Find links to audio lessons by Sheikh Hasan Hitou below :
1: Mughni al-Muhtaj : http://www.almostaneer.com/sounds.aspx?id=7
2: Sharh Sahih Muslim: http://www.almostaneer.com/sounds.aspx?id=2
3: Minhaj al-Wusul: http://www.almostaneer.com/sounds.aspx?id=9
4: al-Wajiz fi-Usul al-Tashri'al-Islami: http://www.almostaneer.com/sounds.aspx?id=3
5: Comparative Fiqh of Fasting: http://www.almostaneer.com/sounds.aspx?id=4
6: Qu'ranic Miracles: http://www.almostaneer.com/sounds.aspx?id=11
Sunday, January 17, 2010
Friday, January 8, 2010
links to some of Sheikh al-Islam's works
Below are links to a few works by Sheikh al-Islam Zakariyya al-Ansari:
1. Asna al-Mutalib, which is his commentary of Ibn al-Muqri's abridgement of al-Nawawi's Rawdhat al-Talibin, entitled Rawd al-Talib. Imam Shams al-Ramli's father, al-Shihab al-Ramli, wrote a voluminous Hashiyah upon the Asna and its printed by Dar al-Kutub al-Ilmiyyah. http://feqh.al-islam.com/Display.asp?DocID=59&MaksamID=1&ParagraphID=1&Sharh=0
2. Sharh al-Bahjah, Sheikh al-Islam's commentary of ibn al-Wardi's versification of al-Hawi: http://feqh.al-islam.com/Display.asp?DocID=60&MaksamID=1&ParagraphID=1&Sharh=0. This works is also available in a DKI print. http://feqh.al-islam.com/Display.asp?DocID=60&MaksamID=1&ParagraphID=1&Sharh=0.
3. Fath al-Wahhab, Sheikh al-Islam's brilliant commentary of his own abridgement of Minhaj al-Talibin entitled Manhaj al-Tullab. http://www.almeshkat.net/books/open.php?cat=40&book=1180. Two Hashiyahs of this works are popular and widely available, one of them by Sheikh Sulayman al-Bujayrmi and the other by Sheikh Sulayman al-Jamal.
1. Asna al-Mutalib, which is his commentary of Ibn al-Muqri's abridgement of al-Nawawi's Rawdhat al-Talibin, entitled Rawd al-Talib. Imam Shams al-Ramli's father, al-Shihab al-Ramli, wrote a voluminous Hashiyah upon the Asna and its printed by Dar al-Kutub al-Ilmiyyah. http://feqh.al-islam.com/Display.asp?DocID=59&MaksamID=1&ParagraphID=1&Sharh=0
2. Sharh al-Bahjah, Sheikh al-Islam's commentary of ibn al-Wardi's versification of al-Hawi: http://feqh.al-islam.com/Display.asp?DocID=60&MaksamID=1&ParagraphID=1&Sharh=0. This works is also available in a DKI print. http://feqh.al-islam.com/Display.asp?DocID=60&MaksamID=1&ParagraphID=1&Sharh=0.
3. Fath al-Wahhab, Sheikh al-Islam's brilliant commentary of his own abridgement of Minhaj al-Talibin entitled Manhaj al-Tullab. http://www.almeshkat.net/books/open.php?cat=40&book=1180. Two Hashiyahs of this works are popular and widely available, one of them by Sheikh Sulayman al-Bujayrmi and the other by Sheikh Sulayman al-Jamal.
Re-print of al-Kurdi's al-Fawa'id al-Madaniyyah
As Salamu alaikum,
al-Fawa'id al-Madaniyyah has recently been re-printed by publishing house, Dar al-Faruq. It is available through neelwafurat http://www.neelwafurat.com/itempage.aspx?id=egb130321-5133265&search=books
al-Fawa'id al-Madaniyyah has recently been re-printed by publishing house, Dar al-Faruq. It is available through neelwafurat http://www.neelwafurat.com/itempage.aspx?id=egb130321-5133265&search=books
Sheikh Muhammad bin Sulaiman al-Kurdi
Martin van Bruinessen writes,
Sleman Kurdi or, more correctly, Muhammad b. Sulayman al-Kurdi, was born in Damascus in 1715 and at a very young age followed his father to Medina, where he spent most of his life and died in 1780. He became the city's Shafi`i mufti and wrote several important fiqh works. The one that is best known in Indonesia (and is still being reprinted there) is his Al-hawashi al-madaniyya, an extensive commentary on Ba-Fadl's Al-muqaddima al-hadramiyya — or rather a supercommentary on an earlier commentary by Ibn Hajar, Minhaj al-qawîm. There also exists an even more substantial version of Kurdi's commentary, incorporating many additional glosses, that is entitled Al-mawâhib al-madaniyya. This book is not in general use now but it has a great reputation among specialists. It appears to have appealed especially to Indonesian `ulama studying or resident in Mecca and Medina, for it was printed together with the major Indonesian contribution to the subject, Mahfuz al-Tarmasi's commentary on the Minhaj al-qawîm.[39] end of quote.
An unpublished biography of Sheikh Muhammad al-Kurdi lists Sheikhs al-Shams Muhammad Sa'id Sunbul Mufti of Shafi'is in Makkah, Muhammad Abu Tahir al-Kawrani, Sayyid 'Abd Allah al-Mahdili al-Zabidi, Sayyid Husain bin 'Umar al-'Alawi, Sayyid Hamid bin 'Umar, Mustafa bin Kamal al-Din al-Bakri, al-Shams Muhammad al-Dimyati and Shihab al-Jawhari to be among his teachers.
His well-known works includes; His Hawashi on Sheikh Ibn Hajar's commentary of al-Muqaddimat al-Hadramiyyah, known as al-Sughra, al-Wusta and al-Kubra. Al-Wusta, or al-Hawashi al-Madaniyyah as it is popularly known, is the Hashiyah that is published and widely available. al-Sughra, or al-Maslak al-'Adl, and al-Kubra, or al-Mawahib al-Madaniyyah are not published as far as I know. The latter work can be found here :http://makhtota.ksu.edu.sa/makhtota/991/4. Another work of his that is very popular is al-Fawa'id al-Madaniyyah which was abriged by Sayyid 'Alawi al-Saqqaf in his al-Fawa'id al-Makkiyyah.
Some of the later works in the Shafi'i Madhhab draw heavily from al-Kurdi's Hawashi such as, Sayyid 'Alawi Saqqaf's Hashiyah of Fath al-Mu'in. It is not a far stretch to say that no less than 50% of the Tarshih is actually the text of al-Kurdi's work. Other works that draw upon al-Kurdi are I'anat al-Talibin and Bushra al-Karim.
Sleman Kurdi or, more correctly, Muhammad b. Sulayman al-Kurdi, was born in Damascus in 1715 and at a very young age followed his father to Medina, where he spent most of his life and died in 1780. He became the city's Shafi`i mufti and wrote several important fiqh works. The one that is best known in Indonesia (and is still being reprinted there) is his Al-hawashi al-madaniyya, an extensive commentary on Ba-Fadl's Al-muqaddima al-hadramiyya — or rather a supercommentary on an earlier commentary by Ibn Hajar, Minhaj al-qawîm. There also exists an even more substantial version of Kurdi's commentary, incorporating many additional glosses, that is entitled Al-mawâhib al-madaniyya. This book is not in general use now but it has a great reputation among specialists. It appears to have appealed especially to Indonesian `ulama studying or resident in Mecca and Medina, for it was printed together with the major Indonesian contribution to the subject, Mahfuz al-Tarmasi's commentary on the Minhaj al-qawîm.[39] end of quote.
An unpublished biography of Sheikh Muhammad al-Kurdi lists Sheikhs al-Shams Muhammad Sa'id Sunbul Mufti of Shafi'is in Makkah, Muhammad Abu Tahir al-Kawrani, Sayyid 'Abd Allah al-Mahdili al-Zabidi, Sayyid Husain bin 'Umar al-'Alawi, Sayyid Hamid bin 'Umar, Mustafa bin Kamal al-Din al-Bakri, al-Shams Muhammad al-Dimyati and Shihab al-Jawhari to be among his teachers.
His well-known works includes; His Hawashi on Sheikh Ibn Hajar's commentary of al-Muqaddimat al-Hadramiyyah, known as al-Sughra, al-Wusta and al-Kubra. Al-Wusta, or al-Hawashi al-Madaniyyah as it is popularly known, is the Hashiyah that is published and widely available. al-Sughra, or al-Maslak al-'Adl, and al-Kubra, or al-Mawahib al-Madaniyyah are not published as far as I know. The latter work can be found here :http://makhtota.ksu.edu.sa/makhtota/991/4. Another work of his that is very popular is al-Fawa'id al-Madaniyyah which was abriged by Sayyid 'Alawi al-Saqqaf in his al-Fawa'id al-Makkiyyah.
Some of the later works in the Shafi'i Madhhab draw heavily from al-Kurdi's Hawashi such as, Sayyid 'Alawi Saqqaf's Hashiyah of Fath al-Mu'in. It is not a far stretch to say that no less than 50% of the Tarshih is actually the text of al-Kurdi's work. Other works that draw upon al-Kurdi are I'anat al-Talibin and Bushra al-Karim.
Works highlighting the differences between Imam Ibn Hajar and Imam al-Ramli
BismiLlahir Rahmanir Rahim
There are a few works that are solely dedicated to illustrating the differences between Imams Ibn Hajar and al-Ramli.
One of these works is BaSabrayn's Ithmid al-'Aynayn. The author was a student of Sheikh Sa'id Ba'Ishn, author of Bushra al-Karim, and He basically noted down all of the points of difference between Ibn Hajar, Ramli and other Muta'khirin that his teacher mentioned in Bushra (a commentary of Bafadl's Muqaddimat al-Hadramiyyah). This text is a useful tool if one wants to see a point of Khilaf but doesn't want to spend extra lengths of time searching through the 500 + pages which is Bushra.
The downside to the Ithmid is that it only covers the differences related to the sections of worship, this is due to the fact that he drew from his teacher's commentary dealing in Fiqh al-'Ibadat alone.
Dar al-Fikr prints this work on it's own while most prints of Sayyid Mashhur's Bughyat al-Mustarshidin will include it in it's glosses.
The next work is more advantageous than the previous work, in which the author is said to be very meticulous. The work is entitled al-Manhal al-Nadhakh, by the Kurdish 'Alim 'Umar ibn al-Qaradhaghi
It covers all chapters of Fiqh and is said to be very useful. The work doesn't confine itself to the differences between the two Sheikhs alone. This work is printed by Dar al-Basha'ir.
Another work is Fath al-'Aliy by the Faqih, 'Umar BaFaraj. This work seems to confine itself to the Khilaf between Ibn Hajar and Ramli. It has explanatory notes by Sheikh Hasan Hitou's daughter and is published by Dar al-Minhaj.
There are a few works that are solely dedicated to illustrating the differences between Imams Ibn Hajar and al-Ramli.
One of these works is BaSabrayn's Ithmid al-'Aynayn. The author was a student of Sheikh Sa'id Ba'Ishn, author of Bushra al-Karim, and He basically noted down all of the points of difference between Ibn Hajar, Ramli and other Muta'khirin that his teacher mentioned in Bushra (a commentary of Bafadl's Muqaddimat al-Hadramiyyah). This text is a useful tool if one wants to see a point of Khilaf but doesn't want to spend extra lengths of time searching through the 500 + pages which is Bushra.
The downside to the Ithmid is that it only covers the differences related to the sections of worship, this is due to the fact that he drew from his teacher's commentary dealing in Fiqh al-'Ibadat alone.
Dar al-Fikr prints this work on it's own while most prints of Sayyid Mashhur's Bughyat al-Mustarshidin will include it in it's glosses.
The next work is more advantageous than the previous work, in which the author is said to be very meticulous. The work is entitled al-Manhal al-Nadhakh, by the Kurdish 'Alim 'Umar ibn al-Qaradhaghi
It covers all chapters of Fiqh and is said to be very useful. The work doesn't confine itself to the differences between the two Sheikhs alone. This work is printed by Dar al-Basha'ir.
Another work is Fath al-'Aliy by the Faqih, 'Umar BaFaraj. This work seems to confine itself to the Khilaf between Ibn Hajar and Ramli. It has explanatory notes by Sheikh Hasan Hitou's daughter and is published by Dar al-Minhaj.
curriculum of Ribat Tarim
as Salamu alaikum,
This is the typical Fiqh curriculum for a student in Ribat Tarim, in the following order a student will read;
al-Risalat al-Jamia'h
Safinat al-Naja
al-Mukhtasar al-Latif
al-Muqaddimat al-Hadramiyyah
Matn Abi Shuja'a
Sharh ibn Qasim al-Ghazzi upon Abi Shuja'a
Safwat al-Zubad
'Umdat al-Salik
Fath al-Mu'in
Minhaj al-Talibin
Fath al-Wahhab
In Ribat, two Fiqh works are studied at the same time. There are two periods of Fiqh per-day, except for the months following Ramadhan until after Dhul-Hijjah where Nahw takes the place of the second Fiqh period. So while one is reading Matn Abi Shuja'a after 'Asr, one will also be studying al-Muqaddimat al-Hadramiyyah in the evening.
Aside from the above works, a student can find extra classes doing al-Yaqut an-Nafis, al-Tanbih etc.
This is the typical Fiqh curriculum for a student in Ribat Tarim, in the following order a student will read;
al-Risalat al-Jamia'h
Safinat al-Naja
al-Mukhtasar al-Latif
al-Muqaddimat al-Hadramiyyah
Matn Abi Shuja'a
Sharh ibn Qasim al-Ghazzi upon Abi Shuja'a
Safwat al-Zubad
'Umdat al-Salik
Fath al-Mu'in
Minhaj al-Talibin
Fath al-Wahhab
In Ribat, two Fiqh works are studied at the same time. There are two periods of Fiqh per-day, except for the months following Ramadhan until after Dhul-Hijjah where Nahw takes the place of the second Fiqh period. So while one is reading Matn Abi Shuja'a after 'Asr, one will also be studying al-Muqaddimat al-Hadramiyyah in the evening.
Aside from the above works, a student can find extra classes doing al-Yaqut an-Nafis, al-Tanbih etc.
Biography of Imam Shihab al Din al-Ramli
بسم الله الرحمن الرحيم
ترجمة الإ مام شهاب الدين الرملي
رحمه الله تعااى
al Imam Shihab al Din al Ramli
He is the Imam, ‘Alim, Sheikh of Islam, the scholar’s scholar of his time, Shihab al Din, Abu al-‘Abbas, Ahmad bin Ahmad bin Hamzah al Ramli, al-Munufi, al Misri, al-Ansari al Shafi’I, known as al-Shihab al Ramli.
He (may Allah Ta ‘Ala have mercy on Him) grew up in Allah Most High’s worship and obedience. Since His childhood, He tirelessly sought knowledge and worked very hard to attain it. No one among his peers could bear such persistence and hard work. He adhered to piety, scrupulousness, abstinence and humility.
He read Hadith, Fiqh, its principles, grammar, rhetoric and literature. His rank elevated and his prestige rose. None of his contemporaries achieved what He attained. So much so that His Sheikh, Sheikh al-Islam Zakariyya al-Ansari, permitted him to modify his writings both during his lifetime and after his death and he did not permit anyone else to do this.
Sheikh al-Islam used to say to him, “Correct what you see in my books that needs correcting and edit whatever needs to be edited and ascribe it to me.”
Al Shihab al-Din adjusted several passages of Sharh al Bahjah and Sharh al Rawd while Shiekh al Islam was alive. A group of his teachers authorized him to give fatwa and to teach. He undertook general lessons and his standing became widely known. His praise led him do widespread fame and his students came from everywhere.
Al Shihab al-Din had a sharp intellect and a pertinent understanding. He read the Quran excessively. He spoke the truth openly and didn’t fear to condemn a sin. He commanded the good and forbade evil and didn’t fear the tyranny of the oppressors.
Al Shihab al-Din may Allah Most High have mercy on Him, served himself out of humbleness. No one was able to buy any of his needs from the market place until he became old and weak. From the subtleties of character was his reverence for his teachers during their lifetime and after their death. He venerated and honored them so much so that when he’d see any of his teacher, Burhan al Din bin Abi Shareef’s companions or the companions of Shiekh al-Islam, he’d honor them saying ,”when I look at any of his companions, it is as if I am looking at the Sheikh.”
Al Imam al Shihab al Din had the good fortune of studying with the greatest scholars of his time who where lights in the various sciences. Their radiance remained luminous, illuminating the students of sacred knowledge and knowledge of Allah over the course of time.
Some of his teachers include;
Al Imam Ibn ‘Awjan
Al Imam Jalal al Din al Suyuti
Al Imam Burhan al Din ibn abi Shareef
Sheikh al Islam Zakariyya al Ansari
Al Imam al Hafidh Shams al Din al Sakhawi
Al Imam Khalid al Azhari
As for al Shihab al Din’s students, they are too many to count. Students traveled from east to west for study with him. He was the Sheikh al Shuyukh of the period of consolidation in the Shafi’I madhhab. It came to the point where he’d become leader of the Islamic sciences. Almost all of the Shafi’I scholars (of the later Shafi’is) were either his students or the students of his students.
The most prominent of his students are;
Al Imam Rajab al Ya’furi
Al Imam Shams al Din al Taniki
Al Imam Shams al Din al ‘Alqami
Al Imam ‘Abd Wahhab al Sha’rani
Al Imam ibn Hajar al Haytami
Al Imam Shams al Din Khatib al Shirbini
Al Imam Nur al Din al Nasafi
Sheikh al Islam Shihab al Din al Ghazzi
Al Imam Burhan al Din al ‘Alqami
Al Imam ibn Qasim al ‘Abbadi
Al Imam Shams al Din al Ramli
Al Imam Nur al Din al Maqdisi
Al Imam Badr al Din al Karkhi
Al Imam Ibrahim al Halabi
Al Imam Nur al Din al Zayadi
Al Imam Nur al Din al Tandatay
His writings
With his extensive knowledge in the various fields of Islamic sciences, He did not leave lengthy works, rather all of his works are beneficial short works and the bulk of these works are in the science of Fiqh.
His works include commentaries of the following;
Zahid’s Muqaddimah, commonly known as Sittin Masa’alah, by Imam Abul ‘Abbas Ahmad al Zahid.
Asna al Mutalib sharh Rawd al Talib by Sheikh al Islam.
Sharh Tahrir Tanqih al Lubab by Sheikh al Islam.
al Ajurumiyyah
Zubdat al Ulum
Baydhawi’s versification regarding marriage
Ghayat al Ma’mul sharh Waraqat al Usul by Imam al Haramayn.
Ibn ‘Imad’s versification entitled “Fath al Jawad”.
Zubad ibn Rislan entitled “Fath al Rahman.”
Tasliyah al Ka’ib bi faqd al Habib
A work regarding the conditions of the follower and Imam and the Conditions of Ablution.
Two Fatwa works, one gathered by His student, Imam Khatib al Shirbini and the other by His son, Shams al Din al Ramli.
His praise amongst the ‘Ulama;
-al Imam al Sha’rani, “He was the Imam, the God-fearing ‘Alim, the Khatimah of the Muhaqqiqin in Egypt, Hijaz and Sham.”
-al Imam bin Hajar al Haytami, “the greatest of Sheikh al Islam’s companions, the Muhaqqiq of his era by the agreement of the people of his land.”
-His son, Shams al Din al Ramli, “The Sheikh, Imam and Magnanimous Scholar. The ‘Allamah, the extremely knowledgeable Sheikh of the Masha’ikh of Islam. Al ‘Alim al Rabbani and al ‘Amil al Samadini, the Sheikh of legal verdict and teaching, the center of Fiqh.”
-al Imam Muhammad al Shawbari, “the Sheikh of the Shuyukh, the last of those deeply rooted.”
His death;
Allah Most High gave al Shihab al Din a long life. As He aged, he was still abstinent from this world and very humble. He occupied himself with knowledge by way of teaching, giving formal legal rulings, writing and commanding good and forbidding evil. He remained this way until he passed away and went on to the mercy of al Rahman in the beginning of Jumada al Akhir in the year 957.h. When news spread of His death, people gathered from everywhere, hearts filled with sadness and eyes filled with tears. On the day of Jumu’ah, the people prayed his funeral prayer at al Azhar. Al Azhar was so crowded that day that many people had to pray to funeral prayer in other places.
May Allah Most High have mercy upon Him.
Portions extracted from His biography in the introduction of Fath al Rahman bi sharh Zubad ibn Rislan.
Al Ramli, Fath al Rahman bi sharh Zubad ibn Rislan.
Jeddah, Saudi Arabiyya, Dar al Minhaj 2009
-
ترجمة الإ مام شهاب الدين الرملي
رحمه الله تعااى
al Imam Shihab al Din al Ramli
He is the Imam, ‘Alim, Sheikh of Islam, the scholar’s scholar of his time, Shihab al Din, Abu al-‘Abbas, Ahmad bin Ahmad bin Hamzah al Ramli, al-Munufi, al Misri, al-Ansari al Shafi’I, known as al-Shihab al Ramli.
He (may Allah Ta ‘Ala have mercy on Him) grew up in Allah Most High’s worship and obedience. Since His childhood, He tirelessly sought knowledge and worked very hard to attain it. No one among his peers could bear such persistence and hard work. He adhered to piety, scrupulousness, abstinence and humility.
He read Hadith, Fiqh, its principles, grammar, rhetoric and literature. His rank elevated and his prestige rose. None of his contemporaries achieved what He attained. So much so that His Sheikh, Sheikh al-Islam Zakariyya al-Ansari, permitted him to modify his writings both during his lifetime and after his death and he did not permit anyone else to do this.
Sheikh al-Islam used to say to him, “Correct what you see in my books that needs correcting and edit whatever needs to be edited and ascribe it to me.”
Al Shihab al-Din adjusted several passages of Sharh al Bahjah and Sharh al Rawd while Shiekh al Islam was alive. A group of his teachers authorized him to give fatwa and to teach. He undertook general lessons and his standing became widely known. His praise led him do widespread fame and his students came from everywhere.
Al Shihab al-Din had a sharp intellect and a pertinent understanding. He read the Quran excessively. He spoke the truth openly and didn’t fear to condemn a sin. He commanded the good and forbade evil and didn’t fear the tyranny of the oppressors.
Al Shihab al-Din may Allah Most High have mercy on Him, served himself out of humbleness. No one was able to buy any of his needs from the market place until he became old and weak. From the subtleties of character was his reverence for his teachers during their lifetime and after their death. He venerated and honored them so much so that when he’d see any of his teacher, Burhan al Din bin Abi Shareef’s companions or the companions of Shiekh al-Islam, he’d honor them saying ,”when I look at any of his companions, it is as if I am looking at the Sheikh.”
Al Imam al Shihab al Din had the good fortune of studying with the greatest scholars of his time who where lights in the various sciences. Their radiance remained luminous, illuminating the students of sacred knowledge and knowledge of Allah over the course of time.
Some of his teachers include;
Al Imam Ibn ‘Awjan
Al Imam Jalal al Din al Suyuti
Al Imam Burhan al Din ibn abi Shareef
Sheikh al Islam Zakariyya al Ansari
Al Imam al Hafidh Shams al Din al Sakhawi
Al Imam Khalid al Azhari
As for al Shihab al Din’s students, they are too many to count. Students traveled from east to west for study with him. He was the Sheikh al Shuyukh of the period of consolidation in the Shafi’I madhhab. It came to the point where he’d become leader of the Islamic sciences. Almost all of the Shafi’I scholars (of the later Shafi’is) were either his students or the students of his students.
The most prominent of his students are;
Al Imam Rajab al Ya’furi
Al Imam Shams al Din al Taniki
Al Imam Shams al Din al ‘Alqami
Al Imam ‘Abd Wahhab al Sha’rani
Al Imam ibn Hajar al Haytami
Al Imam Shams al Din Khatib al Shirbini
Al Imam Nur al Din al Nasafi
Sheikh al Islam Shihab al Din al Ghazzi
Al Imam Burhan al Din al ‘Alqami
Al Imam ibn Qasim al ‘Abbadi
Al Imam Shams al Din al Ramli
Al Imam Nur al Din al Maqdisi
Al Imam Badr al Din al Karkhi
Al Imam Ibrahim al Halabi
Al Imam Nur al Din al Zayadi
Al Imam Nur al Din al Tandatay
His writings
With his extensive knowledge in the various fields of Islamic sciences, He did not leave lengthy works, rather all of his works are beneficial short works and the bulk of these works are in the science of Fiqh.
His works include commentaries of the following;
Zahid’s Muqaddimah, commonly known as Sittin Masa’alah, by Imam Abul ‘Abbas Ahmad al Zahid.
Asna al Mutalib sharh Rawd al Talib by Sheikh al Islam.
Sharh Tahrir Tanqih al Lubab by Sheikh al Islam.
al Ajurumiyyah
Zubdat al Ulum
Baydhawi’s versification regarding marriage
Ghayat al Ma’mul sharh Waraqat al Usul by Imam al Haramayn.
Ibn ‘Imad’s versification entitled “Fath al Jawad”.
Zubad ibn Rislan entitled “Fath al Rahman.”
Tasliyah al Ka’ib bi faqd al Habib
A work regarding the conditions of the follower and Imam and the Conditions of Ablution.
Two Fatwa works, one gathered by His student, Imam Khatib al Shirbini and the other by His son, Shams al Din al Ramli.
His praise amongst the ‘Ulama;
-al Imam al Sha’rani, “He was the Imam, the God-fearing ‘Alim, the Khatimah of the Muhaqqiqin in Egypt, Hijaz and Sham.”
-al Imam bin Hajar al Haytami, “the greatest of Sheikh al Islam’s companions, the Muhaqqiq of his era by the agreement of the people of his land.”
-His son, Shams al Din al Ramli, “The Sheikh, Imam and Magnanimous Scholar. The ‘Allamah, the extremely knowledgeable Sheikh of the Masha’ikh of Islam. Al ‘Alim al Rabbani and al ‘Amil al Samadini, the Sheikh of legal verdict and teaching, the center of Fiqh.”
-al Imam Muhammad al Shawbari, “the Sheikh of the Shuyukh, the last of those deeply rooted.”
His death;
Allah Most High gave al Shihab al Din a long life. As He aged, he was still abstinent from this world and very humble. He occupied himself with knowledge by way of teaching, giving formal legal rulings, writing and commanding good and forbidding evil. He remained this way until he passed away and went on to the mercy of al Rahman in the beginning of Jumada al Akhir in the year 957.h. When news spread of His death, people gathered from everywhere, hearts filled with sadness and eyes filled with tears. On the day of Jumu’ah, the people prayed his funeral prayer at al Azhar. Al Azhar was so crowded that day that many people had to pray to funeral prayer in other places.
May Allah Most High have mercy upon Him.
Portions extracted from His biography in the introduction of Fath al Rahman bi sharh Zubad ibn Rislan.
Al Ramli, Fath al Rahman bi sharh Zubad ibn Rislan.
Jeddah, Saudi Arabiyya, Dar al Minhaj 2009
-
Fath al-Ghaffar, Ibn Qasim al-Abbadi's commentary of Abi Shuja'a
As Salamu alaikum,
Attached is Ibn Qasim al-Abbadi's unpublished commentary on the famous text "Abu Shuja'a".
al-Imam al-Allamah, Shihab al-Din Ahmad bin Qasim al-Abbadi al-Misri al-Azhari died in the year 995. He wrote various works, perhaps the more well known works consist of;
al-Ayat al-Bayyinat, a commentary of Jam' al-Jawami.
Fath al-Ghaffar, a commentary of Mukhtasar Abi Shuja'a.
Two commentaries upon Mahalli's commentary of al-Waraqat.
a commentary on Qatr al-Nada and Alfiyyah ibn Malik in the science of Nahw.
Hawashi upon the Ibn Hajar's Tuhfat al-Muhtaj, Sheikh al-Islam's commentary of al-Bahjah and Ibn Hajar's al-Imdad.
http://makhtota.ksu.edu.sa/makhtota/542/1
Attached is Ibn Qasim al-Abbadi's unpublished commentary on the famous text "Abu Shuja'a".
al-Imam al-Allamah, Shihab al-Din Ahmad bin Qasim al-Abbadi al-Misri al-Azhari died in the year 995. He wrote various works, perhaps the more well known works consist of;
al-Ayat al-Bayyinat, a commentary of Jam' al-Jawami.
Fath al-Ghaffar, a commentary of Mukhtasar Abi Shuja'a.
Two commentaries upon Mahalli's commentary of al-Waraqat.
a commentary on Qatr al-Nada and Alfiyyah ibn Malik in the science of Nahw.
Hawashi upon the Ibn Hajar's Tuhfat al-Muhtaj, Sheikh al-Islam's commentary of al-Bahjah and Ibn Hajar's al-Imdad.
http://makhtota.ksu.edu.sa/makhtota/542/1
The purpose of this blog
بسم الله الرحمن الرحيم
The main objective of this blog is to provide useful and reliable information for the student of Shafi'i Fiqh regarding the Madhhab of Imam al-Shafi'i, it's scholars and it's unpublished and published works. Additionally, we wish to provide further information about the various centers of learning and the instrumental sciences Insha Allah.
Wa BiLlahi Tawfiq
The main objective of this blog is to provide useful and reliable information for the student of Shafi'i Fiqh regarding the Madhhab of Imam al-Shafi'i, it's scholars and it's unpublished and published works. Additionally, we wish to provide further information about the various centers of learning and the instrumental sciences Insha Allah.
Wa BiLlahi Tawfiq
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