Category: Damascus Ziyarat

Biography in Al-Risala al-Qushayriyya – t.b.d.
Biografi Abu Sulayman al-Darani ur al-Qusayri’s Risala, övers. Göran Ogén

t.b.d.

t.b.d.
 

Biografi ur al-Qusayri’s Risala

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!”‘.»

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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…

Maqam of Sulayman al-Darani in Dara near Damascus

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

Sahabi, buried in Maqbara Bab Saghir in Damascus
 

Freed slave of sayyiduna Abu Bakr, mu’adhdhin of the Prophet (s). He came to Sham as a mujahid during the caliphate of Sayyidina `Umar and stayed there until he died.

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).

t.b.d.
 

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

The famous historian and greatest hadith scholar of his time. He travelled and heard hadith from over 1000 narrators. Authored several encyclopedic works, among them Tarikh Dimashq.
 

By Dr. G.F. Haddad

`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

t.b.d.
 

تاريخ مدينة دمشق
Online database

 

Buried in Bab Saghir in an enclosure opposite the entrance to the burial place of Sayyiduna Mu`awiya (radyaAllah ‘anhu).

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

“The greatest muhaddith” – All scholars and shaikhs of Syria accepted him as their teacher, and those living in Damascus used to attend his daily lessons. He had a photographic memory. Knew by heart all the hadeeths of Bukhaari, Muslim, and the remainder of the six most famous books of Hadeeth, including the biography of all narrators of all chains of every hadeeth, their dates of birth and decease, and their status of authenticity. Also, he used to explain the Qur’aan by heart from al Baydaawi’s Tafseer (explanation of the Qur’aan). His ijaazah was especially besought by Hadeeth scholars for being the closest one of his age to the Prophet Salla’l Laahu `Alaihi Wa Sallam (counting the number of men in the chain). Doctors and engineers who attended his classes used to say: We exhausted our life learning our profession, and he knows it more than us. He was also instrumental in the organization of the revolution against the French occupation.

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.”

هو الشريف الشيخ ولي الله تعالى محمد بدر الدين ابن الشيخ يوسف الحسني المغربي الاصل الدمشقي محدث الديار الشامية. ولد بدمشق سنة 1267 هـ = 1850 وأخذ علومه عن والده وخاله الشيخ صالح الكزبري وغيرهما ثم رحل إلى مصر فأخذ عن جملة من علمائها. عرف بالزهد والورع والذكر اشغل وقته بالتدريس والعبادة والتأليف، توفي بدمشق سنة 1354 هـ = 1935.

 

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.

– Al-Muhaddith
– Depending on Allah, Zaytuna Institute Paper
– Dar al-Hadith
– Hanbali Text Society
– Damas Cultural Society 2006

Shaykh Ibrahim al-Ya’qoubi was one of the greatest scholars Syria saw in the past 50 years. He succeded Sheikh Muhammad al-Makki al-Kettani as the Maliki Mufti of Syria. He was also the Imam and teacher of the Omayyad Mosque.

He is the khalifa of this father, Shaykh Ismail al-Yaqoubi, in the Shadhili silsila, and he was succeeded by his son, Shaykh Muhammad al-Yaqoubi.

Biography by Arfan Shah View PDF | Download

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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

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His lineage
Shaykh Ibrahim al-Ya`qoubi (d. 1985/1406 H.) descends from a scholarly family whose lineage goes back to the Prophet, salla Allahu ‘alayhi sallam, through his grandson Sayyiduna al-Hasan, radiya Allahu ‘anhu. His lineage goes back to Mawlay Idris al-Anwar who built the city of Fes. Mawlay Idris’ lineage is as follows: he is the son of Mawlay Idris the Great; who is the son of Sayyiduna Abdullah al-Kamil; who is the son of Sayyiduna al-Hasan, the Second; who is the son of Sayyiduna al-Hasan, radiya Allah ‘anhu; who is the grandson of the Prophet, salla Allahu ‘alayhi wa sallam.

Early Life and Seeking of Knowledge
Sh. Ibrahim was born in Damascus on the night of Eid al-Adha in the year 1343 Hijri and was raised under the supervision of his father who taught him whilst he was still young the fundamentals of Aqidah and the Quran in the recitation of Warsh.

He began the study of various sciences firstly in the ‘Maktab’ of Sh. Mustafa al-Jazairi, then he was moved after some months by his father to the ‘Maktab’ of Sh. Muhammad Ali al-Hijazi al-Kaylani where he remained for around six years the duration of which he memorized most of the Quran.

He studied with the spiritual guide Sh. Muhammad al-Hashimi, the Sheikh of the Shadhili order, who resided nearby to the home of Sh. Ibrahims father. Sh. Ibrahim would accompany Sh. al-Hashimi to the Jami al-Baridi, Jami Nur al-Dinal-Shahid and the Madrassa al-Shamiyah wherein would take place circles of dhikr and learning. He memorized with him during this time ‘Nadhm Aqidah Ahl al-Sunnah’ and a portion of ‘Diwan al-Mustaghnami’. He studied with him the ‘Sharh al-Risalah’ of al-Sharnubi and al-Zarqani, and ‘Bulghah al-Salik’ in Maliki fiqh, ‘Sharh Nadhm Aqidah Ahl al-Sunnah’, ‘Miftah al-Jannah’ and ‘Risalah al-Qushayriyyah’ which took place at private lessons in his home.

He studied with him in the Umayyad mosque and other places the commentary of ‘Ibn Ashir’
by Sh. Muhammad bin Yusuf al-Kafi called ‘Al-Murshid al-Mueen’, ‘Tafsir Ibn Ajibah’, ‘Sharh al-Hikam’ of Ibn Ajibah, ‘Sharh al-Bayquniyyah’ of al-Zarqani, ‘Awarif al-Maarif’ of al-Suhrawardi, ‘Nawadir al-Usul’, ‘Al-Futuhat al-Makkiyah’, ‘Al-Hikam al-Ataiyah’ and the two Sahihs.

He was granted a general ijazah by him on the 24th of Shawwal 1379 Hijri in the rational and transmitted sciences, aswell as the litanies of the Shadhili order.

He attended with his father whilst young the lessons of the Muhaddith Sh. Muhammad Badr al-Din al-Hasani, aswell as regularly visiting and benefitting from the lessons of his uncle Sh. Muhammad al-Sharif al-Yaqubi, whose public lessons he attended in the prayer niche (mihrab) of the Maliki’s in the Umayyad mosque and his home.

He also studied with his uncle Sh. Muhammad al-Arabi al-Yaqubi in the prayer niche of the Malikis in the Umayyad mosque.

He studied the fourth volume of the work ‘Al-Durus al-Nahwiyah’ of Hisni Nasif with Sh. Muhammad Ali al-Qattan and kept the company of Sh. Hussein al-Baghjati from whom he benefitted from in the sciences of calligraphy, recitation (tajwid) and Prophetic biography (sirah).

He attended during this period of time the public lessons which would take place in the Sinaniyyah mosque by Sh. Ali al-Daqr, Sh. Hashim al-Khatib, Sh. Muhammad Shakir al-Misri better known as al-Himsi, Sh. Abd al-Majid al-Tarabishi with whom he studied ‘Multaqa al Abhur’ and ‘Maraqi al-Falah’. He studied with Sh. Abd al-Hamid al-Qabuni ‘Hidayah al-Mustafid’ and the text of ‘Ghayah wa al-Taqrib’.

He also studied with Sh. Abd al-Qadir al-Iskandari and Sh. Muhammad Barakat.

His father Sh. Ismail was his first spiritual guide and the most important of his teachers during his life. He took from the Shadhili path and benefitted from his instructions and training. He likewise took from him the Qadiri and Khalwati orders aswell, and was authorised in a number of them by him.

He benefitted from the lessons of Sh. Muhammad al-Makki al-Kattani, he studied with him in his home. He read with him the ‘Al-Arbain al-Ajluniyyah’, the ‘Sharh al-Bukhari’ of al-Qastallani, ‘Lataif al-Minan’ and ‘Ruh al-Quds’. He took from him the Shadhili Qadiri path. He also narrated from him the pattern chained narrations (musalsal) of mercy (rahmah), interlacing fingers, shaking hands and the hadith of Muadh Ibn Jabal. He was granted a lengthy ijazah by him in his handwriting in on the 24th of Shaban 1378.

He took from Sh. Muhammad al-Arabi al-Azuzi in Damascus when he came from Beirut, and
hosted him a number of times. He read with him the ‘Al-Arabin al-Ajluniyyah’ in one sitting, a number of treatise on some sciences of tasawwuf and was granted a general ijazah by him dated the 8th of Shawwal 1381.

He attended the lessons of Sh. Ahmad bin Muhammad bin Yallas al-Tilmisani at his home. He read with him ‘Subul al-Salam Sharh Bulugh al-Maram’, ‘Sharh al-Hikam’ of Ibn Ajibah, ‘Taysir al-Wusul ila Jami al-Usul’, ‘Hashiyah al-Arusi ala Sharh al-Risalah al-Qushayriyyah, ‘Sunan Ibn Majah’, ‘Idah al-Maqsud fi Mana Wahdah al-Wujud’ of Sh. Abd al-Ghani al-Nabulsi. He likewise attended the lessons which would take place in peoples homes in which he read ‘Dalil al-Falihin’ and ‘Al-Futuhat al-Rabbaniyyah’. He attended in his Zawiyah al-Samadiyah many of his circles of dhikr, and studied the ‘Hashiyah al-Bajuri’ on the Shamail of al-Tirmidhi and ‘Ghaliyah al-Mawaiz’. From him he took the Shadhili way and was granted an ijazah verbally.

He studied with Sh. Muhammad Salih al-Farfur ‘Tafsir al-Nasafi’ from the beginning up to Yasin. ‘Sharh Ibn Aqil’ on the Alfiyyah of Ibn Malik, ‘Sharh al-Manar’ of Ibn Malik, ‘Sharh al-Sirajiyyah’, ‘Jawahir al-Balaghah’, ‘Asrar al-Balaghah’, ‘Al-Kamil’ of al-Mubrad, ‘Tadrib al-Rawi’, ‘Risalah al-Qushayriyyah’ and attended his morning lessons on the ‘Hashiyah Ibn Abidin’, ‘Sahih al-Tirmidhi’, ‘Al-Minan al-Kubra’, ‘Sharh al-Hikam’ of Ibn Ajibah, ‘Al-Yawaqit wal-Jawahir’ and around 8 volumes from ‘Umdah al-Qari’ of al-Aini. In addition he attended his evening lessons on ‘Sharh al-Qutb al-Razi ala al-Shamsiyyah’ on logic (mantiq) by Najm al-Din al-Katibi, ‘Hashiyah al-Adawi ala Khulasah al-Hisab’ of al-Amili, ‘Hashiyah al-Bajuri ala al-Jawharah’ a number of times, ‘Sharh al-Musayarah’ of Ibn Abi Sharif. He attended after after the Asr prayer in his home the ‘Tafsir al-Kashaf’ of al-Zamakhshari and ‘Dalail al-Ijaz’ and was granted a written ijazah by him.

He studied with Sh. Abd al-Wahab al-Hafidh better known as Dibs Wazit the text ‘Multaqa al-Abhur’ in the Umayyad mosque, and attended his public lessons in the month of Ramadan. He sought an ijazah from him and was authorised with one verbally a number of times and promised a written one, but passed away before he could write it. Sh. Abd al-Wahab would say: If you wish to ask regarding a ruling in the hanafi madhab and do not find me, then ask Sh. Ibrahim al-Yaqubi in the prayer niche (mihrab) of the Malikis in the Jami al-Umawi’.

He visited Sh. Ahmad al-Harun a number of times, was given ijazah in his specific litanies.

He attended some of Sh. Muhammad Saeed al-Burhani’s lessons in the Umayyad mosque for the books ‘Al-Minan al-Kubra’ and ‘Al-Warif wal Maarif’ and took the the Shadhili path from him, and there was between both of them a close relationship.

He attended some of Sh. Muhammad Abi al-Khair al-Maydanis lessons in Dar al-Hadith for the book ‘Sharh al-Mawahib al-Laduniyyah’ of al-Zarqani, and heard from him the hadith of mercy, and took the Naqshbandi path from him. He read to him the beginning of ‘Al-Jami al-Saghir’ of al-Suyuti and was given a general ijazah by him and was promised a written one.

He studied with Sh. Nuh al-Albani at him home the ‘Risalah al-Sibt al-Mardini fi Amal bi al-Rub al-Mujib’.

He read to the Quran recitor Sh. Muhammad Sadiq Alwan the whole Quran, and read the ‘Sharh al-Jazariyyah’ and ‘Manar al-Huda’ of al-Ashmuni to him.

He studied with Sh. Muhammad Abi Yusr Abidin in a private gathering some of the treatise of Ibn Abidin and who said: My successor in fiqh and usul is Sh. Ibrahim al-Yaqubi.

He obtained numerous ijazahs other than the ones mentioned, amongst them being the ijazah from Sh. Abd al-Karim al-Saqli, Sh. Zayn al-Abidin al-Tunisi and Sh. Ali al-Boudilimi.

Memory
He memorized a large number of texts, their sum total exceeding 25,000 lines of poetry. He would cite much of them during his lessons, such as the ‘Al-Kafiyah al-Shafiyah’ of Ibn Malik and his ‘Al-Alfiyyah’. Likewise ‘Ghayah al-Maani’ of al-Baytushi, ‘Nadhm Mughni al-Labib’, ‘Lamiyah al-Afal’, ‘Muthalathath Qatrab’, ‘Nadhm Mukhtasar al-Manar’, Al-Kawakabiyah’ in Usul, ‘Maunah al-Rahman’ in Hanafi fiqh, ‘Matn Ibn Ashir’, ‘Tuhfah al-Hukkam’ better known as ‘Al-Asimiyyah’ in Maliki fiqh.

He memorized ‘Matn al-Zubad’, ‘Nadhm Matn Ghayah wal-Taqrib’ in Shafi fiqh.

He memorized ‘Al-Jawharah’, ‘Al-Shaybaniyyah’ and ‘Bad al-Amali’ in Tawhid.

In hadith terminology he memorized ‘Al-Bayquniyyah’, ‘Nadhm Nukhbah al-Fikr’ and close to half of al-Iraqi’s ‘Al-Alfiyyah’.

In Balaghah he memorized ‘Al-Jawhar al-Maknun’ of al-Akhdari and in logic (mantiq) ‘Al-Sullam’, ‘Nadhm al-Shamsiyah’ and ‘Nadh Adaab al-Bahth’ of al-Marsafi.

In inhertiance law he memorized ‘Al-Rahabiyyah’ and ‘Lamiyyah al-Jabari’, and in recitation (tajwid) ‘Al-Jazariyyah’ and ‘Tuhfah al-Atfal’.

In literature he memorized the ‘Diwan al-Hamasah’ and portions of ‘Al-Mufadalliyat’, ‘Al-Muallaqat al-Ashr’ and many of the well known odes (qasaid).

From the texts written as prose he memorized ‘Al-Risalah’and ‘Matn al-Khalil’ in Maliki fiqh. In grammar ‘Qatar al-Nada’ and ‘Shudhur al-Dhahab’. Likewise ‘Al-Sanusiyyah’, ‘Matn Nur al-Idah’, ‘Al-Manar’, ‘Aqidah al-Sheikh Arsalan’ and ‘Al-Hikam al-Ataiyyah’.

Teaching

He began teaching before reaching the age of 20 in the Jami al-Sinan Pasha. And was appointed as a teacher in the Jami Darwish Pasha in the year 1376 Hijri. Before this in 1373 he was appointed Imam in Jami al-Zaytuna and then the Jami al-Baridi and then the Umayyad mosque in the prayer niche (mihrab) of the Malikis and then the Hanafis, until the year 1390 Hijri.

He was appointed a teacher linked to the fatwa administration in the year 1378 Hijri.

He taught in the Jami al-Uthman, Shariah Secondary school, Mahad Fath al-Islami, Mahad Isaf Tullab Ulum al-Shariyyah, Madrassa al-Ghazali lil Ahdath and Madrassa Sijn Qilah Dimashq.

He performed the obligatory Hajj in the year 1392 via the land route, and this was his only Hajj.

Knowledge

Sh. Ibrahim al-Yaqubi was an expert in a number of the Islamic sciences, and firmly grounded in both the Hanafi and Maliki schools, both of which he taught. It is said that he had memorized the ‘Hashiyah Ibn Abidin’.

His lessons on Usul where those of a Mujtahid due to his vast knowledge the principles of the madhahib and their evidences. He taught ‘Al-Talwih’ a number of times, and ‘Hawashi al-Mirat’ in Usul, also ‘Al-Muwafiqat’ of al-Shatibi a number fo times and the ‘Mustasfa’ of al-Ghazali amongst other works.

His expertise in the Arabic language was evident from his teaching of ‘Mughni al-Labib’ of Ibn Hisham a number of times, likewise ‘Sharh al-Rida ala al-Kafiyah’ of Ibn al-Hajib and the commentaries of ‘Al-Alfiyah and the ‘Kitab al-Sibaway’.
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Sh. Ibrahim also taught logic and philosophy, he taught ‘Shuruh al-Shamsiyah’, ‘Sharh al-Tahdhib’, ‘Al-Basair al-Nasiriyah’, ‘Sharh al-Maqawulat’, ‘Sharh al-Isharat’ of al-Tusi, ‘Shuruh al-Sullam’ of al-Isaghawji.

Personal Traits
He possessed an illuminating face which attracted people towards him. The humility of the scholars was evident on him, he was softly spoken and would not distinguish himself from others. He would pay his full attention to those who visited him, they would enjoy his conversation and he would not tire of them nor their questions. He would answer them clearly and in detail in the manner of a precise learned scholar. Despite this he loved solitude, he said: If it was not for knowledge and seeking it I would not have met any of the people’. Also saying that the most beloved moments to him were in a lesson where he would taste the enjoyment of the knowledge and time spent in the rememberance of Allah.

He did not seek fame nor did desire to gain it, and did not teach for worldly gain. If he taught and gave a sermon would do so seeking the pleasure of is Lord. He lived a life full of modesty and suffered hardship as he had made it all an endowment to knowledge and serving others.

He bore with patience the personal difficulties he experienced and was content with that which Allah had apportioned for him. One of his young sons died on the morning of a lesson which had been arranged in his home. He welcomed the students, taught them the lesson from ‘Al-Risalah al-Qushayriyyah’ as was his habit and treated them as a guest should be treated. When he finished the lesson he informed them of the death of his son.

He would make much rememberance of Allah in solitude and would busy himself in spiritual retreats. He would guide and train those around him with his state and actions. To him real tasawwuf was not empty words and hollow zikr, therefore he would say: Tasawwuf is acting on knowledge, Tasawwuf is good character (akhlaq), whomsoever surpasses you in akhlaq has surpassed you in tasawwuf…

He would speak for a number of hours in a clear precise manner. His way of explaining was such that he would take the most complex of issues and would present them in way which they were clearly understood, this is why his lessons were beloved to people.

He kept up to date with current schools of thought and matters which were of concern to those in the Muslim world. He would not discuss any school of thought without first studying it. He studied the Torah and Bible, the discussions and books authored in critique of other religions. He would keep up to date with the publishing of new books and new ideas.

His teachers with whom he studied honoured, loved and respected him. And would ask his view on difficult matters.

Passing Away
Sh. Ibrahim had informed his family of his death 6 months before his passing away, and he then informed them again 3 days before his death that he would be meeting his Lord on the night before the day of Jumah. He instructed them to pray over him on the Asr of Friday and asked to be buried next to his mother, and that they not do anything against the sunnah nor anything unlawful during the preparation and performance of his funeral and burial. He also asked his debts to be paid and the trusts left with him to be returned to their owners.

Sh. Ibrahim al-Yaqubi passed away on the night before the day of Jumah on the 26th of Rabi al-Awwal in the year 1406 Hijri. His eldest son Sh. Muhammad Abu al-Huda lead his funeral prayer in the grand Umayyad mosque. A large funeral procession followed respectfully to the cemetery of Bab al-Saghir where he was lowered in to his grave by his student Dr Muhammad Abd al-Latif Farfur.

A few weeks after his passing away a gathering was held in rememberance of him in the Jami al-Uthman in Damascus which was attended by numerous people of knowledge from cities all over Syria.

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

_____________________________

Adapted from ‘Nathar al-Jawahir wal-Durar’
Reproduced by Courtesy of Dar al-Hadith blog
See also thefinalbrick.blogspot

What 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:

[These letters  where written when Sheikh Ibrahim was in his mid-thirties.]

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:

[Note: Similar statements have been made by other shuyukh. Sayyidi Sheikh Muhammad al-Ya`qubi commented on this statement as follows: Few scholars excel in various subjects, like Imam Abu Hanifa. Scholars described Sheikh Ibrahim as one who excelled in various subjects, and he was the last to do so after Imam al-Suyuti. [1]

Sheikh `Abd al-Wakil al-Jakhdar said about him:

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Notes:
[1] – Ref: bmk notes on Qawa`id al-tasawwuf, Damascus 2005

” يحدثون عن آبائهم ” Interview with his son Shaykh Muhammad al-Yaqoubi: View PDF | Download

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From ulamaofdamascus.wordpress.com

Shaykh Ibrahim al-Yaqoubi left behind a number of works, amongst them
– Qabs Min Siyar al-Nabawiyyah
– Al-Jami´ li Shawahid Ulum al-Arabiyyah (not complete)
– Al-Nur al-Faaid fi Ulum al-Mirath wal-Faraid
– Miyar al-Afkar wa Mizan al-Uqul wal-Anzar on logic (mantiq)
– Risalah al-Faraid al-Hisan fi Aqaid al-Iman View PDF arabic/french
– Al-Kawkab al-Wada fi Aqidah Ahl al-Sunnah al-Gharra (poem)
– A commentary of Bulugh al-Maram (not completed)
– A poem on Adab al-Bahth wal-Munazarah
– Shifa al-Tabarih wal-Adwa fi Hukm al-Tashrih Naql al-Ada – on organ transplant
– Al-Tadhkirah – Collection of his chains of transmission (thabat)
– Taqwim al-Nafs – Lectures on Islamic character
– Qalaid al-Faraid – on literature
– Al-Muhadarat fi Tafsir al-Quran al-Karim – Lessons he dictated on tafsir in Jami al-Uthman
– Mu´jam al-Shuyukh wal-Aqran
– Al-Aqidah al-Islamiyyah – A text on belief which he authored for students of the shariah secondary school in Damascus which he also taught them
– A versified version of Nur al-Idah (not complete) in Hanafi fiqh
– An abridgement of Sunan Ibn Majah
– Diwan Shi’r

He left behind a number of treatise on the sciences of: Balaghah, al-urud, al-Wad’, Ilghaz and Usul al-Fiqh. He also has notes on a number of works.

Critical Editions
He edited a number of manuscripts, amongst them being:

-Qawaid al-Tasawwuf of Sh. Ahmad Zarruq
-Al-Hikam al-Ataiyyah which was published fpr the first time in in 1384
-Al-Anwar fi Shamail al-Nabi al-Mukhtar of al-Baghawi
-Al-Muntakhab fi Usul al-Madhab by al-Akhsekti
-Badi al-Nadham fi Usul al-Fiqh of Ibn Saati (not complete)
-Hadiyyah Ibn Imad fi Ahkam al-Salah
-Al-Haiyah al-Sanniyah fo al-Haiyyah al-Sunniyah of al-Suyuti
-Al-Fath al-Rahmani fi Fatawa al-Sayyid Thabit Abi al-Maani (second volume).

t.b.d.

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External links:
Biography by Arfan Shah (marifa.net, pdf}
Al-Fara’id al-hisan (arabic-french, pdf)
Interview with his son Sheikh Muhammad al-Yaqoubi in “يحدثون عن آبائهم” (arabic, pdf)

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.

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

Sayyiduna Shaykh Muhammad al-Yaqoubi about his blessed grandfather:

Shaykh Isma’il al-Ya’qoubi (d. 1960/1380 H.)
He is buried in Maqbara Bab Saghir, 50 meters south of the pavillon of Sayyida Fatima Sughra – may Allha be pleased with him.

Love’s Pilgrim

By Shaykh Mudassir Hussain
A song in honour of the sublime spiritual Axis (Qutb) and Knower of Allah Most High, Sayyid Ismail Al Yaqoubi Al Hassani, the grandfather of Sayyid Shaykh Muhammad Al Yaqoubi:
View Youtube

Loved by The Prophet (s)
Revived the Sunnah
Coolness of our eyes
Shade of the Ummah

Jewel amongst the Folk
Gem amongst the Men
Warrior of his age
Rank beyond our ken

No hand above his
Said Ahmad Harun
Damascus danced to
This Ya’qoubi tune

Mounted on a steed
What a sight to see
Look away or else
Tremble at the knee

Charging through the night
Armies could not catch
They tried to snare him
Their plots were no match

Oppresors beware
This land is not yours
The people of Shaam
Will sacrifice scores

Wandering Sufi
Spreading his Lord’s Name
Then chose seclusion
Rejecting all fame

O grandfather Shaykh
Sayyid Ismail (r)
Help prepare us for
Munkar and Nakir

Dec 30th 2016, 30th Rabi al Awwal 1438
Vocals: Abdul Qadoos, Abdul Mateen, Shehzad Hanif, Abdul Shakoor, Eisa Qayyum
Audio: Yaseen Arlow & Shamshad Hanif

He was Muhammad al-Tayyib al-Dillisi al-Maliki ibn Muhammad al-Mubarak ibn Muhammad al-Dillisi al-Qayrawani, whose lineage goes back to Mawlana Idris, the founder of the city of Fas and great grandson of sayyiduna al-Hasan Sibt Rasul Allah (sall Allah-u `aleyhi wa sallam). He took the Shahdili Tariqa from Sayyidi Shaykh Muhammad ibn Mas’rd al-Fasi. He was his khalifa, and the revived of the Shadhili Path in Sham.

His family  came from Algeria, where they lived amongst the berbers. They were sent to guide and educate them, and they learned their language and intermarried with them. Sheikh Muhammad al-Tayyib was born in Dillis in Algeria around year 1255 H.

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.

Sources:
– Tarikh `Ulema Dimashq (Article based on an interview with Sheikh Ibrahim al-Ya`qubi that took place on the 29th of Shawwal 1402)
– bmk/Ziarat 2004, 2006, 2007

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

`Umar (d. 1237) |
| Muhammad Amin (d. 1252 H.) sahib al-Hashia | `Ala al-Din (d. 1306 H.)		| `Abd al-Ghani | Ahmad (d. 1307 H.) | Muhammad Abu Khayr (d. 1345 H.) | Muhammad Abul Yusr (d. 1401 H.)

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.

Burial place of Sheikh Muhammad Amin ‘Abidin (author of the Hashia, d. 1252 H), Bab Saghir, Damascus
(Photo: bmk/ziarat 2009)

© Damas Cultural Society 2007 — Latest update: 2008-October-13
Original site: <a href="http://damas-original.nur.nu/Texter/bionotes/bio_abidin_Muhammad-Amin.html

View original article on damas-original.nur.nu

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

Excerpto de Risala fi’t-Tawhid de Sheikh Rislan al-Dimashqi: View | Download

Article in At-Tabaqat al-Kubra of Imam al-Sha’rani (PDF) – View | Download – see also below

Summary notes from Imam Sha´rani’s Tabaqat

Buried near Bab Tuma. With him is buried: His Sheikh Abu `Âmir al-Mu’addab, on the qibla side; and on the southern side: Sheikh Abu Majd, Ibrahim b. `Abd al-`Aziz al-Sanadi, the care-taker of the grave, Sheikh Najm al-Din b. Isra’il, and Sheikh Ahmad al-Harun (d. 13.. H./ 1961). – Within Bab Tuma is his home and a small mosque where he used to worship, and a well that he dug with his own hands.
Reference: Ziarat al-Sham

Sayyid Muhammad al-Sharif b. Muhammad as-Siddiq al-Yaqoubi, brother of Sh. Ismail al-Yaqoubi and granduncle of Sh. Muhammad Abul Huda al-Yaqoubi, was a great scholar, wali and leader of Sham in the 14th CH.

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

Summary
Malikite in Fiqh, Shadhili in Tasawwuf, a great caller to Allah and a great murshid; The Sun of Damascus, refuge of the people of his time, leader of awliya and Ulema of Sham; The one remembered by every tongue, who resembled the Prophet ﷺ. The one who saved the lives of many people who were on the verge of death, the one whose prayer was answered, and whose miracles are talked about in Damascus even 75 years after his death. He was from the top Awliya of his time and one of the 40 Abdal.

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.

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.

From: awqaf-damas.com

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

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:

References:
Students’ notes from lectures of Shaykh Muhammad al-Yaqoubi
Burial places of Yaqoubi Family members in Damascus: damas

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

`Umar (d. 1237) |
| Muhammad Amin (d. 1252 H.) sahib al-Hashia | `Ala al-Din (d. 1306 H.)		| `Abd al-Ghani | Ahmad (d. 1307 H.) | Muhammad Abu Khayr (d. 1345 H.) | Muhammad Abul Yusr (d. 1401 H.)

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.

Biography (pdf) by S.A.

t.b.d.
 

Tomb stone of Sheikh ‘Ala al-Din ‘Abidin (d. 1306 H.) reverse side of the the tombstone of Sheikh Muhammad Amin.
(Photo: bmk/ziarat 2009)

© Damas Cultural Society 2007 — Latesi update: 2008-October-13
Original site: damas-original.nur.nu

Umawi ruler, faqih with wide knowledge and great piety.
 

Abul Walid `Abd al-Malik ibn Marwan (the caliph) ibn Al-Hakam (the Sahabi) ibn Abil`As ibn Umayya al-Quraishi. The one of the seven fuqaha of Madina, and the fifth Umawi caliph.

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]

Buried in The cemetery of Bab Saghir, near Sayyiduna Mu`awiya.

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]

References:
gfh
Damas Cultural Society © 2007

From onemilegrads.blogspot.se

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.

t.b.d.
 

He is buried near Sayyidina Bilal in Maqbara Bab Saghir in Damascus.

…

He is the son of Sayyiduna Ja`far b. Abi Talib, and the newphew of Sayyiduna `Ali ibn Abi Talib, as well as his son-in-law: he married Sayyida Zainab bint Ali b. Abi Talib. When sayyiduna`Ali established his caliphate in Kufa, he and his family went to join him there. Sayyida Zainab bore him four boys named `Ali, Mohammad (martyred on the lands of Karbala), `Aun (martyred on the lands of Kerbala) and `Abbas, and two girls.

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

t.b.d.
 

t.b.d.
 

References:
bmk ziarat 2006
ISC

Damas Cultural Society © 2007

Al-Sheikh al-Akbar Muhyiddin Ibn al-`Arabi lived the last years of his life in Damascus and passed away there in 638 H. / 1240 CE. He is buried at the foot of the Qasioun mountain overshadowing Damascus from the north-west. In his honor, the Ottoman sultan Selim II built a Mosque by the side of his tomb in 1516 CE. By his side are buried: two of his sons, and his follower and companion Junayd. The maqam also contains the empty tomb of the famous Algerian mujahid Abdul-Kadir Al-Jazairi.
 

Pictures

click to enlarge

From Naseem al-Sham Open in new tab

The ´Abidin family is a family of scholars and nobles, whose lineage goes back to Sayyiduna al-Husayn, the grandson of the Prophet ﷺ. They 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.
 

Family tree
View

`Umar (d. 1237) |
| Muhammad Amin (d. 1252 H.) sahib al-Hashia | `Ala al-Din (d. 1306 H.)		| `Abd al-Ghani | Ahmad (d. 1307 H.) | Muhammad Abu Khayr (d. 1345 H.) | Muhammad Abul Yusr (d. 1401 H.)

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.

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

t.b.d