Sacrificing Our Feelings – A Form of JIHAD

Human beings are creatures with emotions. When we mention emotions, these are feelings that are based in the spiritual heart and are trapped in the physical heart.

These emotions include love, hate, disgust, sympathy, anger, vengefulness, yearning, shame, pride, arrogance, fear, guilt and indecisiveness.

Emotions are part of the natural instinct or habits of human beings, are not easy to guide, discipline or manage because there are the positive and negative. The positive have to let free, while the negative have to be reined in.

Letting go of the positive is a sacrifice, as is the reining in of the negative. Sacrificing emotions is considered a type of struggle or jihad, which is spiritual jihad. In fact it is even greater than the sacrifice of physical things such as energy, wealth and even life.

Sacrifice of the physical will not happen unless one starts with sacrificing the spiritual. It is from the spiritual that the physical can occur. If one cannot even sacrifice the spiritual, then they would definitely not be able to sacrifice the physical. Truth be told, sacrifice the physical is but implementation of spiritual sacrifice. In other words, sacrificing the physical is the result of the spiritual sacrifice, which is sacrificing emotions.

In needs to be remembered that in order to obtain Allah Taala’s acceptance (keredhaan) sacrifices have to be made. Without sacrifice, there is no acceptance. Without sacrifice, it is all but fanciful daydreams and nonsense. Without sacrifice, there would be no success in this world or the next.

Sacrificing emotions is very difficult to do. It hurts a great deal and the burden of its challenge bears heavily. Here I present a few examples:

We love our husband. We love that he would just stay at home taking care of us. Would it be easy for us to sacrifice our love so that he would be able to go out and continue on his responsibility to struggle for God, until he has to leave the home for quite some time.

We love our husband. Would it be easy to sacrifice our love so that it may be shared with others by allowing our husband to marry another. So that our husband can share his love with others.

We are angry with someone. Can we sacrifice our anger until we are able to forgive or ask for forgiveness from that person? Willing to forgive or ask for forgiveness means that we are able to sacrifice our ego or pride.

We love our wealth and property. We can sacrifice our love for what we own by using it for Allah. That feeling would definitely torment us.

Sometimes we yearn to rest. We want to take it easy and just let our body rest a moment. Suddenly a guest or neighbour arrives who needs our help. Would we able to sacrifice our desire to rest by inviting our guest in respectfully or going to help out our neighbour in need?

We are constantly being tested in all sorts of ways, such as being poor, as well as suffering from accidents and natural disasters. Of course our heart would be trouble, for that would be our feelings at the time. If we cannot control or sacrifice our feelings, then of course we would be overcome with worry and distress. Our thoughts will be in so much of a mess that everything else in our lives will also be duly affected. Other people will also suffer in the process. But the problem itself is not solved, but may in fact lead to the forming of other problems. But if we can sacrifice this feeling of worry, then peace will come upon us. Our thoughts will become stable. Anything else that we need to do will not be affected. Others will not suffer either. In fact, by sacrificing these feelings will gain the sympathy and kindness of others.

If we are rich or knowledgeable or of a high status and powerful, naturally the feelings that we have will flourish. We will start to feel proud and arrogant. If we are unable to sacrifice these feelings, other people will get offended. Many will be suffer. Of course there will be other side effects, such as the inciting of hatred and trouble for the community. Then maybe there are those who hold grudges and cause trouble for the person. In the end both parties are become unsafe and suffer the consequences. But if the previously mentioned rich or powerful person had been able to sacrifice those negative emotions, the side effects would be good. The people would love and respect them, and give them their hearts. So everyone would benefit, gaining love and harmony. This is the advantage of sacrificing emotions.

Due to this, sacrificing feelings is the secret of all good things. It is from sacrificing such emotions that love, patience, sympathy, protectiveness, helpfulness, togetherness, tolerance and acceptance will arise. So, the sacrifice of emotions is a form of jihad, for here the nafs have to be battled against. Fighting nafs is greater than jihad on a battlefield.

Hence, the sacrifice of emotions is vital. If one is not willing to sacrifice their feelings, then they will never gain patience, let alone acceptance. If one is unable to sacrifice their emotions, they will be constantly angry and unwilling to compromise. It is this inability to sacrifice feelings that people are unable to help others, sympathise, unite and be harmonious. So, the sacrifice of feelings is extremely important in the community lives between people.

So, constantly ask Allah for His hidayah and taufik so that we are able to sacrifice our feelings, so that all that we have will be able to be sacrificed for God.

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It’s A Struggle To Be Righteous Towards GOD

First Part

God commanded human beings to be righteous and virtuous towards Allah and amongst other human beings. But, human beings generally stress on honourable ethics during human interactions while righteousness towards God seen to be of no importance.It is right and proper to give the priority of righteousness towards God. When the righteousness with God is accomplished, automatically the righteousness among fellow mankind will be established.

Establishing and maintaining moral excellence with God is challenging. When the heart has no fear and love for God, this will prevent human beings from being righteous with God.The heart and soul unfamiliar with God preserve all the ill traits (mazmumah). For as long as the heart of human beings still uncleansed from the illness of jealousy, craziness for worldly gains, spitefulness, searching for glamour, self-centredness and self-assurance and various other ill traits of the heart, God will not be familiar to them, God will not be respected, adulated, glorified and honoured.

Evidence of the struggles to be righteous towards God are:

* God is the supreme love and extremely loyal companion protecting, providing our needs and guarding our security.God’s kindness towards us is significant. His Supremacy and Dominance over us boundless.

By right God should be the one we love and aggrandize most. But only our mind is accepting this fact, while our impure heart polluted with the ill traits encouraging us to love and aggrandize the worldly matters. Indicating we are unrighteous towards God, the Most Kind.

* It is difficult to feel God’s existence and His utmost knowledge about us, to sense His existence and presence, to feel Him overseeing us endlessly, to feel Him listening to us relentlessly, to feel Him dominating us perpetually and various other feelings for God as He has commanded us to possses so that we are able to think of Him continously.

We perform our daily obligatory prayers five times a day.Officially, five times a day we are taken unintentionally to remember Him, but what are our thoughts during our solat?
And yet Allah has decreed in the Al Quran meaning:” Do perform solat to remember Me.”
One who remembers Allah will feel His existence and Allah in the know all about him, both his physical and spiritual aspects.Triggering the feelings of fear and apprehension towards God’s Supremacy. This describes as one who is righteous towards Allah.

If we fail to be righteous towards God during our official meet with Him i.e during our obligatory prayers, then during the other normal times, during our working hours,times we spent with the family, times we spent for entertainment, it is even difficult for us to remember Him.
This shows that our solat has not wither all the ill traits (mazmumah) preventing us to be righteous towards God. Showing off, self assurance, crazy for the world, arrogance, self centered, greed, miser, all the traits nesting inside the heart.

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What is Taqwa

When taqwa is mentioned, it would be interpreted as fear of God. This is not so as taqwa does not mean fear. Taqwa towards God does not mean fear of God. Fear of God is one of the attributes of mahmudah which is embodied into the attributes of taqwa, but it is not considered as taqwa. Fear in Arabic language is khauf or khasha.

Taqwa originated from the term waqa-yaqi-wiqoyah which means to preserve. The proof statement is in the verse of the Quran as follows:

Meaning: “O you who have attained to faith! Ward off from yourselves and those who are close to you, that fire (of the Hereafter).” (At Tahrim: 6)

God has stipulated in the Quran with the kalimah ittaqu or yattaqi. Additional words to the basic kalimah waqa would alter the meaning. At this instance, ittaqullah means ‘one must take Allah as the One who cares/guards/protects’. God must be taken as the Protector’. God taken as the Fortress or stronghold. Once under God’s protection, within His Fortress or stronghold, negative or dangerous elements would not penetrate or break through. In other words, God is the wall, protection against evil.

The endeavours rendering Allah as the One who cares or protects or be the fortress are by implementing His commands both physically and spiritually. In other words, His commands are meant for developing the attributes of mahmudah. To accumulate and nurture the attributes of mahmudah are the endeavours rendering Allah as the One who cares or protects. To develop the attributes of mahmudah are the efforts towards taqwa.

Taqwa or wiqoyah have been misinterpreted and its intentions have been limited. It’s actually global and comprehensive, like a storage or warehouse for mahmudah (good attributes) consisting of all the attributes of mahmudah. It includes patience, acceptance (redha) , generosity, being loving and caring, charitable with forgiveness vice versa and many other good attributes. The entire mahmudah attributes are considered as taqwa. Thus taqwa meant a great deal. It provides security in this world and the Hereafter.

As such if we say ittaqullah, it would mean; ‘you must take Allah as the One who care for you’. Many of the Islamic terms have been misinterpreted and misused causing the loss of their bliss or barakah. When Islamic terms are in use, somehow there are no associated feelings or sense. For example the term ‘khalwat’ is an honourable word meant as one in a state of solitude with God. It is part of the practices of sufism. However, its interpretation has deviated from the original, now it is meant as the close proximity between man and woman who are not muhram. The same with the term ittaqullah. Every week on Fridays, the term is being called aloud at the mimbar of the mosque, but majority of the congregation (jamaah) could not sense anything. The blessedness or barakah of the term has gone as it has been misinterpreted.

To be someone with taqwa means to be one under God’s protection and care and staying within God’s fortress or stronghold. One is protected, immuned or untouched from external invasions.Someone with taqwa could be considered as one wearing the armour of steel or bulletproof jacket.

Taqwa is the spiritual attire. It is the rituals for the soul. Taqwa is an inner matter involving the rituals of the heart.When sincerely practised and performed, the attributes of mahmudah such as sincerity, just, truthfulness, loving and caring, gentleness, generous, tawadhuk, humbleness, tolerant, humanitarian, patience, redha, tawakal, giving priority to others, forgiveness, trustworthy, consistent, hard working, open heartedness, cooperative, sympathy, compassion and others, will submerge.

The person with taqwa is an extraordinary person as he has the attributes of malaikat. He is a godly person receiving assistance and protection from God with guaranteed security in this world and the Hereafter.

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Al Muhaddith Shaykh Abdullah Siddiq al Ghumari

The Biography of Abu al_Fadl ^Abdullah bin as-Siddiq al-Ghumari who died in the year 1413AH
Translated by Riad Nachef

Name

He is Shaykh Abu al-Fadl ^Abdullah the son of the grand scholar Abu ^Abdillah Shamsid-Din Muhammad the son of the great pious Waliyy, my master, Mohammad as-Siddiq the son of my master Ahmad the son of Mohammad the son of Qasim the son of Mohammad the son of Mohammad the son of ^Abdilmu’min al-Ghumari at-Tanji the son of Mohammad the son of ^Abdilmu’min the son of ^Aliyy the son of al Hasan the son of Mohammad the son of ^Abdullah the son of Ahmad the son of ^Abdullah the son of ^Isa the son of Mas^ud the son of al-Fudayl the son of ^Aliyy the son of ^Umar the son of al-^Arabi ^Alal the son of Musa the son of Ahmad the son of Dawud the son of mawlana Idris the son of mawlana Idris al Akbar the son of ^Abdullah the son of al Hasan al Muthanna the son of our master al Hasan the son of Imam ^Aliyy may Allah accept his deeds.

Birth

He, may Allah endow His Mercy upon him, was born on the last day of Jumada-l-akhirah in the year 1328 AH- 1910 G in stronghold of Tangier.

Upbringing and Travels

He grew up under the care of his father, may Allah endow His Mercy upon him. He memorized the Glorious Qur’an according to the recitation of Warsh, then Hafs, then he proceeded to memorize some religious texts. He memorized most of Mandhumat al Kharraz which is named “Mawrid ath-Tham’an”, a large part of al-Alfiyyah, al Arba^in an-Nawawiyyah, al ‘Ajirrumiyyah and a part of Bulugh al Maram and of Mukhtasar Khalil.

He read under the tutoring of his brother Abu al Fayd the explanation of al “Ajirrumiyyah by al-Azhariyy. Prior to that he had briefly covered the meanings of its terms with his maternal uncle As-Sayyid Ahmad the son of ^Abdilhafidh the son of ^Ajibah.

At the orders of his father he traveled to Fas to seek the knowledge at the university of al-Qurawiyyin. He read the explanation of al-Alfiyyah by al Makkudi under the tutoring of shaykh ash-Sharif al Habib al Mahaji, also he read the explanation by al Makkudi along with Hashiyat Ibn al Hajj under the Tutoring of shaykh Mohammad the son of al Hajj the son of al Muhashshi and he attended the explanation of Ibn ^Aqil and the Hashiyah of as-sija^iyy under the tutoring of shaykh Mohammad al Hajj the cousin of the one previously mentioned.

He attended the beginning of the explanation of Mukhtasar Khalil by al Kharshi under the tutoring of shaykh al Habib al Mahaji, and the book of al Jinayat wa Ma Ilayha under the tutoring of shaykh Ahmad al Qadiri. He read the chapter of al Buyu^ (dealings) and what is after under the tutoring of shaykh Mohammad as-Sinhaji, and other chapters under the tutoring of shaykh Mohammad the son of the aforementioned al Hajj and the grand scholar Ahmad the son of al Jilani, and a part of al Mukhtasar the explanation of az-Zarqani under the tutoring of of the grand scholar ^Abdullah al Fudayli. He studied the chapter of al ‘Ijarah up to the end of al Mukhtasar the explanation of ash-Shaykh ad-Dardir under the tutoring of ^Abdur-Rahman the son of al Qurashi.

He attended Fara’id al Mukhtasar the explanation of al kharshi and Hashiyat Ahmad the son of al Khayyat under the tutoring of Abu ash-Shita’ as-Sinhaji.

He attended the explanation of al Bukhari by al Qastalani under the tutoring of shaykh Mohammad the son of al Hajj in the Mosque of Mawlay Idris, and he attended the circles of shaykh al Husayn al ^Iraqi in the Mosque of ^Abdur-Rahaman al Mlili, and he attended Hashiyat al Shinwani ^Ala Ibn Abi Jamrah under the tutoring of the grand scholar ^Abdul Hayy al Kittani in the Mosque of al Qurawiyyin.

He attended Jam^ al Jawami^ the explanation of al Mahalli from its beginning up to the segment of as-Sunnah under the tutoring of shaykh al Husayn al ^Iraqi, and al Muqaddimat of the same book under the tutoring of the grand scholar ^Abdullah al Fudayli, and major portion of the same under the tutoring of shaykh al-^Abbas Binani and under his tutoring he took al Maqulat al ^Ashr and at-Tawhid by Ibn ^Ashir.

He attended Risalat al Wad^ under the tutoring of shaykh ^Abdullah al Fudayli and the explanation of al Quwaysini ^Ala Assalam under the tutoring of shaykh al Habib al Mahaji.

During his stay in Fas he met as-Sayyid Mohammad the son of Ja^far al Kattani, and was authorized to narrate by as-Sayyid Mahdi al ^Azuzi who narrates from the route of two people from as-Sayyid Murtada az-Zabidi who died in the year 1205 AH .

He returned to Tangiers after he embibed knowledge and skill and stood out among his peers and he taught al ‘Ajirrumiyyah and Risalat al Qayrawani at az-Zawiyah as-Siddiqiyyah. He used to attend his fathers lessons in Sahih al Bukhari and al ‘Ashbah Wa an-Nadha’ir by as-Suyuti and Mughni al-Labib and reviewed the explanation of ad-Damamini and Hawashi al’Amir and ad_Dusuqi and ^Abdulhadi Naja al ‘Abiari and other than that.

In the midst of all of that he wrote the first of his compiled works which is an elaborate explanation of al ‘Ajirrumiyyah which was named by his brother al-Hafidh Abu al Fayd “Tashyid al-Mabani Litawdih Ma Hawathu al-Muqaddimah al-‘Ajirrumiyyah Min al-Haqa’iq Wa al-Ma^ani.”

Toward the end part of Sha^ban 1349AH-1930G he traveled to Egypt and joined al-Azhar al-Ma^mur and attended the explanation of al-Malwi ^Ala as-Salam and Hashiyat as-Sabban under the tutoring of shaykh ^Abdulqadir az_Zantani at-Tarabulusi. He also attended Jam^ al-Jawami^ the explanation of al-Mahalli from the chapter of al-Qiyas up to its end and ar-Risalah as-Samarqandiyyah Fi ‘Adab al-Bahth Wa al-Munadharah under the tutoring of the grand scholar Mohammad Hasanayn Makhluf al-^Adawi al_Maliki.

He attended the explanation of al-Asnawi ^Ala Minhaj al-‘Usul lil-Baydawi under the tutoring of shaykh Hamid Jad and Tahdhib as-Sa^d Bi Sharh al-Khabisi Fi al Mantiq under the tutoring of shaykh Mahmud Imam ^AbdurRahman al-Mansuri al-Hanafi and he heard from him al-Hadith al-Musalsal Bil-Awwaliyyah.

At the orders of his father he directed himself toward the Shafi^iyy Fiqh and attended al-Manhaj for shaykh Zakariyya under the tutoring of shaykh Mohammad ^Izzat and read Sharh al Khatib ^Ala Abi Shuja^ under the tutoring of shaykh ^Abdulmajid ash-Sharqawi. He attended the lessons of shaykh Mohammad Bakhit al-Muti^iyy in at-Tafsir Wa al-Hidayah in the Hanafi Fiqh and his Hashiyah ^Ala Sharh al-“Asnawi ^Ala Minhaj al-‘Usul and he authorized him an all inclusive authorization (‘Ijazah ^Ammah).

He attended lessons in Sunan at-Tirmidhiyy under the tutoring of shaykh Mohammad as-Samalutiyy who authorized him an all inclusive authorization (‘Ijazah ^Ammah)just as other scholars have also authorized him.

In the year 1350AH-1931G he took the test of ^Alamiyyat al-Ghuraba’ which encompasses twelve kinds of knowledge and he passed, and he obtained the degree of ^Alamiyyat al-Ghuraba’ and then he obtained ^Alamiyyat al-Azhar.

His Teaching

He taught Jam^ al-Jawami^ Bi Sharh al-Mahilli, Sharh al-Millawi ^Ala as-Salam, Sullam al-Wusul Ila ^Ilm al-‘Usul Li Ibn Abi Hijab, al-Jawhar al-Maknun Fi al-Balaghah Lil Akhdari, Sharh al-Makkudi ^Ala al-Alfiyyah, Tafsir an-Nasafiyy, al-Ahkam Lil ‘Amidiyy, Al-Khabisi ^Ala Tahdhib as-Sa^d Fi al-Mantiq, and Tafsir al-Baydawi.

His Shaykhs

Morocco:

His father, as-Sayyid Muhammad ibn as-Siddiq, may Allah endow His mercy on him.
His brother, al-Hafidh, the Grand Scholar, Abu al-Fayd Ahmad.
The Grand Scholar ash-shaykh Muhammad ibn al-Hajj as-Sulami
The Grand Scholar, ash-shaykh al-Qadi al-^Abbas ibn Abi Bakr Binani.
The Grand Scholar, al-Muhaqqiq, as-sayed Ahmad ibn al-Jilani al-Amghariyy
Ash-shaykh Fathullah al-Binani ar-Ribati.
The grand scholar, ash shaykh ar-Radi as-Sinani, known by al Hamsh.
The grand scholar Abush-shita’ ibn al-Hasan as-Sinhaji.
The grand scholar, ash-shaykh Muhammad as-Sinhaji, the brother of the previous listed one
The grand scholar, as-Sayyed Ahmad ibn at-Tayyib, al-Qadiri.
The grand scholar, ^Abdullah al-Fudayli.
The grand scholar, as-Sayed ^Abdur-Rahman ibn al-Qurashiyy, al-^Alawiyy.
Ash-Sharif, al Habib, al-Mihaji.
Al-Muhaddith, ^Abdil-Hayy al-Kittani.
The grand scholar, al Qadi al Husayn al ^Iraqiyy.
The grand scholar, as-Sayed Muhammad al-Makiyy, ibn Muhammad al-Batawiriyy.
As-Sayed al Mahdiyy ibn al-^Arabi, ibn al-Hashimiyy az-Zarhuniyy.
The king Idris ibn Muhammad al Mahdiyy ibn the grand scholar Muhammad ibn ^Aliyy as-Sanusiyy ash-sharif al-Hasaniyy.
Al-Qadi al Musnid al Kabir ^Abdil-Hafidh ibn Muhammad ibn ^Abdil Kabir al-Fasiyy al Fihriyy.
The grand scholar the sufi Abul Qasim ibn Mas^ud ad-Dabbagh.
The grand scholar, al Muhaddith, as-Sayyed Muhammad ibn Idris al Qadiri al Hasaniyy al Fasiyy.

Tunisia
The shaykh of Jam^ az-Zaytunah shaykh Tahir ibn ^Ashur at-Tunisiyy al Malikiyy

Egypt
Ash shaykh Muhammad Bakhit al-Muti^iyy al Hanafiyy.
The Musnid of the era, ash-Shaykh Ahmad ibn Muhammad ibn ^Abdul ^Aziz ibn Rafi^ al Husayniyy at-Tahtawiyy.
Ash-shaykh Muhammad Imam ibn Burhan ad-Din Ibrahim, famous by as-Saqqa ash-Shafi^iyy.
Ash-shaykh Muhammad ibn Ibrahim al-Hamidiyy as-Samalutiyy al Malikiyy.
Ash-shaykh Muhammad ibn Muhammad ibn Khalifah al-Azhariyy ash-Shafi^iyy.
Ash-shaykh Ahmad ibn Muhammad ibn Muhammad ad-Dalbashaniyy al Musiliyy al-Qahiriyy.
As-Sayyed Baha’uddin Abun-nasr ibn Abi Mahasin al Qawuqji at-Tarabulsiyy.
Ash shaykh Muhammad al Khadir ibn Husayn at-Tunisiyy.
Abul Wafa’ Khalil ibn Badr ibn Mustafa al Khalidiyy al Hanafiyy.
The grand scholar ash-Shaykh Muhammad Dwidar al Kafrawiyy at-Tillawiyy ash-Shafi^iyy.
Ash-Shaykh Taha ibn Yusuf ash-Sha^biniyy ash-Shafi^iyy.
Ash-Shaykh Abdil Majid ibn Ibrahim ibn Muhammad al-Labban.
Abdil Wasi^ ibn Yahya as-San^aniyy al Yamaniyy.
Al-Ustadh ^Uwayd ibn Nasr al Khuza^iyy al Makkiyy.
Ash-Shaykh Muhsin ibn Nasir Baharbah al Yamaniyy al Hadramiyy ash-Shafi^iyy.
Ash-Shaykh Abdil Ghaniyy Tamum al Hanafiyy.
Ash-Shaykh Muhammad ibn Ibrahim al-Bablawiyy al Malikiyy.
Ash-Shaykh Muhammad ibn ^Abdil-Latif Khudayr ad-Dimyatiyy ash-Shafi^iyy.
Muhammad ibn Muhammad Zabarah as-San^aniyy al Hasaniyy.
Ash-Shaykh Mahmud ibn ^Abdir Rahman al Mansuriyy al Hanafiyy al-Azhariyy.
Ash-Shaykh Muhammad Zahid ibn al-Hasan al Kawthariyy.
Ash-Shaykh Muhammad ibn Hasanayn ibn Muhammad Makhluf al ^Adawiyy al-Malikiyy.
Ash-Shaykh ^Abdil Majid ash-Sharqawiyy.
Ash-Shaykh Muhammad ^Izzat.

Al-Hijaz

Ash-Shaykh, al Muhaddith, ^Umar Hamdan al-Mahrisi.
Ash-Shaykh al-Muhaddith, ^Abdil Qadir ibn Tawfiq ash-Shalabiyy at-Tarabulsiyy.
Ash-Shaykh Muhammad al-Marzuqiyy ibn ^Abdur-Rahman Abu al-Husayn al Makkiyy al Hanafiyy.
Ash-Shaykh Salih ibn al-Fadl at-Tunisiyy thumma al Madaniyy al Hanafiyy.
The great scholar ^Abdul-Baqi ibn Mulla ^Aliyy ibn Mulla Muhammad Mu^in al-Laknawiyy al-Ansariyy al-Madaniyy al-Hanafiyy.

Ash-Sham

Ash-Shaykh Muhammad Sa^id ibn Ahmad al-Farra ad-Dimashqiyy al Hanafiyy.
The grand scholar, Badruddin ibn Yusuf al Hasaniyy ad-Dimashqiyy, ash-Shafi^iyy, the shaykh of Dar Al-Hadith in Damascus.
Al-‘Ustadh, ash-Shaykh ^Abdil Jalil ibn Salim adh-dhara ad-Dimashqiyy.
Ash-Shaykh Muhammad Raghib ibn Mahmud at-Tabbakh al-Halabiyy al Hanafiyy.
Ash-Shaykh Yusuf ibn Isma^il ibn Yusuf an-Nabahaniyy ash-Shafi^iyy al-Bayrutiyy.
Ash-Shaykh ^Ata’ ibn Ibrahim ibn Yasin al-Kasm ad-Dimashqiyy al Hanafiyy.

His Shaykhs Among the Women

Umm al Banin ‘Aminah bint ^Abdil-Jalil ibn Salim adh-dhara ad-Dimashqiyy.

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List of Mujaddids

1 Sayyiduna ‘Umar bin Abdul ‘Aziz : 62H – 25th Rajab 101H.
2 Imam Nasir al Sunnah Muhammad bin Idris al Shafi’i : 150H- 204H.
3 Imam Ahl al Sunnah, Shaykh Abul Hasan al Ash’ari : 260H – 324H.
4 Imam Abu Bakr Ahmad bin al Husain al Baihaqi : 384H – 458H.
5 Hujjatul Islam Muhammad bin Muhammad al Ghazali : 450H – 505H.
6 Imam Abu Abdullah Fakhr al Din al Razi : 544H – 606H.
7 Al Hafiz Ibn Daqiq al ‘Id : 625H -
8 Imam Al Balqini
9 Al Hafiz Jalaluddin al Suyuti : Rajab 849H – 911H.
10 Imam Shams al Din Muhammad al Ramli :
11 Imam Abdullah Salim Al Basri :
12 Imam al Dardir :
13 Imam Al Sharqawi
14 Fata al Tamimi
15 Imam al Mahdi al Muntazar

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