Category: Damascus History

Biografi Abu Sulayman al-Darani ur Al-Risala al-Qushayriyya
Övers. Göran Ogén

12. Abū Sulaymān cAbd al-Rahmān bin cAtīya al-Dārānī(1)
1. [Han] kom från Dārān(2), en av byarna kring Damaskus, och dog år 215 (år 830 A.D.). Jag hörde Muhammad al-Husayn säga, att cAbd Allāh bin Muhammad al-Rāzī sagt, att han hört Ishaq bin Ibrāhīm bin Abū Hassān säga, att han hört Ahmad bin Abū ‘l-Hawārī säga, att han hade hört Abū Sulaymān säga ‘Den som gör gott om dagen belönas om natten, och den som gör gott om natten belönas om dagen. Om någon uppriktigt försöker lämna ett begär, så avleder Gud det från hans hjärta. Gud den högste är alltför ädel för att plåga ett hjärta med ett begär, som man vill lämna för Hans skull!’.

2.Enlig samma berättarkedja [isnād] sade han också: »När Denna världen dväljes i ett hjärta förflyttar sig Den kommande världen bort från det.»

3. Jag hörde sufimästaren Abū cAbd al-Rahmān al-Sulamī {Gud förbarme sig över honom!} säga, att han hört al-Husayn bin Yahyā säga, att han hört Djacfar bin Muhammad bin Nusayr säga, att han hört al-Djunayd säga, att Abū Sulaymān ad-Dārānī hade sagt: »Ibland hamnar något folkligt talesätt i mitt hjärta [och ligger där] några dagar, men [sen] tar jag det till mig endast utifrån två välgrundade vittnen: Koranen och Profetens goda exempel [sunna].»

4. Abū Sulaymān sade: »Den yppersta handling en människa kan utföra är att motsätta sig själens trängtan [hawan].»

5. Han sade: »Varje ting har ett kännetecken, och tecknet på att man inte längre är väl mottagen (hos Gud) är att man slutat gråta.»

6. Han sade: »Det finns ingenting som inte anfrätes, och det som hjärtats ljus anfrätes av är en full mage.»

7. Han sade: »Allt som distraherar dig från Gud, såsom familj, pengar eller barn, är olycksbringande för dig.»

8. Abū Sulaymān sade: »En kall natt befann jag mig i bönenischen (i moskén) och kylan besvärade mig, så jag gömde ena handen från kylan medan den andra var utsträckt [i bön]. Sen somnade jag till och en röst ropade då till mig ‘Abū Sulaymān! Vi har i din hand lagt det den sträckt ut sig mot. Hade den andra också varit framme, hade vi även lagt i den!’. Då svor jag vid min själ att jag aldrig [mer] skulle be utan att båda mina händer skulle vara utsträckta, vare sig det rådde hetta eller kyla.»

9. Abū Sulaymān sade: »Jag somnade bort från min litania-bön [wird] en gång och se: då står jag där hos en av Paradisets skönheter [hawrā´] som säger till mig ‘Du sover, och jag är redo för dig sedan femhundra år i kvinnogemaken!’.»

10. cAbd Allāh bin Yūsuf al-Isbahānī sade, att Abū cAmr al-Djūlāstī sagt, att Muhammad bin Ismācīl sagt, att Ahmad bin Abū ‘l-Hawārī hade sagt: »Jag gick in till Abū Sulaymān en dag. Han satt och grät, så jag frågade honom ‘Vad är det som får dig att gråta?’, och han sade ‘Ahmad, varför skulle jag då inte gråta? När natten bryter in, när ögonen har slutits till sömn och varje älskare är ensam med sin älskade, när de som älskar Gud slagit slagit sig ned på sina bönemattor(3) och deras tårar strömmar ned på deras kinder och droppar ned i deras bönenischer [mahārīb] och Den ärorike [al-djalīl] {upphöjd och hög är Han!}, som övervakar [dem ]från ovan, [då] ropar ut “O du Gabriel! Framför mina ögon finns de som finner behag i Mitt ord [kalām-ī] och själsro i ihågkallandet av Mig [dhikr-ī]. Dem övervakar Jag i deras ensamheter, hör deras suckar och ser deras gråt. Varför ropar du inte, Gabriel, till dem ‘Varför denna gråt?’. Har ni sett en älskande plåga sin älskade? Hur skulle det passa sig att Jag straffar folk när natten faller på och de smickrar Mig? Jag svär vid Mig själv: Ja, när de kommer till Mig på Uppståndelsens Dag skall Jag avtäcka Mitt ädla ansikte för dem, så att de kan se på Mig och Jag på dem!”‘.»

1) Död 215/830. Namnet på den by Abū Sulaymān kom ifrån har, förutom formen Dārān, även formerna Dārā och Dārayya, av vilka nisba-formen blir dārā´ī. Dessa varianter med motsvarande återges i Ansārīs kommentar (Al-Risāla al-qushayrīya, del I, p. 113).
Erik Hermelins översättning av kapitlet om Abū Sulaymān al-Dārānī i cAttārs Tadhkiratu’l-awliyā´ finns att läsa i hans TAZKIRATÚL’L-AWLIYÁ – VÄNNERNAS MINNE, del II, pp. 25-40: Abū Sulaimān Dārā´ī. I cAttārs persiska text står det Dārayya med nisba-formen dārā´ī, och Erik Hermerlin skriver därför helt korrekt al-Dārā´ī i enlighet med sin persiska textförlaga (Tadkirat al-awliyā´, ed. R. Nicholson (1905-07), del I, s. 229. Richard Gramlich ger Abū Sulaymān nisba-formen “ad-Dārānī” trots att han föredrar Dārayya som ortnamn efter att ha listat varianterna ovan (Das Sendschreiben al-Qušayrīs…, s. 54, not nr. 79).

2) Dārān: formerna Dārā och Dārayya förekommer också (se not 1).

3) när de som älskar Gud slagit sig ned på sina bönemattor: ordagrant “när kärlekens folk sträckt ut sina fötter” [wa’ftarasha ahl al-mahabba aqdāmahum].

Biography in Al-Risala al-Qushayriyya – t.b.d
He was from Daran…

© Damas Cultural Society 2007 — Latest update: 2010-07-10
Photos: From [bmk/ziyarat] Original site: damas-original.nur.nu

After the passing of the Prophet (s), he never gave the adhan again – except once: in the Umawi mosque.

He narrated 44 hadith from the Prophet (s).

Burial Place

Sayyiduna Bilal is buried in the Bab Saghrir cemetry of Damascus – may Allah perfume his grave.

click to enlarge pictures

Damas Cultural Society © 2007

`Ali ibn al-Hasan ibn Hibat Allah ibn `Abd Allah, Thiqat al-Din, Abu al-Qasim, known as Ibn `Asakir al-Dimashqi al-Shafi`i al-Ash`ari (499-571), the imam of hadith masters in his time and historian of Damascus.

Ibn al-Najjar said: “He is the imam of hadith scholars in his time and the chief leader in memorization, meticulous verification, thorough knowledge in the sciences of hadith, trustworthiness, nobility, and excellence in writing and beautiful recitation. He is the seal of this science.”

Born in a family imbued with knowledge, he began his scholarly training at the age of six, attending the fiqh gatherings of his older brother Sa’in al-Din Hibat Allah ibn al-Hasan (d. 563) and learned Arabic and grammar at the hand of his maternal grandfather Abu al-Mufaddal al-Qurashi. Two of his uncles and one of his brothers were successively in charge of the head judgeship in Damascus, Abu al-Ma`ali Muhammad ibn Yahya ibn `Ali al-Qurashi (d. 537), Abu al-Makarim Sultan ibn Yahya (d. 530), and Muhammad ibn al-Hasan.

By the time Ibn `Asakir reached puberty he already possessed hadith certifications from the scholars of Damascus, Baghdad, and Khurasan. At age twenty, after his father died, he travelled around the Islamic world in pursuit of hadith narrations and performed pilgrimage, returning to Damascus and travelling again on and off between 519 and 533, “alone but for the Godwariness he took as his companion,” hearing hadith from 1,300 male shaykhs and 80-odd female shaykhas in Baghdad, Mecca, Madina, Asbahan, Naysabur, Marw, Tibriz, Mihana, Bayhaq, Khusrujird, Bistam, Herat, Azerbaijan, Kufa, Hamadhan, Ray, Zanjan, Bushanj, Sarkhas, Simnan, Jarbadhqan, Mawsil and elsewhere.

After 533 he sat teaching hadith in a corner of the Umayyad mosque in Damascus, then in the Dar al-Sunna school (subsequenty renamed Dar al-Hadith) built for him by al-Malik al-`Adil Nur al-Din Mahmud ibn Zanki. He shunned all kinds of material possessions and turned down the office of head preacher, concentrating on teaching, writing, and worshipping. His most famous student was the sultan Salah al-Din al-Ayyubi, who attended his funeral behind the imam al-Qutb al-Naysaburi.

Ibn `Asakir was buried at the Bab al-Saghir cemetary, next to his father, near the grave of the Caliph Mu`awiya ibn Abi Sufyan.

Ibn `Asakir authored over a hundred books and epistles and narrated under five hundred hadith lessons. Among his larger works:

1. Tarikh Dimasqh in eighty volumes.1 Ibn Khallikan said that it contains, like al-Tabari’s Tarikh al-Rusul wa al-Muluk, several books that can be read independently.
2. Al-Muwafaqat `ala Shuyukh al-A’imma al-Thiqat in seventy-two volumes.
3. `Awali Malik ibn Anas and its Dhayl in fifty volumes.
4. Ghara’ib Malik in ten volumes.
5. Al-Mu`jam listing only the names of his shaykhs, in twelve volumes.
6. Manaqib al-Shubban in fifteen volumes.
7. Books of “Immense Merits”: Fada’il Ashab al-Hadith in eleven volumes, Fadl al-Jumu`a, Fadl Quraysh, Fada’il al-Siddiq, Fada’il Makka, Fada’il al-Madina, Fada’il Bayt al-Muqaddas, Fada’il `Ashura’, Fada’il al-Muharram, Fada’il Sha`ban.
8. Al-Ishraf `ala Ma`rifa al-Atraf.
9. Akhbar al-Awza`i.
10. Al-Musalsalat.
11. Al-Suba`iyyat in seven volumes, listing narrations with chains containing only seven narrators up to the Prophet — Allah bless and greet him –.
12. Tabyin Kadhib al-Muftari Fima Nusiba ila Abi al-Hasan al-Ash`ari, a defense of al-Ash`ari and his school which he divided into the following sections:
    a) Genealogy of Abu al-Hasan al-Ash`ari
    b) Prophetic hadiths that pertain to him
    c) Al-Ash`ari’s renown for knowledge
    d) His renown for piety and worship
    e) His struggle against innovations and their proponents
    f) Dreams that indicate his high standing
    g) Five generations of his students [2] h) Those who attacked al-Ash`ari and his students

    He concluded the book with the following lines of poetry:I have chosen a doctrine that in no way resembles innovation But which successors faithfully took from predecessors. Those who are impartial declare my doctrine sound While those who criticize it have abandoned impartiality.

13. Yawm al-Mazid in three volumes.
14. Bayan al-Wahm wa al-Takhlit fi Hadith al-Atit (“The Exposition of Error and Confusion in the Narration of the [Throne’s] Groaning”).[3]
15. Arba`un Hadithan fi al-Jihad.
16. Arba`un Hadithan `an Arba`ina Shaykhan min Arba`ina Madina.

Ibn `Asakir defined hadith in the following verse of poetry:

It explains the Book, and the Prophet only spoke on behalf of His Lord.

Ibn `Asakir’s son, Baha’ al-Din al-Qasim ibn `Ali, said:

My father was assiduous in congregational prayer and recitation of the Qur’an. He used to recite it once a week, concluding it on the day of Jum`a, and once a day in Ramadan at which time he entered seclusion (i`tikaf) at the Eastern minaret. He performed many supererogatory prayers, devotions, and invocations. He would spend the nights before the two `ids awake in prayer and supplications. He used to take account of himself for every passing moment.

Ibn al-Subki relates that the hadith master al-Mundhiri asked his shaykh Abu al-Hasan `Ali ibn al-Mufaddal al-Maqdisi: “Which of these four contemporary hadith masters is the greatest?” He said: “Name them.” Al-Mundhiri said: “Ibn `Asakir and Ibn Nasir?” He replied: “Ibn `Asakir.” Al-Mundhiri went on: “Ibn `Asakir and Abu al-`Ala’ [al-Hasan ibn Ahmad ibn al-Hasan al-Hamadhani]?” He said: “Ibn `Asakir.” Al-Mundhiri went on: “Ibn `Asakir and al-Silafi?” Al-Maqdisi said: “Al-Silafi (is) our shaykh. Al-Silafi (is) our shaykh.”[4]

Ibn Sasra narrated: “I used to rehearse with him the names of the masters he had met. One day I said to him: ‘I believe that our master never saw anyone like himself?’ He replied: ‘Do not say that. Allah said: {Therefore justify not yourselves} (53:32).’ I replied: ‘He also said: {Therefore of the bounty of your Lord be your discourse} (93:11).’ He replied: ‘In that case yes, if someone were to say that my eyes never saw my like, he would be correct.'” Al-Khatib Abu al-Fadl ibn Abi Nasr al-Tusi said: “We do not know anyone who truly deserves the title of hadith master in our time other than him.” Al-Dhahabi said: “I do not believe that Ibn `Asakir ever met anyone of his level in his entire life.” Ibn al-Subki added: “Nor anyone near his level.”

Main sources: al-Dhahabi, Siyar A`lam al-Nubala’ 15:254-262 #5129; Ibn al-Subki, Tabaqat al-Shafi`iyya al-Kubra 7:215-223 #918.

Notes:
[1] Dar al-Fikr in Damascus has published seventy of them to date in mid-1999.
[2] Translated at www.sunnah.org/aqida/tabyin_kadhib.htm
[3] See section entitled The “Groaning of the Throne” (p. 248).
[4] This could mean either that he considered al-Silafi the greater master, or that he implicitly admitted Ibn `Asakir’s superiority but expressed it in terms of the student’s requisite adab with his teacher. Ibn al-Subki noted that Ibn al-Sam`ani was superior to all of them except Ibn `Asakir, but that he was in far-off Merv, whereas the rest were in or near Egypt and Sham.

Blessings and peace on the Prophet, his Family, and all his Companions.

copyright As-Sunna Foundation of America

تاريخ مدينة دمشق
Online database

© Damas Cultural Society 2007 — Latest update:
Original site: damas-original.nur.nu

 
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

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.

Ijaza to Sh. Muhammad al-Yaqoubi

Shaykh Ahmad Habbal’s Ijaza to Shaykh Muhammad al-Yaqoubi
From : seekerofthesacredknowledge

All praise is due to Allah, Lord of the Worlds. May the salat and salutations [of Allah] be upon our liege-lord, Muhammad, as well as upon his family and companions, together.

As for that which proceeds:

Allah has most certainly favoured the ‘people of the prophetic household’ – the Ahl al-Bayt – with a pure attribution to the greatest of beloveds, salla Llahu ‘alayhi wa alihi wa sallam; in the same way, he has chosen the elite from amongst the scholars, in order that they may be inheritors of the Messenger [salla Llahu ‘alayhi wa alihi wa sallam], in terms of guidance and spiritual training. From amongst those who have joined between these two factors (lineage and knowledge) are our son, sayyidi ash-Shaykh al-Muhaddith, the great scholar, as-Sayyid Muhammad al-Ya’qubi, may Allah bless him. He has sought knowledge from his father, and travelled [the path] at his hands, until be became one of the people of knowledge, legal verdicts, spiritual training and guidance. We are witness to his aptitude in tasawwuf and knowledge, as well as his scrupulousness, uprightness and integrity. His father – the great scholar and knower of Allah, the spiritual upbringer and Shaykh, Ibrahim al-Ya’qubi [may Allah have mercy on him] – has authorised him, and so have others. We authorise him in that which his father authorised him, and we counsel Muslims in general and students in specific in the East and West to keep his [spiritual] company, and to take from him. We advise him to have taqwa of Allah, and to make dua for us as well as [the rest of] Muslims, privately. Our last call is ‘all praise belongs to Allah, Lord of the Worlds’.

One of the great scholars, Badruddin Al-Hasani (who was a master of hadith), from the city of Damascus, who died in this age, at every ‘Eid, he would go out, and he would give his students charity from his own pocket, and there were places, particularly in the colonialism era, where there were a lot of women that were impoverished and forced into prostitution to support themselves, and he would tell his student to give those prostitutes charity, and he would say to them, “Tell them that Badruddin Al-Hasani asked you to make du’ah (supplication) for him.” And those women would weep when they heard that: “Who are we to make du’ah for Badruddin Al-Hasani?.” There were people who repented because of that act.

The following are quoted from Al Durar Al Lu’lu’iyyah by Shaikh Mahmood al Rankoosi (pp. 9, 13, 28) who was his special student for the last twelve years of his life:
“He knew Saheeh Muslim and Bukhaari by heart, including individual chains of narrators and their biographies. It is not improbable that he also knew by heart their commentaries from “Fath Al Baari”, al `Ayni and al Nawawi.

Egypt’s Mufti Shaikh Muhammad Bakheet said: “If he was with us in Egypt, (out of respect) scholars would carry him over their shoulders.”

Shaikh Muhammad al Qaayaati said:”He is among the rarities of this age… We were present one night when he was reciting Saheeh Al Bukhaari. He recited more than one hour, discussing topics and explaining Hadeeth by heart.”

The great Hadeeth scholar Abdu’l Waasi` al Yamaani said: “I have heard teachers and preachers in numerous countries but I have never seen anybody similar to him concerning his expertise in all Sciences.”

A scholar from India said in a long biography: “He is the Qutb -pivot, pillar- of our time and the Mujaddid -renovator of religion- of our age.”

Shaikhu’l Islam in Istanbul, Musa Kaazim Afandi said: “He is the Qutb of the Muslim world.”

Al Sayyid al Kabeer al Kittaani al Maghribi said: “There has been no one comparable to him since five hundred years.”

Experts in engineering and mathematics would often attend his lessons and concede his superiority in these sciences saying: “We spent all our life learning but did not reach his level.”

Buried outside the Maqbara Bab Saghir. A modern mosque with an institute is erected next to his grave. With him is buried his son Sheikh Yusuf al-Hasani (d. 1279 H), who succeded him as a head of Dar al-Hadith.

Tomb of Sheikh Badru al-Din al-Hasani
Photo: JK/Ziarat 2006

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.

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’.
.
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 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

From ulamaofdamascus.wordpress.com

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).

Shaykh Ibrahim al-Yaqoubi al-Hasani

Shaykh Ibrahim al-Yaqoubi était l’un des plus grands savants que la Syrie ait connus ces cinquante dernières années. Il succéda au Shaykh Muhammad al-Makki al-Kattani dans la fonction de Mufti malikite du pays. Il fut Imam et enseignant à la grande mosquée des Omeyyades. Il est le khalifa de son père, Shaykh Ismail al-Yaqoubi, dans la chaîne 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 d’une famille de savants dont l’ascendance remonte au Prophète Muhammad ﷺ, par son petit-fils Sayyiduna al-Hasan, radiya Allahu `anhu.
Son ascendance remonte à Mawlay Idris al-Anwar qui construisit la ville de Fès.
L’ascendance 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 ‘anhu ; qui est le petit-fils du Prophète Muhammad ﷺ.

Jeunesse et quête de science
Shaykh Ibrahim al-Yaqoubi est né à Damas dans la nuit de l’Aïd al-Adha en l’an 1343 de l’hégire (1922 du calendrier grégorien). Il a été élevé par son père qui lui enseigna dès son plus jeune âge les fondamentaux de la croyance et la récitation du Saint Coran selon la lecture Warsh.

Il débuta son apprentissage des sciences religieuses auprès de Shaykh Mustafa al-Jaza’iri. Après quelques mois, son père le confia au Shaykh Muhammad `Ali al-Hijazi al-Kaylani auprès de qui il restera près de 6 ans. Durant cette période, il mémorisa la majeure partie du Saint Coran.

Il étudia auprès du guide spirituel Shaykh Muhammad al-Hashimi, le Shaykh de la voie Shadhili. Shaykh Muhammad al-Hashimi vivait près de la maison du père de Shaykh Ibrahim al-Yaqoubi. Shaykh Ibrahim accompagnait Shaykh al-Hashimi au Jami` al-Baridi, au Jami` Nur al-Din al-Shahid et à la Madrassa al-Shamiyah où se tenaient des cercles d’évocation et d’apprentissage. Il mémorisa auprès de lui ‘Nadhm `Aqidah Ahl al-Sunnah’, une partie de ‘Diwan al-Mustaghnami’ et il étudia ‘Sharh al-Risalah’ d’al-Sharnubi et al-Zarqani, et ‘Bulghah al-Salik’ dans le fiqh malikite, ‘Sharh Nadhm Aqidah Ahl al-Sunnah’, ‘Miftah al-Jannah’ et ‘Risalah al-Qushayriyyah’ dans le cadre de cours privés qui se tenaient chez lui.

Il étudia avec lui, à la mosquée des Omeyyades et dans d’autres lieux, le commentaire d’Ibn `Ashir par Shaykh Muhammad bin Yusuf al-Kafi aussi connu sous le nom de ‘Al-Murshid al-Mu`een’, le ‘Tafsir Ibn `Ajiba’, le ‘Sharh al-Hikam’ d’Ibn `Ajiba, le ‘Sharh al-Bayquniyyah’ d’al-Zarqani, ‘Awarif al-Maarif’ d’al-Suhrawardi, ‘Nawadir al-Usul’, ‘Al-Futuhat al-Makkiyah’, ‘Al-Hikam al-`Ata’iyah’ et les deux Sahih.
Shaykh Ibrahim al-Yaqoubi s’est vu attribuer par Shaykh al-Hashimi une ijaza générale, englobant les sciences rationnelles, celles transmises ainsi que les litanies de l’ordre Shadhili. Cette autorisation lui fut accordée le 24 du mois de Shawwal en l’an 1379 de l’hégire.
Alors qu’il était jeune, il assistait avec son père aux cours du Muhaddith Shaykh Muhammad Badr al-Din al-Hasani ainsi qu’à ceux dispensés par son oncle, le Shaykh Muhammad al-Sharif al-Yaqoubi dans l’espace réservé (mihrab) des malikites, à la grande mosquée des Omeyyades, ou chez lui.

Il étudia également auprès de son oncle, Shaykh Muhammad al-`Arabi al-Yaqoubi, dans le mihrab des malikites de la grande mosquée des Omeyyades.

Il étudia le quatrième volume de ‘Al-Durus al-Nahwiyah’ de Hisni Nasif auprès du Shaykh Muhammad `Ali al-Qattan.
Aussi, il accompagna Shaykh Hussein al-Baghjati et bénéficia de son savoir en matière de calligraphie, de récitation (tajwid) et de sira.
Pendant cette même période, Shaykh Ibrahim al-Yaqoubi participa aux cours qui avaient lieu à la mosquée Sinaniyyah, dispensés 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 étudia ‘Multaqa al-Abhur’ et ‘Maraqi al-Falah’.
Il étudia auprès de Shaykh `Abd al-Hamid al-Qabuni ‘Hidayah al-Mustafid’ et le texte ‘Ghayah wa-al-Taqrib’.
Il étudia également auprès du Shaykh `Abd al-Qadir al-Iskandari et du Shaykh Muhammad Barakat.

Son père, 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 bénéficia des cours de Shaykh Muhammad al-Makki al-Kattani, il étudia auprès de lui, chez lui. Il lut avec lui ‘Al-Arbain al-Ajluniyyah’, ‘Sharh al-Bukhari’ d’al Qastallani, ‘Lata’if al-Minan’ et ‘Ruh al-Quds’.

Il prit de lui la voie Shadhili Qadiri. Il rapporta aussi de lui les narrations avec chaîne de transmission (musalsal) de la Miséricorde (Rahmah), de l’entrelacement des doigts, du serrage des mains et le hadith de Muadh Ibn Jabal. Le Shaykh al-Kattani lui donna une longue ijaza, rédigée à la main, par lui-même, le 24 du mois de Sha`ban 1378.

Il prit de Shaykh Muhammad al-`Arabi al-Azuzi à Damas lorsqu’il venait de Beyrouth ; il l’accueillit plusieurs fois. Il lut avec lui ‘Al-Arbain al-Ajluniyyah’ en une seule assise, plusieurs traités relatifs au tasawwuf et s’est vu attribuer par lui une ijaza générale le 8 de Shawwal 1381.
Il assista aux cours de Shaykh Ahmad bin Muhammad bin Yallas al-Tilmisani qui se déroulaient chez lui. Il lut avec lui ‘Subul al-Salam Sharh Bulugh al-Maram’, ‘Sharh al-Hikam’ d’Ibn `Ajiba, ‘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’ de Shaykh `Abd al-Ghani al-Nabulsi.

Il assista également aux cours qui se déroulaient chez d’autres personnes, où il lisait ‘Dalil al-Falihin’ et ‘Al-Futuhat al-Rabbaniyyah’. Il participa dans sa Zawiyah al-Samadiyah à de nombreux cercles d’évocation et étudia ‘Hashiyah al-Bajuri’ sur le ‘Shamail’ d’al-Tirmidhi et ‘Ghaliyah al-Mawa’iz’. Il prit de lui la voie Shadhili et Shaykh Ahmad lui accorda une ijaza verbalement.

Il étudia auprès du Shaykh Muhammad Salih al-Farfur ‘Tafsir al-Nasafi’ du début jusqu’à Yasin, ‘Sharh Ibn Aqil’ sur la ‘Alfiyyah’ d’Ibn Malik, ‘Sharh al-Manar’ d’Ibn Malik, ‘Sharh al-Sirajiyyah’, ‘Jawahir al-Balaghah’, ‘Asrar al-Balaghah’, ‘Al-Kamil’ d’al-Mubrad, ‘Tadrib al-Rawi’, ‘Risalah al-Qushayriyyah’ et il assista à ses cours du matin sur ‘Hashiyah Ibn Abidin’, ‘Sahih al-Tirmidhi’, ‘Al-Minan al-Kubra’, ‘Sharh al-Hikam’ d’Ibn `Ajiba, ‘Al-Yawaqit wal-Jawahir’ et il étudia avec lui près de 8 volumes du ‘Umdah al-Qari’ d’al-Aini.

De surcroît, il assista à ses cours du soir sur ‘Sharh al-Qutb al-Razi `ala al-Shamsiyyah’ relatifs à la logique (mantiq) de Najm al-Din al-Katibi, sur ‘Hashiyah al-Adawi `ala Khulasah al-Hisab’ d’al-Amili, sur ‘Hashiyah al-Bajuri `ala al-Jawharah’ plusieurs fois, sur ‘Sharh al-Musayarah’ d’Ibn Abi Sharif.
Il assista aux cours qui se tenaient chez lui après la prière d’al-`Asr sur le ‘Tafsir al-Kashaf’ d’al-Zamakhshari et le ‘Dala’il al-Ijaz’.
Shaykh Muhammad Salih al-Farfur lui accorda une ijaza écrite.

Il étudia avec Shaykh `Abd al-Wahhab al-Hafidh plus connu sous le nom de Dibs Wazit, le texte ‘Multaqa al-Abhur’ à la grande mosquée des Omeyyades et assista à ses cours publics du mois de Ramadan. Il lui demanda une ijaza ; il fut autorisé verbalement et Shaykh `Abd al-Wahhab lui promit à plusieurs reprises une ijaza écrite mais il mourut avant d’avoir pu la rédiger. Shaykh `Abd al-Wahhab disait : “Si vous avez une question relative à 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 l’espace réservé aux malikites dans le Jami` al-Umawi.”

Il rendit plusieurs fois visite à Shaykh Ahmad al-Harun, qui lui donna une ijaza relative à ses litanies spécifiques.
Il assista à certains cours de Shaykh Muhammad Sa`id al-Burhani à la grande mosquée des Omeyyades sur les livres ‘Al-Minan al-Kubra’ et ‘Al-Warif wal-Maarif’ et prit de lui la voie Shadhili. Ils étaient très proches l’un de l’autre.

Il assista à certains cours de Shaykh Muhammad Abi al-Khayr al-Maydanis sur le livre ‘Sharh al-Mawahib al-Laduniyyah’ d’al-Zarqani au Dar al-Hadith. Il entendit de lui le hadith de la Miséricorde et prit la voie Naqshbandi de lui. Il lui lut le début de ‘Al-Jami` al-Saghir’ d’al-Suyuti. Shaykh Muhammad Abi al-Khayr lui donna une ijaza générale et lui en promit une écrite.

Avec Shaykh Nuh al-Albani, chez lui, il étudia ‘Risalah al-Sibt al-Mardini fi Amal bi al-Rub al-Mujib’.

Il lut au récitateur du Saint Coran, Shaykh Muhammad Sadiq Alwan, le Saint Coran en entier et lui lut ‘Sharh al-Jazariyyah’ et ‘Manar al-Huda’ d’al-Ashmuni.

Il étudia avec Shaykh Muhammad Abi Yusr Abidin, lors de réunions privées, une partie du traité d’Ibn Abidin. Celui-ci dit : “Mon successeur dans le fiqh et dans al-usul est Shaykh Ibrahim al-Yaqoubi.”

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 mémorisa un grand nombre de textes, la somme totale dépassant les 25 000 lignes de poésie. Il citait beaucoup de ces textes lors de ses cours, comme par exemple ‘Al-Kafiyah al-Shafiyah’ d’Ibn Malik et son ‘Al-Alfiyyah’. Aussi, ‘Ghayah al-Maani’ d’al-Baytushi, ‘Nadhm Mughni al-Labib’, ‘Lamiyah al-Afal’, ‘Muthalathath Qatrab’, ‘Nadhm Mukhtasar al-Manar’, ‘Al-Kawakabiyah’ dans l’Usul, ‘Maunah al-Rahman’ dans le fiqh hanafite, ‘Matn Ibn Ashir’, ‘Tuhfah al-Hukkam’ aussi connu sous le nom de ‘Al-Asimiyyah’ dans le fiqh malikite.

Il mémorisa ‘Matn al-Zubad’, ‘Nadhm Matn Ghayah wal-Taqrib’ dans le fiqh shafi`ite.

Il mémorisa ‘Al-Jawharah’, ‘Al-Shaybaniyyah’ et ‘Bad al-Amali’ dans le Tawhid.

Relativement à la terminologie du hadith, il mémorisa ‘Al-Bayquniyyah’, ‘Nadhm Nukhbah al-Fikr’ et près de la moitié de ‘Al-Alfiyyah’ d’al-Iraqi.

Dans la balaghah il mémorisa ‘Al-Jawhar al-Maknun’ d’al-Akhdari, et dans la logique (mantiq) ‘Al-Sullam’, ‘Nadhm al-Shamsiyah’ et ‘Nadh Adaab al-Bahth’ d’al-Marsafi.

Concernant la loi sur l’héritage, il mémorisa ‘Al-Rahabiyyah’ et ‘Lamiyyah al-Jabari’ ; et dans la récitation (tajwid) ‘Al-Jazariyyah’ et ‘Tuhfah al-Atfal’.

En littérature il mémorisa ‘Diwan al-Hamasah’ et une partie de ‘Al-Mufadalliyat’, ‘Al-Muallaqat al-Ashr’ et beaucoup d’odes (qasaid) bien connues.

Des textes écrits en prose, il mémorisa ‘Al-Risalah’ et ‘Matn al-Khalil’ dans le fiqh malikite. Dans la grammaire, ‘Qatar al-Nada’ et ‘Shudhur al-Dhahab’. Aussi, ‘Al-Sanusiyyah’, ‘Matn Nur al-Idah’, ‘Al-Manar’, ‘Aqidah al-Shaykh Arsalan’ et ‘Al-Hikam al-Ata’iyyah’.

Enseignement
Il commença à enseigner au Jami` al-Sinan Pasha avant ses 20 ans et il fut nommé enseignant au Jami` Darwish Pasha en l’an 1376 de l’hégire.
Avant cela, en 1373 H, il fut nommé Imam au Jami` al-Zaytuna puis au Jami` al-Baridi puis à la grande mosquée des Omeyyades, d’abord pour la section réservée aux malikites puis pour celle des hanafites ; cela perdura jusqu’en 1390 H.
Il fut nommé enseignant en lien avec le conseil de la fatwa en 1378 H.
Il enseigna au Jami` al-`Uthman, à la Shariah Secondary School, au Mahad Fath al-Islami, au Mahad Isaf Tullab Ulum al-Shariyyah, à la Madrassa al-Ghazali lil Ahdath et à 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 était expert dans de nombreuses sciences islamiques, maîtrisant aussi bien la jurisprudence hanafite que malikite. Il enseignait les deux écoles. On dit qu’il avait mémorisé ‘Hashiyah Ibn Abidin’.

Du fait de ses vastes connaissances sur les principes et preuves dans les deux écoles, ses cours de Usul étaient ceux d’un Mujtahid.
Il enseigna – entre autres – ‘Al-Talwih’ plusieurs fois, ‘Hawashi al-Mirat’ dans l’Usul, ‘Al-Muwafiqat’ d’al-Shatibi plusieurs fois et la ‘Mustasfa’ d’al-Ghazali.

Sa maîtrise de la langue arabe était évidente, notamment de par ses enseignements de ‘Mughni al-Labib’ d’Ibn Hisham, qu’il enseigna plusieurs fois, ainsi que du ‘Sharh al-Rida `ala al-Kafiyah’ d’Ibn al-Hajib et des commentaires de ‘Al-Alfiyah’ et de ‘Kitab al-Sibaway’.
Les connaissances de Shaykh Ibrahim al-Yaqoubi s’étendaient aussi à la logique et à la philosophie. Il enseigna ‘Shuruh al-Shamsiyah’, ‘Sharh al-Tahdhib’, ‘Al-Basair al-Nasiriyah’, ‘Sharh al-Maqawulat’, ‘Sharh al-Isharat’ d’al-Tusi, ‘Shuruh al-Sullam’ d’al-Isaghawji.

Traits personnels
Il avait un visage illuminé, ce qui attirait les gens vers lui. L’humilité des savants était très visible chez lui. Il parlait avec douceur et ne cherchait pas à se distinguer des autres. Il accordait toute son attention à ceux qui lui rendaient visite, il conversait avec eux et ne se fatiguait pas de leur présence ni de leurs questions. Il leur répondait avec clarté et précision, comme un savant scrupuleux le ferait.
Malgré tout, il aimait la solitude. Il dit : “Si ce n’était pour la science et sa recherche je n’aurais côtoyé personne.” Les moments qu’il chérissait le plus étaient ceux qu’il passait en cours, se réjouissant du partage de la science, et les temps durant lesquels il s’adonnait au rappel d’Allah.

Il ne recherchait pas la célébrité et ne désirait pas l’acquérir, et il n’enseignait pas en vue de gains mondains. Lorsqu’il enseignait et prêchait, il recherchait l’agrément de son Seigneur. Il vécut de façon très modeste et connut de nombreuses épreuves, ayant consacré sa vie entière au savoir et au service aux autres.

Il supportait avec patience les difficultés qui venaient à lui et était satisfait de la part qu’Allah lui avait décrétée. Un de ses jeunes fils décéda un matin alors qu’un cours était prévu chez lui. Shaykh Ibrahim al-Yaqoubi accueillit les étudiants, fit le cours sur ‘Al-Risalah al-Qushayriyyah’ comme il le faisait habituellement et les traita comme les invités doivent l’être. À la fin du cours, il les informa du décès de son fils.

En privé, il s’adonnait beaucoup au rappel d’Allah et réalisait de nombreuses retraites spirituelles. Il guidait et formait les gens autour de lui par son état ainsi que par ses actions.

Selon lui, le tasawwuf ne correspondait pas à des paroles vides ou du dhikr creux. Il disait : “Le tasawwuf, c’est œuvrer en fonction de ses connaissances. Le tasawwuf, c’est le bon caractère (akhlaq). Celui qui te dépasse en akhlaq t’a dépassé en tasawwuf.”
Il pouvait parler plusieurs heures consécutives de façon claire et précise. Sa manière d’enseigner était telle qu’il pouvait prendre les sujets les plus complexes et les présenter de façon à ce qu’ils soient parfaitement compris. C’est la raison pour laquelle ses cours étaient très appréciés des gens.

Il se tenait informé des courants de pensée en vogue et des sujets qui concernaient le monde musulman. Il ne discutait jamais au sujet d’une école de pensée sans l’avoir étudiée au préalable. Il étudia la Torah et la Bible, ainsi que les discussions et livres critiques au sujet des autres religions. Il se tenait informé des publications de nouveaux livres et de l’émergence des nouvelles idées.
Ses enseignants l’honoraient, l’aimaient et le respectaient. Ils lui demandaient son avis sur des sujets difficiles.

Son décès
Shaykh Ibrahim al-Yaqoubi informa sa famille de son décès six mois avant que le moment ne survienne. Et trois jours avant son décès, il le leur confirma à nouveau, leur précisant qu’il rejoindrait son Seigneur la nuit qui précède le jour du vendredi.
Il leur demanda de prier sur lui ce même vendredi au moment du ‘Asr, leur fit savoir qu’il souhaitait être enterré près de sa mère, et leur rappela de ne rien faire qui soit contraire à la sunna ou à la loi lors de la préparation et la réalisation de ses funérailles et de son enterrement. Il demanda à ce que ses dettes soient payées et que les choses qui lui avaient été confiées soient retournées à leurs propriétaires.

Shaykh Ibrahim al-Yaqoubi s’en alla la nuit précédant le jour du vendredi, le 26 du mois de Rabi` al-Awwal en l’an 1406 de l’hégire. Son fils aîné, Shaykh Muhammad Abu al-Huda dirigea la prière funéraire à la grande mosquée des Omeyyades. Un grand cortège funéraire l’accompagna respectueusement jusqu’au cimetière ‘Bab al-Saghir’. Son étudiant le Dr Muhammad `Abd al-Latif Farfur se chargea de le mettre dans sa tombe.

Quelques semaines après son décès, un évènement fut organisé en son honneur au Jami` al-`Uthman de Damas. De nombreux savants, venus de différentes villes syriennes, y assistèrent.

Puisse Allah le Très-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.

Damas Cultural Society © 2007 | Original page: damas-original.nur.nu

His Lineage, , see also Abidin family tree
His upbringing and training
His skills and work
His jihad
His personality and way of life
His books and library
His passing
Relation to the Yaqoubi Family
Referecnes

His upbringing and training
He was born in Damascus in Hayy Suq Saruja. His first teacher was his father, the Mufti of Sham Sheikh Muhammad Abu Khayr (d. 1345 H.), From him he learned the Quran in the Hafs-`Asimi qira’a, grammar, mathmatics. logic and fiqh. His father gave him ijaza of everything acquired by reasoning and transmission from his father, Sheikh Ahmad [1], and from the latter’s cousin Sheikh `Ala al-Din. His father taught him to honor people and instilled in him the love for books and learning.

He later studied religious´sceíences under the greatest scholars of his time, such as:
– Sheikh Salim Samära
– Sheikh Amin Suwayd
– al-Muhaddith al-Akbar Sheikh Badr al-Din al-Hasani,
all of which gave him ijaza verbally and in writing

He had ijaza for tasawwuf and tariqa from his grandfather Sheikh Ahmad, who in turn had done his suluk under Ibn `Abidn (the author of al-Hashia), who took it from his Shekh, Mawlana Khalid al-Naqshbandi (d. 1242 H.), who in turn took it from Sheikh al-Dihlawi.

From his grandfather Ahmad he also had ijaza in the Khalwati tariqa, which he had from Sheikh al-Mahdi al-Saklawi al-Jaza’iri, who migrated to Syria and passed away there in 1263 H.

His skills and work
Sheikh Abul Yusr was a phenomenon that very few people in a century could match. At the age of 15 he was already a mature person, acting as an Imam and giving lectures in Fridays – and as such following the example of the young comapnions of the Prophet (sallAllah `alehi wa sallam), like Usama b. Zayd, commander of the expidition ot Tabuk at age 16; `Ata, the governor of Makka at age 18; and Sayyidatuna `Aisha, the wife of the Prophet (sallaAllah `aleihi wa sallam) at age 9.

He mastered several languages. Born in 1889, at the end of the Ottoman rule, he studied Turkish and Persian (memorizing many thousand verse lines in Persian). Later, during the french occupation of Syria in 1920, he learned french.

He visited many coutnries, and performed hajj several times.

He combined studies under the Shuyukh with studies in the govermental institutes, until he entered the faculty of Medicine of the Syrian University, called Center of Medicine (Ma`had al-Tibb), from which he graduated in 1345 H. (1926) at the age of 38. He acquired a certificate in practical medince, and a French certificate in surgery.

At that time he was appointed to succeed Sheikh Amin al-Suwayd in teaching Islamic Shari’i subjects in the faculty of Law. hence he was at one at the same teacher in one institute and student in another.

He was one of the founders of the Shari’a Faculty at the University of Damascus, which was opened in 1375 H. / 1955, and its principal, and he was he was appointed to teach grammer, sarf and usul there.

In 1373, after the passing of the Mufti Sheikh Shukri al-Astawani, the Councel of Fatwa (consising of the the greatest Muftis and scholars) unanimously decided to appoint Sheikh Abul Yurs as the general Mufti of the Syrian Arabic Republic, without him having applied for such a post [2]. He remained in this office until 1382, when he retired after 42 years in public service. He left behind a collection of rare fatwas, that are preserved in the journals of Fatwa, still awaitng publication.

His jihad
Scholars and saints were the ones who led jihad against the european colonizers in defence of Shari’a, and Sheikh Abul Yusr `Abidin was one of them.

When Arab nationalists, supported by the Brittish, revolted againt the Turks in 1915. the Syrian `ulema sided with the Ottoman caliphate. They also condemned the uprising of the Ashraf of Makka against the Ottomans in 1916, when King Faysal, son of Husayn (the Sharif if Makka) ousted them form Hijaz and declared himself “King of the Arab Countries”. His Kingdom was to last for four years. In 1918, he gained power over Syria. The collaps of the Calilhate marked the beginning of the decay of fiqh and the excercise of Shari’a. When, in 1920, Faysal was declared King of Syria, Sheikh Abul Yusr was the one who handed over the command to him, and adviced him to base the Law (Dustur al-Balad) upon the Shari’a, saying: “This is an amana that you have taken off my neck and placed on your onw neck. Know that you kingdom will end if you do not judge according to the Shari’a, and the West will laugh at you, as they are laughing at your brother.” {referring to `ÀbdAllah b. Husayn, whom the Brittish regognized as the King of Jordania} Upon this, the King left him without giving salam.

The same year, 1920, the French invaded Syria, In 1925 Sheikh Abul Yusr took an active part in the usrising against the French, supporting the mujahidin with his person and his wealth. He helpt to smuggle arms and medicines by night to fighers in the countryside, donated his own blood when needed, and exposed himself person to many dangers.

The “Leage of `Ulema of Syria” (Rabita Ulama’ Suriya) [3] acted to establish a united front against the Brittish and French colonizers and their helpers. When “the great calamity” occurred in 1948 (with the formation of the state of Israel), the `ulema set up a councel to encourage people to jihad, and established training camps, with the aim of liberating Palestine. Sheikh Abul Yusr was amongst those who trained themselves in arms and shooting. He proved himself a great fighter, encourging others to follow his example.

In 1958, the Arab Union, formed between Egypt and Syria, wanted to nationalize private wealth, an act that is against the Shari`a. Sheykh Abul Yusr was asked to give a fatwa in support of the project, but refused. He was then ousted from the position of Mufti by pressure from the Egyptian president Jamal Abul Nasir. The union lasted only three year, after which the office of Mufti of the Republic was again entrusted to Sheikh Abul Yusr.

His personality and way of life
He was of medium hight, fairskinned, with an awe-inspring beard. He used to cover his head with a white turban. and to wear wear Qiba’ and Jubba. When he was working in the Fatwa office, he would wear trousers under a long overcoat.

His life pace was intense, his life revolving around his clinic, his home and his halaqas, giving equal attention to the needs of his own family, his patients, his students, and public issues. He presided the society of Khayr of his neighbourhood, taking care of people’s needs and helping the poor ones and the widows among them. He was devoted to worship of Allah, and managed with little of this world. His food was light, and many a time he would perform fajr salat with the wudu of `isha.

He practiced medicne for thirty years, treadting both body and heart. Although qualified in both the naqshbandi and Khalwati paths, he did not have murids. Like many scholars of the past, he disliked forming groups around him, nor did he give public talks. His speech was brief – a few words would be sufficient to enter people’s hearts.

His students where scholars in their own right. While his father was still alive – and with his permission – he assumed the office of Imam and Friday speaker and teacher in the Barsabay mosque, known as Jami`al-Ward, to which his home in Suqsaruja was attached, and he remained there until sickness forced him to quit. He paid attention ot books of salaf and the traditional principles of the sciences. He had a halaqa in his home, which was never interrupted until his last illness, where he used to go over and comment books according to the method of the salaf, verifying them in scholarly manner. His house was always full of young men for almost eighty years. He taught the Hashia of Ibn `Abidin and his epistles, the book al-Hadiyya al-`Ala’iyya, the tafsir of Ibn Kathir, Sahih al-Bukhari and its commentary Fath al-Bari, Sahih Muslims and its commentary by Imam al-Nawawi, Jami`al-usul etc. His special students would come to him regularly for profound study of delicate matters. This in addition to the many circles of study he conducted in the various mosques of Damascus.

His knowledge was firm and profound, and his way was that of deliberation, prudence, and care in details. Even the greatest `ulema of time turned to him to consult his opinion, and he would spend days and nights looking up fatwas. Although, when asked, he could give an immediate answer, yet out of humblesness, he would often rather say: “I don’t know, let’s look it up.” Scholars, judges. members of parliament would come to him with their issues. and he would not stop attedning to them, even after his retirement from the Board of Fatwa – even during his last illment he was still resolving scholarly issues while very sick. If he didn’t find a certain book with him, he would encharge one of his students to go and buy it and read it.

He was an upright scholar and a deep knower of fiqh, who would keep his honor and integrity without self-interest, and without ceding for people of power, and always spoke the truth even if against great odds. He was a magnanimous soul, generous with his weath and his person. He was intelligent and quick-witted, and knew how to handle issues. His pesonality was humble, yet people reverred him and raised him in esteem. In his time, when people met scholars in public, they would step aside and kiss thier hands, yet he would not allow anyone to do that except young boys, He adhered to the way of sufis, loved the scholars and the righteous, and liked to visit both the living ones and the dead ones among them.

His books and library
He autherd some fifty books, many of wich are great references, among them:

“Aghalith al-Mu’arrikin” – Errors of historians, 350 pages, addressing made-up accounts from the `Abbaside times, concerning Mu`awiya and Yazid, and how Alh al-Bayt were treated in Damascus
“Lima summiya” – Why it was named
“Awrad al-Da’ima” – Dayly Wird
“Hakaya Sufiya” – Sufi stories
“On women” – about female scholars
A treatese on the qira’at
A book on Usul al-Fiqh (originally compiled for the university)
Kitab al-Fara’id
Kitab al-ahwal al-shakhsiyya
A cllection of poetry (diwan)
etc.

He left behind a immense library, parts of which he inherited from his father and grandfather, and to which he added. It is maybe the rarest in the Islamic world containing 3000 manuscripts, among them handwritings of Ibn Taymiyya, members of the Subki family, Ibn Hajar al-`Asqalani, Imam al-Suyuti, Imam al-Sha`rani, Imam al-Nawawi etc.

His passing
During his last days, his soul became very serene, and he had many visions of schoalrs and saints who preceded him to his Lord. In his last days, he became ill and his body beame weak, until he died on the 8th of Rajab year 1401 / 1981. The funeral prayer was held in Jami`al-Ward on the same day, and he was buried in teh graveyard of Bab Saghir in his father’s grave, close to the grave of Sheikh Abd al-Karim al-Afghani and Sheikh `Ala al-Din al-Haskafi and Sheikh Muhammad `Abidin and Sheikh `Ala al-Din `Abidin.

References
– Tarikh`Ulema Dimashq 14th century, Vol 2 p. 968 ff
– Sheikh Muhammad al-Yaqoubi: “Lata’if al-Tawashih mima iahtaji ileihi qari’u al-Musnadi al-Sahih” (Risala containing his isnads for Sahih Muslim, 2007 / 1428)
– Lectures on the love of the Scholars, given by Sheikh Muhammad al-yaqoubi in New York, NY, November 2002. and notes from other lectures
– Diverse articles on modern history of the Middle East

He descends from a family of scholars and nobles, whose lineage goes back to Sayyiduna al-Husayn, the grandson of the Prophet (sallAllah `aleihi wa sallam), who came to settle in Damascus in the 4th century H. The most famous member of the family is probably Sheikh Muhammad Amin b. Umar `Abidin (d. 1252 H.), the author of the famous Hashia, which is considered as “the last word” and final authority of Hanafi madhhab. In the Indian subcontinent he is known as `Abidin al-Shami.

His lineage is:
Muhammad Abul Yusr `Abidin,
b. Muhammad Abul Khayr {d. 1345 H.}
b. Ahmad (d. 1307 H.)
b. `Abd al-Ghani (brother of Muhammad Amin `Abidin, sahib al-Hashia)
b. `Umar
… (see family tree) …
b. Isma’il al-A`raj
b. al-Imam ja`far al-Sadiq
b. al-Imam Muhammad al-Baqir
b. al-Imam `Ali Zayn al-`Abidin
b. al-Imam al-Husayn
b. Sayyidina `Ali & Sayyidatina Fatima radia Allah `anhum.

His reliation to Sheikh Muhammad Amin `Abidin, author of the Hashia, known as Ibn `Abidin
(see also Abidin family tree)

Lineage of `Umar ‘Abidin:

He was `Umar
b. `Abd al-`Aziz b. Ahmad
b. `Abd al-Rahim
b. Muhammad Salih al-Din (known as Ibn `Abidin because of his rightousness)
b. Najm al-Din b. Muhammad
b. Kamal b. Taqi al-Din (al-mudarris)
b. Mustafa b. Husayn b. Rahmatu Allahal-Thani b. Qasim
b. Hasan
b. Isma’il (the first of them who came to Damascus, became the leader of the guild of ashraf in 330 H. ),
b. Husayn al-Thalith,
b. Ahmad b. al-Khamis
b. Isma’il al-Thani
b. Muhammad
b. Isma’il al-A`raj
b. al-Imam Ja`far al-Sadiq
b. al-Imam Muhammad al-Baqir
b. al-Imam `Ali Zayn al-`Abidin
b. al-Imam al-Husayn
b. Sayyidina `Ali & Sayyidatina Fatima radia Allah `anhum.

Isnad:
One of the highest isnads of hadith in the world today goes through the Yaqoubi scholars, through the `Abidins, through the Kuzbaris etc down to Ibn Hajar al-`Asqalani, as follows:
Sheikh Muhammad al-Yaqoubi
from Sheikh Abul Yusr `Abidin (d. 1401)
from Sheikh Ahmad `Abidin (d. 1307)
from Sheikh `Abd al-Rahman al-Kuzbari (d. 1262)
from Imam Mustafa al-Rahmati al-Ayyubi al-Ansari al-Hanafi (d. 1205)
from Imam `Abd al-Ghani al-Nablusi al-Hanafi (d. 1143)
from Imam Najm al-Din Muhammad ibn Muhammad al-Ghazzi al-Diamshqi
from his father al-Hafiz Badr al-Din Muhammad ibn Muhammad al-Ghazzi
from Shekh al-Islam al-Qadi Zakariyya al-Ansari
from Amir al-Mu’minin Imam Ahmad ibn `Ali known as Ibn Hajar al-`Asqalani al-Shafi`I (d. 852)

Tariqa:
The Khalwati tariqa was revived in Damascus by Sheikh al-Mahdi al-Saklawi al-Jaza’iri (d. 1278). Among his murids where the greatest scholars of Damascus, such as

his son-in-law Sheikh Siddiq al-Yaqoubi (d. 1307), and his son Sheikh Sharif al-Yaqoubi (d. 1362)
his son-in-law Sheikh Muhammad al-Mubarak (the elder), and his son Sheikh Muhammad al-Tayyib (d. 1313)
Sheikh Abu Nasr al-Khatib al-Shami (who was older that sheikh al-Saklawi)
Sheikh Ahmad `Abidin (d. 1306), grandfather of Sheikh Abul Yusr `Abidin

Sheikh Abul Yusr was 30 years older that Sheikh Ibrahim, and passed away a few years before him. He ranked Sheikh Ibrahnim al-Yaqoubi as the top scholar if Usul al-Fiqh in Damascus, and said: “Sheikh Ibrahim is the authority if you don’t find me”

Sheikh Muhammad al-Yaqoubi was 18 years of age when Sheikh Abu Yusr passed away, He sat with his special students in the halaqa in his home, and he saw his library. He was given verbal ijaza by Sheikh Abul Yusr.

At the funeral of Sheikh Abul Yusr, Sheikh Muhammad al-Yaqoubi recited a poem in forty lines, written by his father Sheikh Ibrahim in eulogy of Sheikh Abul Yusr.

Upbringing and studies
He grew up under his father’s tutalage. Together with him he came to Damascus year 1263, in the first of a series of emmigration waves caused by the French colonial war. This was a group of about five hundred families, lead by his maternal grandfather Sheikh Muhammad al-Mahdi al-Saklawi.

As a young boy, he memorzied the Holy Quran perfectly, and learnt calligraphic hand-writing. In 1269, his father, Sheikh Muhammad al-Tayyib al-Kabir – rahimahu Allah – passed away, and Sheikh al-Saklawi, took him under his wing and raised him in the Khalwati tariqa.

He  learnt many sciences and skills under Sheikh al-Tantawi and other Maliki scholars, who gave him general ijaza. He also studied the religious sciences under many other Shuyukh – maybe the most famous of them was al-Sheikh al-Amir `Abd al-Qadir al Jaza’iri, from whom he took Al-Futuhat al-Makkiyya of al-Sheikh al-Akbar, and other books on tasawwuf. [Al-Amir `Abd al-Qadir settled in Damascus in 1272. He met Sheikh Muhammad al-Fasi in Makka year 1279, and took the the Shadhili tariqa from him.]

Taking the Shadhili Path
When Sheikh Muhammad al-Fasi came to Damascus in 1282, Sheikh Muhammad al-Tayyib took the Shadhili tariqa from him. He devoted himself to it for a long time, after which he was given permission from Sheikh Muhamamd al-Fasi to deliver admonition and guidance to others.

In 1287, he was sent with al-Amir Sheikh `Abd Al-Qadir, together with Sheikh Muhammad al-Tantawi and some other people, to the city of Konya in Turkey, in order to compare with their copy of “Al-Futuhat al-Makkiyya” with a hand-writing of its author that existed there. The two Sheikhs recited the entire book twice, and then returned and recited it again to al-Amir `Abd Al-Qadir.

Sheikh Muhammad al-Tayyib excelled in intelligence, good memory and fluency of the tongue. He was agreeable in his way of dealing with people, mild-tempered, abstaining from worldly things, content with litle and very generous. He was respected an accepted, and he understood the language of common people. His meetings attracted many lovers, he was always enquiring about the brothers, and encouraging them to marry. For some time, he earned his living as a book binder, until he received the permission of Sheikh Muhammad al-Fasi to devote himself to spreading the Path. Through him, the tariqa was spread and the adhkar where established, and many wayfarers entered this Path.

His main center was in the Khaydariyya zawiya, where the adhkar were regularly recited and hadras performed. After the passing of Sheikh al-Mahdi al-Saklawi – his grandfather, Sheikh and tutor, rahimahu Allah – in 1278, Sheikh Muhammad al-Tayyib took his place as a lecturer in Dar al-Quran al-KhayDariyya, located in the old city in Damascus, near Dar al-Hadith. He continued teaching in this Madrasa until he passed away, and his office was handed over to his brother, Sheikh Muhammad al-Mubarak. Besides this, he also had another center in Mazza, near the maqam of the sahabi sayyiduna Dihya al-Kalbi, and a third one in Zakya, one of the villages of Qura Hawran.

His successor in the Shadhili Tariqa was his brother, Sheikh Muhammad al-Mubarak, through whom it has been passed down to the Ya`qubi family.

His miracles
The people of Sham relate many of his miracles, among which are the following:

Once he was walking, together with some companions, in one of the market places of Damascus, and their presence drew the attention of people. One man then said to himself: “If it is not due to tricks and cunning crafts that this Sheikh possesses, why would these people gather around him?!” That very moment, the Sheikh turned straight towards him saying: (* Inna ba`da al-zhanni ithm*) (Certainly, some assumptions are sinful, Q).

On one of the occasions when Sheikh Muhammad al-Tayyib was performing hajj, he was accompanied by the Sheikh and Reciter `Abd al-Rahim al-Dibs wa al-Zayt. Sheikh `Abd al-Rahim’s camel got lost, and with it an amount of money entrusted it to him by other people for conducting trade on their behalf. Sheikh `Abd al-Rahman was exasperated – he feared the people would accuse him of having wrongfully taken their money and means of subsistance. He went to Sheikh Muhammad al-Tayyib and told him what had happened, and the Sheikh supplicated for him with the following words:  “May Allah give you something better in return”. However, Sheikh `Abd al-Rahim insisted that he supplicate ardently for him, saying: This is people’s money. Sheikh Muhammad al-Tayyib then felt sympathy for his situation, and turned towards Allah making tawassul by His Messenger – peace be upon him and his family – by reciting the famous qasida which begins with these lines:

He then turned towards  Sheikh `Abd al-Rahim and said to him: “You found your camel”, and within a very short while, two Arabs came and brought him the lost camel.

His poetry
His most famous qasida is

“Suluwi `an al-Ahbab”
– “Would I neglect those I love”
<< link >>

His passing and place of burial
He passed away on a Monday, the 26th of Sha`ban year 1313, and was buried near his home in Damascus

His tomb is located on the hillside of Mazza near the maqam sayyiduna Dihya al-Kalbi. It is in a private home near what is tday Jami` al-Ra’is in Mazza, next to what was previously a mosque named after him, where he used to teach. The original mosque was demolished to give way to presidential buildings for the Asad family.

With him is buried one of his students.

Tomb stone of al-Sayyid al-Sheykh Muhammad al-Tayyib – qaddasa Allahu sirrahu – in Mazza.
(Photo: JK/Ziarat 2006)

Tomb of al-Sayyid al-Sheykh Muhammad al-Tayyib – qaddasa Allahu sirrahu – in Mazza.
(Photo: OZ/Ziarat 2006)

© Damas Cultural Society — Latest aupdate: 2007-07-11
Original site: damas-original.nur.nu

Shaykh Muhammad al-Yaqoubi – one of he wolrd’s most influencial Muslims
From The Muslim 500

Sheikh al-Yaqoubi was born in Damascus and was trained in Islamic studies by his father, who was an Imam and instructor at the Grand Umayyad Mosque. Sheikh al-Yaqoubi followed in his father’s footsteps teaching in the same mosque, and becoming a world renowned Islamic scholar of theology, jurisprudence, and Hadith. He is widely-recognised as one of the reliable authorities for the issuing of fatwas in Islam. He was one of the first scholars to speak against DA’ISH, denouncing its atrocities and showing that its actions are unIslamic. His book Refuting ISIS has become essential reading. His criticism of the Syrian government’s response to protests made his stay in Syrian untenable, and so he had to flee the country. As a teacher, he has trained several hundred Imams and teachers who work in the Arab World, the West, in the Far East and South Africa. As a spiritual guide he focuses on the spiritual well-being of Muslims and gives personal spiritual instruction to his disciples, of which he has a significant following in the UK and USA. He is a charismatic public speaker in both Arabic and English, and one of the most vocal moderate voices of Islam making a huge positive impact via his public talks, writings and numerous media appearances worldwide.

Shaykh Muhammad al-Yaqoubi
From Sacred Knowledge

Al-Allamah Shaykh as-Sayyid Muhammad al-Yaqoubi is one of the greatest scholars in the world today. In Syria, and particularly in his home city of Damascus, the Shaykh rose to great prominence in recent times for defending the Prophet Muhammad (Allah bless him and grant him peace), and being one of the first from amongst the ulema to courageously condemn the brutal Syrian government at the start of the popular uprising. In the West, he is an extremely eminent and distinguished preacher amongst Muslim minorities, and a caller to Islam, thousands having embraced the religion through his powerful and uncompromising lectures, wise words and charismatic approach. For several years running, the Royal Aal al-Bayt Institute has included him as one of the 500 most influential Muslims in the world.

Shaykh Muhammad descends from a scholarly family that traces its roots back to Morocco, and lineage to the Prophet Muhammad (Allah bless him and grant him peace). He is both a sufi and jurist, continuing the glorious legacy of his late father, the Imam of the famous Grand Umayyad Mosque in Damascus, the gnostic, and polymath of Syria, Sayyid Ibrahim al-Yaqoubi (Allah show him mercy), as well as his grandfather, the erudite Imam, gnostic and ascetic, Shaykh Ismail al-Yaqoubi (Allah show him mercy). Prior to being forced into exile in 2011, Shaykh Muhammad was teaching regularly at the Umayyad Mosque, as well as being the weekly Friday speaker at the Hassan Mosque in the Abu Rumana district of Damascus. He also taught regular classes at the Mosque of Shaykh al-Akbar Muhyiddeen Ibn ‘Arabi.

From an early age, Sayyid Ibrahim al-Yaqoubi supervised Shaykh Muhammad’s upbringing and tutelage, ensuring that every aspect of his son’s life was developed with the most detailed care under the guidance of the Sharia. For over 20 years, Shaykh Muhammad studied over 500 books with his father, in the sciences of the Qur’an, Hadith, Fiqh, Mantiq and many other fields. His father gave him full authority to narrate Hadith, to teach and issue fatwa. He also received many other ijazas from the most prominent scholars of Syria, including Mufti Abul Yusr ‘Abidin and Shaykh Makki al-Kittani (Allah show them mercy), granting him some of the shortest isnads on the face of the Earth. The Shaykh is fluent in several languages including Arabic, English, and Swedish, and has trained several hundreds of scholars, imams and preachers both in Syria and the West. He is the author of a number of books in Arabic, as well as several poems in both Arabic and English. He has travelled the world extensively and participated in conferences, lectures and taught several intensive programmes from Finland to South Africa, and Indonesia to the West coast of the USA.

The Shaykh currently resides in Morocco with his wife and 3 children, and continues to teach the sacred sciences to scholars and students.

Shaykh Muhammad al-Yaqoubi
From Remembrance Publications

Born in Damascus on the 13th of Dhul Hijja, 1382 AH (1963 CE), Shaykh Sayyid Muhammad Abul Huda al-Yaqoubi is from a noble family of scholars that descend from the Prophet Muhammad (may Allah’s peace and blessings be upon him). From this household have emerged numerous renowned men of Allah who have taught the sacred sciences for many centuries. Shaykh Muhammad’s father, the light of Damascus and master of the Islamic disciplines, Sayyid Ibrahim al-Yaqoubi, was one of the greatest scholars of The Levant in recent times.

Shaykh Muhammad’s grandfather was a great scholar and Gnostic, Sayyid Ismail al-Yaqoubi; his father’s maternal uncle was Shaykh Arabi al-Yaqoubi and his paternal uncle was the famous Gnostic, Shaykh Sharif al-Yaqoubi. Amongst his blessed ancestors, three have held the Maliki Imamate at the Grand Umayyad Mosque in Damascus – may Allah envelope them all in His mercy.

Shaykh Muhammad’s grandfather was a great scholar and Gnostic, Sayyid Ismail al-Yaqoubi; his father’s maternal uncle was Shaykh Arabi al-Yaqoubi and his paternal uncle was the famous Gnostic, Shaykh Sharif al-Yaqoubi. Amongst his blessed ancestors, three have held the Maliki Imamate at the Grand Umayyad Mosque in Damascus – may Allah envelope them all in His mercy.

Shaykh Muhammad traces his lineage back to the Prophet Muhammad (may Allah’s peace and blessings be upon him) through the great Mawlay Idris al-Anwar who built the city of Fes, a descendant of Sayyiduna al-Hasan the Second, who is the son of Sayyiduna al-Hasan (may Allah be pleased with him), the grandson of the Prophet (may Allah’s peace and blessings be upon him) and son of Sayyiduna Ali ibn Abi Talib (may Allah ennoble his countenance).

From an early age, Sayyid Ibrahim al-Yaqoubi supervised Shaykh Muhammad’s upbringing and tutelage. He accompanied his father until his demise in 1406 AH. Shaykh Ibrahim meticulously ensured that every aspect of his son’s life was developed with the most detailed care under the guidance of the Shari’a. For over twenty years, Shaykh Muhammad studied over 500 works with his father, in the sciences of Qur’an, Hadith (Prophetic traditions), Fiqh (Jurisprudence), Mantiq (Logic) and many more. His father gave him full authority to narrate Hadith, to teach and to issue fatawa (legal rulings). He also received many other ijazat (licenses to teach) from the most prominent scholars of Syria such as: the Hanafi Mufti of Syria, Shaykh Muhammad Abul Yusr Abidin; the Maliki Mufti of Syria, Sayyid Makki al-Kittani; Shaykh Ali al-Boudaylimi of Tlemcen; Shaykh Salih al-Khatib; and Shaykh Abdul Aziz Uyun al-Sud.

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-Muwafaqat of al-Shatibi, the first volume and other sections (of the five volumes) of al-Hashiya of Ibn Abidin, Ihya Ulum al-Din, al-Hidaya of al-Marghinani, Mughni al-Labib of Ibn Hisham, parts of Kitab Sibawayhi, Miyar al-Ilm of al-Ghazali, several volumes of Sharh Sahih Muslim of al-Nawawi, several volumes of Irshad al-Sari of al-Qastallani, half of Madarik al-Tawil of al-Nasafi, Hashiyat al-Sawi on Tafsir al-Jalalayn, three volumes of Mu’jam Maqayis al-Lugha of Ibn Faris, al-Bayan w’al-Tabyin of al-Jahiz, several volumes of Wafayat al-Ayan of Ibn Khallikan, and Tabaqat al-Shafi’iyya al-Kubra of Ibn al-Subki, and Maqamat 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 labour of love and the expenditure of his energy in passing on his knowledge and experience to his children, a rarity in our times.

In the summer of 1973 at the age of 11, Shaykh Muhammad started teaching a regular Qur’an and Tajwid class composed of a group of boys at the Darwishiyya Mosque in Damascus. He began giving public speeches in Ramadan after Asr prayer in the same mosque at the age of 12. At the age of 14, he made his debut as Friday speaker in the mosque known as al-Saadaat, where Sayyiduna Mu’adh ibn Jabal is buried. At the age of 17, he was appointed Friday Imam and speaker and as a teacher of the Sacred Knowledge at the age of 20. Since then, he has been teaching the Islamic sciences to students of all levels from all parts of the world. Shaykh Muhammad memorized Jawharat al-Tawhid when he was 5 years old, al-Arba’in al-Nawawiyya when he was 6, and later on, dozens of famous didactic odes and poems along with most of al-Qur’an al-Karim. He also memorized considerable parts of al-Mufaddaliyyaat and al-Hamasah of Abi Tammam. The first poem he wrote was at the age of 13, and it was a plea to the Prophet. His collection of poetry is growing, and a few poems in English have been added to it. Throughout the years of his study, Shaykh Muhammad went through extensive spiritual training in the path of Tasawwuf under his father, who was a great saint and spiritual guide known for his righteousness and asceticism. Shaykh Muhammad studied the major works of Tasawwuf under him. As well as accompanying him, he was his servant, his student and 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.

He is an authority in the science of Hadith; his asanid (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 masalsalat and take ijaza in narration of Hadith. In his efforts to revive the tradition of Hadith recitals, he has taught al-Muwatta of Imam Malik, Sahih al-Bukhari, Sahih al-Muslim, Sunan Abi Dawud, Jami’ al-Tirmidhi and he intends to finish all the main six books of Hadith in the coming terms insha’Allah.

He has travelled extensively and participated in conferences, delivered lectures and taught intensive programmes. Additionally, he has delivered Friday speeches in Lebanon, Egypt, Jordan, Kuwait, Saudi Arabia, Algeria, Pakistan, Denmark, Finland, Sweden, Norway, Switzerland, Germany, France, Spain, Canada, the United States, Indonesia, Singapore, South Africa, Morocco and the UK. Over a thousand people have embraced Islam at his hands and many have repented after listening to him. He is a scion of the prophetic household, a torch bearer in this time and a charismatic public speaker in both Arabic and English.

Sayyid Muhammad al-Yaqoubi’s incredible training at the hands of several luminaries of this ummah, most notably his father, have propelled him to rank among the leading scholars of Islam in the world today. He currently resides in Damascus and is a public teacher at some of the most prestigious institutions there. He teaches Aqida (theology) at the Grand Umayyad Mosque; he holds the position of Jumu’a Khatib (Friday speaker) at the Jami’ al-Hasan Mosque; at the Mosque of Shaykh Muhyiddin Ibn Arabi, he teaches from al-Risalah of Imam al-Qushayri and al-Shama’il al-Muhammadiyyah of Imam al-Tirmidhi.

May Allah preserve him for the benefit of the ummah. Ameen.

Shaykh Muhammad has bravely spoken out against the oppression in Syria. Please support the Shaykh by watching his videos on YouTube, leaving positive comments on them; by liking his facebook page and comments and by donating to SK Trust to support the syrian people.

Shaykh Muhammad al-Ya`qoubi – biography 2004
From: Shaykh Ibrahim Institute | damas

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.”

SHAYKH MUHAMMAD AL-YAQOUBI (Shorter)
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.

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

Shaykh Muhammad Abul Huda al-Yaqoubi compte parmi les plus grands savants de notre époque. D’origine chérifienne (Shaykh Muhammad est un descendant direct du Prophète béni [‘alayhi salatu wassalam], par l’intermédiaire de Sayyiduna al-Hasan fils de ‘Ali ibn Abi Talib), sa famille émigra de l’Algérie vers la Syrie il y a plusieurs générations.

Dès son plus jeune âge, Shaykh Muhammad fréquenta la Grande Mosquée des Omeyyades à Damas, Syrie – où son père enseigna pendant 40 ans – et put s’asseoir sur les genoux de certains des plus grands savants de l’époque. Sous la tutelle de son père, il suivit, dès l’âge de quatre ans, un solide cursus de sciences traditionnelles, comprenant l’étude des grandes œuvres classiques traitant de la Shari’a et des disciplines connexes (grammaire, rhétorique etc..). Il reçut des ijazas (certificats d’autorisations) en sciences du hadith, de la main des plus grands mouhaddithoune de Syrie.

Shaykh Muhammad poursuit ensuite ses études universitaires au département de Shari’a de l’Université de Damas. Après avoir obtenu une licence en littérature arabe en 1987, il étudie la philosophie pendant deux ans à l’Université arabe de Beyrouth, avant d’intégrer, en 1991, le programme doctoral de linguistique du département d’études orientales de l’Université de Göteborg en Suède, où il fut par ailleurs chargé de recherche et enseigna les lettres classiques de la langue arabe. Le Shaykh dirigea également le pôle d’étude et de recherche de la maison d’édition Dar al-Athar al-Islamiyyah au Koweït en 1990.

Après avoir été Imam à Göteborg et œuvré sans relâche pour l’Islam en Suède, la société islamique suédoise de Stockholm le désigna mufti pour la Suède en 1999.

Shaykh Muhammad al-Yaqoubi donne fréquemment des Khoutbas et des conférences au Moyen-Orient, en Europe, au Canada et aux Etats-Unis, et enseigne la ‘aqida, le tafsir, le hadith, le fiqh, le usul al fiqh, et encore bien d’autres disciplines. Le Shaykh est une autorité éminente dans le domaine du hadith, ses lignes de transmission (isnads) étant parmi les plus fiables du moment. Jusqu’à aujourd’hui, le

Shaykh al-Yaqoubi a enseigné, entre autres :

– Tafsir al-Nasafi
– Sahih al-Bukhari (19 fois)
– Sahih Muslim,
– Al-Muwatta (6 fois)
– Al Shama’il de l’Imam al-Tirmidhi (17 fois)
– Sharh al-fiqh al-Akbar, al-Tahawiyya (plus de 20 fois)
– Sharh al-‘Aqaa’id al-Nasafiyyah,
– Ihya ‘Ulum al-Din,
– Al-Hikam d’Ibn’ Atta’illah,
– Al-Shifa du Qadi ‘Iyaad,
– Al-Qudouri,
– Al-Hidayah,
– Maqaamt al-Hariri,
– Mughni al-Labeeb
– Etc..

Des étudiants et des savants affluaient du monde entier en Syrie pour lui rendre visite, ainsi qu’au cours de ses voyages, pour entendre la malsalslaat* ou obtenir une autorisation (ijaza) de narration d’un hadith.

(* note : dans la traduction (de l’anglais) il est écrit malsalslaat mais il semble que ce serait plutôt des ahadiths mousalsal bi al mousafaha ou autres, voir : http://www.aslama point com/forums/showthr…q%C3%BBb%C3%AE )

Les gens qui ont embrassé l’Islam ou qui se sont repentis par sa cause (en écoutant ses discours) se comptent par milliers, et aujourd’hui, un grand nombre de ses étudiants parcourent le monde pour diffuser la Loi sacrée et revivifier le curriculum des Ulémas.

On notera par ailleurs que le Cheikh commença à enseigner le tajweed (récitation coranique) à l’âge de onze ans, prononça son premier discours public un an plus tard, et délivra sa première khutba (prêche du vendredi) à l’âge de quatorze ans et demi, et son père l’autorisa à enseigner la Loi sacrée de l’Islam quand il eut atteint sa vingtième année.

Shaykh Muhammad est père de trois enfants et réside depuis plusieurs années à Rabat, au Maroc.

Shaykh al-Sayyid Muhammad Abul Huda al-Yaqoubi

Född den 5 maj, 1963 i Damaskus, Syrien.
Må Allah bevara honom
Sammanställt av md för rahma.se

BAKGRUND

   Shaykh Muhammad Abul Huda al-Yaqoubi är en världsberömd islamisk lärd, tänkare och visionär med en encyklopedisk kunskap. Han kommer från en familj av religiöst lärda, som migrerade till Damakus efter motståndet mot den franska kolonisationen i Algeriet. Familjen Yaqoubis släktträd går tillbaka till Profeten, salla Allahu aleihi wa sallam, genom hans barnbarn Sayyiduna al-Hassan, radhiya Allahu ‘anhu. Deras anor går också tillbaka till Mawlay Idris al-Anwar som byggde staden Fes i Marocko.

   Från denna familjen kom Syrien att få se några av dess mest prominenta lärda; Shaykh Sharif al-Yaqoubi (d. 1943) som var hans fars farbror, och Shaykh Muhammad ‘Arabi al-Yaqoubi  (d.1965) som var hans fars morbror – Båda erhöll positionen som imamer representerade den malikitiska rättsskolan i den berömda Umayyad moskén. Hans egne far, och lärare, Shaykh Ibrahim al-Yaqoubi var en av de mest framstående lärda i de religiösa vetenskaperna som Syrien frambringat de senaste femtio åren – även han var verksam som imam och lärare vid Umayyad moskén.

   Shaykh Muhammad Abul Huda al-Yaqoubi föddes i Damaskus den 13:de Dhul-Hijjah 1382 H. (5 maj, 1963). Från de allra tidigaste åren i hans barndom gjorde han sin far sällskap under samtliga av hans föreläsningar och olika sammankomster – både offentliga och privata sådana, i hemmet och utanför.

 
IJAZAT

   Shaykh al-Yaqoubi innehar flera ijazat (tillstånd) att lära ut andlig och religiös kunskap, att återberätta och utfärda juridiska utlåtanden under islamsk lag (Shariah).

• – Efter att Shaykh al-Yaqoubis far tränat honom i den andliga vägen (Tasawwuf)   fick han  tillstånd att verka som murshid (andlig vägledare).
• – Shaykhen erhöll dessutom flera ijazat i att lära ut de religiösa vetenskaperna av sin far.
• – Shaykh al-Yaqoubi har även tilldelats ijazat av flera framstående lärde i Syrien, inklusive: den malikitiske muftin av Syrien Sayyid Makki al-Kittani och den hanafitiske muftin av Syrien Muhammad Abdul Yusr Abidin, den store murshid Ali al-Boudaylimi från Tlemcen, Abdul Aziz Uyun al-Sud och Salih al-Khatib.

 
UTBILDNING

   Från 4-årsåldern fick Shaykhen genomgå en gedigen traditionell utbildning i de religiösa vetenskaperna (Hadith, fiqh, ‘aqidah, m.m.), som varade i 20 år. Under denna period studerade Shaykh Muhammad al-Yaqoubi de stora klassiska verken för Shariahs discipliner med sin far, tillsammans gick de igenom över 500 böcker – somliga från pärm till pärm, andra partiellt (somliga verk låg på flera volymer). Utöver den religiösa utbildningen har Shaykhen också avslutat andra högre studier:

• – En examen i arabisk litteratur och en avslutad 2-årig utbildning I filosofi på Beirut Arab University (1987)
• – År 1991 skrev Shaykhen in sig på det lingivistiska fil.dr-programmet på Göteborgs universitet, där han också arbetade som forskare och lärare i klassisk arabisk litteratur.

   Shaykhens kunskapsområde vad beträffar de traditionella religiösa vetenskaperna omfattar bl.a. teologi, Koran- och Hadith-kunskap, fiqh (jurispundens) och usul (metodologi) och arabisk grammatik.

 
VERKSAMHET

   Vid 11-årsåldern började Shaykhen undervisa i Koranstudier på Darwishiyya moskén i Damaskus; hans första fredagspredikant höll han som 14-åring i al-Sadaat moskén. När han blev 17 år gammal erhöll positionen som imam och fredagspredikant – tre år senare blev han lärare i islamska studier.

   Mellan år 1991 och 2001 har Shaykh al-Yaqoubi arbetat i Kuwait, USA och Sverige. Vidare har han rest runt om i världen för att lära ut religiös kunskap, föreläsa och informera om Islam; han har besökt flera platser i Nordamerika, Europa, Fjärran östern och andra delar av den arabiska världen. Han har också arbetat för intereligiösa dialoger och deltagit i debatten om olika politiska och sociala förhållanden och orättvisor. I Kuwait arbetade Shaykhen som forskningsredaktör på Dar al-Athar al-Islamiyyah, och mellan år 1998-1999 som biträdande direktör för forskning och studier.

   Shaykhen var bland de första [bland de islamska lärde] att tala ut om den syriska regimen (20011) och har intagit en ledande roll i framtidens Syrien. Utrikesministrar, dignitärer och politiska tankesmedjor från världens alla hörn har sökt hans råd och vägledning. Den nobla Shaykhen har deltagit i den global insatsen som propagerar för en fredfull övergång till demokrati och stabilitet genom regelbundna intervjuer med ledande TV-presentatörer, organisationer och journalister. Shaykh Muhammads huvudfråga och främsta fokus under år 2013 har varit den pågående, växande humanitära krisen i Syrien.

   Shaykhen undervisar på några av Damaskus mest framstående institutioner, där han också har sitt residens. Han lär ut ‘Aqidah (teologi) i Umayyad moskén, innehar positionen som Jumu’a Khatib (fredagspredikant) på Jami’ al-Hassan moskén, Shaykh Muhyiddin Ibn Arabi, och undervisar epistlet al-Risalah av Imam al-Qushayri och den berömda al-Shama’il al-Muhammadiyyah av Imam al-Tirmidhi.

 
ELEVER

   Några av vår tids lärda har studerat under Shaykh Muhammad al-Yaqoubi. Till hans elever hör bl.a.:

• – Shaykh Faisal Abdur-Razzak
• – Shaykh Hamza Yusuf
• – Shaykh Dr. Gibril F. Haddad
• – Dr. Husain Abdul Sattar
• – Shaykh Munawwar Ateeq Rizwi

 
SKT-WELFARE

   SKT-Welfare är en ideell välgörenhetsorganisation, som arbetar under vägledning av Shaykh Muhammad al-Yaqoubi. Med sin djupa insikt i den syriska saken kan han förmedla det syriska folkets behov och interna situation till välgörenheten.

Läs mer om välgörenheten och deras verksamhet här:  http://sktwelfare.org/

 
ÖRVIGT
 
   År 2012 listades Shaykhen bland De 500 mest inflytesrika muslimerna av Georgetown universitets Prince Alwaleed Bin-Talal Center for Muslim-Christian Understanding och Royal Islamic Strategic Studies Centre.

   Han har studerat och talar ~7 språk, bl.a. engelska, franska, tyska och svenska. 

Lineage of `Umar ‘Abidin:

He was `Umar
b. `Abd al-`Aziz b. Ahmad
b. `Abd al-Rahim
b. Muhammad Salih al-Din (known as Ibn `Abidin because of his rightousness)
b. Najm al-Din b. Muhammad
b. Kamal b. Taqi al-Din (al-mudarris)
b. Mustafa b. Husayn b. Rahmatu Allahal-Thani b. Qasim
b. Hasan
b. Isma’il (the first of them who came to Damascus, became the leader of the guild of ashraf in 330 H. ),
b. Husayn al-Thalith,
b. Ahmad b. al-Khamis
b. Isma’il al-Thani
b. Muhammad
b. Isma’il al-A`raj
b. al-Imam Ja`far al-Sadiq
b. al-Imam Muhammad al-Baqir
b. al-Imam `Ali Zayn al-`Abidin
b. al-Imam al-Husayn
b. Sayyidina `Ali & Sayyidatina Fatima radia Allah `anhum.

Excerpt from Risalat f’it Tawhid
Concerning the Affirmation of Divine Oneness
by Shaykh Wali Raslan ad-Dimashqi
translation by Muhtar Holland © Baz Publications
View | Download

He was appointed by Shaykh Muhammad al-Mubarak to take his place in the Shadhili Zawiya in Damascus.

Show overview | Close
Lineage | Teachers | Scholarship and teaching | Head of the Shadhili order in Damascus | Students | Jihad | Da’wa in Libanon | Personality | Miracles | Abdal | Passing | Legacy

Lineage
He is Sayyid Muhammad al-Sharif, son of Muhammad as-Siddiq, son of Muhammad al-Hasan, who migrated from Algeria, and whose lineage goes back to Sayyiduna Idris, the founder of the city of Fas, and from there to Sayyiduna al-Hasan ibn Abi Talib, may Allah be pleased with all of them.

He was the brother of Sayiid Shaykh Ismail al-Yaqobi, and the paternal uncle of Sayyid Shaykh Ibrahim al-Yaqoubi, who was the father of Sayyid Shaykh Muhammad Abul Huda al-Yaqoubi – see Yaqoubi family tree. ↑

Learning and teaching
He was born in Damascus in 1282 A.H and grew up under his father’s care and guidance. He was also looked after by his uncle Shaykh Mizyan Al-Yaqoubi. He memorised the Quran in Jami’ Baridi, in Hayy Suwaiqa, where his father was the Imam and the teacher. He also memorised many of the didactic poems in various sciences. He memorized Al-Muwatta’ of Imam Malik and ash-Shifa of Qadi ‘Iyad. He studies Arabic, fiqh, hadith usul and other subjects under the top Ulema of his time in Damascus.

His teachers
He read Quran to Shaykh Abu as-Safa al-Maliki and studied Malikte fiqh under the great Shaykh Abd Al-Qadir Al-Dukkali d. 1354 (student of Shaykh ‘Ulaysh, Mufti of the malikites in Al-Azhar d. 1300). He corresponded with Shaykh Muhammad Ma’ al-‘aynayn al-Shinqiti d. 1328. He established friendship Shaykh Muhammad ibn Jafar al-Kattani during the latter’s stay in Damascus. He was also a close friend with 3966the great Muhaddith of Sham, Shaykh Badr al-Din al-Hasani, and with the erudite scholar Shaykh Amin Suwayd. He received many Ijazas from his teachers and contemporaries.

Imam of the Malikites
Sayyid Shaykh Muhammad Sharif al-Yaqoubi was the Imam of the Malikites in the Grand Umayyad Mosque in Damascus, the highest authority in fiqh, tafsir, Sirah, and tasawwuf. He maintained teaching tafsir al-Jalayn, Ash-Shifa of Qadi ‘Iyad, and many other books.

Teaching
He was someone who loved to learn and teach the sacred knowledge and established advanced makatib (or katatib) – centres of advanced learning for youth to study the sacred sciences.

He taught in Jami’ Baridi after his father passed away and was the Imam of the masjid.
With Shaykh Salih ibn Shaykh al-Tayyib, he opened a maktab in Bab Musalla (Maydan). With Shaykh Abd Al-Qadir ibn Shaykh Al-Tayyib he opened one in Zuqaq al-Naqib (’Amara). He opened a school called Madrasa Rayhaniyya in Zuqaq al-Mahkama with Shaykh Muhammad Al-Mubarak and Shaykh Abd Al-Jalil Darra. ↑

Head of the Shadhili order in Damascus
He took the Khalwati order, which was the order of the Yaqoubiy family when arriving from Algeria in the Migration of the Shuyukh in year 1263 A.H., from his father, uncle and grandfather. He also took the Naqshabandi order from his uncle (Shaykh Mizyan).

He was a close student of Shaykh Muhammad Al-Tayyib Ad-Dillisi and took from him the Fasi branch of the Shadhili order. He accompanied his Shaykh until he died in 1313. He then accompanied his brother and Khalifah Shaykh Muhammad al-Mubarak Al-Dillisi until he passed away in 1330. Shaykh Muhammad al-Mubarak appointed him as hsi successor in his zaawiya, so he became head of the Shadhili Fasi order, which was the only branch of the Shadhili Tariqa in Damascus at that time. ↑

Students
Many of the scholars who accompanied Shaykh Sarif and studied under him became the most learned in sacred knowledge, and had the greatest impact in Syria and the Muslim world in the second half of the 14th century.

Sh. Sharif al-Yaqoubi and his students
View list of students in Arabic
Picture compiled by Sh. Doctor Muhamad Sharif al-Sawwaf, a grandson of Sh, Sharif al-Yaqoubi

Amongst his students were:
Shaykh Ibrahim Al-Yaqoubi, d. 1406
Sayyid Shaykh Makki al-Kattani, d. 1393
Sayyid Shaykh Al-Zamzami al-Kattani, d. 1371
Shaykh Salih Farfur, d. 1407
Shaykh Hasan Habannaka. d. 1398
Shaykh Ahmad Al-Habbal, d. 1430
Shaykh Sa’id Al-Ahmar,
Shaykh Isma’il Al-Tarabulsi
Shaykh Ibrahim Qaddour al-Sabbagh
Shaykh Salih Al-Nu’man
Shaykh Ahmad Al-Harun.

Amongst his most noteworthy students were:

Sayyid Sh. Ibrahim Al-Yaqoubi was his nephew and student, and became the most erudite scholar of his time;

Sh. Hasan Habannaka established a madrasa where the top scholars of Syria studied under him and graduated from his school;

Sh. Salih Farfur established the Shari’a institute Ma’had Al-Fath, and had huge impact on in the Muslim world.

Sh. Salih Farfur came to Shaykh Sharif as a student, accompanied him, learning from him, and taking guidance from him. At one point, Sh. Sharif ordered him to open a circle in the Umayyad Mosque, and sent his son Abd al-Karim al-Yaqoubi to be a student. This circle grew to become several classes, and later on became Al-Fath institute.

Sh. Ahmad Habbal: his student, companion and servant
Sh. Ahmad Habbal served Shaykh Sharif and his family for 15 years, travelled to Hajj in service of Shaykh Sharif, and witnessed many of his miracles. ↑

His Jihad
At the end of the world war, the Ottoman power over Syria collapsed, and King Faysal, son of Sayyid Husayn (the Sharif if Makka) seized power over Syria. In March 1920 he declared himself King of Syria. His kingdom lasted only for a few months, after which the French invaded Syria. People – led by the `Ulema – rose in arms to defend the country against the French. They trained themselves using the arms of the former Ottoman government.

The Syrian army, though small, rose up to defend the country under the command of the defense minister, Yousef al-Azmeh. The government also, offered arms to the volunteers who wanted to join the army.

Shaykh Sharif al-Yaqoubi was the commander of a divison of about 500 people, which he gathered from his students and relatives, and the young people in the Moroccan quarter, and they joined the Syrian Army. In July 1920, a battle was fought in the village of Maysalun outside Damascus. The Syrian mujahids were easily defeated because their weapons were old and inefficient. Some of the leaders were sentenced to death and had to leave the country. ↑

Da’wa in Libanon
Shaykh Sharif went to the mountains of Lebanon calling people to Allah. Over a few years, he visited over 100 villages and towns. He established several mosques, taught the people and appointed Imams. His base at that time was Beirut, where he had classes which were attended by the most brilliant young scholars. Some of his students in Lebanon include, amongst many others, Sh. Ahmad Mukhtar al-‘Alayli (who later became Secretary of Fatwa), and Sh. Hassan ad-Dimashqi, who becamse later Shaykh al-Qurat. His best friend in Beirut was none other than the Great Shaykh Yusuf an-Nabhani. Later on, Sh. Yusuf an-Nabhani would visit Damascus and stay with him.

Shaykh Sharif left a huge impact in Lebanon, which continues till today.

After the French occupation had dwindled, he returned to Damascus. However, he continued his Da’wa efforts in Lebanon. he now took some of the young scholars with him. Amongst those who travelled with him were Sh. Salah al-Za’em, Sh. Saleh Farfur, Sh. Ibrahim Qaddur al-Sabbagh.

Once Shaykh Sharif was on his way to Beirut, to call people to Allah and spread Islam in the mountains of Lebanon, Upon departing came across one of his students, Shaykh Ibrahim Qaddur as-Sabbagh, who had just stepped out to buy meat for his family. Sh. Sharif asked him to accompany him to Lebanon. Sh. As-Sabbagh did not hesitate. He dropped everything and followed Shaykh Sharif for forty days, then returned to his family. ↑

Personality
He had the demeanor and characteristic of the Ulema. In his attire he wore the most elegant clothing.

He was someone who relied upon Allah, and who taught and nurtured through his actions as well as his words. He was extremely generous and gave freely to others. He loved the poor and destitute. He would host people and feed them with the best of food. No one visited him at meal time, but he would eat.

From the stories which have reached us:

He would honour and give to the workers at the Umayyad Mosque. One day one of the workers asked him for some money, but he didn’t have anything at the time. He went to a shop nearby and borrowed some money and gave it to the worker. The next day when he came to the shop to pay off the debt he was told by the creditor, Shaykh Sa’id Al-Ahmar (one of his close students), that the person he had given to was not poor. Shaykh Sharif replied: You have ruined my intention, please don’t say such things to me. I gave him for the sake of Allah (i.e. not because he was a poor person). ↑

Miracles
◈ He was once coming out of the Umayyad Mosque, and heading towards Suq Hamidiyya. At the end of the Suq, he saw a battalion of Senegalese soldiers in a military parade. They were part of the French army. Shaykh Sharif thought in his mind of the saying that, if 40 believers get together, there is a wali amongst them. He prayed: O Allah, if there is a wali amongst them, show me who he is. As he was thinking this, a soldier stepped out of line and came towards Shaykh Sharif and said: Yes, there is a wali amongst us!

◈ Shaykh Sharif was once asked by Sayyid Shaykh Muhammad Makki al-Kattani to teach him alchemy, Shaykh Sharif replied, “Give me what is in your pocket”, Sayyid Shaykh Makki handed him a big, heavy, old style key. Shaykh Sharif read something on it and it immediately became gold. He handed it over to him saying, “This is our alchemy.”

◈ Shaykh Sharif used to offer his guests the best type of dates (ambari, ambar-like), and fresh ghee (saman baladi). Once when Sh. Sharif was ill, Sayyid Shaykh Makki al-Kattani visited him. Sh. Sharif apoligized that the type of ghee offered is not “what we usually get”. Sh. Muhammad Makki al-Kattani then purchased an ewe and fed it and took its milk and produced fresh ghee from it. He did this for 6 months, until he had filled a big jar. Sh. Makki then visited Sh. Sharif and offered him the jar of ghee. Upon receiving it, Sh. Sharif said immediately: ‘This has the scent of the Ahl Al-Bayt!’

◈ Sh. Ahmad Habbal, who was a student, companion and servant of Sh. Sharif, related to Sh. Muhammad al-Yaqoubi the occurrence of Shaykh Sharif’s dua for rain on Mount Qasyoun. [t.b.c.]

◈ On one occasion Shaykh Salih Farfour went with his students to visit Shaykh Sharif Al-Yaqoubi. Sh. Salih asked Shaykh Shafiq al-‘Umariy (who was a Qari’) to recite. Sh. Sharif said for everyone to wait. He asked everyone to gather their hearts (i.e. have a present heart), and asked Shaykh Shafiq to make his heart present. He then recited and it was a recitation that left an impact on all attendees. It was described as a recitation of the Akhira. They said, they never felt anything like it.

◈ Everything around sh Sharif was connected to blessings and success. His duas were sought from the people of Damascus. Business men would seek his duas. It was noticed that the business people who accompanied the Shaykh, served him, or took tariqa with him, became the wealthiest and most successful in Damascus and Syria. The scholars who accompanied him and studied under him became the learned most of their time, and had the greatest impact in Syria and in the Muslim world.

Sh. Sharif’s student Shaykh Sa’id Al-Ahmar told Shaykh Ibrahim al-Yaqoubi (the nephew of Shaykh Sharif and best friend of Shaykh Sa’id) that he got much wealth from the duas of Shaykh Sharif. He said he gave Shaykh Sharif much money and always got much more back in return. He said, “It was through the barakah of Shaykh Sharif that I got everything.”

Shaykh Sa’id would open his safe for Sh. Sharif to take whatever he wanted. Sh. Sharif would not take for himself, but for the needy people who used to come him. ↑

(Anecdote of Sayyid in Madina on Umrah and how Shaykh Sa’id’s son prayed next to them.) [t.b.c]

One of the Abdal
Sayyid Shaykh Muhammad Sharif al-Yaqoubi was one of the 40 Abdal (Substitute Saints) of Sham.

One of the signs of Abdal is they bear calamities from the Ummah. One visible effect of this is that they lose children. Sh. Sharif lost all his male children in his life.

One of his sons, Siddiq, was killed by a Turkish officer. Shaykh Sharif decided in his heart to forgive him. The day of the trial, he went to the court wearing a silham (moroccan overcoat with a big cap), so he entered the court covering his face. When the time came for him to speak, he spoke the needed words of forgiveness, and left, still covering his face. When he was asked abot it, he said, “I do not want to recognize his face anywhere I see him.”

Sayyid Shaykh Tajuddin al-Kattani said about him, (in a public gathering when I (Shaykh Abul-Huda) once visited him, “anyone who saw Shaykh Sharif will enter al-Jannah”.

Many said about him, “Anyone who saw him, it is as though he saw the Messenger of Allah ﷺ. ↑

Passing Away
The day Sh. Sharif passed away, Damascus’ shops closed mourning his death and the city followed after his funeral. It was the greatest funeral Damascus ever witnessed (after the funeral of Sh. Badruddin in 1354 whose son was prime minister). ↑

Legacy
His legacy continues today in many great scholars and Awliya of today who have been favoured with Shaykh Sharif’s blessings, knowledge, duas, hard work and sincerity. The is most evident sign of this is the grandson of his brother Sh. Ismail: Shaykh Muhammad Abul Huda Al-Yaqoubi.

The inheritor of his turban
Before the birth of Shaykh Ibrahim al Yaqoubi, Shaykh Sharif suggested to his brother, Shaykh Ismail Al-Yaqoubi to wear the turban [imama] of the Ulema. Shaykh Ismail declined, opting for low profile and seclusion. Shaykh Sharif then said to Shaykh Ismail, “We will keep this turban for one of your sons.” Shaykh Ibrahim was born later and inherited the rank of his uncle [Shaykh Sharif], then the rank of his father [Shaykh Ismail]. ↑

May Allah (the Exalted) have mercy on Sh. Sharif al-Yaqubi, all the scholars mentioned in this article, Sh. Ibrahims students and all of the Muslims.

Shaykh Muhammad AbulHuda al-Yaqooubi composed the following lines about his Grand uncle, Shaykh Sharif, as part of his poem Ma’aathir Al-Shaam (مآثر الشام) which is around 480 couplets about the blessed land of Shaam. He says:

Sayyiduna Sh. Muhammad al-Yaqoubi praying at the tomb of Sayyiduna Sh. Sharif al-Yaqoubi in Bab Saghir cemetery in Damascus

View pictures of the tomb stone of Sh. Sharif al-Yaqoubi

Copyright 2017 Damas Cultural Society – Latest update: 2017-08-27

Lineage of `Umar ‘Abidin:

He was `Umar
b. `Abd al-`Aziz b. Ahmad
b. `Abd al-Rahim
b. Muhammad Salih al-Din (known as Ibn `Abidin because of his rightousness)
b. Najm al-Din b. Muhammad
b. Kamal b. Taqi al-Din (al-mudarris)
b. Mustafa b. Husayn b. Rahmatu Allahal-Thani b. Qasim
b. Hasan
b. Isma’il (the first of them who came to Damascus, became the leader of the guild of ashraf in 330 H. ),
b. Husayn al-Thalith,
b. Ahmad b. al-Khamis
b. Isma’il al-Thani
b. Muhammad
b. Isma’il al-A`raj
b. al-Imam Ja`far al-Sadiq
b. al-Imam Muhammad al-Baqir
b. al-Imam `Ali Zayn al-`Abidin
b. al-Imam al-Husayn
b. Sayyidina `Ali & Sayyidatina Fatima radia Allah `anhum.

Ibn Khaldun stated that
“`Abd al-Malik ibn Marwan is one of the greatest Arab and Muslim Caliphs. He followed in the footsteps of `Umar ibn al-Khattab, the Commander of the Believers, in regulating state affairs”.

He was a well-educated man and capable ruler who was able to solve many political problems. He ruled for 21 years, and extended and consolidated Muslim rule.

He spent the first half of his life with his father, Marwan bin Al-Hakam fourth Umayyad caliph, in Medina, where he received religious instruction and developed friendly relations with pious circles of that city that were to stand him in good stead in his later life. As caliph, he treated the scholars with respect, and his private life was close to their ideals. As a result, many were to abandon their earlier opposition to Umayyad rule.

‘Abd al-Malik became caliph after the death of his father Marwan I in 685. Within a few years, he dispatched armies, under Al-Ḥajjaj bin Yousef, on a campaign to reassert Umayyad control over the Islamic empire. In an attemtpt to oust ‘Abd Allah ibn al-Zubayr from Makka, Al-Hajjaj besieged the Holy City, and bombarded it with catapults. ‘Abd Allah ibn al-Zubayr was killed in the final fighting around the Ka’ba.

‘Abd al-Malik assiend Al-Ḥajjaj as governor of Iraq, where he quelled revolts consolidated Umawi rule, paving the way to further territorial expansion, from Anatolia to the far Maghrib.

For the first time, a special currency for the Muslim world was minted, which led to war with the Byzantine Empire. The Byzantines were decisively defeated by `Abd al-al-Malik in Sevastopol, after the defection of a large contingent of Slavs. The Islamic currency was then made the only currency of exchange in the Muslim world.

Many other important changes took place under the rule of `Abd al-Al-Malik:
– He introduced reforms in agriculture and commerce.
– He made Arabic the state language. During his reign, all important records were translated into Arabic.
– He organised a regular postal service.
– He repaired the damaged Kaaba and began the tradition of weaving a silk cover for the Kaaba in Damascus.

He was the first in Islam to be called `Abd al-Malik [Ziarat al-Sham p. 33:f4]

To history, Abd al-Malik is known as the “Father of Kings”: his four sons succeeded him as the caliph one after another[18] though with Umar II, son of Abd al-Aziz succeeding Sulayman. Abd al-Malik died at al-Sinnabra in 705.[19]

His wife Umm al-Banain `Atiqa bint Yazid b. Mu`awiah b. Abi Sufian is buried outside Bab al-Jabiah west of damascus [Ziarat al-Sham p. 33]

His son al-Walid b. `Abd al-Malik b. Marwan (d. 96 H) built the Umawi mosque, after demolishing the church that was in its place; also rebuilt the Prophets (s) mosque in Madina and the Dome of hte Rock in Jerusalem. He is buried in Bab al-Saghir, 20 armlengths north of Mu`awyiah [Ziarat al-Sham p. 75]

Abdullah al-Aftah ibn Ja’far al-Sadiq was the eldest surviving son of Ja’far al-Sadiq, and the full-brother of Isma’il ibn Jafar. Abdullah’s title “al-Aftah” derives from the Arabic words “aftah al-ra’s” (broad-headed) or “aftah al-rijlayn” (broad-footed) used to describe his appearance.

During the lifetime of his father, Abdullah al-Aftah had supported the revolt of his relative Muhammad ibn Abdallah An-Nafs Az-Zakiyya.

About his father, Imam Ja´far al-Sadiq
His father, Ja’far ibn Muhammad al-Sādiq born in 702 CE or 17th Rabi al-Awwal 83 H is said to be highly respected for his great Islamic scholarship, pious character, and academic contributions. As a child, Ja’far Al-Sadiq studied under his grandfather, Zayn al-Abidin. After his grandfather’s death, he studied under and accompanied his father, Muhammad al-Baqir, until Muhammad al-Baqir died in 733.

Ja’far Al-Sadiq became well versed in Islamic sciences, including Hadith, Sunnah, and the Qur’an. In addition to his knowledge of Islamic sciences, Ja’far Al-Sadiq was also an adept in natural sciences, mathematics, philosophy, astronomy, anatomy, alchemy and other subjects.

The foremost Islamic alchemist, Abu Musa Jabir ibn Hayyan, known in Europe as Geber, was Ja’far Al-Sadiq’s most prominent student. Ja’far Al-Sadiq was known for his liberal views on learning, and was keen to have discourse with Scholars of other views.

Abū Ḥanīfa was an Islamic scholar and Jurist. He was a student of Ja’far Al-Sadiq, as was Imam Malik ibn Anas, who quotes 12 hadiths from Imam Jafar Sadiq in his famous Al-Muwatta.

He has a maqam in Bab al-Saghir by the side of Sayyidina Bilal

Damas Cultural Society © 2007

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The first Dar al-Hadith was founded in Damascus by the Zengid ruler Nur al-Din (al-Malik al-`Adil Nur al-Din Mahmud ibn Zanki (r. 662-671 H). The Dar al-Sunna school (subsequenty renamed Dar al-Hadith) was built with the purpose of strengthening the sunni doctrine, a charge entrusted to Ibn `Asakir, the erudite hadith scholar and historian of Damascus. It was the first in its kind, later followed by similar institutes, such as the Dar al-Hadith al-Kamiliyyah in Cairo built in 728 H, where Ibn Hajar al-`Asqalani tought.

The sandals of the Prophet (s)

One of the merchants in Damascus had the honor to keep the shoes of Prophet Muhammad, peace and blessings be upon him. Following his will, the shoes were moved to Dar al Hadith after his death, where they were kept in a wooden box located above the mihrab of its mosque, as a goal of seekers of barakah from near and far. The shoes were lost when Dar al-Hadith was burnt by the tatars during the siege of Damascus in the 8th hijri century.

Mihrab of the modern madrasa “Dar al-Hadith”. Photo: Ziarat mk/bmk 2007

Imâm Abû Hafs al-Fâkihânî (d. 734), a Maliki faqîh and hadith master, visited Damascus seeking the baraka of the the most honored Sandal of the Prophet (s), that was kept in a wooden box above the Mihrâb in the mosque of Dar al-Hadith. He bared his head and began to kiss it and rub his face over it. His tears flowed. He recited [1]:

Mihrab of the mosque of Dar al-Hadith [3]

Restoring Dar al-Hadith

In the 13th century H., a Christian family resident in Damascus, who owned the house next to the Dar al-Hadith Madrasah, laid hands on the Western corner of the mosque and turned it into a wine storage. Sheikh Yusuf al-Hasani al-Maghribi (d. 1279) took the issue to the local land authorities, then to the Sultan of Istanbul – all in vain. He then wrote and complained about the situation to his friend al-Amir `Abdul Qadir al-Jaza’iri (d. 1300 H). When the Amir came to settle in Damascus in 1273 H., he purchased the building from the Christians, restored it and endowed it as a waqf under the supervision of Sheikh Yusuf and his descendants. The son of Sheikh Yusuf, Sheikh Badru al-Din al-Hasani grew up in this house, and spent his childhood studying in Dar al-Hadith.

Dar al-Hadith is situated in Asroniyyah district in Damascus city, close to the East Gate of Saladin Castle. In the photo above Dar Al-Hadith is shown in red square and Umayyad mosque in blue square. [2]

Dar al-Hadith was burnt again in 1912 during the uprising against the French, and many of Sheikh Badru al-Din’s books and hand-writings were destroyed. The madrasa was rebuilt, however, the mosque pertaining to it is entirely destroyed except a portion of the qibla wall containing the mihrab, which is incorporated in a private residence.

References:

Lineage of `Umar ‘Abidin:

He was `Umar
b. `Abd al-`Aziz b. Ahmad
b. `Abd al-Rahim
b. Muhammad Salih al-Din (known as Ibn `Abidin because of his rightousness)
b. Najm al-Din b. Muhammad
b. Kamal b. Taqi al-Din (al-mudarris)
b. Mustafa b. Husayn b. Rahmatu Allahal-Thani b. Qasim
b. Hasan
b. Isma’il (the first of them who came to Damascus, became the leader of the guild of ashraf in 330 H. ),
b. Husayn al-Thalith,
b. Ahmad b. al-Khamis
b. Isma’il al-Thani
b. Muhammad
b. Isma’il al-A`raj
b. al-Imam Ja`far al-Sadiq
b. al-Imam Muhammad al-Baqir
b. al-Imam `Ali Zayn al-`Abidin
b. al-Imam al-Husayn
b. Sayyidina `Ali & Sayyidatina Fatima radia Allah `anhum.

Tariqa:
The Khalwati tariqa was revived in Damascus by Sheikh al-Mahdi al-Saklawi al-Jaza’iri (d. 1278). Among his murids where the greatest scholars of Damascus, such as

his son-in-law Sheikh Siddiq al-Yaqoubi (d. 1307), and his son Sheikh Sharif al-Yaqoubi (d. 1362)
his son-in-law Sheikh Muhammad al-Mubarak (the elder), and his son Sheikh Muhammad al-Tayyib (d. 1313)
Sheikh Abu Nasr al-Khatib al-Shami (who was older that sheikh al-Saklawi)
Sheikh Ahmad `Abidin (d. 1306), grandfather of Sheikh Abul Yusr `Abidin

Sheikh Abul Yusr was 30 years older that Sheikh Ibrahim, and passed away a few years before him. He ranked Sheikh Ibrahnim al-Yaqoubi as the top scholar if Usul al-Fiqh in Damascus, and said: “Sheikh Ibrahim is the authority if you don’t find me”

Sheikh Muhammad al-Yaqoubi was 18 years of age when Sheikh Abu Yusr passed away, He sat with his special students in the halaqa in his home, and he saw his library. He was given verbal ijaza by Sheikh Abul Yusr.

At the funeral of Sheikh Abul Yusr, Sheikh Muhammad al-Yaqoubi recited a poem in forty lines, written by his father Sheikh Ibrahim in eulogy of Sheikh Abul Yusr.

Family grave of the Abidin family in the Bab Saghir Cemetry in Damascus

1. Tomb of Sh. Muhammad Amin ´Abidin (d.1252 H.), sahib al-Hashiya
2. Tombstone of Sh. ´Ala al-Din ´Abidin (d.1306 H.)

Nearby are also the graves of: ● Sh. Abul Yusr´Abidin, buried in the grave of ● his father Sh. Muhammad Abu Khayr, ● Sheikh Abd al-Karim al-Afghani, ● Sheikh `Ala al-Din al-Haskafi