A 3 stage project involving the acquisition of land, the building of a masjid and finally a school.
مشروع بناء مسجد في تهامة اليمن الميمون
Ibad Ar-Rahman intends to raise £32,000 to build a mosque in the Tihama region of yemen near the famous city of Zabid.
DONATION TARGET: £32,000 (approx $50,000)
On Thursday 9th February 2011 Al Habib Abu Bakr bin Ali al Mashoor al Adani visited Zabid to hold a symposium to discuss Zabid’s role as an example of a school which contributed to nurturing mainstream Islamic scholarship based upon the classical system of sanad-based learning. [IMAGE]
He emphasised the importance of taking knowledge by a chain of transmission which leads back to the Messenger of Allah (salAllahu alayhi wa sallam) ensuring orthodox mainstream understandings of Islam which protect against deviancy and extremism.
He also emphasised the need to be concerned with the revival of teaching within places like Zabid, something which he greatly emphasised in the Friday Sermon in Zabid’s Grand Masjid the following day, calling for a renewal of efforts in guiding the Muslim youth to the study of Islam from its recognised sources by the classical chains of transmission.[IMAGE]
The tihama region of Yemen and in particular the blessed city of Zabid and its surronding villages has been home to some of Islam's finest scholars.
Amongst them the likes of Al-Muhaddith al-Dayba' (author of 'Tamyiz al-khabith min al-Tayyib' and 'Taysir al-Wusul ila Jami' al-Usul), Al-Imam Abu Bakr al Haddad al Hanafi (author of 'Al-Jawhara Al-Nayyirah'), Al-Imam Al-Fayruzabadi (author of 'Al-Qamus Al-Muhit'), Al-Sayyid Murtada Al-Zabidi (author of 'Ithaf Sadat al-Muttaqeen') and Al-Sayyid Abdur Rahman bin Yahya bin Umar Al-Ahdal (author of 'Al-Nafas Al-Yamani') (rahmatullah alayhim).
However in recent times with the death of many ulama and societal changes, the emphasis on acquiring traditional Islamic knowledge has weakened.
This project is part of ongoing efforts to revive traditional islamic teaching in this region through the building of a masjid and adjoining Islamic school with living quarters for students. Tihāmah or Tihāma is a narrow coastal region of Arabia on the Red Sea. It is currently divided between Saudi Arabia and Yemen. In a broad sense, Tihamah refers to the entire coastline from the Gulf of Aqaba to the Bab el Mandeb Strait but it more often refers only to its southern half, starting just south of Jeddah and running parallel to Asir and Yemen. Unlike the inland regions, it is made up of sand dunes and plains and is largely arid except for a few oases. Important urban centers of the region include Al Hudaydah, Mocha, and Zabid in Yemen and Jizan, Al-Qunfudhah, and Al Lith in Saudi Arabia. Most of the Tihama coastline is hazardous to approaching vessels, and harbors are therefore few and far between, especially in the northern half.
The temperatures in Tihamah are probably some of the hottest on earth. A normal summer day in Al Hudaydah can be 43 degrees Celsius (110 Fahrenheit) with the humidity of around 40-60% at noon, causing the heat index to be dangerously high. Only the inhabitants can normally withstand the heat, and highland Yemenis often find it very difficult to stay in the Tihamah area.
(Adapted from http://en.wikipedia.org/wiki/Tihamah)
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There are 3 main stages of the project:
- Stage 1: Acquisition of land
- Stage 2: Build a small masjid
- Build a small madrassa
Acquisition of land - Mufti Qasim Kuzaym (successor to Shaykh Asad Hamza Abdul Qadir Al-Awsi rahmatullah alayh) has donated his land 8km south of Zabid in the village of Turbah off the Hudaidah – Taiz Road. See the images below of the land.
a) Build a small masjid. A place for prayer and ablution for the local community.
b) Establish a small breeze- block building factory adjacent to the masjid which will cover the running costs of the masjid and imam and teacher's salaries.
Build a small madrasa. Completing the 3rd phase would enable us to complete a grand undertaking and continue the work started by the great scholars within this region.
The Blessed City of Zabid
The following hadith was narrated by the Great Hadith Master, Al-Imam 'Abd Al-Rahman Al-Dayba' al-Zabidi (rahmatullah alayh)(d. 944), (author of the famous 'tamyiz al Tayyib min al Habith fi ma yaduru ala alsinati al-naas min al Hadith" , and "Taysir al-Wusul ila jami' al-Usul min hadith al-Rasul" both in the sciences of ahadith aswell as the popularly recited Al-Mawlid Al-Dayba'i ") in his celebrated, 'Bughyatul Mustafid fi akbari Madinat al-Zabid', whilst enumerating the qualities of the city of Zabid (May Allah preserve and protect her and her people by the du'a of Sayyid al-Mursaleen salAllahu alayhi wa sallam).
'Abd al-Razzaq Al-San'ani (rahmatullah 'alayh) relates: M'amar (rahmatullah 'alayh) informed me that it had reached him that the Prophet (sal Allahu 'alayhi wa sallam) was sitting amongst his companions one day and he said: "O Allah save the companions of the ship.", then he waited for a while and said, "It has passed." So when they came close to Al-Madinah he said:"They have come and a righteous man is leading them", he said: The ones who came in the ship were the Ash'ariyun, and the one who lead them was 'Amr ibn al Hamiq al Khuza'iy (radhiyAllahu anhu), he said: The Prophet (sal Allahu 'alayhi wa sallam) said: "Where have you come from?" They said: from Zabid, The Prophet (sal Allahu 'alayhi wa sallam) said: "May Allah bless Zabid", they said: and Rima' ,He (sal Allahu 'alayhi wa sallam) said: "May Allah bless Zabid", they said: and Rima' O Messenger of Allah (sal Allahu 'alayhi wa sallam), so he said the third time "and Rima' ".
Narrated by Al-Hafizh 'Abd Al-Razzaq Al-San'ani (rahmatullah alayh) in his Musanaff, Hadith 19891, vol 5 page 54.
Also narrated by Al-Hafizh Al-Bayhaqi (rahmatullah alayh) with the same chain in Dalaail Al-Nubuwwah vol 6 pag 298 and narrated mursal by Al-Imam Ahmad bin Hanbal (rahmatullah alayh) in Fadhaail Al-Sahabah hadith 1560 in a summarised form, by way of 'Abd Al-Razzaq from M'amar from Qatadah.
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Biography of Shaykh Asad
From amongst the leading islamic personalities of the Tihama region in recent times: Al-Shaykh Asad Hamza bin Abd al-Qadir al- Awsi al-Zabidi (rahmatullah alayh) Shaykh AsadThe Shaykh, The Qadi, Mufti of Zabid, The Faqih, Teacher of teachers, the erudite spiritual guide.
Born in Awsa, Habasha (1332 ah) from a noble lineage in a household renowned for knowledge. His mother, being a direct descendent of the great spiritual master, Al-Qutb Al-Sayyid Ismail ibn Ibrahim al-Jabarti (rahmatullah alayh) (875 AH). He grew up under the tutelage of his noble father.
At the age of 10 he began to memorise the holy Quran which he completed in a period of 1 year. He then entered into studies with his maternal grandfather, Al-Shaykh Al-Sayyid Hamza bin Ridwan al-Awsi learning from him many of the islamic sciences including Fiqh and Aqaid. He then proceeded to benefit from a multitude of ulama from the noble prophetic household including, Al-Shaykh Al-Wali Hummad bin Abdillah al-Awsi and Al-Shaykh Al-Sayyid Ahmad Kabir bin Muhammad Abduhu, taking from him in various sciences including, fiqh, tajwid, tafsirand hadith. This shaykh used to have a halaqa after Asr in Tafsir which would be attended by many leading ulama and prominent students and Shaykh Asad would partake in it. As-Sayyid Ahmad was impressed by Shaykh Asad and discerned in him certain signs and used to say: You will not stay with us O Asad. I see that you want Zabid. My advice to you: respect this name i.e. Asad (Lion). Shaykh Asad used to say of As-Sayyid Ahmad that he excelled in ilm and zuhd and that 'my eyes have not seen thelikes of him."
And when the shaykh arrived in Zabid he studied with Al-Shaykh Al-Mufti Muhammad bin Yusuf Faqir, the books of ahadith, fiqh and tafsir, and attended his lessons in Al-Jami Al-Saghir of Imam Al-Suyuti.
He also took from Al-Shyakh Ibrahim bin Abdillah Al-Mizjaji in Fiqh, Tafsir nahw and usul. With Shaykh Husayn bin Muhammad Al-Wusabi he took hadith balaga tajwid and mantiq. These are a few of the multitude of his teachers in the City of Knowledge and ulama (Zabid Madinatul ilm wal ulama). He excelled in the islamic sciences until he was placed as Mufti over Zabid.
His teaching style was renowned for its clarity and he would summarise when the need arose and use to say: "The benefit of ilm is not attained except after understandingits sourceand its branches and ating upon it." He had a deep respect for scholarly differences amongst the predecessors and would not sit in any majlis except that he would call his students to characterise themeselves with mercy.
In particular he excelled in the teaching of language and tafsir and both ulama and students would flock to his circles. Many relate knowledge from him inside and outside of Yemen. He was a beacon of guidnace in his time.
One of his students Al-Shaykh Hisham Ghalib Harun Al-Zabidi in a qasida praising the shaykh says:
"O Father of souls, my teacher, my soul
O Father of Souls! O Lion of Lions"
"Indeed you cultured the souls so they were purified
And the hearts were cured by your guiding words"
"And my tongue is unable to express
What we have seen of your unique character."
He migrated to Zabid in search of knowledge in 1353 AH, leaving behind him the land of his birth.
Amongst his other teachers in Zabid Al Shaykh Abdulla bin Abd Al-Latif Faqir and he took from him inheritance laws and fiqh.
Also Mufti Maraw'a Sayid Abd Al-Rahman bin Muhammad Al- Ahdal
He took on many key roles in his life:
- Teacher in Zabid's Islamic Institute (1954-1962) (1375-1383)
- Teacher in Masjid Abi Musa Al-Ash'ari (radhiy Allahu t'ala anhu) until 1375 ah (1954)
- Khateeb in Zabid's Al-Jami' al Kabir
- Teacher in Al-Ribat Al-Farhaniya until his death
People would flock to his doors asking him to make supplications for their worldly and other worldly affairs.
When Sayyid hasan bin ibrahim al ahdal carried to him the news of the death of As Sayyid Muhammad bin Alawi al Maliki Al-Makki's death the shaykh's imama fell from his head as he wept bitterly causing all those in his gathering to weep.
(The Shaykh (rahmatullah alayh) is amongst those who signed endorsements to Sayid Muhamad bin Alawi al Maliki al Makki’s (rahmatullah alayh) book “Mafahim yajib an Tusahahh” as found at the beginning of published versions.)
The Shaykh made hijra to Zabid in 1353 ah. Amongst his shaykhs in Zabid was Al-Shaykh Ibrahim bin AbdAllah al Mizjaji (rahmatullah alayh) and he took from him in fiqh, and tafseer, nahw, usul, and hadith. He also studied under Al-Shaykh Husayn bin Muhammad bin AbdAllah Al-Wusabi in tafsir, hadith, usul ul hadith, nahw, mantiq, tajweed and qira'. He also took from Mufti Zabid, Al Sayyid Sulayman bin Muhammad al-Ahdal Al-Idrisi in numerous sciences. Also Al-Shaykh Muhammad bin Ahmad Al-Salimi in tafsir, hadith, sarf and other sciences. Also Al-Shaykh Abdullah bin Zayd Al M'azaby in nahw and balagah and other sciences. Also the Mufti of Murawa' Abd Al-Rahman bin Muhammad Al-Ahdal.
In 1372 ah he travelled on foot to perform Hajj for the first time, he completed some 13 pilgrimages in his lifetime. In Madinatul Munawarra having visited our liege lord, seal of the prophets, Sayyiduna Muhammad salAllahu alayhi wa salam, he met with Al-Sayyid Alawi bin Abbas bin Alawi Al-Maliki and Al-Shaykh Muhammad Nur Hilal and Al-Shaykh Muhammad Amin al-Shanqiti (rahimahullah alayhim).
The shaykh fell ill on sunday 5 jumada al ula 1426 ah (11 june 2005) and passed away before sunset on tuesday 20 jumada al ula (27 june 2005) and is buried at the right side of the entrance to the famous Al-Jabarty Graveyard which according to researchers holds the bodies of some 15000 ulama and awliyaa.
Some Ahadith regarding Yemen and the quality of its people
Imam al-Bukhari relates from Abu Mas’ud that the Messenger of Allah (Allah bless him & give him peace) gestured with his hands towards Yemen and said: “Belief (iman) is there….” (Sahih al-Bukhari, no: 4126 & Sahih Muslim, no: 81)
Sayyiduna Abu Hurayra (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “The people of Yemen have come to you. They are tender-hearted and more delicate of soul. The capacity to understand (fiqh) is of the Yemenis and wisdom is that of the Yemenis.” (Sahih al-Bukhari, no: 4129 & Sahih Muslim, no: 84)
In another narration, the Messenger of Allah (Allah bless him & give him peace) is reported to have said: “Faith is of the Yemenis, and they (the people of Yemen) are from me and their direction is towards me, even if they are far from me in distance. It will be very soon that they come to you as helpers (ansar); hence I command you to be good with them.” (Tabrani with a sound [Hasan] chain. See: Majma’ al-Zawa’id, 10/55)
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Biography of Al-Sayyid Murtada Al-Zabidi
From amongst the leading islamic personalities of the Tihama region in history:
Imām Muĥammad ibn Muĥammad ibn Muĥammad ibn Ábd ar-Razzāq al-Ĥusayni az-Zabīdī, Abu’l Fayđ and is widely known as Murtađā az-Zabīdi. [1145-1205 AH/ 1732-1790 CE]
He was a Ĥanafī scholar, lexicographer, linguist, a grandmaster in ĥadīth, genealogy, biographies and personal histories [ĥadith, ansāb, rijāl]. He was a prolific writer. Apart from Arabic, he was proficient in Turkish, Persian and a language of Karaj.
Originally from Wāsiţ in Iraq, he was born in Belgram in India and migrated to Zabid in Yemen; hence his title, Zabīdī. He traveled to Hijāz [Jiddah, Makkah and Madinah] and then to Egypt and was renowned in the Islamic world. Kings from Hijāz, India, Yemen, Levant [Shām], Iraq, Morocco, Turkey, Sudan and Algiers corresponded with him; people sent him presents and gifts from everywhere.
He was admired and venerated so much that some people in Western Africa believed that their Hajj was incomplete if they did not visit and honor Murtađa Zabīdī!
Al-Kattānī notes in his Fahris al-Fahāris: ‘Zabīdī was peerless in his time and age. None after Ibn al-Ĥajar al-Ásqalāni and his students can match Az-Zabīdī in terms of his encyclopaedic knowledge of traditions and its associated sciences; nor in fame or list of students.’
He passed away in Egypt during an epidemic plague in the year 1205AH / 1790CE. May Allah be pleased with him and grant him an extensive paradise and make us benefit from his knowledge.
Among his works are small booklets and encyclopedias spanning volumes. Inspite of his mastery in the sciences, he was a self-effacing man, a glimpse of which is visible from his introduction to his masterpiece, It’ĥāf – An Exegesis of Iĥyā’a.
Sharīf Murtađā Zabīdī says:
‘I sought the help of Allāh in naming this book: Presents of the Pious Leaders, an Exposition of the Secrets of the Book: ‘Revival of Religious Sciences’. Having written this book, I do not absolve myself or my book that it is without mistakes or misgivings; nor do i sell my [fare] with the condition that it has no flaw in it. Rather with a profound acknowledgement of my shortcomings, I ask Allāh táālā to erase the slips that occurred, by the pen that erred, in these lines that are lettered. And I tell the reader who looks at my compilation: do not hold back if you find something unconvincing, because everyone has their own way of thinking and a writer has his own viewpoint towards a thing.
O, the unbiased and just reader! I ask you to forgive me my mistakes and slips, for the finest of horses can stumble and falter; and the young are childish – and cannot see beyond the lapses of a learned man. Even the expert money-changer will [sometimes] be hoodwinked by counterfeiters. It is obvious that criticizing a book is easier than writing one; particularly for a lengthy book, it is easy to comment and nitpick than conceive and compose one. As it is observed from surveying ancient buildings and structures of yore – people comment on their strength and quality, those who are unable to match a stone with another! This is my answer in defence to those who voice objections to my book.’
The erudite and eloquent master Qađī Ábdu’r Raĥm Al-Bīsānī wrote to Ímād al-Aşbahānī, the scribe apologetically: ‘A thing occurred and I don’t know if I should fight with you [for that] or not, and here I tell you why: I have seen that nobody has written a book except they say on the morrow: ‘perhaps, if I change this passage it would look more elegant; or if I add something it may look more beautiful; If I change the order it looks better; and if I remove a thing it looks grander.’ This is a great admonition, on the fallibility of humans and that they are prone to error. I hope, my readers will forgive me, and they are worthy of such kindness. I count on the beautiful ones among them, and they are the magnificent ones.’
al-qams [القمس]: to dive into the sea; it is read with both đamm and kasr, thereby: yaqmusu, yaqmisu [يقمس يقمس] similarly, qamisa fīhi qamsan [he dived into it]; qamūsan: to be absorbed and then rise; every thing that is immersed in water and then taken out is termed, ‘qamis’;
many related entries later:
al-qawmas [القومس]: the ocean, as reported by Ibn Darīd; it is said that [qawmas] is the great body of water [múžamu mā’a al-baĥr]: al-qāmūs. In the Ĥadīth of Ibn Ábbās rađiyAllāhu ánhumā, where he was asked about the flood and ebb of the tide [madd wa’l jazr]: ‘an angel is appointed upon the deeps of the ocean [bi qāmūsi’l baĥr] – whenever he puts his foot down it rises and when he lifts it is subsides.’
further down he writes:
al-qāmūs is the ocean [as reported by Ibn Darīd], the author – may Allāh have mercy on him – named this book of his and it was discussed in its introduction. It [al-qāmūs] also means that it is the deepest spot [in the ocean], the abyss [ab-ádu mawđiýin fīhi ghawrā].
1.Tāj al-Árūs min Jawāhari’l Qāmūs [The Crown of the Bride made from the Gems of the Ocean]: Even though qāmūs means a ‘dictionary’ in usage, its literal meaning is 'ocean'.
Majduddīn Al-Fayrūzābādī [d.818AH/1415CE] compiled a specialist philological dictionary, Al-Qāmūs al-Muĥīţ [The Encompassing Ocean]. In this dictionary, he ordered root words alphabetically by the last letter of the word, instead of the first; somewhat like a rhyming dictionary. . Therefore qāmūs and árūs are both listed under the letter sīn, whereas tāj is listed under jīm . Some have noted, it was meant to be a reference for scholars.
Zabīdī expanded this into a multi-volume dictionary and is considered as his magnum opus. It has been published by Dār al-Fikr in 20 volumes.
2.It’ĥāf as-Sādah al-Muttaqīn [Presents from Pious Chieftains] is an exegesis of an already detailed Iĥyā’a, of Imām Al-Ghazālī. It was published in 14 volumes recently and is the second of Zabīdī’s two masterpieces.
3.Asānīd al-Kutub as-Sittah [The Authentication Chains of the Six Books]: Bukhari, Muslim, Tirmidhi, Nasayi, Abū Dawud, Ibn Majah are the six motherbooks of Ĥadīth and termed as sittah or ‘The Six’. Zabidi collected the narrators and their chains in this book as is apparent from the title.
4.Úqūd al-Jawāhir al-Munīfah fī Adillati Madh’hab al-Imām Abū Ĥanīfah [Stringing the Blessed Pearls on the Evidences used in the Madh’hab of Abū Ĥanīfah]
5.Kashf al-Lithām an Ādāb al-Īmān wa’l Islām [Raising the Curtain on Etiquette in Faith and Islām]
6.Raf’á ash-Shakwā wa Tarwīĥ al-Qulūb fī Dhikr Mulūki Banī Ayyūb [Removing the Grievance and Comforting the Hearts in the mention of the Kings of Bani Ayyub]
7.Mújam ash-Shuyūkh [A Dictionary of Zabīdī’s Teachers]
8.Alfiyyah as-Sanad, [A Thousand Liner on Chains of Authentication] in Ĥadīth; which is a poem of more than 1500 lines and its explanation.
9.Mukhtaşar al-Áyn: An abridgement of the book Al-Áyn attributed to Khalil Ibn Aĥmed, the grammarian [d.175AH]. It is also said that it is written by Layth ibn Naşr al-Khurāsānī, his student. Al-Áyn could mean ‘a wellspring’ but it is also said that Khalīl could complete only until the letter áyn, Layth wrote the rest; hence the name. Therefore the first part is not in the same style as the rest. Ibn Rāhwiyyah said that he wrote only for the letter áyn and Layth wrote the rest.
The reason for such a disagreement is because the book contains mistakes which even the most amateur among his students would not commit, let alone the master, Khalīl. Az-Zirkily lists this book in Al-Aálām but it could be an erroneous ascription to Murtađā Zabīdī too, since Hājī Khalīfah writes under the entry Al-Áyn in Kashf az-Žunūn that Abū Bakr Muĥammad ibn Al-Ĥasan Az-Zabīdī, the linguist-lexicologist who passed away in 379AH/989CE, wrote an abridgement of the book named Al-Istidrāk álā Kitāb al-Áyn and he said in it: ‘It is not correct that it was written by Khalīl nor is there any evidence; probably, he attested it but died before it was completed..’
10.At-Takmalah wa’s Şilah wa’dh Dhayl li’l Qāmūs [Completion, Supplement and Appendix to the dictionary Al-Qāmūs] in two hefty volumes.
11.Īđāh al-Madārik bi’l Ifşaĥ áni’l Áwātik [Shedding Light on the Senses about Noble Women]; a monograph.
12.Íqd al-Jumān fī Bayāni Shuáb al-Īmān [String of Pearls: A Description of the book ‘Branches of Faith’]
13.Tuĥfatu’l Qamāýīl fī Mad’ĥi Shaykh al-Árab Ismāýīl [Present of Chieftains in Praise of the Grandfather of Arabs Sayyidunā Ismāýīl álayhi’s salām]
14.Taĥqīq al-Wasāyil li Márifati’l Makātabāt wa’r Rasāyil [An Analysis of the Means for Knowledge of Letters and Epistles]
15.Jadhwatu’l Iqtibās fī Nasabi Banī al-Ábbās [An Extracted Ember on the Genealogy of Bani Abbas]
16.Ĥikmatu’l Ishrāq ilā Kuttāb al-Āfāq [Sparkling Wisdom for Writers of the World] : A book on calligraphy.
17.Ar-Rawđ al-Miýţār fī Nasabi’s Sādati Āli Jáfar at-Ţayyār [A Fragrant Garden: On the Genealogy of the Descendants of Jáfar at-Ţayyār]
18.Muzīl an-Niqāb al-Khafā’a án Kunā Sādātinā Banī Al-Wafā’a [Removing the Concealing Veil on the Apellation of our Lords from Bani Wafa] which was probably also named as: Rafá an-Niqāb al-Khafā’a ámman Intamā ilā Wafā wa Abi’l Wafā [Raising the Hiding Veil from those who are related to Abi’l Wafā]
19.Bulghātu’l Gharīb fī Muştalaĥi Āthār al-Ĥabīb: [The Necessary Provision for the Stranger: in Understanding the Terminology of the Beloved’s Tradition şallAllāhu álayhi wa sallam]
20.Tanbīh al-Áārif al-Başīr álā Asrāri’l Ĥizb al-Kabīr [A Warning to the Discerning Knower on the Secrets of the ‘The Great Collection’] on the Hizb of Imām Shādhilī.
21.Safīnatu’n Najāh Al-Muĥtawiyah álā Biđāátin Muzjāh mina’l Fawāyidi’l Muntaqāh [The Rescue Ship Carrying Rare Provisions from the ‘Distinguished Benefits’] probably a commentary on the book Al-Fawāyid al-Muntaqāh by Shaykh Abū Ábdullāh Al-Qāsim Ibn Fađl ath-Thaqafī al-Aşbahāni [d.489AH/1095CE] – a book on Ĥadīth.
22.Ghāyatu’l Ibtihāj li Muqtafī Asānīdi Muslim ibn Al-Ĥajjāj [Intense Joy for the Follower of the Chains of Muslim ibn Al-Hajjaj]
23.Íqd al-La’ālī al-Mutanāthirah fi’l Aĥādīth al-Mutawātirah [A Necklace of Scattered Pearls: A Collection of Massively Transmitted Ĥadīth]
24.Nishwatu’l Irtiyāĥ fī Bayāni Ĥaqīqati’l Maysiri wa’l Aqdāĥ [Exulting in Gratification: An Exposition on the Reality of Gambling and Drinking]
25.Al-Árāyis al-Majluwwah fi Dhikri Awliyā’yi Fuwwah [Presenting the Resplendent Grooms – Chronicles of the Awliya of Fuwwah]: Fuwwah is a well-known place in Yemen.
27. Irshādu’l Ikhwān ila’l Akhlāq al-Ĥisān [Guide to Bretheren towards Lofty Character and Morals]
28. Al-Ishghāf bi’l Ĥadīth al-Musalsal bi’l Ashrāf [Fondness : about those Ĥadīth transmitted only through the Noble Progeny]
29. Iklīl al-Jawāhir al-Ghāliyah fī Riwāyati’l Aĥādīth al-Áāliyah [A Crown of Precious Gems concerning the Transmission of Lofty Traditions]
30. Tuĥfatu’l Mawdūd fī Khatmi Sunan Abū Dāwūd [Present of the Beloved in the Conclusion of Sunan Abū Dāwūd]
31. Ĥusn al-Muĥāđarah fī Ādābi’l Baĥthi wa’l Muĥāđarah [A Beautiful Sermon on the Etiquette of Debate and Discussion]
32. Badhl al-Maj’hūd fī Takhrīji Ĥadīth ‘Shayyabatnī Hūd’ [Expending Efforts in the Analysis of the Ĥadīth: ‘The Sūrah Hūd has Greyed Me’]
33. It’ĥāf al-Aşfiyā bi Silāki’l Awliyā’a [Presents of the Pure on the Chains of Awliya]
34. It’ĥāf Ahl al-Islām bimā Yatállaqu bi’l Muşţafā wa Āli Baytihi’l Kirām [Presents of Muslims Concerning Muşţafā and His Noble Household]
35. It’ĥāf Sayyidu’l Ĥayy bi Salāsili Banī Ţayy [Presents of the Living Masters on the Chains of Banu Tayy]
36. Al-Iĥtifāl bi Şawmi’s Sitti min Shawwāl [The Rejoicing in the Additional Six Fasts of Shawwal]
37. Al-Arbaúūn al-Mutakhallafah fīmā Warada fi’l Aĥādīth fī Dhikri Árafah [The Forty Inherited Ĥadīth that have been reported mentioning Arafah]
38. Isáāf al-Ashrāf [The Aid of The Progeny]
39. Isáāf ar-Rāghibīn fī Sīrati’l Muşţafā wa Āli Baytihi’t Tāhirīn [Salvation of the Aspirants on the Path of Muşţafā and his Pure Household]
40. Iýlām al-Aálām bi Manāsiki Bayti’llāhi’l Ĥarām [Declaration of the Knowledgeable on the Rituals of the Sacred House of Allāh]
41. Manāqib Aş’ĥāb al-Ĥadīth [Merits and Praise of the Scholars of Ĥadīth]
42. Al-Intişār Li Wālidi’n Nabiyyi’l Mukhtār [In Advocacy the Father of the Chosen Prophet şallAllāhu álayhi wa sallam]
43. At-Tálīqah álā Musalsalāti Ibn Álīqah [A Commentary on the Chains of Ibn Aliqah]
44. At-Taftīsh fī Mánā Lafž ‘Durwīsh’ [An Investigation in the meaning of the word ‘Durwish’ or the ‘Mendicant’]
45. Tansīq Qalāyid al-Matan fī Taĥqīqi Kalāmi’sh Shādhilī Abi’l Ĥasan [Organizing the Sturdy Necklaces in the Study of the Sayings of Abū’l Ĥasan Shadhili]
46. Ĥadīqatu’s Şafā fī Wāliday al-Muşţafā şallAllāhu álayhi wa sallam [The Immaculate Gardens : Concerning the Parents of Muşţafā şallAllāhu álayhi wa sallam]
47. Rashfu Zulāl ar-Raĥīq fi Nasabi Hađrati’s Şiddīq rađiyAllāhu ánhu [Imbibing the Pure Nectar : concerning the Ancestry of Abū Bakr as-Siddiq rađiyAllāhu ánhu]
48. Rashqatu’l Mudām al-Makhtūm al-Bikri min Şafwati Zulāli Şibghi’l Quţub al-Bakrī [Sealed Wine from the Cleanliness of a Pure Flavored Drink of the Spiritual Pole Al-Bakri]
49. Rafú’sh Shakwā Li Áālimi’s Sirri wa’n Najwā [Raising a Complaint towards the Knower of the Open and Hidden]
50. Rafú’l Kalal áni’l Ílal [Removing the Exhaustion in the matter of Justification] assuming that ílal is not ‘disease.’
51. Zahr al-Akmām al-Munshaq án Juyūbi’l Ilhām bi Sharĥi Şayghati Ábd as-Salām [A Lone Flower from the Pockets of Inspiration in the Explanation of Ábd as-Salām’s Formula]
52. Sharĥ as-Şadr fī Sharĥ Asmāyi Ahli Badr [Expanding of the Chest concerning the names of those who participated in the expedition of Badr]
53. Al-Arūş al-Mujliyyah fī Ţuruqi Ĥadīth al-Awwaliyyah [Shining Brides concerning the Chains of the ‘First Ĥadīth’]
54. Al-Íqd ath-Thamīn fī Ţuruqi’l Ilbāsi wa’t Talqīn [ A Precious String concerning the Paths of Wearing Cloaks and Instruction]
55. Áqīlatu’l Atrāb fī Sanadi’t Ţarīqati wa’l Aĥzāb [Lords of the Same Age: Concerning the ‘Path’ and the ‘Groups’] *
56. Qalansuwatu’t Tāj [A Diadem]
55. Al-Qawl al-Mathbūt fī Taĥqīqi Lafži’t Tābūt [Veritable Statement researching the etymology of the word ‘Ark’ ]
56. Kashf al-Ghiţā án Şalāti’l Wustā [Lifting the Curtain to reveal the ‘Middle Prayer’]
57. Luqat al-La’ālī mina’l Jawhar al-Ghāli [Gleaning of Pearls from a Treasure of Priceless Gems]
58. Al-Murabbī al-Kābili fīman Rawā án Shams al-Bābilī [The Short Master concerning that which has been narrated from Shams al-Babeli]
59. Al-Mirqāt al-Áliyyah bi Sharĥi’l Ĥadīth al-Musalsal bi’l Awwaliyyah [The Lofty Steps in Explanation of the Continuously Narrated First Ĥadīth]
60. Al-Maqām al-Índiyyah fi’l Mashāhid an-Naqshbandiyyah [The Station of ‘Nearness’ near the Stations of the Naqshbandis]
61. Al-Minaĥ al-Áliyyah fi’t Ţarīqati’n Naqshbandiyyah [Lofty Presents Concerning the Naqshbandi Path]
62. Minaĥ al-Fuyūđāt al-Wafiyyah fīmā min Sūrati’r Raĥmān min Asrāri’ş Şifati’l Ilāhiyyah [Exuberant and Lavish Gifts : concerning the Secrets of the Attributes of the Lord Almighty in the Chapter Ar-Raĥmān]
63. Al-Mawāhib al-Jalīlīyyah fīmā Yatállaqu bi Ĥadīth al-Awwaliyyah [Prominent Presents : concerning the First Hadith]
64. Mawāhibu Rabb al-Bariyyah Bi’l Imlāyi’sh Shaykhūniyyah [Presents of the Lord of the Universe concerning the Dictation of Shaykhuniyyah]
65. An-Nafĥatu’l Qudsiyyah fī Wāsitati’l Biđáti’l īýd ar-Rūsiyyah [Ethereal Breeze : concerning the Innovation of the Russian Festival ]
66. An-Nawāfiĥ al-Miskiyyah ála’l Fawāyiĥ al-Kishkiyyah [Fragrance of Musk on the Perfume of Kishk]
67. Hadiyyatu’l Ikhwān fī Shajarati’d Dukhān [A Gift to the Bretheren: Concerning the Tobacco Weed]
Note: Some names have been translated by mere guessing as the translator does not have access to most of these books. These are merely taken from the lists in the sources mentioned. Because having knowledge of the subject matter equips one better in making a more accurate translation. Some translations may sound amusing or apalling; the translator apologizes for the same.
Az-Zirkily, Al-Aálām Vol.7
Hāji Khalīfah, Kashf az-Žunūn
Ismāýīl Pāshā Appendix of Kashf az-Žunūn, vol.6/pg.271 Entry under Muĥammad/Az-Zabīdī
Al-Zabīdī, It’ĥāf as-Sādah Vol.1
Al-Zabīdī, Tāj al-Árūs, Vol.1
The foreword of Badhl al-Maj’hūd published by Dār as-Şaĥābah, Tanta, Egypt; quoting from Fahris al-Fahāris of Ábd al-Ĥayy al-Kattāni, Vol.1/pg.526.
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Biography of Shaykh Qasim Kuzaym
Born in 1966 he grew up in humble, rural surroundings some 8km south of the city of Zabid (famously known as Madinat al-‘ilm wa al-‘Ulama - The city of knowledge and scholars).
When the Shaykh begain his studies in Zabid, he stayed initially at Ribat Sayyid Yahya bin ‘Umar al-Ahdal (Ribat Idrisi) and then Ribat Farhaniyyah. He studied the sacred Islamic Sciences for over 20 years at the hands of a multitude of ‘ulama, most notably Mufti-Zabid Al-Sayyid Muhammad bin Sulayman al-Ahdal, Mufti-Zabid al-Shaykh Asad Hamzah bin ‘Abd al-Qadir al-Awsi, Mufti-Zabid al-Sayyid Muhammad ‘Ali al-Battah (all three of whom were successively Mufti of Zabid and accreditors of al-Sayyid Muhammad bin ‘Alawi al-Maliki’s (rahmatullah alayh) famous, “Mafahim yajib an Tusahhah”), and Muqri’-Zabid al-Shaykh Husayn Muhammad ‘Uthman al-Wusabi (rahmatullah alayhim ajma’in).
He read in all the major Islamic Sciences including: ‘Aqaid, Fiqh, Usul al-Fiqh, Hadith, Usul al-Hadith, Mirath (Inheritance Law), Tajwid, Ulum al–Qur’an, Tafsir, Nahw, Sarf, Balagah, Adab, ‘Arud wa Qafiyah (Prosody), Mantiq, Sirah and others and was given license to teach during the life-time of many of his teachers.
[Picture above] Shaykh (right) with al-Sayyid Abdal bin 'ubaydAllah al-Hasani (left) an 'alim from India who visited the Shaykh in November 2010
He was particularly attached to Mufti-Zabid al-Shaykh Asad Hamzah bin ‘Abd al-Qadir al-Awsi (rahmatullah alayh), taking from him in the inward and outward sciences. The shaykh spent many years at al-Shaykh Asad’s (rahmatullah alayh) side and was given the responsibly of writing down and recording Fatawa by dictation from the Shaykh.
He also studied at Zabid’s al-M’ahad al-Islami, (M’ahad al-Murtada) then completed his college studies and graduated from the University of Hudaydah.
He is currently employed at Madrasah al-Murtada as a secondary school teacher in Arabic Grammar (Nahw). Tireless in his teaching of the Islamic sciences he gives students of sacred knowledge his break periods between classes at school whilst also conducting lessons in the afternoons and evenings including Friday mornings at his home in the village of Turbah. His teaching is spread between Zabid and its surrounding villages with his home having become a centre point for students of the sacred sciences and laymen seeking Islamic legal verdicts.
Characterised by humility, abstinence from the dunya, clinging to the Prophetic Sunnah and a deep-rooted love of ‘ilm and students of knowledge, he is loved by the ‘ulama and students alike.
May Allah (subhanahu wa t’ala) reward him greatly for his services to the Deen and benefit us by him in both worlds.
Biography of Al-Imam Abu Bakr Al-Haddad Al-Hanafi (Rahmayullah Alayh)
Excerpted and abridged from Al-Imam Al-Muhaddith Abu al-‘Abbas Ahmad bin Ahmad bin ‘Abd al-Latif al-Sharji al-Hanafi al-Zabidi’s (d.893 ah)(rahmatullah alayh) blessed work dealing with the lives of the awliyaa of Yemen: “Tabaqat al-Khawass, Ahl al-Sidq wa al-Ikhlas (Ranks of the Elect, The People of Truth and Sincerity)” (pg 391-393).
(Al-Imam al-Sharji al-Zabidi is the author of the famous: “mukhtasar sahih al-Bukhari, al-tajrid al-sarih li ahadith al-Jami’ al-sahih),
Al-Faqih, Al-Wali, al-Imam, Abu Bakr bin ‘Ali bin Muhammad al-Haddad al-Hanafi al-Zabidi (rahmatullah alayh) (d. 800 a.h.) (author of the famous “al-Jawharah al-Nayyirah, sharh mukhtasar al-Quduri”)
He was, may Allah (subhanahu wa t’ala) benefit us by him, a great scholar and jurist, a worshipper, an ascetic and a man of scrupulousness. He expended his efforts in the fields of knowledge and action and was humble, ascetic in his food and drink, garments and all his affairs, possessing complete scrupulousness. He initially studied with his father, al-Faqih ‘Ali bin Muhammad al-Haddad (rahmatullah alayh) in the village of ‘abbadiyyah from amongst the villages of the valley of Zabid. Later al-Faqih Abu Bakr al-Haddad moved to the city of Zabid and completed his study of Fiqh with al-Faqih ‘Ali bin Nuh and al-Faqih Ibrahim bin ‘Umar al-‘Alawi and others. Many students graduated in Fiqh under his tutelage and his most famous students are his son al-Faqih Ahmad and al-Faqih Muhammad bin ‘Umar bin Show’an and my father (i.e. the father Al-Imam Abu al-‘Abbas al-Sharji) Ahmad bin’ Abd al-Latif (rahmatullah alayh) and al-Faqih al Humam al-‘Alawi, and al-Faqih al-Siddiq bin al-Burhan and many others whose number cannot be enumerated.
And his teaching was filled with barakah, he had many students and was forebearing with them to the extent that one of my teachers told me, may Allah t’ala have mercy upon him, that al-Faqih Abu Bakr used to teach day and night about 15 lessons and he would not become tired nor find it tedious. And he produced great writings in the mazhab of al-Imam Abu Hanifah (radhiy Allahu t’ala anhu), the likes of which no-one from the Hanafi Ulama in Yemen has produced since the earliest times until the present day in terms of their number and benefit. Amongst these are his two commentaries on al-Muhtasar al-Quduri, a small commentary (Al-Jawharah al-Nayyirah) and a large commentary (Al-Siraj al-Wahhaj), and sharh al-Manzumah al-Nassafiyyah, Sharh al-Manzumah al-Hamiliyyah, and Sharh Qayd al-Awabid and others, to the extent that his writings reach around 20 volumes in the Hanafi school. He also wrote a beautiful, beneficial tafsir (10 volumes) whose size is like the Wasit of al-Wahidi.
He produced all this, while being engaged in worship, fasting, standing in prayer at night, teaching and other activities, being preoccupied with his family and poverty, because he would eat from what he earned by his own hands. He would transcribe books and sell them in the Mazhab of Abu Hanifah (rahmatullah alayh) and tafsir and hadith and other than that. And when he would finish a book people would rush to purchase it from him at the highest of prices seeking barakah by it, despite the weakness of his script. But a book would not leave him except that it had been thoroughly checked so that it would not require another comparison with its original. And he would sometimes copy for a wage. And from amongst our books are many in his handwriting may Allah (subhanahu wa t’ala) benefit us by it.
And from what is narrated regarding his scrupulousness is that one of the leaders came to him with a purse of 1,000 dinars of sadaqah from the ruler, al-Malik al-Afdhal. So the Imam said: “I have no need for it, take it back to the sultan that he may spend it on the public interests of the Muslims”. So al-Tawashi said, “O my master, it is not possible for us to return it to the sultan”. So the Imam replied:” Then take it yourself, or do what you want with it”. And when al-Tawashi insisted with him, the Imam entered his home and locked the door. Al-Tawashi narrates that he heard the Imam say from inside,“rather it is you who are delighted at your gift.” And many stories of this nature are related about him and if it were not for fear of protraction I would have narrated many of them, but this amount is sufficient, InshAllah t’ala. He was, may Allah have mercy on him, full of admonition to those who sat with him and studied with him, and none was able to make mention of the worldly affairs in his presence, nor the private affairs of the people.
He passed away in the year 800 AH and was buried in the graveyard of bab al-qurtub of the city of Zabid and his grave is famous there and is visited for blessing and the fulfilment of needs. And I have seen countless people journeying to him and mentioning that they do not seek his grave in fulfilment of a need except that it is fulfilled by Allah. And I am one of those who have found that on numerous occasions, and all praise is due to Allah Lord of all the worlds, may Allah benefit us by him Amin.
And it is related that when he was buried, al-Shaykh Abu Bakr bin Hassan was the first to arrive and he stood in front of the people and said at the top of his voice: “My heart has spoken to me by way of inspiration from my Lord that whosoever stands at the grave of al-Faqih Abu Bakr, even the length of time it takes to milk a sheep, that person will enter jannah”. And I heard that from numerous people who heard al-Shaykh Abu Bakr bin Hassan say it.
And one of the rulers built a beautiful masjid near the grave of al-Faqih Abu Bakr al-Haddad and his age on the day he passed away was 80, he had lost his eyesight shortly before his death, may Allah have mercy upon him.
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