Bio: Sh. Ibrahim al-Yaqoubi
Sayyidi Shaykh Ibrahim al-Yaqoubi al-Hasani al-Idrisi
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d. 1406 H. / 1985 CE in Damascus
qaddasa Allah sirrahu
﷜
He is the khalifa of this father, Shaykh Ismail al-Yaqoubi, in the Shadhili silsila, and he was succeeded by his son, Shaykh Muhammad al-Yaqoubi.
Bio
Biography of Sh Ibrahim al-Yaqubi
Adapted from Nathar al-Jawahir wal-Durar
Early Life and Seeking of Knowledge
Memory
Teaching
Works
Personal traits
Passing
His lineage
Shaykh Ibrahim al-Ya`qoubi (d. 1985/1406 H.) 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.
Early Life and Seeking of Knowledge
Sh. Ibrahim was born in Damascus on the night of Eid al-Adha in the year 1343 Hijri and was raised under the supervision of his father who taught him whilst he was still young the fundamentals of Aqidah and the Quran in the recitation of Warsh.
He began the study of various sciences firstly in the ‘Maktab’ of Sh. Mustafa al-Jazairi, then he was moved after some months by his father to the ‘Maktab’ of Sh. Muhammad Ali al-Hijazi al-Kaylani where he remained for around six years the duration of which he memorized most of the Quran.
He studied with the spiritual guide Sh. Muhammad al-Hashimi, the Sheikh of the Shadhili order, who resided nearby to the home of Sh. Ibrahims father. Sh. Ibrahim would accompany Sh. al-Hashimi to the Jami al-Baridi, Jami Nur al-Dinal-Shahid and the Madrassa al-Shamiyah wherein would take place circles of dhikr and learning. He memorized with him during this time ‘Nadhm Aqidah Ahl al-Sunnah’ and a portion of ‘Diwan al-Mustaghnami’. He studied with him the ‘Sharh al-Risalah’ of al-Sharnubi and al-Zarqani, and ‘Bulghah al-Salik’ in Maliki fiqh, ‘Sharh Nadhm Aqidah Ahl al-Sunnah’, ‘Miftah al-Jannah’ and ‘Risalah al-Qushayriyyah’ which took place at private lessons in his home.
He studied with him in the Umayyad mosque and other places the commentary of ‘Ibn Ashir’
by Sh. Muhammad bin Yusuf al-Kafi called ‘Al-Murshid al-Mueen’, ‘Tafsir Ibn Ajibah’, ‘Sharh al-Hikam’ of Ibn Ajibah, ‘Sharh al-Bayquniyyah’ of al-Zarqani, ‘Awarif al-Maarif’ of al-Suhrawardi, ‘Nawadir al-Usul’, ‘Al-Futuhat al-Makkiyah’, ‘Al-Hikam al-Ataiyah’ and the two Sahihs.
He was granted a general ijazah by him on the 24th of Shawwal 1379 Hijri in the rational and transmitted sciences, aswell as the litanies of the Shadhili order.
He attended with his father whilst young the lessons of the Muhaddith Sh. Muhammad Badr al-Din al-Hasani, aswell as regularly visiting and benefitting from the lessons of his uncle Sh. Muhammad al-Sharif al-Yaqubi, whose public lessons he attended in the prayer niche (mihrab) of the Maliki’s in the Umayyad mosque and his home.
He also studied with his uncle Sh. Muhammad al-Arabi al-Yaqubi in the prayer niche of the Malikis in the Umayyad mosque.
He studied the fourth volume of the work ‘Al-Durus al-Nahwiyah’ of Hisni Nasif with Sh. Muhammad Ali al-Qattan and kept the company of Sh. Hussein al-Baghjati from whom he benefitted from in the sciences of calligraphy, recitation (tajwid) and Prophetic biography (sirah).
He attended during this period of time the public lessons which would take place in the Sinaniyyah mosque by Sh. Ali al-Daqr, Sh. Hashim al-Khatib, Sh. Muhammad Shakir al-Misri better known as al-Himsi, Sh. Abd al-Majid al-Tarabishi with whom he studied ‘Multaqa al Abhur’ and ‘Maraqi al-Falah’. He studied with Sh. Abd al-Hamid al-Qabuni ‘Hidayah al-Mustafid’ and the text of ‘Ghayah wa al-Taqrib’.
He also studied with Sh. Abd al-Qadir al-Iskandari and Sh. Muhammad Barakat.
His father Sh. Ismail was his first spiritual guide and the most important of his teachers during his life. He took from the Shadhili path and benefitted from his instructions and training. He likewise took from him the Qadiri and Khalwati orders aswell, and was authorised in a number of them by him.
He benefitted from the lessons of Sh. Muhammad al-Makki al-Kattani, he studied with him in his home. He read with him the ‘Al-Arbain al-Ajluniyyah’, the ‘Sharh al-Bukhari’ of al-Qastallani, ‘Lataif al-Minan’ and ‘Ruh al-Quds’. He took from him the Shadhili Qadiri path. He also narrated from him the pattern chained narrations (musalsal) of mercy (rahmah), interlacing fingers, shaking hands and the hadith of Muadh Ibn Jabal. He was granted a lengthy ijazah by him in his handwriting in on the 24th of Shaban 1378.
He took from Sh. Muhammad al-Arabi al-Azuzi in Damascus when he came from Beirut, and
hosted him a number of times. He read with him the ‘Al-Arabin al-Ajluniyyah’ in one sitting, a number of treatise on some sciences of tasawwuf and was granted a general ijazah by him dated the 8th of Shawwal 1381.
He attended the lessons of Sh. Ahmad bin Muhammad bin Yallas al-Tilmisani at his home. He read with him ‘Subul al-Salam Sharh Bulugh al-Maram’, ‘Sharh al-Hikam’ of Ibn Ajibah, ‘Taysir al-Wusul ila Jami al-Usul’, ‘Hashiyah al-Arusi ala Sharh al-Risalah al-Qushayriyyah, ‘Sunan Ibn Majah’, ‘Idah al-Maqsud fi Mana Wahdah al-Wujud’ of Sh. Abd al-Ghani al-Nabulsi. He likewise attended the lessons which would take place in peoples homes in which he read ‘Dalil al-Falihin’ and ‘Al-Futuhat al-Rabbaniyyah’. He attended in his Zawiyah al-Samadiyah many of his circles of dhikr, and studied the ‘Hashiyah al-Bajuri’ on the Shamail of al-Tirmidhi and ‘Ghaliyah al-Mawaiz’. From him he took the Shadhili way and was granted an ijazah verbally.
He studied with Sh. Muhammad Salih al-Farfur ‘Tafsir al-Nasafi’ from the beginning up to Yasin. ‘Sharh Ibn Aqil’ on the Alfiyyah of Ibn Malik, ‘Sharh al-Manar’ of Ibn Malik, ‘Sharh al-Sirajiyyah’, ‘Jawahir al-Balaghah’, ‘Asrar al-Balaghah’, ‘Al-Kamil’ of al-Mubrad, ‘Tadrib al-Rawi’, ‘Risalah al-Qushayriyyah’ and attended his morning lessons on the ‘Hashiyah Ibn Abidin’, ‘Sahih al-Tirmidhi’, ‘Al-Minan al-Kubra’, ‘Sharh al-Hikam’ of Ibn Ajibah, ‘Al-Yawaqit wal-Jawahir’ and around 8 volumes from ‘Umdah al-Qari’ of al-Aini. In addition he attended his evening lessons on ‘Sharh al-Qutb al-Razi ala al-Shamsiyyah’ on logic (mantiq) by Najm al-Din al-Katibi, ‘Hashiyah al-Adawi ala Khulasah al-Hisab’ of al-Amili, ‘Hashiyah al-Bajuri ala al-Jawharah’ a number of times, ‘Sharh al-Musayarah’ of Ibn Abi Sharif. He attended after after the Asr prayer in his home the ‘Tafsir al-Kashaf’ of al-Zamakhshari and ‘Dalail al-Ijaz’ and was granted a written ijazah by him.
He studied with Sh. Abd al-Wahab al-Hafidh better known as Dibs Wazit the text ‘Multaqa al-Abhur’ in the Umayyad mosque, and attended his public lessons in the month of Ramadan. He sought an ijazah from him and was authorised with one verbally a number of times and promised a written one, but passed away before he could write it. Sh. Abd al-Wahab would say: If you wish to ask regarding a ruling in the hanafi madhab and do not find me, then ask Sh. Ibrahim al-Yaqubi in the prayer niche (mihrab) of the Malikis in the Jami al-Umawi’.
He visited Sh. Ahmad al-Harun a number of times, was given ijazah in his specific litanies.
He attended some of Sh. Muhammad Saeed al-Burhani’s lessons in the Umayyad mosque for the books ‘Al-Minan al-Kubra’ and ‘Al-Warif wal Maarif’ and took the the Shadhili path from him, and there was between both of them a close relationship.
He attended some of Sh. Muhammad Abi al-Khair al-Maydanis lessons in Dar al-Hadith for the book ‘Sharh al-Mawahib al-Laduniyyah’ of al-Zarqani, and heard from him the hadith of mercy, and took the Naqshbandi path from him. He read to him the beginning of ‘Al-Jami al-Saghir’ of al-Suyuti and was given a general ijazah by him and was promised a written one.
He studied with Sh. Nuh al-Albani at him home the ‘Risalah al-Sibt al-Mardini fi Amal bi al-Rub al-Mujib’.
He read to the Quran recitor Sh. Muhammad Sadiq Alwan the whole Quran, and read the ‘Sharh al-Jazariyyah’ and ‘Manar al-Huda’ of al-Ashmuni to him.
He studied with Sh. Muhammad Abi Yusr Abidin in a private gathering some of the treatise of Ibn Abidin and who said: My successor in fiqh and usul is Sh. Ibrahim al-Yaqubi.
He obtained numerous ijazahs other than the ones mentioned, amongst them being the ijazah from Sh. Abd al-Karim al-Saqli, Sh. Zayn al-Abidin al-Tunisi and Sh. Ali al-Boudilimi.
Memory
He memorized a large number of texts, their sum total exceeding 25,000 lines of poetry. He would cite much of them during his lessons, such as the ‘Al-Kafiyah al-Shafiyah’ of Ibn Malik and his ‘Al-Alfiyyah’. Likewise ‘Ghayah al-Maani’ of al-Baytushi, ‘Nadhm Mughni al-Labib’, ‘Lamiyah al-Afal’, ‘Muthalathath Qatrab’, ‘Nadhm Mukhtasar al-Manar’, Al-Kawakabiyah’ in Usul, ‘Maunah al-Rahman’ in Hanafi fiqh, ‘Matn Ibn Ashir’, ‘Tuhfah al-Hukkam’ better known as ‘Al-Asimiyyah’ in Maliki fiqh.
He memorized ‘Matn al-Zubad’, ‘Nadhm Matn Ghayah wal-Taqrib’ in Shafi fiqh.
He memorized ‘Al-Jawharah’, ‘Al-Shaybaniyyah’ and ‘Bad al-Amali’ in Tawhid.
In hadith terminology he memorized ‘Al-Bayquniyyah’, ‘Nadhm Nukhbah al-Fikr’ and close to half of al-Iraqi’s ‘Al-Alfiyyah’.
In Balaghah he memorized ‘Al-Jawhar al-Maknun’ of al-Akhdari and in logic (mantiq) ‘Al-Sullam’, ‘Nadhm al-Shamsiyah’ and ‘Nadh Adaab al-Bahth’ of al-Marsafi.
In inhertiance law he memorized ‘Al-Rahabiyyah’ and ‘Lamiyyah al-Jabari’, and in recitation (tajwid) ‘Al-Jazariyyah’ and ‘Tuhfah al-Atfal’.
In literature he memorized the ‘Diwan al-Hamasah’ and portions of ‘Al-Mufadalliyat’, ‘Al-Muallaqat al-Ashr’ and many of the well known odes (qasaid).
From the texts written as prose he memorized ‘Al-Risalah’and ‘Matn al-Khalil’ in Maliki fiqh. In grammar ‘Qatar al-Nada’ and ‘Shudhur al-Dhahab’. Likewise ‘Al-Sanusiyyah’, ‘Matn Nur al-Idah’, ‘Al-Manar’, ‘Aqidah al-Sheikh Arsalan’ and ‘Al-Hikam al-Ataiyyah’.
Teaching
He began teaching before reaching the age of 20 in the Jami al-Sinan Pasha. And was appointed as a teacher in the Jami Darwish Pasha in the year 1376 Hijri. Before this in 1373 he was appointed Imam in Jami al-Zaytuna and then the Jami al-Baridi and then the Umayyad mosque in the prayer niche (mihrab) of the Malikis and then the Hanafis, until the year 1390 Hijri.
He was appointed a teacher linked to the fatwa administration in the year 1378 Hijri.
He taught in the Jami al-Uthman, Shariah Secondary school, Mahad Fath al-Islami, Mahad Isaf Tullab Ulum al-Shariyyah, Madrassa al-Ghazali lil Ahdath and Madrassa Sijn Qilah Dimashq.
He performed the obligatory Hajj in the year 1392 via the land route, and this was his only Hajj.
Knowledge
Sh. Ibrahim al-Yaqubi was an expert in a number of the Islamic sciences, and firmly grounded in both the Hanafi and Maliki schools, both of which he taught. It is said that he had memorized the ‘Hashiyah Ibn Abidin’.
His lessons on Usul where those of a Mujtahid due to his vast knowledge the principles of the madhahib and their evidences. He taught ‘Al-Talwih’ a number of times, and ‘Hawashi al-Mirat’ in Usul, also ‘Al-Muwafiqat’ of al-Shatibi a number fo times and the ‘Mustasfa’ of al-Ghazali amongst other works.
His expertise in the Arabic language was evident from his teaching of ‘Mughni al-Labib’ of Ibn Hisham a number of times, likewise ‘Sharh al-Rida ala al-Kafiyah’ of Ibn al-Hajib and the commentaries of ‘Al-Alfiyah and the ‘Kitab al-Sibaway’.
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Sh. Ibrahim also taught logic and philosophy, he taught ‘Shuruh al-Shamsiyah’, ‘Sharh al-Tahdhib’, ‘Al-Basair al-Nasiriyah’, ‘Sharh al-Maqawulat’, ‘Sharh al-Isharat’ of al-Tusi, ‘Shuruh al-Sullam’ of al-Isaghawji.
Personal Traits
He possessed an illuminating face which attracted people towards him. The humility of the scholars was evident on him, he was softly spoken and would not distinguish himself from others. He would pay his full attention to those who visited him, they would enjoy his conversation and he would not tire of them nor their questions. He would answer them clearly and in detail in the manner of a precise learned scholar. Despite this he loved solitude, he said: If it was not for knowledge and seeking it I would not have met any of the people’. Also saying that the most beloved moments to him were in a lesson where he would taste the enjoyment of the knowledge and time spent in the rememberance of Allah.
He did not seek fame nor did desire to gain it, and did not teach for worldly gain. If he taught and gave a sermon would do so seeking the pleasure of is Lord. He lived a life full of modesty and suffered hardship as he had made it all an endowment to knowledge and serving others.
He bore with patience the personal difficulties he experienced and was content with that which Allah had apportioned for him. One of his young sons died on the morning of a lesson which had been arranged in his home. He welcomed the students, taught them the lesson from ‘Al-Risalah al-Qushayriyyah’ as was his habit and treated them as a guest should be treated. When he finished the lesson he informed them of the death of his son.
He would make much rememberance of Allah in solitude and would busy himself in spiritual retreats. He would guide and train those around him with his state and actions. To him real tasawwuf was not empty words and hollow zikr, therefore he would say: Tasawwuf is acting on knowledge, Tasawwuf is good character (akhlaq), whomsoever surpasses you in akhlaq has surpassed you in tasawwuf…
He would speak for a number of hours in a clear precise manner. His way of explaining was such that he would take the most complex of issues and would present them in way which they were clearly understood, this is why his lessons were beloved to people.
He kept up to date with current schools of thought and matters which were of concern to those in the Muslim world. He would not discuss any school of thought without first studying it. He studied the Torah and Bible, the discussions and books authored in critique of other religions. He would keep up to date with the publishing of new books and new ideas.
His teachers with whom he studied honoured, loved and respected him. And would ask his view on difficult matters.
Passing Away
Sh. Ibrahim had informed his family of his death 6 months before his passing away, and he then informed them again 3 days before his death that he would be meeting his Lord on the night before the day of Jumah. He instructed them to pray over him on the Asr of Friday and asked to be buried next to his mother, and that they not do anything against the sunnah nor anything unlawful during the preparation and performance of his funeral and burial. He also asked his debts to be paid and the trusts left with him to be returned to their owners.
Sh. Ibrahim al-Yaqubi passed away on the night before the day of Jumah on the 26th of Rabi al-Awwal in the year 1406 Hijri. His eldest son Sh. Muhammad Abu al-Huda lead his funeral prayer in the grand Umayyad mosque. A large funeral procession followed respectfully to the cemetery of Bab al-Saghir where he was lowered in to his grave by his student Dr Muhammad Abd al-Latif Farfur.
A few weeks after his passing away a gathering was held in rememberance of him in the Jami al-Uthman in Damascus which was attended by numerous people of knowledge from cities all over Syria.
May Allah (the Exalted) have mercy on Sh. Ibrahim al-Yaqubi, all the scholars mentioned in this article, Sh. Ibrahims students and all of the Muslims.
_____________________________
Adapted from ‘Nathar al-Jawahir wal-Durar’
Reproduced by Courtesy of Dar al-Hadith blog
See also thefinalbrick.blogspot
What Ulama said
What the `ulama said about Sheikh Ibrahim al-Ya`qubi qaddasa Allah sirrahu
Extracted from:
Biography written by `Ali ibn Muhamad Amin Qasibati at Ma`had al-Fath, 2004
His teacher Sheikh Muhammad `Arabi al-`Azuzi, Chief of Fatwa in Libanon, used to write letters to him, in which he addressed him wordings such as:
and:
Sheikh Muhammad al-Hashimi referred to him in his ijaza to him as:
His teacher Sheikh Abul Yusr `Abidin said:
Sheikh `Abd al-Wahhab al-Hafizh (known as “Dibs wa Zayt”, and “The younger Abu Hanifa”) said about him:
Sheikh Adib al-Kilas said about him:
Sheikh Ahmad Samadiyya said about him:
Sheikh al-Fatih al-Kettani said about him:
Sheikh Sabhi al-`Aduli said about him:
Sheikh `Abd al-Wakil al-Jakhdar said about him:
Notes:
[1] – Ref: bmk notes on Qawa`id al-tasawwuf, Damascus 2005
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From ulamaofdamascus.wordpress.com
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ÙÙŰŻ ŰȘŰ±Ù ŰčŰŻŰŻŰ§Ù ÙŰ«ÙŰ±Ű§Ù Ù Ù Ű§ÙÙŰȘŰš ÙۧÙÙ Ű€ÙÙۧŰȘ Ù ÙÙۧ:ۧÙŰčÙÙŰŻŰ© ۧÙۄ۳ÙŰ§Ù ÙŰ©, ۧÙÙ۱ۧۊۯ ۧÙŰŰłŰ§Ù ÙÙ ŰčÙۧۊۯ ŰŁÙÙ Ű§ÙŰ„ÙÙ Ű§Ù ÙÙÙ Ű§ Ù Ű·ŰšÙŰčۧÙ, ۧÙÙÙ۱ ۧÙÙۧۊ۶ ÙÙ ŰčÙÙ Ű§ÙÙ Ù۱ۧ۫ ÙۧÙÙ۱ۧۊ۶, ÙÙ ÙŰžÙÙ Ű© ÙÙ ŰąŰŻŰ§Űš ۧÙŰšŰŰ« ÙۧÙÙ Ùۧ۞۱۩. ÙÙ Ű§ ŰÙÙ Ù ŰŹÙ ÙŰčŰ© Ù Ù Ű§ÙÙ ŰźŰ·Ù۷ۧŰȘ Ù ÙÙۧ: ۧÙŰÙÙÙÙ Ű§ÙŰč۷ۧۊÙŰ©, ÙŰŻÙŰ© ۧۚÙۧÙŰčÙ Ű§ŰŻ ÙÙ ŰŁŰÙŰ§Ù Ű§ÙŰ”Ùۧ۩, ۧÙŰŁÙÙۧ۱ ÙÙ ŰŽÙ Ű§ŰŠÙ Ű§ÙÙŰšÙ Ű§ÙÙ ŰźŰȘۧ۱ ÙÙŰšŰșÙÙ, ÙÙۧŰčŰŻ ۧÙŰȘŰ”ÙÙ ÙÙŰŽÙŰź ŰŁŰÙ ŰŻ ŰČ۱ÙÙÙ ÙÙ Ù Ù ŰźŰ·Ù۷ۧŰȘÙ Ű§ÙÙÙÙŰš ۧÙÙ۶ۧۥ ÙÙ ŰčÙÙŰŻŰ© ŰŁÙÙ Ű§ÙŰłÙŰ© ۧÙŰș۱ۧۥ, Ù ŰčÙۧ۱ ۧÙŰŁÙÙۧ۱ ÙÙ ÙŰČŰ§Ù Ű§ÙŰčÙÙÙ ÙۧÙŰŁÙ۞ۧ۱ ÙÙ Ű§ÙÙ ÙŰ·Ù, ۧÙŰȘ۰Ù۱۩ ÙÙÙ Ű«ŰšŰȘ ÙÙ ŰŁŰłŰ§ÙÙŰŻÙ ÙŰŽÙÙŰźÙ ÙÙÙ ŰŻÙÙŰ§Ù ŰŽŰč۱, ۚۧÙۄ۶ۧÙŰ© Ű„ÙÙ ŰŁŰšŰۧ۫ Ùێ۱ŰȘ ÙÙ ŰšŰč۶ ۧÙŰŻÙ۱ÙۧŰȘ ÙÙÙ ŰÙ ŰŻ Űčۚۯ ۧÙÙŰ·ÙÙ Ù۱ÙÙ۱ ۱۳ۧÙŰ© Ű”ÙŰۧŰȘ Ù ŰŽŰ±ÙۧŰȘ ÙŰžÙŰ§Ù Ùۧ۱ÙۧŰȘ Ù Ù ŰÙۧ۩ ۧÙŰčÙŰ§Ù Ű© ۧÙŰŽÙŰź ۄۚ۱ۧÙÙÙ Ű§ÙÙŰčÙÙŰšÙ
ÙŰ§Ù Ű±ŰÙ Ù Ű§ÙÙÙ Ùۏ۰ۚ ۧÙÙۧ۳ Ű„ÙÙÙ ÙÙŰ€ÙÙÙÙÙ ÙŰÙÙ, ŰčÙÙÙ ŰȘÙۧ۶Űč ۧÙŰčÙÙ Ű§ŰĄ ÙŰłÙÙ ÙŰȘÙÙ , ÙÙÙÙ Ű§ÙŰŰŻÙŰ«, ÙÙۧ ÙÙ ÙŰČ ÙÙŰłÙ ŰčÙ Ű§Ù۹۟۱ÙÙ, ÙÙŰšÙ ŰčÙÙÙÙ ŰšÙÙÙÙÙŰȘÙ Ű„Ű°Ű§ ŰČۧ۱ÙÙ ÙÙÙ ŰȘÙŰčÙÙ ŰšŰŁŰۧۯÙŰ«Ù Ű§ÙŰč۰ۚ۩, ÙÙۧ ÙÙ ÙÙ Ù ÙÙÙ , ÙÙۧ ÙŰȘÙ ÙÙ Ù Ù Ù ŰŁŰłŰŠÙŰȘÙÙ Ű§ÙŰȘÙ ÙŰŹÙŰš ŰčÙÙÙۧ ŰšÙ۶ÙŰ ÙŰȘÙŰ”ÙÙ ŰŹÙۧۚ ۧÙŰčۧÙÙ Ű§ÙÙ ŰȘÙÙ Ű§ÙێۧÙÙ. ÙÙ Űč Ù۰ۧ ÙÙÙ ÙŰŰšÙ Ű§ÙŰčŰČÙŰ© ÙÙÙ ÙÙ Ű„ÙÙÙۧ, ÙÙÙÙÙ: ÙÙÙۧ ۧÙŰčÙÙ ÙŰ·ÙŰš ۧÙŰčÙÙ , ÙÙ Ű§ ÙۧۚÙŰȘ Ù Ù Ű§ÙÙۧ۳ ŰŁŰۯۧÙ. ŰŁŰŰšÙ Ű§ÙŰŁÙÙۧŰȘ Ű„ÙÙÙ ŰłŰ§ŰčŰȘۧÙ, ۳ۧŰčŰ© ۯ۱۳ ÙŰȘÙ۰Ù۰ ÙÙÙۧ ۚۧÙŰčÙÙ , Ù۳ۧŰčŰ© ÙŰŹÙÙ ÙÙ۶ÙÙۧ ۚ۰Ù۱ ۧÙÙÙ ŰȘŰčۧÙÙ. ÙŰ§Ù ŰŽÙÙŰźÙ Ű§Ù۰ÙÙ ŰŻŰ±Űł ŰčÙÙÙÙ ÙŰŹÙÙÙÙÙ ÙÙŰŰȘŰ±Ù ÙÙÙ ÙÙŰŰšÙÙÙ ÙÙ۳ۣÙÙÙÙ Ű±ŰŁÙÙ ÙÙ ŰšŰč۶ ۧÙÙ Űč۶ÙۧŰȘ ۧÙŰȘÙ ŰȘŰŽÙÙÙ ŰčÙÙÙÙ . ÙŰ§Ù Ű”Ű§ŰŰš ۧÙŰȘŰ±ŰŹÙ Ű© Ù Ű”Ű§ŰšŰ§Ù ŰšŰ¶ÙÙ Ű§ÙŰ”ÙÙ ÙŰ§Ù Ű§ÙŰȘŰ§ŰŹÙ ÙŰȘÙŰŹŰ© ۧÙۄ۱ÙŰ§Ù ÙۧÙŰȘŰčŰš. ÙÙÙ Ű§ ŰČۧۯ Ù Ű±Ű¶Ù ŰšÙÙ ÙÙ ŰŻŰ§Ű±Ù Ù ŰȘÙ۱ÙŰșŰ§Ù ÙÙŰȘŰŁÙÙÙ ÙۧÙŰ„ÙŰȘۧۥ.
ÙÙŰšÙ ÙÙۧŰȘÙ ŰšŰŁÙŰ§Ù Ű§ŰČۯۧۯ Ù Ű±Ű¶Ù ÙÙÙÙÙÙÙ Ű„ÙÙ Ű§ÙÙ ŰłŰȘŰŽÙÙ ÙŰȘÙÙÙ ÙÙÙŰ© ۧÙŰŹÙ ŰčŰ© ÙÙ 26 ۱ۚÙŰč ۧÙŰŁÙÙ ŰčŰ§Ù 1406ÙÙ, ÙÙ Ű§ÙÙ ŰłŰȘŰŽÙÙ ŰÙŰ« ŰșŰłÙÙÙ ŰŁŰšÙŰ§Ű€Ù ÙŰ”ÙÙ ŰčÙÙÙ ÙÙŰŻÙ Ű§ÙŰŁÙۚ۱ ۧÙŰčÙŰ§Ù Ű© ŰłÙŰŻÙ Ù ŰÙ ÙŰŻ ŰŁŰšÙ Ű§ÙÙŰŻÙ ÙÙ Ű§ÙŰŹŰ§Ù Űč ۧÙŰŁÙ ÙÙ, ÙŰŽÙÙÙÙŰč ÙÙ ŰŹÙۧŰČŰ© ŰۧÙÙŰ© Ű„ÙÙ Ù Ùۚ۱۩ ۚۧۚ ۧÙŰ”ŰșÙ۱.
ŰŁÙÙÙ ŰŁÙۧ ŰčۚۯۧÙŰčŰČÙŰČ ŰšÙ ŰčÙŰ§Ù Ű§ÙŰŰłÙÙ Ű§ÙŰŻÙ ŰŽÙÙ Ű§ÙŰŹŰČŰ§ŰŠŰ±Ù ÙŰŻŰŁÙۚ۳ÙÙ ŰŽÙŰźÙۧ Ù ŰÙ ŰŻŰŁŰšÙ Ű§ÙÙŰŻÙ Ű§ÙÙŰčÙÙŰšÙ ŰčÙ Ű§Ù Ű© ÙۧÙŰŻÙ ÙÙ ŰšÙŰȘÙ ŰšŰŻÙ ŰŽÙ.
Works
– Qabs Min Siyar al-Nabawiyyah
– Al-JamiÂŽ li Shawahid Ulum al-Arabiyyah (not complete)
– Al-Nur al-Faaid fi Ulum al-Mirath wal-Faraid
– Miyar al-Afkar wa Mizan al-Uqul wal-Anzar on logic (mantiq)
– Risalah al-Faraid al-Hisan fi Aqaid al-Iman View PDF arabic/french
– Al-Kawkab al-Wada fi Aqidah Ahl al-Sunnah al-Gharra (poem)
– A commentary of Bulugh al-Maram (not completed)
– A poem on Adab al-Bahth wal-Munazarah
– Shifa al-Tabarih wal-Adwa fi Hukm al-Tashrih Naql al-Ada – on organ transplant
– Al-Tadhkirah – Collection of his chains of transmission (thabat)
– Taqwim al-Nafs – Lectures on Islamic character
– Qalaid al-Faraid – on literature
– Al-Muhadarat fi Tafsir al-Quran al-Karim – Lessons he dictated on tafsir in Jami al-Uthman
– MuÂŽjam al-Shuyukh wal-Aqran
– Al-Aqidah al-Islamiyyah – A text on belief which he authored for students of the shariah secondary school in Damascus which he also taught them
– A versified version of Nur al-Idah (not complete) in Hanafi fiqh
– An abridgement of Sunan Ibn Majah
– Diwan Shi’r
He left behind a number of treatise on the sciences of: Balaghah, al-urud, al-Wad’, Ilghaz and Usul al-Fiqh. He also has notes on a number of works.
Critical Editions
He edited a number of manuscripts, amongst them being:
-Qawaid al-Tasawwuf of Sh. Ahmad Zarruq
-Al-Hikam al-Ataiyyah which was published fpr the first time in in 1384
-Al-Anwar fi Shamail al-Nabi al-Mukhtar of al-Baghawi
-Al-Muntakhab fi Usul al-Madhab by al-Akhsekti
-Badi al-Nadham fi Usul al-Fiqh of Ibn Saati (not complete)
-Hadiyyah Ibn Imad fi Ahkam al-Salah
-Al-Haiyah al-Sanniyah fo al-Haiyyah al-Sunniyah of al-Suyuti
-Al-Fath al-Rahmani fi Fatawa al-Sayyid Thabit Abi al-Maani (second volume).
Miracles
Photos
Burial place
Refs
Biography by Arfan Shah (marifa.net, pdf}
Al-Fara’id al-hisan (arabic-french, pdf)
Interview with his son Sheikh Muhammad al-Yaqoubi in “ÙŰŰŻŰ«ÙÙ ŰčÙ ŰąŰšŰ§ŰŠÙÙ ” (arabic, pdf)
Français
Shaykh Ibrahim al-Yaqoubi al-Hasani
Shaykh Ibrahim al-Yaqoubi Ă©tait lâun des plus grands savants que la Syrie ait connus ces cinquante derniĂšres annĂ©es. Il succĂ©da au Shaykh Muhammad al-Makki al-Kattani dans la fonction de Mufti malikite du pays. Il fut Imam et enseignant Ă la grande mosquĂ©e des Omeyyades. Il est le khalifa de son pĂšre, Shaykh Ismail al-Yaqoubi, dans la chaĂźne de transmission shadhilite.
Biographie de Shaykh Ibrahim al-Yaqoubi
Adaptation de Nathar al-Jawahir wal-Durar
Son ascendance
Shaykh Ibrahim al-Yaqoubi (1985/1406 H) est issu dâune famille de savants dont lâascendance remonte au ProphĂšte Muhammad ï·ș, par son petit-fils Sayyiduna al-Hasan, radiya Allahu `anhu.
Son ascendance remonte Ă Mawlay Idris al-Anwar qui construisit la ville de FĂšs.
Lâascendance de Mawlay Idris est comme suit : il est le fils de Mawlay Idris le Grand ; qui est le fils de Sayyiduna `Abd Allah al-Kamil ; qui est le fils de Sayyiduna al-Hasan le Second ; qui est le fils de Sayyiduna al-Hasan, radiya Allah âanhu ; qui est le petit-fils du ProphĂšte Muhammad ï·ș.
Jeunesse et quĂȘte de science
Shaykh Ibrahim al-Yaqoubi est nĂ© Ă Damas dans la nuit de lâAĂŻd al-Adha en lâan 1343 de lâhĂ©gire (1922 du calendrier grĂ©gorien). Il a Ă©tĂ© Ă©levĂ© par son pĂšre qui lui enseigna dĂšs son plus jeune Ăąge les fondamentaux de la croyance et la rĂ©citation du Saint Coran selon la lecture Warsh.
Il dĂ©buta son apprentissage des sciences religieuses auprĂšs de Shaykh Mustafa al-Jazaâiri. AprĂšs quelques mois, son pĂšre le confia au Shaykh Muhammad `Ali al-Hijazi al-Kaylani auprĂšs de qui il restera prĂšs de 6 ans. Durant cette pĂ©riode, il mĂ©morisa la majeure partie du Saint Coran.
Il Ă©tudia auprĂšs du guide spirituel Shaykh Muhammad al-Hashimi, le Shaykh de la voie Shadhili. Shaykh Muhammad al-Hashimi vivait prĂšs de la maison du pĂšre de Shaykh Ibrahim al-Yaqoubi. Shaykh Ibrahim accompagnait Shaykh al-Hashimi au Jami` al-Baridi, au Jami` Nur al-Din al-Shahid et Ă la Madrassa al-Shamiyah oĂč se tenaient des cercles dâĂ©vocation et dâapprentissage. Il mĂ©morisa auprĂšs de lui âNadhm `Aqidah Ahl al-Sunnahâ, une partie de âDiwan al-Mustaghnamiâ et il Ă©tudia âSharh al-Risalahâ dâal-Sharnubi et al-Zarqani, et âBulghah al-Salikâ dans le fiqh malikite, âSharh Nadhm Aqidah Ahl al-Sunnahâ, âMiftah al-Jannahâ et âRisalah al-Qushayriyyahâ dans le cadre de cours privĂ©s qui se tenaient chez lui.
Il Ă©tudia avec lui, Ă la mosquĂ©e des Omeyyades et dans dâautres lieux, le commentaire dâIbn `Ashir par Shaykh Muhammad bin Yusuf al-Kafi aussi connu sous le nom de âAl-Murshid al-Mu`eenâ, le âTafsir Ibn `Ajibaâ, le âSharh al-Hikamâ dâIbn `Ajiba, le âSharh al-Bayquniyyahâ dâal-Zarqani, âAwarif al-Maarifâ dâal-Suhrawardi, âNawadir al-Usulâ, âAl-Futuhat al-Makkiyahâ, âAl-Hikam al-`Ataâiyahâ et les deux Sahih.
Shaykh Ibrahim al-Yaqoubi sâest vu attribuer par Shaykh al-Hashimi une ijaza gĂ©nĂ©rale, englobant les sciences rationnelles, celles transmises ainsi que les litanies de lâordre Shadhili. Cette autorisation lui fut accordĂ©e le 24 du mois de Shawwal en lâan 1379 de lâhĂ©gire.
Alors quâil Ă©tait jeune, il assistait avec son pĂšre aux cours du Muhaddith Shaykh Muhammad Badr al-Din al-Hasani ainsi quâĂ ceux dispensĂ©s par son oncle, le Shaykh Muhammad al-Sharif al-Yaqoubi dans lâespace rĂ©servĂ© (mihrab) des malikites, Ă la grande mosquĂ©e des Omeyyades, ou chez lui.
Il étudia également auprÚs de son oncle, Shaykh Muhammad al-`Arabi al-Yaqoubi, dans le mihrab des malikites de la grande mosquée des Omeyyades.
Il Ă©tudia le quatriĂšme volume de âAl-Durus al-Nahwiyahâ de Hisni Nasif auprĂšs du Shaykh Muhammad `Ali al-Qattan.
Aussi, il accompagna Shaykh Hussein al-Baghjati et bénéficia de son savoir en matiÚre de calligraphie, de récitation (tajwid) et de sira.
Pendant cette mĂȘme pĂ©riode, Shaykh Ibrahim al-Yaqoubi participa aux cours qui avaient lieu Ă la mosquĂ©e Sinaniyyah, dispensĂ©s par Shaykh `Ali al-Daqr, Shaykh Hashim al-Khatib, Shaykh Muhammad Shakir al-Misri aussi connu sous le nom de al-Himsi et Shaykh `Abd al-Majid al-Tarabishi avec qui il Ă©tudia âMultaqa al-Abhurâ et âMaraqi al-Falahâ.
Il Ă©tudia auprĂšs de Shaykh `Abd al-Hamid al-Qabuni âHidayah al-Mustafidâ et le texte âGhayah wa-al-Taqribâ.
Il étudia également auprÚs du Shaykh `Abd al-Qadir al-Iskandari et du Shaykh Muhammad Barakat.
Son pÚre, Shaykh Ismail al-Yaqoubi, fut son premier guide spirituel et son principal enseignant. Il prit de lui la voie Shadhili et bénéficia de sa formation et de ses instructions. Il prit également de lui les ordres Qadiri et Khalwati et obtint plusieurs autorisations de sa part.
Il bĂ©nĂ©ficia des cours de Shaykh Muhammad al-Makki al-Kattani, il Ă©tudia auprĂšs de lui, chez lui. Il lut avec lui âAl-Arbain al-Ajluniyyahâ, âSharh al-Bukhariâ dâal Qastallani, âLataâif al-Minanâ et âRuh al-Qudsâ.
Il prit de lui la voie Shadhili Qadiri. Il rapporta aussi de lui les narrations avec chaĂźne de transmission (musalsal) de la MisĂ©ricorde (Rahmah), de lâentrelacement des doigts, du serrage des mains et le hadith de Muadh Ibn Jabal. Le Shaykh al-Kattani lui donna une longue ijaza, rĂ©digĂ©e Ă la main, par lui-mĂȘme, le 24 du mois de Sha`ban 1378.
Il prit de Shaykh Muhammad al-`Arabi al-Azuzi Ă Damas lorsquâil venait de Beyrouth ; il lâaccueillit plusieurs fois. Il lut avec lui âAl-Arbain al-Ajluniyyahâ en une seule assise, plusieurs traitĂ©s relatifs au tasawwuf et sâest vu attribuer par lui une ijaza gĂ©nĂ©rale le 8 de Shawwal 1381.
Il assista aux cours de Shaykh Ahmad bin Muhammad bin Yallas al-Tilmisani qui se dĂ©roulaient chez lui. Il lut avec lui âSubul al-Salam Sharh Bulugh al-Maramâ, âSharh al-Hikamâ dâIbn `Ajiba, âTaysir al-Wusul ila Jami al-Usulâ, âHashiyah al-Arusi `ala Sharh al-Risalah al-Qushayriyyahâ, âSunan Ibn Majahâ, âIdah al-Maqsud fi Mana Wahdah al-Wujudâ de Shaykh `Abd al-Ghani al-Nabulsi.
Il assista Ă©galement aux cours qui se dĂ©roulaient chez dâautres personnes, oĂč il lisait âDalil al-Falihinâ et âAl-Futuhat al-Rabbaniyyahâ. Il participa dans sa Zawiyah al-Samadiyah Ă de nombreux cercles dâĂ©vocation et Ă©tudia âHashiyah al-Bajuriâ sur le âShamailâ dâal-Tirmidhi et âGhaliyah al-Mawaâizâ. Il prit de lui la voie Shadhili et Shaykh Ahmad lui accorda une ijaza verbalement.
Il Ă©tudia auprĂšs du Shaykh Muhammad Salih al-Farfur âTafsir al-Nasafiâ du dĂ©but jusquâĂ Yasin, âSharh Ibn Aqilâ sur la âAlfiyyahâ dâIbn Malik, âSharh al-Manarâ dâIbn Malik, âSharh al-Sirajiyyahâ, âJawahir al-Balaghahâ, âAsrar al-Balaghahâ, âAl-Kamilâ dâal-Mubrad, âTadrib al-Rawiâ, âRisalah al-Qushayriyyahâ et il assista Ă ses cours du matin sur âHashiyah Ibn Abidinâ, âSahih al-Tirmidhiâ, âAl-Minan al-Kubraâ, âSharh al-Hikamâ dâIbn `Ajiba, âAl-Yawaqit wal-Jawahirâ et il Ă©tudia avec lui prĂšs de 8 volumes du âUmdah al-Qariâ dâal-Aini.
De surcroĂźt, il assista Ă ses cours du soir sur âSharh al-Qutb al-Razi `ala al-Shamsiyyahâ relatifs Ă la logique (mantiq) de Najm al-Din al-Katibi, sur âHashiyah al-Adawi `ala Khulasah al-Hisabâ dâal-Amili, sur âHashiyah al-Bajuri `ala al-Jawharahâ plusieurs fois, sur âSharh al-Musayarahâ dâIbn Abi Sharif.
Il assista aux cours qui se tenaient chez lui aprĂšs la priĂšre dâal-`Asr sur le âTafsir al-Kashafâ dâal-Zamakhshari et le âDalaâil al-Ijazâ.
Shaykh Muhammad Salih al-Farfur lui accorda une ijaza écrite.
Il Ă©tudia avec Shaykh `Abd al-Wahhab al-Hafidh plus connu sous le nom de Dibs Wazit, le texte âMultaqa al-Abhurâ Ă la grande mosquĂ©e des Omeyyades et assista Ă ses cours publics du mois de Ramadan. Il lui demanda une ijaza ; il fut autorisĂ© verbalement et Shaykh `Abd al-Wahhab lui promit Ă plusieurs reprises une ijaza Ă©crite mais il mourut avant dâavoir pu la rĂ©diger. Shaykh `Abd al-Wahhab disait : âSi vous avez une question relative Ă la loi dans le madhhab hanafite et que vous ne me trouvez pas, alors posez votre question au Shaykh Ibrahim al-Yaqoubi qui est souvent dans lâespace rĂ©servĂ© aux malikites dans le Jami` al-Umawi.â
Il rendit plusieurs fois visite à Shaykh Ahmad al-Harun, qui lui donna une ijaza relative à ses litanies spécifiques.
Il assista Ă certains cours de Shaykh Muhammad Sa`id al-Burhani Ă la grande mosquĂ©e des Omeyyades sur les livres âAl-Minan al-Kubraâ et âAl-Warif wal-Maarifâ et prit de lui la voie Shadhili. Ils Ă©taient trĂšs proches lâun de lâautre.
Il assista Ă certains cours de Shaykh Muhammad Abi al-Khayr al-Maydanis sur le livre âSharh al-Mawahib al-Laduniyyahâ dâal-Zarqani au Dar al-Hadith. Il entendit de lui le hadith de la MisĂ©ricorde et prit la voie Naqshbandi de lui. Il lui lut le dĂ©but de âAl-Jami` al-Saghirâ dâal-Suyuti. Shaykh Muhammad Abi al-Khayr lui donna une ijaza gĂ©nĂ©rale et lui en promit une Ă©crite.
Avec Shaykh Nuh al-Albani, chez lui, il Ă©tudia âRisalah al-Sibt al-Mardini fi Amal bi al-Rub al-Mujibâ.
Il lut au rĂ©citateur du Saint Coran, Shaykh Muhammad Sadiq Alwan, le Saint Coran en entier et lui lut âSharh al-Jazariyyahâ et âManar al-Hudaâ dâal-Ashmuni.
Il Ă©tudia avec Shaykh Muhammad Abi Yusr Abidin, lors de rĂ©unions privĂ©es, une partie du traitĂ© dâIbn Abidin. Celui-ci dit : âMon successeur dans le fiqh et dans al-usul est Shaykh Ibrahim al-Yaqoubi.â
Outre celles mentionnées, il obtint de nombreuses ijazas, parmi lesquelles les ijazas octroyées par Shaykh Abd al-Karim al-Saqli, Shaykh Zayn al-Abidin al-Tunisi et Shaykh `Ali al-Boudilimi.
Mémorisation
Il mĂ©morisa un grand nombre de textes, la somme totale dĂ©passant les 25 000 lignes de poĂ©sie. Il citait beaucoup de ces textes lors de ses cours, comme par exemple âAl-Kafiyah al-Shafiyahâ dâIbn Malik et son âAl-Alfiyyahâ. Aussi, âGhayah al-Maaniâ dâal-Baytushi, âNadhm Mughni al-Labibâ, âLamiyah al-Afalâ, âMuthalathath Qatrabâ, âNadhm Mukhtasar al-Manarâ, âAl-Kawakabiyahâ dans lâUsul, âMaunah al-Rahmanâ dans le fiqh hanafite, âMatn Ibn Ashirâ, âTuhfah al-Hukkamâ aussi connu sous le nom de âAl-Asimiyyahâ dans le fiqh malikite.
Il mĂ©morisa âMatn al-Zubadâ, âNadhm Matn Ghayah wal-Taqribâ dans le fiqh shafi`ite.
Il mĂ©morisa âAl-Jawharahâ, âAl-Shaybaniyyahâ et âBad al-Amaliâ dans le Tawhid.
Relativement Ă la terminologie du hadith, il mĂ©morisa âAl-Bayquniyyahâ, âNadhm Nukhbah al-Fikrâ et prĂšs de la moitiĂ© de âAl-Alfiyyahâ dâal-Iraqi.
Dans la balaghah il mĂ©morisa âAl-Jawhar al-Maknunâ dâal-Akhdari, et dans la logique (mantiq) âAl-Sullamâ, âNadhm al-Shamsiyahâ et âNadh Adaab al-Bahthâ dâal-Marsafi.
Concernant la loi sur lâhĂ©ritage, il mĂ©morisa âAl-Rahabiyyahâ et âLamiyyah al-Jabariâ ; et dans la rĂ©citation (tajwid) âAl-Jazariyyahâ et âTuhfah al-Atfalâ.
En littĂ©rature il mĂ©morisa âDiwan al-Hamasahâ et une partie de âAl-Mufadalliyatâ, âAl-Muallaqat al-Ashrâ et beaucoup dâodes (qasaid) bien connues.
Des textes Ă©crits en prose, il mĂ©morisa âAl-Risalahâ et âMatn al-Khalilâ dans le fiqh malikite. Dans la grammaire, âQatar al-Nadaâ et âShudhur al-Dhahabâ. Aussi, âAl-Sanusiyyahâ, âMatn Nur al-Idahâ, âAl-Manarâ, âAqidah al-Shaykh Arsalanâ et âAl-Hikam al-Ataâiyyahâ.
Enseignement
Il commença Ă enseigner au Jami` al-Sinan Pasha avant ses 20 ans et il fut nommĂ© enseignant au Jami` Darwish Pasha en lâan 1376 de lâhĂ©gire.
Avant cela, en 1373 H, il fut nommĂ© Imam au Jami` al-Zaytuna puis au Jami` al-Baridi puis Ă la grande mosquĂ©e des Omeyyades, dâabord pour la section rĂ©servĂ©e aux malikites puis pour celle des hanafites ; cela perdura jusquâen 1390 H.
Il fut nommé enseignant en lien avec le conseil de la fatwa en 1378 H.
Il enseigna au Jami` al-`Uthman, Ă la Shariah Secondary School, au Mahad Fath al-Islami, au Mahad Isaf Tullab Ulum al-Shariyyah, Ă la Madrassa al-Ghazali lil Ahdath et Ă la Madrassa Sijn Qilah Dimashq.
Il accomplit son Hajj obligatoire en 1392 H par la voie terrestre, et ce fut son unique Hajj.
Savoir
Shaykh Ibrahim al-Yaqoubi Ă©tait expert dans de nombreuses sciences islamiques, maĂźtrisant aussi bien la jurisprudence hanafite que malikite. Il enseignait les deux Ă©coles. On dit quâil avait mĂ©morisĂ© âHashiyah Ibn Abidinâ.
Du fait de ses vastes connaissances sur les principes et preuves dans les deux Ă©coles, ses cours de Usul Ă©taient ceux dâun Mujtahid.
Il enseigna – entre autres – âAl-Talwihâ plusieurs fois, âHawashi al-Miratâ dans lâUsul, âAl-Muwafiqatâ dâal-Shatibi plusieurs fois et la âMustasfaâ dâal-Ghazali.
Sa maĂźtrise de la langue arabe Ă©tait Ă©vidente, notamment de par ses enseignements de âMughni al-Labibâ dâIbn Hisham, quâil enseigna plusieurs fois, ainsi que du âSharh al-Rida `ala al-Kafiyahâ dâIbn al-Hajib et des commentaires de âAl-Alfiyahâ et de âKitab al-Sibawayâ.
Les connaissances de Shaykh Ibrahim al-Yaqoubi sâĂ©tendaient aussi Ă la logique et Ă la philosophie. Il enseigna âShuruh al-Shamsiyahâ, âSharh al-Tahdhibâ, âAl-Basair al-Nasiriyahâ, âSharh al-Maqawulatâ, âSharh al-Isharatâ dâal-Tusi, âShuruh al-Sullamâ dâal-Isaghawji.
Traits personnels
Il avait un visage illuminĂ©, ce qui attirait les gens vers lui. LâhumilitĂ© des savants Ă©tait trĂšs visible chez lui. Il parlait avec douceur et ne cherchait pas Ă se distinguer des autres. Il accordait toute son attention Ă ceux qui lui rendaient visite, il conversait avec eux et ne se fatiguait pas de leur prĂ©sence ni de leurs questions. Il leur rĂ©pondait avec clartĂ© et prĂ©cision, comme un savant scrupuleux le ferait.
MalgrĂ© tout, il aimait la solitude. Il dit : âSi ce nâĂ©tait pour la science et sa recherche je nâaurais cĂŽtoyĂ© personne.â Les moments quâil chĂ©rissait le plus Ă©taient ceux quâil passait en cours, se rĂ©jouissant du partage de la science, et les temps durant lesquels il sâadonnait au rappel dâAllah.
Il ne recherchait pas la cĂ©lĂ©britĂ© et ne dĂ©sirait pas lâacquĂ©rir, et il nâenseignait pas en vue de gains mondains. Lorsquâil enseignait et prĂȘchait, il recherchait lâagrĂ©ment de son Seigneur. Il vĂ©cut de façon trĂšs modeste et connut de nombreuses Ă©preuves, ayant consacrĂ© sa vie entiĂšre au savoir et au service aux autres.
Il supportait avec patience les difficultĂ©s qui venaient Ă lui et Ă©tait satisfait de la part quâAllah lui avait dĂ©crĂ©tĂ©e. Un de ses jeunes fils dĂ©cĂ©da un matin alors quâun cours Ă©tait prĂ©vu chez lui. Shaykh Ibrahim al-Yaqoubi accueillit les Ă©tudiants, fit le cours sur âAl-Risalah al-Qushayriyyahâ comme il le faisait habituellement et les traita comme les invitĂ©s doivent lâĂȘtre. Ă la fin du cours, il les informa du dĂ©cĂšs de son fils.
En privĂ©, il sâadonnait beaucoup au rappel dâAllah et rĂ©alisait de nombreuses retraites spirituelles. Il guidait et formait les gens autour de lui par son Ă©tat ainsi que par ses actions.
Selon lui, le tasawwuf ne correspondait pas Ă des paroles vides ou du dhikr creux. Il disait : âLe tasawwuf, câest Ćuvrer en fonction de ses connaissances. Le tasawwuf, câest le bon caractĂšre (akhlaq). Celui qui te dĂ©passe en akhlaq tâa dĂ©passĂ© en tasawwuf.â
Il pouvait parler plusieurs heures consĂ©cutives de façon claire et prĂ©cise. Sa maniĂšre dâenseigner Ă©tait telle quâil pouvait prendre les sujets les plus complexes et les prĂ©senter de façon Ă ce quâils soient parfaitement compris. Câest la raison pour laquelle ses cours Ă©taient trĂšs apprĂ©ciĂ©s des gens.
Il se tenait informĂ© des courants de pensĂ©e en vogue et des sujets qui concernaient le monde musulman. Il ne discutait jamais au sujet dâune Ă©cole de pensĂ©e sans lâavoir Ă©tudiĂ©e au prĂ©alable. Il Ă©tudia la Torah et la Bible, ainsi que les discussions et livres critiques au sujet des autres religions. Il se tenait informĂ© des publications de nouveaux livres et de lâĂ©mergence des nouvelles idĂ©es.
Ses enseignants lâhonoraient, lâaimaient et le respectaient. Ils lui demandaient son avis sur des sujets difficiles.
Son décÚs
Shaykh Ibrahim al-Yaqoubi informa sa famille de son dĂ©cĂšs six mois avant que le moment ne survienne. Et trois jours avant son dĂ©cĂšs, il le leur confirma Ă nouveau, leur prĂ©cisant quâil rejoindrait son Seigneur la nuit qui prĂ©cĂšde le jour du vendredi.
Il leur demanda de prier sur lui ce mĂȘme vendredi au moment du âAsr, leur fit savoir quâil souhaitait ĂȘtre enterrĂ© prĂšs de sa mĂšre, et leur rappela de ne rien faire qui soit contraire Ă la sunna ou Ă la loi lors de la prĂ©paration et la rĂ©alisation de ses funĂ©railles et de son enterrement. Il demanda Ă ce que ses dettes soient payĂ©es et que les choses qui lui avaient Ă©tĂ© confiĂ©es soient retournĂ©es Ă leurs propriĂ©taires.
Shaykh Ibrahim al-Yaqoubi sâen alla la nuit prĂ©cĂ©dant le jour du vendredi, le 26 du mois de Rabi` al-Awwal en lâan 1406 de lâhĂ©gire. Son fils aĂźnĂ©, Shaykh Muhammad Abu al-Huda dirigea la priĂšre funĂ©raire Ă la grande mosquĂ©e des Omeyyades. Un grand cortĂšge funĂ©raire lâaccompagna respectueusement jusquâau cimetiĂšre âBab al-Saghirâ. Son Ă©tudiant le Dr Muhammad `Abd al-Latif Farfur se chargea de le mettre dans sa tombe.
Quelques semaines aprÚs son décÚs, un évÚnement fut organisé en son honneur au Jami` al-`Uthman de Damas. De nombreux savants, venus de différentes villes syriennes, y assistÚrent.
Puisse Allah le TrÚs-Haut faire miséricorde au Shaykh Ibrahim al-Yaqoubi, aux savants mentionnés dans cet article, aux étudiants du Shaykh Ibrahim al-Yaqoubi et à tous les musulmans.