Tag: Sheikh Muhammad al-Yaqoubi & Family

Tag: Sheikh Muhammad al-Yaqoubi

Bio: Sh. Ahmad Habbal

Shaykh Ahmad al-Rifa´i al-Habbal al-Dimashqi

الشيخ أحمد الرفاعي الحبال
d. 1430 H. (2009 CE) in Damascus

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Sayyid Shaykh Ahmad al-Habbal al-Rifai was one of the Abdal and a protector Saint of Damascus. He was a student of Shaykh Badr al-Din al-Hasani, and as a servant and companion of Shaykh Sharif al-Yaqoubi. – He was a businessman, he made and sold Ropes. A few days before he passed away he donated half a Million Syrian Pounds to the people of Gaza He passed away in 2009 at the age of 110 and was buried in Damascus.

English

1. A Tribute to Shaykh Ahmad Habbal | Shaykh Muhammad al-Yaqoubi
Sacred Knowledge Audio, Dec 2010

 
2. Notes from Sh. Muhammad al-Yaqoubi’s obituary in Damascus
Sheikh Muhammad al-Yaqoubi’s obituary in Jami´al-Hasan in Damascus on the day of the passing of Sheikh Ahmad Habbal
Notes taken and translated by bmk

“Who has not accompanied the awlia, does not know their value”


Sheikh Ahmad al-Habbal al-Rifa’i passed away to today, Tuesday, 1st of Safar 1430 Hijri (corresponding to January 27, 2009), at an age of nearly 110 years. His lineage goes back to the Prophet ﷺ. The uncle of his father (Sheikh Salih) was Sheikh Sa’id Habbal, Imam of the Umayya mosque, and he was said to be the Qutb of his time.

Sheikh Ahmad Habbal was a student and close accompanion to Sheikh Badr al-Din al-Hasani, and had an immense love for him. After the passing of Sheikh Badr al-Din (in 1354 H.) he accomapanied and served Sheikh Sharif al-Yaqoubi, the paternal uncle of Sheikh Ibrahim al-Yaqoubi, until he passed away (in 1362).

He was unique in Sham – yes, on the entire earth – in righteousness, taqwa, wara’, zuhd, worships, following the sunna and love for the Prophet ﷺ. He carried on the majlis of dhikr and salawat after Sheikh ‘Arif ‘Uthman (one of the great awlia of Sham), which were held every day after fajr salat in different mosques in Damascus, and in which the fuqara used to attend.

It has been reported by tawatur (i.e. by so many people, that it is not reasonable to assume that they are all wrong), that the Prophet ﷺ was heard (in dreams) saying: “Sheikh Ahmad Habbal is my representative in Sham”, “Ask Sheikh Ahmad Habbal”, “Refer to Sheikh Ahmad Habbal”.

Such visions are not relied upon in matters of fiqh, but they are accepted as proof of a person’s rank.

“The souls of the dead are connected to the living” – this is mentioned in “Kitab al-Ruh” of Ibn al-Qayyim, the disciple of Ibn Taymiyya, and he gives examples from the sahaba and the tabi’in and the salaf that it was the habit of the salaf to rely on visions seen by several people independently. An example is seeking Laylat al-Qadr in the last ten days of Ramadan.

Therefore, if the awlia in a certain place have been informed in their dreams that a person has attained a special rank, and these reports are so many that they reach the degree of tawatur, it is accepted as a proof. Such was the case of Sheikh Ahmad Habbal.

(Sheikh Ahmad Habbal took hadith from Sheikh Badr al-Din al-Hasani, and he kept his close company, and took from his states.) Malik ibn Anas did not relate hadith except to somone in which he saw a strong attachment to the Prophet ﷺ. One of his students was Ayyub ibn Ayyub al-Sahiyani – he used to tremble and his skin contracted, each time he heard the mention of the Prophet ﷺ. (This was the state of Sheikh Ahmad Habbal, every time the name of the Prophet ﷺ was mentioned.)

Sheikh Ahmad Habbal was of those whose du’a was answered. His last days coincided with the war in Ghazza, and he was continuously doing du’a against the Israelis and Americans – it was as if he was fighting side by side with the mujahidin.

People of knowledge are many in Sham (wal hamduli Allah), i.e. people who are knowledgeable in Fiqh, ‘Aqida, Qira’a, Arabic language and eloquence – but the people of Wilaya (sainthood) are few.

Tomorrow, his janaza will be held in the Umawi mosque after Zhuhr salat, and it is a duty on every person i Sham to attend.

One of the Abdal

Sheikh Ahmad Habbal was one of the forty Abdal, of whom it is mentioned in a sahih hadith:

“The Abdal of my ummah are forty, and they are in Sham. By them (people) will be given rizq, and by them they will be given spport/victory.”- Imam al-Suyuti authored a Risala on the hadith of the Abdal.

The Prophet ﷺ also said: “The destruction of Dimashq will take place forty years after the destruction of the world” – due to the baraka of the du’a of the Prophet ﷺ, and the presence of the Sahaba and Ahl al-Bayt.

In another hadith, reported by Sayyidatuna Aisha (may Allah be pleased with her), the Prophet ﷺ said: “Allah does not take the knowledge away by tearing it out from the breasts of the ‘Ulama, but by taking their souls (i.e. when they die), until only ignorants remain, whom people take as their leaders. They will give fatwa without knowledge, being misguided and misguiding (others).” This hadith is agreed upon.

Sheikh Ahmad Habbal is one of those (‘ulama whose soul has been taken).

Sham is protected by The Awlia

We are seeing war and killings in Jordan, Iraq, Palestine – but Sham is protected.

(The awlia protect the land by their du’a, by their closeness to the Prophet ﷺ, and by lifting the tribulations from the common people. This was the case with Sheikh Ahmad Habbal, and therefore every single person in Sham is endebted to him.)

The love for the Prophet ﷺ has always been present in Sham. People do mawlids, adorn the streets, the shops, the home to celebrate him ﷺ. However there was a time when this habit decayed. Sheikh Muhammad ibn Ja’far al-Kettani and Sheikh Badr al-Din al-Hasani revived the love for the Prophet ﷺ at that time. Everyone in Sham owes a favor to Sheikh Muhammad ibn Ja’far al-Kettani for bringing back the habit of celebrating and honoring him ﷺ.

(Sheikh Ahmad Habbal was upholding the meetings of salawat at fajr time, thereby protecting the people of Sham, while people were unaware, sleeping in their beds.)

The people of Tasawwuf are the people of dhikr, and those who do not accept an atrocity, without trying to change it. The wali is the one who, when you see him, you are reminded of Allah. Visiting Sheikh Ahmad Habbal was like going to sit in front of the Angels.

Accompanyng Sheikh Badr al-Din al-Hasani

Common people who kept company with Sheikh Badr al-Din ended up being ‘ulama. He was of those who educate people by his state (hal) – not by his words (maqal). In those times, the study sessions were long, like two hours, and the sessions of reminder and preaching short, like ten minutes (– nowadays the proportions are the inverse). There was no need to speak much to remind people of Allah. A wali changes people’s hearts just by a few words – or even without any words at all.

Sheikh Badr al-Din al-Hasani was al-muhaddith al-akbar, not only of Sham – but of the world. (There is not a Sheikh of hadith in al-Azhar today, who is not student of a student of Sheikh Badr al-Din al-Hasani.) The ‘ulama of al-Azhar from his generation took from him, and from them took all others after them. Like (Sheikh Hakim al-Mundhiri), Sheikh Mahmud Muti’i, who became the mufti of Egypt, or Sheikh Muti’ Buq’i, who was a student of Sheikh Badr al-Din before he became a teacher at al-Azhar, and from him Doctor Yusuf al-Qaradawi took the knowledge of hadith. There is not a country on earth, even as far as China, that is not endebted to Sheikh Badr al-Din al-Hasani.

Sheikh Ahmad Habbal was the last of those who knew the states of Sheikh Badr al-Din al-Hasani.

Who does not keep company of the awlia does not know their states.

Sheikh Muhammad al-Yaqoubi kept the company of his father, Sheikh Ibrahim al-Yaqoubi, for twenty years, from childhood until he was a grown man, in every public or private moment, in every majlis, in every meeting with ‘ulama and awlia. He was with him every miniute, his father supervised all his movements and looked into all his states, and instructed him in the sciences and in dhikr.

This is how Sheikh Ahmad Habbal kept the company of Sheikh Badr al-Din al-Hasani.

“If it were not for my Guide (murabbi), I would not know my Lord (Rabbi)”

The loss of great Awlia

The past year has been called the year of affliction, due to the death of many awlia. We have seen the passing of:

– Sheikh Hasan Habannaka al-Midani (who passed away last year), he was the Sheikh of Sham in Shafi’i fiqh, and Arabic language
– Sheikh Murshid ‘Abidin, the brother of Sheikh Abul Yusr ‘Abidin, a Hanafi faqih, and one of the oldest ‘ulama of Sham, who passed away last year at the age of 100 years.
– Sheikh Muhammad Sukkar, Sheikh of the variants of Quran recition.
– Mustafa al-Khann, scholar of usul al-fiqh and Arabic language, one of the gratest students of Sheikh Hasan Habannaka, and teacher of Doctor al-Buti
– ‘Abd al-‘Aziz al-Rafa’i, of the people of zuhd
– Sheikh Mustafa Turkmani, the successor of Sheikh ‘Abd al-Rahman al-Shaghouri
– Sheikh ‘Abd Allah al-Rabih, from amongst the mujahidin, who passed away in Makka and was buried in al-Ma’alla (the burial place of Sayyidatuna Khadija, radia Allah ‘anha)

All these have passed away during a time span of one and half years.

Sheikh Muhammad al-Makki al-Kettani and Sheikh Abul Yusr ‘Abidin believed that Allah lifts away the trials from Sham by the presence of Sheikh Ahmad Habbal.

Accompanying Sheikh Sharif al-Yaqoubi

Sheikh Ahmad Habbal told Sheikh Muhammad al-Yaqoubi about the rain prayer (salat al-istisqa) on mount Qasiun. People did not perform the rain prayer in the Umawi mosque or in any place in the city, but they climbed up the mountain to perform it there – as has been the habit ever since the time of Sayyiduna Mu’awiyya (radya Alllah ‘anhu). Sheikh Ahmad Habbal related how he went up in the company of Sheikh Sharif al-Yaqoubi (and other ‘ulama of Damascus, amongst them) Sheikh Amin al-Swayd (one of the students from the company of Sheikh Badr al-Din al-Hasani), and they stayed for three days, making du’a for rain to come down. After the three days, Sheikh Sharif said: you may descend if you wish, i will not descend until the rain comes. So he did, and within a short time the rain came down.

Sheikh Ahmad Habbal also informed Sheikh Muhammad that the the burial procession of Sheikh Sharif was the largest seen in Sham after that of Sheikh Badr al-Din al-Hasan – and he (Sheikh Ahmad) was present on both occasions.

It is stated in the book “Al-Ibriz” that when tribulations descend from heaven, they first hit the awlia, according to their ranks: the highest wali will be struck by the heaviest blow, then it goes to the one next to him in rank, and he carries it, and so on, until the lowest awlia receive the last trials. It is in this way that the awlia protect the common people from tribulations, by taking them upon themselves. This is one of the secrets of the awlia. As it is stated in the hadith about the Abdal: “By them people are given rizq, and by them they are given protection/victory.”

Until the last moment of his life, Sheikh Ahmad Habbal did not cease making du’a for the Muslim. During Sheikh Muhammad’s visit to him, which may have lasted for half an our, he heard him doing du’a for the people of Ghazza and the Muslims in general over thirty times.

All or us need to attend his janaza, and dedicate recitals for him – maybe we will attain his shafa’a on the Day of Rising.

عربي

Khutba of Shaykh Muhammad al-Yaqoubi Friday, Jan 30 in Jami´al-Hasan in Damascus View PDF | Download | Audo

Photos

 

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Bio: Shaykh Muhammad al-Yaqoubi

His Eminence Shaykh Muhammad al-Yaqoubi al-Hasani al-Idrisi

الشيخ السيد محمد أبو الهدى اليعقوبي الحسني الإدريسي
Hafizhahu Allah – May Allah preserve him

External links:
Biography (pdf) [arabic] * CD’s
The Ya`qoubi family * Burial places of the Yaqoubi family
Obituary to his late wife Fariza
Poetry written by him * Poetry in his honor

More… Ijazat in `ulum and tariqa * Khutbas (voice and write-up) * A compendium of knowledge, London 2007 (mp3/video)

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Bio 2004 (English)

From: Shaykh Ibrahim Institute 2004

Shaykh Muhammad al-Ya`qoubi descends from a scholarly family whose lineage goes back to the Prophet, salla Allahu ‘alayhi sallam, through his grandson Sayyiduna al-Hasan, radiya Allahu ‘anhu. His lineage goes back to Mawlay Idris al-Anwar who built the city of Fes. Mawlay Idris’ lineage is as follows: he is the son of Mawlay Idris the Great; who is the son of Sayyiduna Abdullah al-Kamil; who is the son of Sayyiduna al-Hasan, the Second; who is the son of Sayyiduna al-Hasan, radiya Allah ‘anhu; who is the grandson of the Prophet, salla Allahu ‘alayhi wa sallam.

Shaykh Muhammad al-Ya’qoubi’s ancestors also include some of the greatest scholars of Syria: Shaykh Sharif al-Ya’qoubi (d. 1943/1362 H.) was his father’s uncle, and Shaykh Muhammad ‘Arabi al-Ya’qoubi (d. 1965/1384 H.) was his father’s maternal uncle; both were the Malikite Imams of the Omayyad mosque. Shaykh Siddiq al-Ya’qoubi (d. 1889/1307 H.) was his paternal great-grandfather, and Shaykh Isma’il al-Ya’qoubi (d. 1960/1380 H.), a great Waliy known for his miracles, was his own grandfather. His father, Shaykh Ibrahim al-Ya’qoubi (d. 1985/1406 H.), was one of the greatest scholars Syria saw in the past 50 years; he was also the Imam and teacher of the Omayyad Mosque.

Shaykh Muhammad was born in Damascus on the 13th of DhulHijja in 1382 H. As a little boy, he crawled in the Grand Omayyad Mosque and the Darwishiyya Mosque, where his father was an instructor for 40 years, and sat in the laps of some of the greatest scholars. Since he was four-years-old, Shaykh Muhammad accompanied his father in all of his visits, gatherings, and classes, both public and private, as well as at home and outside. His father took care of him and was both his teacher and spiritual master. Under his tutelage, Shaykh Muhammad followed a solid traditional curriculum since the age of four, studying, step-by-step, the major classical works on the various disciplines of the Shari’ah as well as the instrumental disciplines. Shaykh Muhammad dutifully studied with his father over 500 books in the course of 20 years, some of them from cover-to-cover and others in portions; some are multi-volumes, and others are small concise works.

Some of the books Shaykh Muhammad studied under his father are as follows: most of the six books of Hadith, al-Muwatta of Yahya al- Laythi, most of al-Muwatta of Imam Muhammad with Sharh al-Laknawi, most of al-Muwaafaqaat of ash-Shaatibi, the first volume and other sections (of the five volumes) of al-Hashiya of Ibn ‘Abideen, Ihya ‘Ulum ad-Deen, al-Hidaya of al-Marghinani, Mughni al-Labeeb of Ibn Hisham, Parts of Kitab Seebawayhi, Miyar al-Ilm of al-Ghazali, several volumes of Sharh Sahih Muslim of an-Nawawi, several volumes of Irshad as-Saari of al-Qastallaani, half of Madarik at-Taweel of an-Nasafi, Hashiyat as-Saawi on Tafseer al-Jalaalayn, three volumes of Mu’jam Maqaayiis al-Lugha of Ibn Faaris, al-Bayaan wat-Tabyeen of al-Jaahiz, several volumes of Wafayaat al-Ayaan of Ibn Khallikaan, and Tabaqat ash-Shafi’iyya al-Kubraa of Ibn as-Subki, Maqamaat al-Hariri. In fact, Shaykh Muhammad wrote a thabat (detailed list) of the names of the books he studied under his father entitled, The Concealed Pearls. This book is a testament to his father’s labor of love and of the expenditure of his energy in passing on his knowledge and experience to his children, a rarity in our modern times.

Throughout the years of his study, Shaykh Muhammad went through spiritual training in the Sufi path under his father, who was a great Waliy and Murshid known for his righteousness and asceticism. Shaykh Muhammad studied the major works of Tasawwuf under him, accompanied him, and was his servant, the bearer of his shoes, which he considers the key to the opening he received. The company of his father exposed him to a wealth of light, wisdom, and knowledge, an experience that was far beyond what one may attain from books or from occasional meetings with teachers.

In the summer of 1973, at the age of eleven, Shaykh Muhammad started teaching at the Darwishiyya Mosque where he taught a regular Qur’an and Tajwid class composed of a group of boys. He began giving public speeches in Ramadan after ‘Asr prayer in the same mosque at the age of twelve. At the age of fourteen and a half, he made his debut as Friday speaker in the mosque known as as-Saadaat, where Sayyiduna Mu’aadh ibn Jabal is buried.

Shaykh Muhammad memorized Jawharat at-Tawhid when he was five-years-old, al-Arba’in an-Nawawiyya when he was six, and, later on, dozens of famous didactic odes and poems along with most of the Qur’an al-Karim. He also memorized considerable parts of al-Mufaddaliyyaaat and al-Hamaasah of Abi Tammaam. The first poem he wrote was at the age of thirteen, and it was a plea to the Prophet salla Allahu ‘alayhi wa sallam. His collection of poetry is growing, and a few poems in English have been added to it.

Amongst the scholars who gave him ijaza (the authority to narrate Hadith through their chains) were the Malikite Mufti of Syria, Sayyid Makki al-Kittan; Shaykh Muhammad Abul-Yusr ‘Abideen, the previous Mufti of Syria; the great Murshid, Shaykh Ali al-Boudaylimi of Tlemsan; Shaykh Zayn al-‘Abideen at-Tounisi; Shaykh ‘Abdul’Aziz ‘Uyun as-Soud; Shaykh Muhammad Wafa al-Qassaab; and several others. Shaykh Muhammad’s father, may Allah shower him with His Mercy, also wrote several ijazas for him, giving him full authority to narrate Hadith. His father also issued for him ijazas qualifying him to teach the Shari’ah and to be a Murshid in the Sufi path. This was affirmed by several shaykhs of the path, the last of whom is Shaykh AbdurRahman ash-Shaghouri in Damascus, may Allah extend his life.

Shaykh Muhammad published his first article when he was seventeen-years-old in al-Majalla al-‘Arabiyya in Riyadh and his first book when he was 23. At the age of 20, some of his Friday speeches were broadcast live through the Syrian Radio station. Three of his books in Arabic have been published besides several articles in Arabic, English, and Swedish. The list of his unpublished books contains more than 20 works in Arabic.

Shaykh Muhammad was formally appointed as Friday speaker (khatib) in 1981 in central Damascus. Two years later, in 1983, he was appointed as Imam and was commissioned to teach the Sacred Knowledge. In early 1986, upon the demise of his father (may Allah have mercy on him), Shaykh Muhammad was given his father’s post as an instructor in the Fatwa Administration. That same year, he began teaching Maliki fiqh at the Institute of the Students of Sacred Knowledge (which is now the Institute of Sheikh BadrudDeen al-Hasani).

While in Damascus, in addition to teaching native Syrians, Shaykh Muhammad taught students from various parts of the world; many of them are now Imams and teachers in Malaysia, the Philippines, Algeria, Mali, Gambia, and other countries. Amongst the books he taught, partially or completely, are Sahih al-Bukhari (which he taught twice), Sahih Muslim, al-Muwatta (which he also taught twice), ash-Shama’il al-Muhammadiyya (which he taught four times), the commentary of al-Bajuri on al-Jawhara, an-Nasafi’s Madarik at-Tawil, Jawahir al-Iklil Sharh Mukhtasar Khalil, al-Kaafi of Ibn AbdulBarr, al-Hikam of Imam ibn Attaa Allah, Sharh ar-Risala of Imam al-Qushayri, al-Marghinani’s al-Hidaya, Sharh al-Bayqouniyya, Sharh ar-Rahabiyya, Sharh al-Jazariya, ash -Shifa of Qadi ‘Iyaad, and Ibn Hisham’s commentary on the Alfiyya of ibn Malik.

Besides serving as a Friday speaker and instructor until 1990, Shaykh Muhammad pursued his academic studies at the University of Damascus, Faculty of Shari’ah, where he frequented some lectures and benefited from several professors between 1982-1985. He also received a degree in Arabic literature in 1987 and completed a two-year study of philosophy at the Arab University of Beirut. In 1991, Shaykh Muhammad joined the PhD program of linguistics at Gothenburg University in Sweden, Department of Oriental Studies, where he also worked as a researcher and a teacher of classical Arabic literature for a few years until 1996.

Shaykh Muhammad worked in Dar al-Athar al-Islamiyyah in Kuwait in 1990 as Research Editor, and, between 1998-1999, as Assistant Director for Research and Studies, a position he was awarded due to his keen interest in the studies of ancient Arabic manuscripts and paleography. He eventually resigned to devote his time to the Sacred Knowledge and to serve its students in teaching and writing.

While in school, Shaykh Muhammad studied French as a second language. It was in 1988 that he began learning the basics of English and German. At the age of 30, upon traveling to Sweden, he realized how vital is the English language in the work for Islam, so he moved to England at that time and completed the FCE, CAE, CCS, and CPE Cambridge courses in English within a year before returning to Sweden where he continued his studies in Swedish.

In Sweden, Shaykh Muhammad served the Muslim community of Gothenburg as Imam, where he struggled for the establishment of Islam in the country. His work there was documented in several newspaper articles and interviews; it included teaching Muslims, giving presentations about Islam, and engaging in multi-religious dialogues and debates on political and social issues, such as European-Islamic dialogue, atheism, etc.. Shaykh Muhammad was hosted by all of the major Swedish universities and Institutions and was co-founder of the Nordic Center for Inter-religious dialogue (NCID) in Gothenburg. He represented Swedish Muslims in several international conferences until he returned to Syria towards the end of 1996. In 1999, the Swedish Islamic society in Stockholm (SIS) chose him as the Mufti of Sweden, forwarding to him the burning issues of fiqh that concern Swedish Muslims. In the year 2000, SIS elected him as a permanent founding member of the Swedish Islamic Academy in Stockholm in recognition of his work in Sweden to which he continues to commit through lectures and classes during his visits to Scandinavia.

Besides working in Syria and Sweden, Shaykh Muhammad participated in conferences, delivered lectures, and gave Friday speeches in Lebanon, Egypt, Jordan, Kuwait, Saudi Arabia, Algeria, Denmark, Finland, Norway, Switzerland, Germany, France, Spain, England, Canada, and the United States. His first tour to the US took place in the spring of 1997. Since then, he has been frequenting North America and is now hosted by Zaytuna Institute in California where he has been teaching since the past year. In his efforts to revive the Tradition, he has taught Hadith, including the Muwatta’ and Sahih al-Bukhari, and he intends to finish all six books in the coming terms in sha Allah. Shaykh Muhammad is married and has three children, Aicha, who is four; Ibrahim, who is two; and Ismael, who is four-months-old.

Others besides Shaykh Muhammad have seen many of the miracles of his father, but for those who have not seen them, Shaykh Muhammad says, “This is one of the miracles of my father that everyone can see. It was his du’ah for me, his blessing, and his company that opened the way for me to be where I am now.”

(shorter)

SHAYKH MUHAMMAD AL-YAQOUBI
He is one of the leading scholars of Islam in the world, a true man of Allah with encyclopedic knowledge. He is one of the most influential scholars in the West today; his words have transformed the lives of thousands of people. He studied seven languages; and is a charismatic public speaker in both Arabic and English. He is a descendant of the Prophet PBUH, from a family of scholars that have taught the sacred knowledge for centuries. Three of his ancestors were Imams in the Grand Omayyad Masjid in Damascus, including his father, the great erudite scholar and master of both shari’a and tasawwuf, the late Shaykh Ibrahim al-Yaqoubi. He was born in Damascus in 1382H, accompanying his father until he died in 1406H. He was his servant, disciple and student. He was trained in the Sufi path by his father and was qualified as a murshid. He studied under him the major works of the sacred knowledge, memorized many texts and didactic poems. His father gave him several ijazas. Amongst the scholars who also gave him ijaza are: the Hanafite Mufti of Syria, Shaykh Muhammad Abul-Yusr ‘Abideen; the Malikite Mufti of Syria, Sayyid Makki AlKittan; Shaykh ‘Ali Boudaylimi of Tiemsan; Shaykh Saalih Al-Khateeb. He made his debut as Friday speaker at the age of 14, was appointed as Friday Imam and speaker at the age of 17 and as a teacher of the sacred knowledge at the age of 20. Since then, he has been teaching the sciences of the shari’a such as ‘aqeeda, tafsir, hadith, fiqh, usool, grammar, etc. to students of all levels. He taught Tafsir Al-Nasafi, Sahih alBukhari five times, Sahih Muslim, al-Muwatta six times, al-Shama’il of al-Tirmidhi 16 times, Sharh Al-Fiqh Al-Akbar, al-Tahawiyya over 20 times, Sharh al-‘Aqaa’id alNasafiyyah, Ihya ‘Uloom al-Din, al-Hikam of Ibn ‘Atta’illah, al-Shifa of Qadi ‘Iyaad, alQudouri, al-Hidayah, Maqaamt al-Hariri, Mughni al-Labeeb and many other books. As an authority of hadith, his isnads i.e. chains of transmission, are of the highest amongst scholars of our time. Students and scholars visit him in Syria or when he travels to hear the masalsalaat and take ijaza in narration of hadith.

Between 1992 and 2001, he worked in Kuwait, Sweden and USA; and traveled across the world teaching the sacred knowledge and calling people to Allah. He toured many countries in North America and Europe, the Far East and Arab World. Thousands of people took shahada at his hands and many repented after listening to him. He now resides in Damascus and teaches in the Masjid of Shaykh Muhyiddeen Ibn ‘Arabi, and in his home; while several of his students are spreading the sacred knowledge and reviving the way of the Ulema around the world. He is married with three children.

عربي

t.b.d.
 

Extra

shaykh muhammad al ya’qoubi.
a gem.
a genius.
he was 35 when i met him. he began learning english at the age of 30. and he was busting out shakespearean sonnets on us…schooling us on the subtleties of english and arabic grammar.
he speaks ~7 languages.
he once gave us a 2.5 hour dars on “bismillah hir rahman nir ra heem”
just a fountain of knowledge. like.

http://farooqm.blogspot.com/2005/04/shaykh-muhammad-al-yaqoubi.html, Saturday, April 02, 2005


© Damas Cultural Society 2006

Bio (svenska)

SHEIKH MUHAMMAD AL-YAQOUBI

Sheikh Muhammad al-Yaqoubi är en framstående, internationellt känd syrisk lärd, vars ord har förvandlat tusentals människors liv. Han arbetade som föreläsare i Umayya-moskén i Damaskus och höll fredagspredikan i Al-Hasan-moskén i Abu Rummaneh, tills han avskedades och belades med talförbud p.g.a. sitt stöd till det syriska folket och sin kritik mot Asad-regimen. Han lever numera i landsflykt i Marocko.

Pictures

 

2. Hounlslow (Bukhari) 2003

3. Hounlslow (Bukhari) 2003
Signing certificates

4a. London retreat 2007

4b. Hounlslow, Bukhari Khatam – 2003

5. Madina – summer 2005

6. Jakarta, Indonesia, Masjid al-Istiqlal – Sept 2006

7. Zaytuna 2003?

8. New York 2004?

9. Lahore 2005

10. California 2003?

11. California 2003?

12. Pittsburg Nov 2004
Sama` of Imam al-Tirmidhi’s al-Shama’il

Sheikh Muhammad al-Ya`qubi as a young man

Sources & acknowledgements:
[1]
[2] Sheikh Ibrahim Institute
[3] Sheikh Ibrahim Institute
[4a] Sheikh Ibrahim Institute
[4b] Sheikh Ibrahim Institute
[5]
[6] Sheikh Ibrahim Institute
[7] Zaytuna Institute
[8] blog
[9]
[10] Zaytuna Institute
[11] Zaytuna Institute
[12] www.rawdah.org
[young] (book)

Damas Cultural Society
www.damas.st
Latest update: 2007-03-17


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Bio: The Yaqoubi Masters

The Yaqoubi Masters

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Sheikh Sharif
Al-Yaqoubi
d. H. / CE

Sheikh Ibrahim
Al-Yaqoubi
d.1406 H./1985 CE

Sheikh Muhammad
Al-Yaqoubi
b.1382 H./1961 CE

Sheikh Isma`il
Al-Yaqoubi
d.1380 H./1960 CE

Sheikh Muhammad
al-´Arabi Al-Yaqoubi
d. H. / 1965 CE



Sheikh Muhammad
Al-Yaqoubi
b.1382 H./1961 CE

Sheikh Ibrahim
Al-Yaqoubi
d.1406 H./1985 CE

Sheikh Isma`il
Al-Yaqoubi
d.1380 H./1960 CE

Sheikh Sharif
Al-Yaqoubi
d. H. / CE

Sheikh Muhammad
al-´Arabi Al-Yaqoubi
d. H. / 1965 CE


Sh. Muhammad al-Ya`qoubi


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Shaykh Muhammad al-Ya`qoubi – biography

Shaykh Muhammad al-Ya`qoubi descends from a scholarly family whose lineage goes back to the Prophet, salla Allahu ‘alayhi sallam, through his grandson Sayyiduna al-Hasan, radiya Allahu ‘anhu. His lineage goes back to Mawlay Idris al-Anwar who built the city of Fes. Mawlay Idris’ lineage is as follows: he is the son of Mawlay Idris the Great; who is the son of Sayyiduna Abdullah al-Kamil; who is the son of Sayyiduna al-Hasan, the Second; who is the son of Sayyiduna al-Hasan, radiya Allah ‘anhu; who is the grandson of the Prophet, salla Allahu ‘alayhi wa sallam.

Shaykh Muhammad al-Ya’qoubi’s ancestors also include some of the greatest scholars of Syria: Shaykh Sharif al-Ya’qoubi (d. 1943/1362 H.) was his father’s uncle, and Shaykh Muhammad ‘Arabi al-Ya’qoubi (d. 1965/1384 H.) was his father’s maternal uncle; both were the Malikite Imams of the Omayyad mosque. Shaykh Siddiq al-Ya’qoubi (d. 1889/1307 H.) was his paternal great-grandfather, and Shaykh Isma’il al-Ya’qoubi (d. 1960/1380 H.), a great Waliy known for his miracles, was his own grandfather. His father, Shaykh Ibrahim al-Ya’qoubi (d. 1985/1406 H.), was one of the greatest scholars Syria saw in the past 50 years; he was also the Imam and teacher of the Omayyad Mosque.

Shaykh Muhammad was born in Damascus on the 13th of DhulHijja in 1382 H. As a little boy, he crawled in the Grand Omayyad Mosque and the Darwishiyya Mosque, where his father was an instructor for 40 years, and sat in the laps of some of the greatest scholars. Since he was four-years-old, Shaykh Muhammad accompanied his father in all of his visits, gatherings, and classes, both public and private, as well as at home and outside. His father took care of him and was both his teacher and spiritual master. Under his tutelage, Shaykh Muhammad followed a solid traditional curriculum since the age of four, studying, step-by-step, the major classical works on the various disciplines of the Shari’ah as well as the instrumental disciplines. Shaykh Muhammad dutifully studied with his father over 500 books in the course of 20 years, some of them from cover-to-cover and others in portions; some are multi-volumes, and others are small concise works.

Some of the books Shaykh Muhammad studied under his father are as follows: most of the six books of Hadith, al-Muwatta of Yahya al- Laythi, most of al-Muwatta of Imam Muhammad with Sharh al-Laknawi, most of al-Muwaafaqaat of ash-Shaatibi, the first volume and other sections (of the five volumes) of al-Hashiya of Ibn ‘Abideen, Ihya ‘Ulum ad-Deen, al-Hidaya of al-Marghinani, Mughni al-Labeeb of Ibn Hisham, Parts of Kitab Seebawayhi, Miyar al-Ilm of al-Ghazali, several volumes of Sharh Sahih Muslim of an-Nawawi, several volumes of Irshad as-Saari of al-Qastallaani, half of Madarik at-Taweel of an-Nasafi, Hashiyat as-Saawi on Tafseer al-Jalaalayn, three volumes of Mu’jam Maqaayiis al-Lugha of Ibn Faaris, al-Bayaan wat-Tabyeen of al-Jaahiz, several volumes of Wafayaat al-Ayaan of Ibn Khallikaan, and Tabaqat ash-Shafi’iyya al-Kubraa of Ibn as-Subki, Maqamaat al-Hariri. In fact, Shaykh Muhammad wrote a thabat (detailed list) of the names of the books he studied under his father entitled, The Concealed Pearls. This book is a testament to his father’s labor of love and of the expenditure of his energy in passing on his knowledge and experience to his children, a rarity in our modern times.

Throughout the years of his study, Shaykh Muhammad went through spiritual training in the Sufi path under his father, who was a great Waliy and Murshid known for his righteousness and asceticism. Shaykh Muhammad studied the major works of Tasawwuf under him, accompanied him, and was his servant, the bearer of his shoes, which he considers the key to the opening he received. The company of his father exposed him to a wealth of light, wisdom, and knowledge, an experience that was far beyond what one may attain from books or from occasional meetings with teachers.

In the summer of 1973, at the age of eleven, Shaykh Muhammad started teaching at the Darwishiyya Mosque where he taught a regular Qur’an and Tajwid class composed of a group of boys. He began giving public speeches in Ramadan after ‘Asr prayer in the same mosque at the age of twelve. At the age of fourteen and a half, he made his debut as Friday speaker in the mosque known as as-Saadaat, where Sayyiduna Mu’aadh ibn Jabal is buried.

Shaykh Muhammad memorized Jawharat at-Tawhid when he was five-years-old, al-Arba’in an-Nawawiyya when he was six, and, later on, dozens of famous didactic odes and poems along with most of the Qur’an al-Karim. He also memorized considerable parts of al-Mufaddaliyyaaat and al-Hamaasah of Abi Tammaam. The first poem he wrote was at the age of thirteen, and it was a plea to the Prophet salla Allahu ‘alayhi wa sallam. His collection of poetry is growing, and a few poems in English have been added to it.

Amongst the scholars who gave him ijaza (the authority to narrate Hadith through their chains) were the Malikite Mufti of Syria, Sayyid Makki al-Kittan; Shaykh Muhammad Abul-Yusr ‘Abideen, the previous Mufti of Syria; the great Murshid, Shaykh Ali al-Boudaylimi of Tlemsan; Shaykh Zayn al-‘Abideen at-Tounisi; Shaykh ‘Abdul’Aziz ‘Uyun as-Soud; Shaykh Muhammad Wafa al-Qassaab; and several others. Shaykh Muhammad’s father, may Allah shower him with His Mercy, also wrote several ijazas for him, giving him full authority to narrate Hadith. His father also issued for him ijazas qualifying him to teach the Shari’ah and to be a Murshid in the Sufi path. This was affirmed by several shaykhs of the path, the last of whom is Shaykh AbdurRahman ash-Shaghouri in Damascus, may Allah extend his life.

Shaykh Muhammad published his first article when he was seventeen-years-old in al-Majalla al-‘Arabiyya in Riyadh and his first book when he was 23. At the age of 20, some of his Friday speeches were broadcast live through the Syrian Radio station. Three of his books in Arabic have been published besides several articles in Arabic, English, and Swedish. The list of his unpublished books contains more than 20 works in Arabic.

Shaykh Muhammad was formally appointed as Friday speaker (khatib) in 1981 in central Damascus. Two years later, in 1983, he was appointed as Imam and was commissioned to teach the Sacred Knowledge. In early 1986, upon the demise of his father (may Allah have mercy on him), Shaykh Muhammad was given his father’s post as an instructor in the Fatwa Administration. That same year, he began teaching Maliki fiqh at the Institute of the Students of Sacred Knowledge (which is now the Institute of Sheikh BadrudDeen al-Hasani).

While in Damascus, in addition to teaching native Syrians, Shaykh Muhammad taught students from various parts of the world; many of them are now Imams and teachers in Malaysia, the Philippines, Algeria, Mali, Gambia, and other countries. Amongst the books he taught, partially or completely, are Sahih al-Bukhari (which he taught twice), Sahih Muslim, al-Muwatta (which he also taught twice), ash-Shama’il al-Muhammadiyya (which he taught four times), the commentary of al-Bajuri on al-Jawhara, an-Nasafi’s Madarik at-Tawil, Jawahir al-Iklil Sharh Mukhtasar Khalil, al-Kaafi of Ibn AbdulBarr, al-Hikam of Imam ibn Attaa Allah, Sharh ar-Risala of Imam al-Qushayri, al-Marghinani’s al-Hidaya, Sharh al-Bayqouniyya, Sharh ar-Rahabiyya, Sharh al-Jazariya, ash -Shifa of Qadi ‘Iyaad, and Ibn Hisham’s commentary on the Alfiyya of ibn Malik.

Besides serving as a Friday speaker and instructor until 1990, Shaykh Muhammad pursued his academic studies at the University of Damascus, Faculty of Shari’ah, where he frequented some lectures and benefited from several professors between 1982-1985. He also received a degree in Arabic literature in 1987 and completed a two-year study of philosophy at the Arab University of Beirut. In 1991, Shaykh Muhammad joined the PhD program of linguistics at Gothenburg University in Sweden, Department of Oriental Studies, where he also worked as a researcher and a teacher of classical Arabic literature for a few years until 1996.

Shaykh Muhammad worked in Dar al-Athar al-Islamiyyah in Kuwait in 1990 as Research Editor, and, between 1998-1999, as Assistant Director for Research and Studies, a position he was awarded due to his keen interest in the studies of ancient Arabic manuscripts and paleography. He eventually resigned to devote his time to the Sacred Knowledge and to serve its students in teaching and writing.

While in school, Shaykh Muhammad studied French as a second language. It was in 1988 that he began learning the basics of English and German. At the age of 30, upon traveling to Sweden, he realized how vital is the English language in the work for Islam, so he moved to England at that time and completed the FCE, CAE, CCS, and CPE Cambridge courses in English within a year before returning to Sweden where he continued his studies in Swedish.

In Sweden, Shaykh Muhammad served the Muslim community of Gothenburg as Imam, where he struggled for the establishment of Islam in the country. His work there was documented in several newspaper articles and interviews; it included teaching Muslims, giving presentations about Islam, and engaging in multi-religious dialogues and debates on political and social issues, such as European-Islamic dialogue, atheism, etc.. Shaykh Muhammad was hosted by all of the major Swedish universities and Institutions and was co-founder of the Nordic Center for Inter-religious dialogue (NCID) in Gothenburg. He represented Swedish Muslims in several international conferences until he returned to Syria towards the end of 1996. In 1999, the Swedish Islamic society in Stockholm (SIS) chose him as the Mufti of Sweden, forwarding to him the burning issues of fiqh that concern Swedish Muslims. In the year 2000, SIS elected him as a permanent founding member of the Swedish Islamic Academy in Stockholm in recognition of his work in Sweden to which he continues to commit through lectures and classes during his visits to Scandinavia.

Besides working in Syria and Sweden, Shaykh Muhammad participated in conferences, delivered lectures, and gave Friday speeches in Lebanon, Egypt, Jordan, Kuwait, Saudi Arabia, Algeria, Denmark, Finland, Norway, Switzerland, Germany, France, Spain, England, Canada, and the United States. His first tour to the US took place in the spring of 1997. Since then, he has been frequenting North America and is now hosted by Zaytuna Institute in California where he has been teaching since the past year. In his efforts to revive the Tradition, he has taught Hadith, including the Muwatta’ and Sahih al-Bukhari, and he intends to finish all six books in the coming terms in sha Allah. Shaykh Muhammad is married and has three children, Aicha, who is four; Ibrahim, who is two; and Ismael, who is four-months-old.

Others besides Shaykh Muhammad have seen many of the miracles of his father, but for those who have not seen them, Shaykh Muhammad says, “This is one of the miracles of my father that everyone can see. It was his du’ah for me, his blessing, and his company that opened the way for me to be where I am now.”

(Source: Sheikh Ibrahim Institute)

Damas Cultural Society 2006
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A gem


http://farooqm.blogspot.com/2005/04/shaykh-muhammad-al-yaqoubi.html
Saturday, April 02, 2005>

shaykh muhammad al ya’qoubi.
a gem.
a genius.
he was 35 when i met him. he began learning english at the age of 30. and he was busting out shakespearean sonnets on us…schooling us on the subtleties of english and arabic grammar.
he speaks ~7 languages.
he once gave us a 2.5 hour dars on “bismillah hir rahman nir ra heem”
just a fountain of knowledge. like.

Damas Cultural Society 2006

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Sh. Sharif

From https://seekerofthesacredknowledge.wordpress.com/2012/03/30/about-shaykh-shareef-al-yaqoubi-alayhi-rahma/
Sayyiduna al Shaykh Shareef al Yaqoubi Alayhi Rahma was one of the Abdaal of Shaam. Besides being a great scholar, he was the Imam of the Malikites in the Grand Umayyad Mosque in Damascus. The day he passed, Damascus’ shops closed mourning his death and the city followed after his funeral. Before the birth of Shaykh Ibrahim al Yaqoubi Alayhi Rahma, Shaykh Shareef Alayhi Rahma suggested to his brother, Shaykh Ismail Alayhi Rahma[as they were a Scholar] to wear the turban [imama] of the Ulema. Shaykh Ismail rahimahullah refused, opting for seclusion. Shaykh Shareef Alayhi Rahma then said to Shaykh Ismail rahimahullah, “We will keep this turban for one of your sons.” Shaykh Ibrahim Alayhi Rahma was born later and inherited the rank of his uncle [Shaykh Shareef Alayhi Rahma], then the rank of his father [Shaykh Ismail Alayhi Rahma].

Notes & Refs

From damas-original on Sheikh Muhammad al-Ya`qubi
  • Biography
  • Poetry
  • Obituary to his late wife Fariza Rabat
  • More pic’s…
  • Extra…
     
    NOTES:

    sh arabi d. 1965
    son of Umar al-yaqoubi (mother: Aziza al-yaqoubi)
    umar, brother if siddiq = son of al-hasan al-Yaqoubithe first, who migrated from Algeria with his wife Amina al-Yaqoubi and their sons.
    siddiq = father of ismail, sharif, ibrahim (ismail = the grandfather of Sh. Muhammad al-Yaqoubi) – 3 sons by 2 wives: 1st wife = mother of sh sharif, died; 2nd wife = mother if ismail and ibrahim; ibrahim was a great wali, died at early age, had 1 son; sh ismail name his son (sh ibrahim ) after his brother

    ibrahims:
    1. son of sh sharif
    2. son of sh ismail
    3. son os sh abul huda

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    Hizb al-Bahr

    Hizb al-Bahr – The Litany of the Sea

    View Arabic text as recited by Sheikh Muhammad al-Yaqoubi | MP3 | Youtube

    The Litany of the Sea – حزب البحر – Hizb al-Bahr

    by Sayyidi Imam Abul Hasan al-Shadhili (may Allah be pleased with him)
    Recited by Sheikh Muhammad al-Yaqoubi

    (more…)

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    Qasida: Look at the birds in cages...

    Bahariye Mevlevihanesi, Istanbul 3 Janary 2017

    Video

    عربي

    اما تنظر الطير المقفص يا فتى *** اذا ذكر الاوطان حن الى المغنى
    فيفرج باالتغريد ما بفؤاده *** فتطرب الاغضاء في الحس والمعنى
    ويرقص في الاقفاص شوقا الى اللقاء *** فيهتز ارباب العقول إذا غنى
    كذلك ارواح المحبين يا فتى *** تهززها الأشواق للعالم الاسنى
    انلزمها بالصبر وهي مشوقة *** وهل يستطيع الصبر من شاهد المعنى
    فيا حادي العشاق قم واحد قائما *** ودندن لنا باسم الحبيب وروحنا
    وسلم لنا فيم ادعينا لأننــــا *** إذا غلبت أشواقنا ربما صحنا
    وصن سرنا في سكرنا عن حسودنا *** وان انكرت عيناك شيأ فسامحنا
    فأنا اذا طبنا وطابت عقولنا *** وخامرنا خمر الغرام تهتكنا
    فلا تلم السكران في حال سكره *** فقد رفع التكليف في سكرنا عنا

    English

    Look at birds when they are in cages,
    When their homelands are mentioned, they yearn to them.
    The bird by singing, it relieves what is in its heart,
    As a result of this, the members of it all shake.
    The bird in yearning it dances in its cage,
    Just missing that meeting in yearning,
    So it makes all people listening to in just dance in ecstasy.
    Such is the case of the souls of the lovers, o man.
    Yearning and longing make them shake,
    Yearning to the sublime love makes them shake.
    Shall we force their souls, the souls of the lovers to have patience while they are yearning?
    Can anyone who witnessed their meaning have patience?
    Oh singer of yearning! Stand up and sing, and mention,
    Sing us the name of the Beloved and comfort our souls.
    And surrender to us and submit to us
    Don’t object to us in what we claim,
    Because whenever souls are in a state of rapture, we might divulge some secrets.
    When we are good and our selves are good in a state of ecstasy,
    And when the wine of love is mixed with us,
    Then we remove the veils.
    Do not blame any intoxicated lover in his state of intoxication.
    Because the lover in a state of intoxication is not tasked.

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    Recital of Sahih Muslim 1428

    Recital of Sahih Muslim
    by Sheikh Muhammad al-Yaqoubi in Damascus, Rajab 1428 (July 2007)


    ختمت بحمد الله جامع مسلم *** بجوف دمشق الشام جوف الإسلام

    Khutimat bi hamdiAllah-i Jami’u Muslim
    bi-jawfi Dimashq al-Sham, jawf al-Islam.

    The book of Muslim has been completed, praise be to Allah
    in the heart of Damascus of Sham, the heart of Islam.

    Ten yeas ago…

    Those who regularly attend the classes of al-Sayyid al-Sharif Sheikh Abul Huda Muhammad ibn Ibrahim al-Yaqoubi in the Mosque of Sheikh Muhuy al-Din Ibn al-Arabi in Damascus, will have heard him mentioning time upon time: “The recital of the books of Hadith is a tradtion that must be revived. ”

    Ten years ago, in Ramadan 1418 H., Sheikh Muhammad al-Yaqoubi (may Allah preserve him and raise his rank) completed the recitatal of Imam al-Bukhari’s Jami` al-Sahih (commonlyh known as “Sahih a-Bukhari”) on the 19th of Ramadan, followed by the recital of Imam Muslim’s Al-Musnad al-Sahih (known as “Sahih Muslim”) which he completed on the 29th of Ramadan, then Al-Shama’il al-Muhammadiyya of Imam al-Tirmidhi. This was a private recital. Sheikh Mustafa Turkmani (who later became the khalifa of Sheikh Abd al-Rahman al-Shaghouri, may Allah have mercy on them both) was among those who attended the triple khatam, which was celebrated with a mawlid at the end. After ‘Eid, Sheikh Muhammad continued reciting Al-Muwatta’ of Imam Malik and one forth of the Sunan of Abu Dawud.

    At this time, he was witnessed in a dream, sharing out a huge mount of gold on top of the Mosque of al-Sheikh al-Akbar.

    Sheikh Muhammad Abul Huda recited

    • Sahih al-Bukhari and al-Muwatta’ in the Zaytuna Institute in California in 2000 (1421) – this was the first time ever that these books were recited in the West.
    • He recited Sahih al-Bukhari in the Hounslow Mosque in London in December 2003 (1424 H.)
    • He recited Sahih al-Bukhari in a private home in Damascus in summer 2004 (Sha’ban 1425 H.)
    • He recited al-Muwatta’ in his own home in Dimas outside Damascus in 2005 (1426)
    • He recited Imam al-Tirmidhi’s al-Shama’il al-Muhammadiyya in the Central Mosque of Manhattan, New York in Ramadan 2004 (1425), and after `Eid again in Pittsburg, US; then the following summer 2005 (1426) in the Rihla program in Madina, then he began teaching and commenting upon it in the Mosque of Sheikh Muhyi al-Din Ibn al-‘Arabi in Damascus from the beginning of year 1428 and onwards.

    Rajab 1428

    Then in Rajab 1428, he recited Imam Muslim’s Al-Musnad al-Sahih in Damascus, hosted by none less than al-Sheikh al-Akbar, Sheikh Muhyi al-Din Ibn al-`Arabi, may Allah ta’ala be pleased with him, in al-Jami’ al-Salimiyy. the mosque annexed to his burial place.

    This was a historical event, since Imam Muslim’s Musnad has not been recited publicly in its entirety for 130 years. The last time this occurred was in 1290, when Ahmad Musalla ibn ‘Abd al-Rahman al-Kuzbari recited it under Qubba al-Nasr in Damascus in 1290 H., and before that by al-Amir ‘ Abd al-Qadir al-Jaza’iri (the famous mujahid, who was also a muhaddith) in the maqam of Sayyiduna al-Husayn in the Ummawi mosque – may Allah ta’ala find pleasure in them all and accept their deeds.

    Tabaqat – that is the traditon of registering the attendants and the details of which parts of the recital each person listened to or was absent from – have not been done for 200 years. The last person to set up tabaqat of hadith recition was Murtada al-Husayn al-Zabiydi (d. 1205 H.)

    The recital was completed in 9 days, beginning after fajr – after reciting Hizb al-Nur, one of the Shadhili awrad – and continuing until ‘isha with breaks for prayer, food and rest. It was attended by some 400 persons, men and women, and lists of attendence (tabaqat) where established. About half of the attendees were visitors from other coutries – Malaysia, Singapore, Turkey, US, Britain, Canada, Egypt, Jordan, Saudi Arabia etc. A group of munshids, directed by Sheikh Abul Huda, refreshed the spririts during breaks. and made the travel easy and pleasant.

    The recital was accompanied by several miracles as befits the dignity of the occasion:

    • Sheikh Muhammad Abul Huda one morning related dream he had the night before: He saw himself reciting the Musnad of Imam Muslim in the presence of two of Imam Muslim’s Shuyukh, Abu Bakr ibn Abi Shayba and Ishaq ibn Ibrahim. Upon hearing this, one of the attendees got up and said: “I had exactly the same dream.”
    • In one of the sessions, a young student of Sheikh Turkmani shared a dream he had of his Sheikh, directing him to “go to Sheikh Abu al-Huda.”
    • As for logistics, nothing was planned, everythinge was improvised. At times, there would be electricity black-outs, upon which the Sheikh continued the recitation at impovised lights, without micophones. The entire event was served by only two people, who vonunteered to serve food and coffe during the breaks.

    However the greatest miracle is problably the voice of Sheikh Muhammad Abul Huda, by which – despite severely reduced lung capacity – Allah ta`ala has once more allowed us to inhale a fresh breath from the speach of His most beloved Prophet (sallAllah `alehi wa Alihi wa sallam).

    Wa al-hamduli Allah Rabb al-`Alamin.

    Khatam and Ijazat

    The khatam took place on Sunday the 15th of Rajab, coinciding with the day of passing of Imam Muslim, and was attended by as many people as the mosque could hold, including some 40 top scholars of Damascus and visitors from other countries, among them:

    • Al-Sayyid al-Sharif Sheikh Fatih al-Kettani hafizhahu Allah ta’ala, son of the great muhaddith Muhammad al-Makki ibn Ja`far ibn Idris al-Kettani rahimahu Allah ta’ala, whose valuable ijazat are sought by many, but rarely given. On this occasion, he gave general ijaza to all those present at the khatam to pass on his isnads, which are the highest existing today.
    • Sheikh Muhammad TaHa Sukar hafizhahu Allah ta’ala, chief senior qari’  of Damascus, who made a long du`a.
    • Sheikh Hasan al-Hindi (one of Damascus’ great experts on Hanafi fiqh)
    • Sheikh Yahya al-Ghuthani, a famous qari’ from Saudi-Arabia, who gave general ijaza to all those present at the khatam;
    • Sheikh Munawwar `Atiq, who is serving as a Mufti for the community of Birmingham, UK’
    • etc. etc.

    Finally Sheikh Muhammad ibn Ibrahim al-Ya’qubi – may Allah ta`ala spread his light and incline hearts to his guidance – made du`a and gave ijaza to all those present to narrate Sahih Muslim, under the conditons that the recipient must follow it up by acquiring precision and correctness in recitation, and submit to guidance and suluk.

    Such ijazat are not a proof of qualification of the recipient, but may be used in future if the person acquires qualifications. Sheikh Muhammad al-Yaqoubi even encouraged children to attend the sama’ (hearing),  giving several examples of how great scholars attained ijazat in their childhood that later were valued because of their “highness’. He quoted as an example his own hearing at the age of ten  from sheikh Muhammad al-Makki al-Kettani, a link that contributes to the highness of his own chains of transmission today.

    Impact

    The khatam is over. however, the recital of hadith has only just begun.

    “Haddathana Yahya bnu Yahya al-Tamimiyy… Haddathana Abu Bakri bnu Abi Shaybah… Haddathana Ishaqu bnu Ibrahima…Haddathana Qutaydatu bnu Sa`id…. Haddathna… ” The names of the narrators keep reverberating throughout Damasucus, as, at this time of writing, dozens of hadith work shops are taking place all over the city. How come?

    Many of the attendees were attracted by the hope of being given ijaza by one of the greatest Hadith scholars’ of our time. However, certaiin conditions are attached to this, as the Sheikh detailed in connection with the recital sessions:

    1. Sheikh Abul Huda stressed at the very beginning of the recital that the ijaza is not valid except to persons belonging to Ahl al-Sunna wa al-Jama’a, i.e. those who adhere to the Ash’ari-Maturidi ‘aqida, and the four schools of fiqh, and acknowledge the sufi turuq which conform thereto. – This caused some attendees to leave, while others were led to reconsider their own stance.

    2. To show full adab towards Allah ta`ala, His Messenger (blessings and peace be upon him and his family), the mosque, the books (they belong to Allah, and are given as an amana) and the Sheikh, listening in silence, sitting in front of the Sheikh in a position like in tashahhud, giving him respect and complying with his requests. In this way the recital sessions became a practical course of adab, that no book can possibly replace.

    3. Attendance of the entire recital. The Sheikh required any parts missed to be made up by listening or reading in front of attendees that he appointed.

    This last point in particular contains a lot of wisdom. It has resulted in the recital being followed up by dozens of halaqas of hadith all over Damascus, where people recite to each other to make up for missed parts, exerting themselves, and thereby increasing their love for the hadith and their appreciation of the effort involved in performing this type of recital.

    In general, the impact of the event can hardly be underestimated, and its fruits are already showing.

    • The envolvment of scholars of all ranks, seekers of Sacred Knowledge and commoners, in completing this recital has raised the consciousness of the value of upholding the tradition carrying on the chains of transmission.
    • The fame of Damascus and its scholars, as the treasurers of the science of hadith is flying over the Muslim world.
    • The subtle blessings of reciting the reports of Allah’s Messenger (may He send blessings and peace over him and his family) can not in any way be enumerated – but maybe some of it is conveyed in a dream that one of the attendees witnessed during the course of the recital. He said:
    “A wali informed me last night of a great disaster approaching Damascus,
    but because of this recital, it was averted.”

    Praise and thanks be to Allah who grants us His favours. May our deeds meet with His pleasure and acceptance. May He preserve the People Hadith, its Keepers and Servants and Lovers. May He keep us all under the shade of Protection he grants us through them, and never stop the showers of Mercy sent down at their hands. May he tie us firmly, by word an deed and spirit, to the Sunna of His Most Beloved – upon whom be the blessings and salutations of Allah most Hign, as well as over his Noble Family and Companions. Amin.

    bmk 2007

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    Sh. Muhammad al-Yaqoubi : Khutbas on Sira
    العلامة الشيح محمد اليعقوبي:
    سلسلة حواس النبي صلى الله عليه وسلم

    Sh. Muhammad al-Yaqoubi :
    Khutbas on the outer senses of the Prophet
    (sallaAllah ‘aleihi wa Alihi sallam)
    سمع النبي عليه الصلاة والسلام 20090227 PDFhttp://nur.nu/Yaqoubi/Khutbas/20090227.mp3

    بصره صلى الله عليه وسلم 20090313 PDF
    شمه صلى الله عليه وسلم 20090320 PDF
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    SKT Welfare | Springs of Hope

    Springs of Hope Family Home for Refugees

    .


    Family home for Syrian refugees under the hospices of His Eminence Shaykh Muhammad al-Yaqoubi

    English

    SPRINGS OF HOPE

    The Syrian Crisis has displaced more than 2/8 million Syrian children, including hundreds of thousands of orphans. These children face unprecedented levels of trauma, family separation, psychological distress, food insecurity and lack of education. The Syrian education infrastructure has been completely decimated, with over 2.1 million children within Syria and 600,000 Syrian refugee children currently out of school.

    The vast displacement and break up of families in Syria has created an urgent need for safe spaces to promote education, healing and supportive housing for Syrian refugees. Consequently, SKT Welfare built the Springs of Hope family centre to address the needs of Syrian orphans and widowed mothers with children. The centre is situated in Reyhanli, a Turkish town near the Syrian border, where it provides safe housing, food, education and counseling services for up to 215 chidren and 70 mothers. Moreover, the centre provides mothers with employment opportunities. The centre has been operating on a full-time basis.

    Reintroducing Syrian children to a stable and safe environment that includes a regular school day is a paramount to the rehabilitation of this vulnerable population. Psychological support is provided to mothers as well as their children in order to begin to heal the traumas of war and displacement. By supporting mothers in this way, they gain the emotional strength needed to gain independence and support the needs of their children.

    Türkçe

    UMUT KAYNAĞI

    Suriye Krizi yüz binlerce yetimin de içinde olduğu 2.8 milyon Suriyeli çocuğun göç etmesine neden oldu. Bu çocuklar benzeri görülmemiş bir şekilde travma, aileden ayrılma, psikolojik sıkıntılar, gıda yetersizliği ve eğitimden uzaklaştırılma ile karşı karşıya kaldılar. Suriye içinde 2.1 milyon, ülke dışında ise 600,000 Suriyeli mülteci çocuğun okula devam edememesiyle Suriye eğitim altyapısı tümüyle sarsıldı.

    Geniş ölçüde yer değiştirme ve Suriye’de ailelerin parçalanması, eğitim, tedavi ve yaşam alanı sağlanması için güvenli alanlara duyulan büyük bir ihtiyacı beraberinde getirdi. Bunun sonucunda, SKT Derneği, yetim çocukların ve çocuk sahibi dul hanımların ihtiyaçlarını gidermek üzere Umut Kaynağı Aile Merkezi’ni inşa etti. Merkez, Suriye sınırına yakın bir konumda Türkiye’nin Reyhanlı ilçesinde bulunuyor. 215 çocuk ve 70 anneye güvenli barınma, gıda, eğitim ve danışmanlık hizmetleri sunuyor. Merkez bununla da kalmayıp annelere iş sahibi olma fırsatları sunuyor. SKT Derneği’ne sağlanan cömert yardımlarla merkez tam zamanlı bir şekilde hizmet veriyor. Sizin devam eden desteğiniz ile önemli anlamda ihtiyaç duyulan bu hizmeti sunmaya devam edeceğiz.

    Suriyeli çocukları düzenli okula gitmenin de yer aldığı devamlı ve güvenli bir ortamla yeniden buluşturmak, bu yara almış topluluğun rehabilitasyonunda olağanüstü bir etkiye sahip. Savaş ve göçün neden olduğu travmalarının tedavisi için annelerin yanı sıra çocuklara da psikolojik destek sağlanıyor. Bu destek ile, anneler bağımsızlık kazanmak ve çocuklarının ihtiyaçlarını gidermek için gereken duygusal gücü kazanıyorlar.

    عربي

    نبع الأمل

    أدت الأزمة السورية إلى تشريد أكثر من 2.8 مليون طفل سوري، بما فيهم مئات الآلاف من الأيتام. و يواجه هؤلاء الأطفال مستويات لم يسبق لها مثيل من الصدمات، تشتت الأسرة، مشاكل نفسية، انعدام التعليم و كذا انعدام الأمن الغذائي. و قد دُمّرت البنية التحتية التعليمية السورية تماما،
    ممّا أدّى إلى وجود أكثر من 2.1 مليون طفل داخل سوريا و 600،000 طفل سوري لاجئ خارج المدرسة حاليا.
    أدّى التشرد االكبير وتفكك الأسر في سوريا إلى خلق حاجة ماسة لتوفير مساحات آمنة لتعزيز التعليم والشفاء والسكن للاجئين السوريين.

    ونتيجة لذلك، شيّدت مؤسسة سكن مركز عائلة نبع الأمل
    لتلبية احتياجات الأيتام السوريين والأمهات الأرامل اللواتي لديهن أطفال.

    يقع المركز في مدينة ريحانلي، بلدة تركية بالقرب من الحدود السورية، إذ يوفر هذا المركز السكن الآمن والغذاء والتعليم وخدمات الاستشارة النفسية لأكثر من 215طفل و 70 أما. وعلاوة على ذلك، يوفر المركز مناصب شغل للامهات.

    نظرا للتبرعات السخية المُقدمة لمؤسسة سكن، صار المركز يعمل بدوام كامل.

    دعمكم المستمر يضمن لنا مواصلة إعالة هذا المرفق
    أصبح إعادة إدماج الأطفال السوريين إلى بيئة مستقرة وآمنة
    أمرا بالغا الأهمية لإعادة تأهيل هذه الفئة السكانية الضعيفة

    إذ يتمّ تقديم الدعم النفسي للأمهات وأطفالهن من أجل مساعدتهم على تخطي صدمات الحرب والتشرد.
    إنّ دعم الأمهات بهذه الطريقة، يساعدهن على اكتساب القوة العاطفية اللازمة من اجل أطفالهن

    Photos



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    Video

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    The Legal Ruling on Smoking | Sh. Muhammad Al-Yaqoubi

    The Legal Ruling on Smoking


    By His Eminence Shaykh Muhammad Al-Yaqoubi

    The following is a transcript of a Friday sermon delivered on the 8th August 2008 by Shaykh Muhammad Al-Yaqoubi.

     

    Dear believing brothers! I would like to address an important matter, and that is the legal ruling on smoking in the Shari‘a. This habit has become prevalent amongst our youth, in so much so that it has become a custom to smoke to relieve oneself from anger or to appear elevated amongst a crowd. Smoking has become a form of amusement and folly for some, and many of our youth adopt this habit to conform to their friends and colleagues.

     

    Dear believing brothers! Smoking is forbidden. There is no doubt whatsoever as to its prohibition among the jurists. The rulings of the Shari‘a can only be proven by a clear text from the Noble Qur’an, or by the pure Prophetic practice (Sunna), through the prohibition (in this case) of al-Mustafa, upon him be the peace and blessings of Allah Almighty, or by the consensus (ijma) of the mujtahidin or by analogical reasoning (qiyas) based upon the Book and the Prophetic practice. These are the four fundamental principles that are agreed upon by the all jurists, imams and mujtahidin without exception.

     

    Through the application of these four principles, one does not need to find a specific text on smoking to arrive at the conclusion that it is forbidden. Rather, the agreement of the jurists in a given era is sufficient to deduce a particular act or thing is forbidden (haram), permissible (mubah), disliked (makruh) or recommended (mandub). It suffices us to find similar examples which are in unison with the original principle (laid down by the jurists to newly arising problems). As such, the principle of wine being intoxicating is mentioned in a narration of the Prophet, upon him be the peace and blessings of Allah Almighty,. If we apply the principle in this case, the ruling is one of prohibition and the proof is from qiyas.

     

    Therefore, the majority of jurists have declared smoking to be forbidden. I am not referring to the Islamic council of jurisprudence in Jeddah which gathers a group of jurists from every country to agree on contemporary issues of the Muslims (this council agreed that smoking is forbidden).Rather, I refer you to the opinions of select jurists who clarified this ruling over one hundred years ago.

     

    One such jurist was Sayyid Muhammad ibn Ja’far al-Kittani (may Allah Almighty show him mercy), a muhaddith from Morocco, who authored a great book about three hundred pages long in which he clarified that the legal ruling on smoking is forbidden. He mentioned its harms, deducing its prohibition from Prophetic narrations and various chapters of jurisprudence. My father’s paternal uncle, the erudite scholar, Sayyid Muhammad Sharif al-Yaqoubi (may Allah Almighty show him mercy), who was the Imam of the Grand Umayyad Mosque, also issued this ruling. He would never attend a gathering where people smoked, for the sake of establishing the Prophetic practice and supporting the religion of Allah Almighty.

     

    My father, Sayyid Ibrahim al-Yaqoubi (may Allah Almighty show him mercy), seal of the authenticators, leader of the scholars in this city thirty years ago, also issued a legal ed

    ict that it was forbidden to smoke according to the four legal schools of thought. Being an expert in issuing legal judgments according to the four schools, and possessing knowledge of the texts of the jurists of these schools, he found corroboration that indicated to the prohibition of smoking. What are these aspects?

     

    The first aspect is harm. The harm of smoking is now obvious to everyone. Our parents and grandparents clarified some of its harms, and indeed in this era in which knowledge has advanced and medical research has expanded, everyone is familiar with the harm of smoking! It would require more time and along lecture to explain the harmful effects in detail. Nevertheless, I would like to elucidate the extent of the damage caused by smoking.

     

    It has been proven that from the time of its plantation, farming and then further to its consumption, great harm is attributed to tobacco production, its inhalation and even long after its consumption. Some physicians from the Faculty of Medicine of Damascus authored an epistle called “The Industrial Harms of Tobacco Production”, which showed that there is harm involved in the sowing of tobacco, from harvesting, drying out and milling its leaves, and there is also harm on whoever is involved in the production process. If these people are inflicted with harm, what of the one who consumes smoke? In this latter case, smoke is entering the body! What is the proof for this? I do not believe a rational person would demand proof. The Prophet, upon him be the peace and blessings of Allah Almighty, said in an authentic narration, “There is no inflicting or receiving harm.” This means it is not permissible for anyone to harm himself or to inflict harm onto another. This narration is from the comprehensive speech of the Prophet, upon him be the peace and blessings of Allah Almighty, which became a juristic principle on which rulings are based. Perhaps mankind thinks that the harm is not manifest and that he cannot see the effect. If a man consumes a large amount of poison he will die in a moment. Yet if he takes a matchstick, dips it into poison, places it in a handkerchief, and then puts the handkerchief into a barrel of water and then drinks from it, it will not visibly harm him straight away. However its harm will manifest over a period of time. Many leaders died from slow poisoning, Harun al-Rashid is one such example.

     

    With regards to the inhalation of smoke, some of our youth argue, “I am not harmed by it, nor does it affect me”. They are deluded, as man does not know when an illness will appear. Likewise, it is not known when a malignant tumour will manifest itself. Tumours can consume the members of his body, limbs and intestines in the severest of manners. Man does not know when to purchase the cure for his body. It has been medically proven that smoking is harmful and the facet of its harm does not stop with the liver, the heart, the intestines, the brain, the blood and the chest. Physicians know this better than us. I do not wish to change the subject of this sermon to medicine. Hence, smoking is forbidden because it is harmful.

     

    The second aspect of the prohibition is that smoking is an irritant. Namely, it is a type of drug which spreads after being consumed. We can prove this by knowledge of a smoker’s habit. Their habit is to argue with every one of their smoking companions and to display severe anger until what frees him! Smoking? So it cools his anger, cools his limbs and calms his nerves.

     

    This is proof that smoking numbs the nerves. Knowledge of tobacco being an irritant has been proven without a shadow of a doubt. As a child, aged ten years old, I saw an experiment; the nicotine from a cigarette was injected into a kitten, and it died instantly! Although the strength of a human body can bear these levels of nicotine, it does cause weakness. Passing unnoticed, the desire to smoke increases; most smokers begin with one or two cigarettes in a day and then progress to one or two packets a day.

     

    We are heading towards the month of Ramadan. Henceforth, we would like every one of us who smokes to take a silent oath within them to give up smoking. Fasting is the best way for us to quit smoking. Thus, we can see the benefits of fasting, its virtues and its fruits, if Allah Almighty wills, in Ramadan. We beseech Allah Almighty that we arrive in Ramadan in the best of health, wellbeing, faith and piety, as He is Sami, Qarib and Mujib.

     

    It was narrated by Umm Salama, may Allah Almighty be pleased with her, recorded by Imam Ahmad in his Musnad and authenticated by Imam al-Suyuti, that the Prophet, upon him be the

    peace and blessings of Allah Almighty, said, “Prohibited is every intoxicant and drug”. Thus, the second aspect is that it is an irritant.

     

    As for the third aspect of prohibition; it gives off a pungent smell. This is something we know well, as most of us have experienced the harm caused by the smell of smokers or smoke. Imam Muslim reports, in his authentic collection of Prophetic narrations, that the Prophet, upon him be the peace and blessings of Allah Almighty, said, “Whoever eats from these two nauseating trees should not approach our mosques because angels are repulsed by what people are repulsed by.” The Prophet, upon him be the peace and blessings of Allah Almighty, indicated onions and garlic and, in some narrations, leeks.

     

    We have a principle in the manners of greeting people, which is that one adorns oneself with the best of ornaments and the most beautiful garments. Part of beautification is the use of perfume of goods cent and part of the individual characteristics of the Prophet, upon him be the peace and blessings of Allah Almighty, was the pleasant fragrance of his noble perspiration. It would emanate an aroma of musk, despite it not being touched by perfume. Nevertheless, the Prophet, upon him be the peace and blessings of Allah Almighty, loved perfume and said, “Beloved to me are perfume, women and the apple of my eye is in the prayer.” This is the disposition of the Muslim, especially concerning the obligations upon him. Therefore, how should one enter the house of Allah Almighty? How then, should one enter the prayer? In what state should one be in, considering the angels accompany him? “Protectors are sent to you.” “They guard you from the front and from behind; they protect you by the command of Allah Almighty.” How is it that he invokes Allah Almighty with this odour, knowing that with each invocation the angels descend on him from the heavens, bringing mercy which engulfs him and tranquillity falls upon him, as reported in the narration of al-Mustafa, upon him be the peace and blessings of Allah Almighty,. Knowing this, is it appropriate for a believer to change the odour of his body and mouth? Is it appropriate, after this, to invoke the name of Allah Almighty with his mouth, and take breaths with His names? Is it fitting, after this, to change the natural odour to a disliked odour, which repels angels as it repels humans? This is an external aspect of the prohibition of smoking.

     

    The fourth aspect to the prohibition of smoking and perhaps the most obvious is widely known among people, due to the fact that Allah Almighty categorised matters into good and bad. Our Prophet, upon him be the peace and blessings of Allah Almighty, was described in a passage from the Noble Qur’an, and it encompasses the description of his message. Allah Almighty states, “Those who follow the Messenger, the Prophet, the Unlettered, who is found recorded in the Torah and the Bible. He commands goodness and forbids evil…. ”“He invites to goodness and forbids that which is foul.” Allah Almighty has commanded us to take from the good of the Earth, “Eat from the good that we have provided for you.” It is forbidden to eat the odious; the Prophet, upon him be the peace and blessings of Allah Almighty, forbade the repulsive. There is no hesitation in categorising tobacco as harmful. How can it be categorised as good? I do not think a drinker of wine would categorise it as good.

     

    The aspect of its prohibition is vast and without end; it would need lengthy lectures and lessons. I would only like this to be a brief insight into the evidences for the prohibition of smoking. I urge smokers young, old, women and men to give up smoking because smoking is disobedience to Allah Almighty.

     

    The fifth and final aspect is squandering and wasting money. We deduce this from the following narration of the Prophet, upon him be the peace and blessings of Allah Almighty, “Spend thrifts are the brothers of Satan.” The money of those who waste it is seized under the laws of jurisprudence and they are called fools. What would you think of a person who sets his money alight? What would you call a person who brings dollars and burns them in front of people? A person who, every day would come with hundreds of pounds and set them alight in front of others? How would people judge him? No doubt he would be called a fool. There are chapters and rules pertaining to these types of people in the books of jurisprudence. They are restricted from spending money even for their living expenses. This is the reality of the one who smokes; he burns and squanders his wealth. He will be asked regarding it on the Day of Judgment, “The feet of a slave will not move on the Day of Judgment, until he is questioned about four things.” The Prophet finished with, “From where he earned his wealth and where he spent his wealth.”

     

    I ask Allah Almighty to teach us what benefits us and benefit us with what we have learnt; as He is Sami, Qarib and Mujib. I affirm my speech and I seek forgiveness for myself and all of you. And seek His forgiveness as the seekers of forgiveness attain success.

     

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    Bio: Sh. Ibrahim al-Yaqoubi

    Sayyidi Shaykh Ibrahim al-Yaqoubi al-Hasani al-Idrisi

    الشيخ السيد إبراهيم اليعقوبي الحسني
    d. 1406 H. / 1985 CE in Damascus
    qaddasa Allah sirrahu

    Shaykh Ibrahim al-Ya’qoubi was one of the greatest scholars Syria saw in the past 50 years. He succeded Sheikh Muhammad al-Makki al-Kettani as the Maliki Mufti of Syria. He was also the Imam and teacher of the Omayyad Mosque. He is the khlaifa of this father, Shaykh Ibrahim al-Yaqoubi, in the Shadhili silsila. (more…)

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    Bio: Sh. Ismail al-Yaqoubi

    Sayyidi Shaykh Ismail al-Yaqoubi al-Hasani al-Idrisi

    الشيخ السيد إسماعيل اليعقوبي الحسني
    d. 1380 H. / 1960 CE in Damascus
    qaddasa Allah sirrahu

    He was the grandfather of Sheikh Muhammad al-Yaqoubi, a great Wali known for his miracles. His khalwa was under in the Sinaniyya mosque in Damascus. He is buried in the cemetery of Bab Saghir in Damascs, near the tomb of Sayyiduna Shaykh Ibrahim al-Yaqoubi – may Allah be pleased with them both. (more…)

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