Archive for July, 2006

Biography of Shaykh Muhammad al Yaqoubi al Hassani

July 28, 2006

Shaykh Muhammad 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.”

http://www.bingregory.com/archives/2002/10/19-the_importance_of_qasidah.html

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Kuwait bans Bin Baz Books

July 22, 2006

From the former minister of State Sayyid Yusuf Hashim al-Rifa`i’s
interview with the Kuwaiti daily _al-Siyasah_ 13486 (Year 39) of
Saturday 29 Rabi` al-Akhar 1427 / 27 May 2006 translated by Shaykh Gibril Haddad

<<Al-Siyasah: What do you say the current prohibition of the books of
the Imams Bin Baz and others?

<<Al-Rifa`i: I say that those books contain extremism. Bin Baz considers
that whoever celebrates the Mawlid is a mushrik, so this is extremism.
He says that whoever celebrates the Isra’ and Mi`raj is a mushrik, so
this is also extremism. He says that whoever goes to visit the Mosque
specifically to visit the Prophet, upon him blessings and peace, his
travel is a sin, so this is extremism. And here is Ibn `Uthaymin
treading the same path. Consequently, such books promote extremism and
it is the right of the state [of Kuwait] to prohibit them as long as we
are fighting etremism. Do they not say that standing in front of the
Prophet’s grave, upon him blessings and peace, making du`a, is shirk?
They say it is impermissible to recite a khatma of Qur’an for the dead.
Some of them say it is categorically prohibited to sit down for
condoleances on the pretext that the Prophet, upon him blessings and
peace, never sat down when he gave condoleances. Did not all the
Companions pray with him in the Mosque, among them the Mujahidun, so he
would give them condoleances when they were with him? For all those
reasons I am for the banning of the books of Bin Baz and Bin `Uthaymin
from all book forums and exhibits, as every book accusing Muslims of
shirk and kufr leads to division and divisiveness among people. And if
we declare people apostate, it means we can no longer marry our
daughters to whomever they attribute shirk to, nor give them salaam.
These books evidently lead to fitna, and those books by those they call
“imams” are books of takfir and tashrik. Hence, their circulation became
prohibited. An example: the State here celebrates Mawlid, while they
distribute a fatwa by Bin Baz that that says such a thing is shirk. Is
this matter not against the orientation of the State and against the
position of the ministry of Awqaf? So this leads to a great fitna in the
society and to matters with dire results. I have no idea why they want
Kuwait to be all Wahhabi and Bin Bazi.>>

Biography of Mufti Muneeb ur Rehman

July 19, 2006

Professor Mufti Muneeb -ur-Rehman
Born on February 08, 1945, Prof. Mufti Muneeb-ur-Rehman completed his Masters in
Islamic Studies. Besides doing Bachelors in Law and Education, he also received
education in Arabic Languages. He holds various positions which mainly include;
President – Tanzim ul Madaris Al Arbia Pakistan; President, Darul-Uloom Naeemia,
Karachi; Chairman, Central Roet-e-Hilal Committee, Pakistan; Professor, Jinnah
University for Women, Karachi.
Prof. Muneeb-ur-Rehman serves as a member board of studies Federal Government
Urdu University and Board of Intermediate Education, Karachi. He has also served as a
member board of studies, Faculty of Islamic Learning, and Arabic Department at the
Karachi University. He also has more than 30 years experience of teaching Tafseer,
Hadith, Fiqah, Arabic Literature and other Islamic subjects to graduate and post-graduate
levels. Prof. Muneeb-ur-Rehman has also authored a number of books including
Tafheem -ul-Masail, Qanoon-e-Shariat, Usool-e-Fiqah Islam, and so many others.
Prof. Muneeb -ur-Rehman was a member of the Pakistani delegation which visited the
UK in February – March 2006 to gain firsthand knowledge as to how Madrassas and
Islamic schools operate within a state-regulated system in the UK. He has also attended a
number of international conferences in the USA, UK, Norway, Hong Kong, Saudi
Arabia, South Africa and so many other countries.

http://www.pildat.org/events%5C06-06-22%5CProfiles%20of%20Speakers.pdf

The Gnostic of Siyal’s Ode ‘Nayyar-e A’zam’ (The Greatest Luminary) in Praise of Sayyiduna Mustafa صلي الله عليه و سلم

July 5, 2006

The following Ode was taken from the Al Karam Quarterly, Issue 22 (July-September 2006) an excellent edition in memory of the Gnostic of Siyal Shareef, Shaykh ul Islam, Khawaja Muhammad Qamar ad-Din Siayalwi (rahmatullah alayh). A detailed biography of the Gnostic of Siyal by his Murid and Khalifa Sayyidi Diya’ al Ummah Justice Pir Muhammad Karam Shah Al Azhari (rahmatullah alayh) is also included in the magazine.

 

The Ode is written in Persian/Arabic. When I read the Ode to a dear friend who has studied Persian (as part of his Dars e Nizami Course) he stated that it is quite difficult to appreciate the subtle nuances in a translation.

 

LINE 1

 

An jumla rusul hadi bar haq kayh guzashtand;

Bar fadlay tu ay Khatmay rusul dadah gawahi.

 

All of the Prophets and Messengers of truth who have passed before us;

O the Seal of Prophets and Messengers! All of them testified to your Grandeur and Eminence.

 

LINE 2

 

Dar khalq wa dar khulq tu’i Nayyar-e A’zam;

La tudrak awsafuka lam tudrakamahi.

 

In terms of Khalq and Khulq, beauty and personality, you are alike the sun, you are the Greatest Luminary;

Neither can your qualities and praiseworthy characteristics be encompassed nor can their true reality and nature be understood.

 

LINE 3

 

Ya Ahsan, Ya Ajmal, Ya Akmal, Ya Akram;

Wa’llahu bi akhlaqika fi’l-mala’ yubahi.

 

O the Most Beautiful! O the Most Magnificent! O the Most Perfect! O the Most Generous;

In the gatherings of the Angels, Allah (Most High) takes pride over your etiquettes, manners and mode of conduct.

 

LINE 4

 

Tu ba’ith takwin ma’ashi wa ma’adi;

Ay ‘abd ilah hast muslim batu shahi.

 

O Messenger of Allah! You are the cause and reason behind the creation of the Dunya and the Akhira, this world and the next;

O the Chosen Servant of Allah! You have been granted the Sovereignty of Both Worlds.

 

LINE 5

 

‘Alam bahu darayt az hawsh barafta;

Ahu shuda dar yam wa bashira shuda mahi.

 

The entire world is astonished, intoxicated and befuddled in your love and devotion;

The deer are alike jumping into the Oceans and the fish are alike running in the deserts!

 

LINE 6

 

Zay afaq paridi wa zay aflak guzashti;

Darajatuka fi’s-sidrati ghayr al-mutanahi.

 

You soared above the horizons and went far beyond the Skies;

Your station and standards went much further beyond the Sidrat al-muntaha, the point beyond which not even the archangel Jibra’il can transcend.

 

LINE 7

 

Umid bi karamat kayh makarim shaym tust;

Man kaystam wa chayst ma’asi wa tabahi.

 

I am hopeful of your benevolence and generosity, and being benevolent and generous are amongst your most liked and best habits;

In front of such courtesy, what is the essence of my reality, and what value and significance do my sins entail?

 

LINE 8

 

A’is naym az fadl tu ay Ruhi khuda wand;

Nazray kayh rubayd zay Qamar ranj wa siyahi.

 

O the Mercy of Allah! I do not despair of your favour and benevolence;

Glance just once towards me in such a manner that rids Qamar ad-Din distress, anguish and ignominy.

 

 

Allahumma salli wa sallim ‘alaa Sayyidina Muhammad
Habib-ir-Rahmaan
Wa Durratil akwaan
Al-Haadiri ma’a man salla ‘alayhi fee kulli zamaan wa makaan
Wa ‘alaa aalihi wa sahbihi wa tabi’eehim bi-ihsaan