanfih Ibn Taymiyyah min al-Hadith (Manuscript): Ibn Taymiyyah rejected the entry of certain narrations on certain topics in the book "Minhaj al-Sunnah". Kawthari wrote a critique of Ibn Taymiyyah's writings in this book. This book is among the works written before his migration from the city of "Astaneh" and is in manuscript form and has not yet been published. Sa'id Mamduh writes: It is possible that this book is lost.
3. Al-Ishfaq ala Ahkam al-Talaq: The "Magallat al-Islam" printing press printed this work. This book is a response to the book "Nizam al-Talaq", by Shaykh Ahmad Shakir. In this book, he critiques the thought of Ibn Taymiyyah and Ibn Qayyim al-Jawziyya and their evidence.
4. Tabdid al-Zalam al-Mukhimm min Nuniyat Ibn al-Qayyim: This work is also an introduction and commentary on the book "Al-Sayf al-Saqil fi al-Radd ala Ibn Zufayl lil-Subki al-Kabir". Allamah Kawthari writes in this book that Ibn Taymiyyah invited to the Hashwiyyah school and Ibn Qayyim is an imitator of Ibn Taymiyyah.
5. Al-Buhuth al-Wafiyah fi Mufradat Ibn Taymiyyah (Manuscript): This book is also among the works that Muhammad Zahid Kawthari wrote before his trip to the city of Astaneh, critiquing the views of Ibn Taymiyyah, and it remains in manuscript form and has not been published.

Other Works

• The Concise Editing on What the Seeker Desires (al-Tahrir al-Wajiz...): This book was published in 1360 AH (1941 CE) in 47 pages by the "al-Anwar" printing press. This book lists the teachers and Shaykhs of the late Kawthari and his teachers' teachers, and provides biographies of many of them. Despite its small size, this work is very beneficial;
• Admonishing the Preacher on the Lies He Propagated in the Biography of Abu Hanifa (Ta'nib al-Khatib...);
• Nazm Awamil al-I'rab (in Persian). This manuscript is his first work;
• Removing the Doubt of the Turbaned from the Phrase of the Forbidden (Izalat Shubhat al-Mu'ammam...) (Manuscript): A scholar named "Muharram" wrote a commentary on Abd al-Rahman Jami's commentary on the book "Kafiyah Ibn al-Hajib" on the subject of grammar. He wrote a phrase in the chapter "Lamentation in Declined Nouns".

1. He saw one of the Shaykh's students who had deleted a few lines of this commentary to make the meaning of the book's phrase correct—from his perspective. However, in his opinion, this phrase should be preserved and interpreted in a way that makes sense. For this reason, he wrote a ten-page treatise on this;
2. The Sufficient Answer in Refuting the Most Loyal Preacher (al-Jawab al-Wafi...) (Manuscript): On the coast of the Black Sea, there is a land called "Of". This region is famous for having many preachers. One of these preachers went to the city where the master resided and engaged in preaching and sermons there. This preacher became famous in his work. One day, Master Kawthari attended his lecture session. The famous preacher, in this session held in the afternoon, launched a fierce attack on the Sufis. Since the late Kawthari was a supporter of the Sufis at that time, he left this session and went to his home, and before noon the next day, he wrote a twenty-page treatise. This treatise was in response to the preacher's statements. Before noon the next day, when he gave this treatise to the preacher, the preacher's tongue was tied, and he stopped speaking ill of the Sufis;
3. Relieving the Mind by Solving the History of Ibn al-Kamal (Tafrij al-Bal...) (Manuscript);
4. The Published Scrolls in the Commentary on the Ten Principles by Najm al-Din al-Tamah al-Kubra (al-Suhuf al-Munsharah...) (Manuscript);
5. Training the Instinct with the Scales of Correct Thought in Logic (Tawrid al-Qarihah...) (Manuscript);
6. The Delight of the Eyes in the Etiquette of Debate (Qurrat al-Nawazir...) (Manuscript);
7. The Prepared Poem in the Intercession of the Disciple (al-Nazm al-Atid...): This work was published in six pages towards the end of his life. It was composed in 1318 AH (1900 CE) in 34 verses;
8. Humiliating the Disciple in the Commentary on the Prepared Poem for the Intercession of the Disciple (Irgham al-Murid...). This work was published on the eve of 1328 AH (1910 CE) in 114 pages without an index or proofreading (correction);
9. Elevating the Reciter in the Recitations (Is'ad al-Raqi...) (Manuscript), composed in 1320 AH (1902 CE);
10. The Overwhelming Critique on the Growing Contract on the Commentary of Jami (al-Naqd al-Tamm...) (Manuscript): The book "al-Aqd al-Nami" was written by Shaykh Muhammad Rahmi al-Kaynawi, one of the scholars of Istanbul (Astana), in one volume. This book was a commentary on the book "al-Fawa'id al-Diya'iyyah, Sharh al-Kafiyah by Abd al-Rahman Jami" [in the science of grammar]. However, Master Kawthari critiqued this work and named his critique "al-Naqd al-Tamm";
11. The Sufficient Benefits in Prosody and Rhyme (al-Fawa'id al-Kafiyah...): This book was published, but the author's name was not inscribed on it;
12. Training the Attendant on the Rules of Conjugation (Tadrib al-Wasif...) (Manuscript);
13. Training the Students on the Rules of Grammar (Tadrib al-Tullab...) (Manuscript);
14. The Lament of the Grieving and the Groan of the Suffering, a Poem on the Calamities of the First Great War (Hanin al-Mutafajji...) (Printed);
15. Displaying the Faces of Transitivity in the Complete Book of Ibn Adi (Ibda' Wujuh al-Ta'diyah...) (Manuscript);
16. Critique of the Book of the Weak (Naqd Kitab al-Du'afa') (Manuscript);
17. The Gardener Viewing the Rose in the Biography of Imam Rabbani al-Sirhindi (al-Rawd al-Nazir...) (Death: 1034 AH/1624 CE): He composed this book in Kastamonu. This is the only book he wrote in Turkish (Manuscript);
18. The General Introduction to the Sciences of the Qur'an (al-Madkhal al-Amm...) (Manuscript): He composed this two-volume book in Istanbul (Astana). Due to its research, precision, and investigation, this book is considered Kawthari's most important work. Comparison among commentators, from the perspective of narrators and also the texts of commentary, clarification of matters related to the collection of the Qur'an in its three periods (the period of the Prophet (peace be upon him and his progeny), the period of Abu Bakr, and the period of Uthman), matters related to the script of the Qur'an, the fourteen recitations and classes of reciters, as well as complete knowledge of works written in the fields of recitation, script and orthography of the Qur'an, and biographies of commentators in chronological order, are among the features of this book. Kawthari did not regret anything as much as the loss of this book. He did not know where this book was or what had happened to it;
19. Removing Doubt from the Confusions of Ibn Qutaybah (Raf' al-Raybah...) (Manuscript);
20. Blows of Proof on the Pages of Aggression (Safa'at al-Burhan...): This book is a response to the writings of Sayyid Muhibb al-Din al-Khatib, in the magazine "al-Zahra'";
21. Attaining Wishes in the Biography of Imam Muhammad ibn al-Hasan al-Shaybani (Bulugh al-Amani...): This work was published without an index or correction in 72 pages within rare treatises printed by Khanji;
22. Establishing the Truth by Invalidating Falsehood in the Helper of Creation (Ihqaq al-Haqq...): This book responds to incorrect statements written in the book "Mughith al-Khalq"; since on pages eleven and twelve of this book, inappropriate matters were raised about the Hanafis;
23. The Most Upright Paths in the Discussion of the Narration of Malik from Abu Hanifa and the Narration of Abu Hanifa from Malik. This work was published at the end of the book "Ihqaq al-Haqq";
24. Gilding the Crown of Lujayn in the Biography of Badr al-Ayni (Tahdhib al-Taj...) (Death: 855 AH/1451 CE): He summarized his commentary on Sahih al-Bukhari and printed it at the beginning of this book;
25. Attention to the Biography of Ibn al-Humam (al-Ihtimam...) (Death: 861 AH/1456 CE): This book has not been published;
26. Reproaching the Deceived by the Charlatans of the Long-Lived (Atab al-Mughtarrin...) (Manuscript);
27. Warning the Successors from the Disgraces of the Claimants of the Predecessors (Tahdhir al-Khalaf...) (Manuscript);
28. Droplets of Rain from the Life of al-Layth (Qatrat al-Ghayth...) (Death: 175 AH/791 CE) (Manuscript);
29. The Comprehensive Book on the Biography of Imam Abu Ja'far al-Tahawi (al-Hawi...) (Death: 321 AH/933 CE): This book was published in 1368 AH (1948 CE) at the al-Anwar printing press in 43 pages;
30. The Decisive Word in the Discussion of the Wild Goats (Fasl al-Maqal...): He later named this book "Fasl al-Maqal fi Tamhis Hadithat al-Aw'al". (Manuscript) In this book, he responds to the mythical hadith that the bearers of the Throne are "rams". This book caused tension in Egypt about 12 years ago;
31. Sunni Researches on Some Men of the Chains of the Khalwati Order (al-Buhuth al-Sunniyyah...) (Manuscript and Printed): Allamah Kawthari wrote this book in Rabi' al-Thani 1362 AH (1943 CE) by the order of Shaykh Abd al-Khaliq Bishrawi (Death: 1366 AH/1946 CE). In this book, he wrote the biographies of thirteen Khalwati Shaykhs in ten large pages. The original of this book, which is in his own handwriting;
32. A Passing Glance at the Claims of Those Who Deny the Descent of Jesus (peace be upon him) (Nazrah Abirah...);
33. The Lamp of the Guided in Revealing the News of the Gnostic Damardash al-Muhammadi (Nibras al-Muhtadi...) (Death: 929 AH/1522 CE);
34. The Subtle Points in Discussing the Refutations of Ibn Abi Shaybah on Abu Hanifa (al-Nukat al-Tarifah...);
35. Removing Ambiguity from the Two Issues of Uncovering Heads and Wearing Sandals in Prayer (Raf' al-Ishtibah...);
36. Biography of Allamah Muhammad Munib al-Antabi (Death: 1238 AH/1822 CE) (Manuscript);
37. From the Lessons of History (Min Ibar al-Tarikh);
38. The Good Demand in the Biography of Imam Abu Yusuf al-Qadi (Husn al-Taqadi...) (Death: 182 AH/798 CE);
39. Glimpses of Thought in the Biography of Imam Zafar (Lamahat al-Nazar...) (Death: 158 AH/775 CE);
40. Enjoyment in the Biography of the Two Imams al-Hasan ibn Ziyad (Death: 204 AH/819 CE) and his companion Muhammad ibn Shuja' (Death: 266 AH/879 CE);
41. Welcoming the Critique of Admonishment (al-Tarhib bi-Naqd al-Ta'nib);
42. Perfuming the Breaths by Mentioning the Chain of Ibn Arkamas (Ta'tir al-Anfas...): This work was published within a collection;
43. Clarification on the Ruling of Coercion in Divorce and Marriage (al-Ifsah...);
44. Insight in Discussing Predestination and Free Will (al-Istibsar...): This is the last work of his that has been published. Of course, it might also be his last work;
45. Turning the Glance to What is in the Wording (Laft al-Lahz...): This writing is a commentary and introduction to the book "al-Ikhtilaf fi al-Lafz wa al-Radd ala al-Jahmiyyah wa al-Mushabbihah" by Ibn Qutaybah. This work was printed by Qudsi at the Sa'adah printing press in Egypt in 86 pages (including index).

Works

Kawthari wrote numerous articles in various fields. Each of these articles teaches useful lessons to its audience. These articles were mostly published in magazines that were aligned with the methodology of the articles. The magazine al-Islam and subsequently the magazine al-Sharq al-Arabi published the majority of his articles. Some of his distinguished students also undertook to collect the articles in a separate collection and printed this biography sketch at the beginning of it. It should be noted here that Mohammad Zahid al-Kawthari has numerous scientific treatises which, due to being scattered around the world, are not easy to collect. These treatises were written in response to questioners and sent to them. There are articles in al-Maqalat that are in contrast with the thought of Wahhabism and Salafism, some of which are as follows:

1. al-Lamadhhabiyah Qantraratu al-Ladiniyah;
2. Bina' Masajid 'ala al-Qubur wa al-Salah Ilayha;
3. Khatarat al-Qawl bi al-Jihah Fadlan 'an al-Qawl bi al-Tajsim al-Sarih;
4. Ibn Abd al-Wahhab wa al-Shaykh Muhammad Abduh;
5. al-Mawlid al-Sharif al-Nabawi.

Death

Allamah Kawthari spent the last years of his life in the city of Cairo. He passed away on the afternoon of Sunday, 19 Dhul-Qi'dah 1371 AH (12 August 1952 CE), at the age of seventy-five, while still possessing all five senses and full mental alertness, and was buried next to the grave of Abu al-Abbas al-Tusi, the famous theologian. Ahmad Khayri writes: Allamah Kawthari told me in my last meeting with him to write this poem on my grave: O you who stand by the edge of the grave taking lesson
The visitor of yesterday has today become a buried one
So death is inevitable, so do not neglect and be cautious
Of surprise, and pray for the one who passed
So al-Zahid al-Kawthari lies in his resting place
Seeking mercy, humbly awaiting forgiveness