EXPO MAKANAN HALAL DAN KARNIVAL EKONOMI ISLAM DI TANJONG KARANG, SELANGOR

EXPO MAKANAN HALAL DAN KARNIVAL EKONOMI ISLAM anjuran Global
Ikhwan negeri Selangor bertemakan “Menjana Diri Merdeka” sempena bulan
Kemerdekaan 2008 akan diadakan di Padang Astaka berhampiran Dewan Dato’
Hormat, Tanjong Karang, Selangor dari 1 hingga 3 haribulan Ogos 2008. Selama 3 hari itu, program akan bermula dari jam 9 pagi hingga 10 malam.

Expo tersebut akan mempamerkan pelbagai jenis barang makanan buatan
umat Islam yang halal dan produk-produk menjana ekonomi umat Islam
selain makanan halal. Antara barang-barang yang akan dipamer dan dijual
adalah produk terbaru dari Global Ikhwan iaitu Roti Ikhwan, Mee Basah,
Air Alkali, Sos, Kicap dan produk-produk penerbitan seperti Komik Abu
Nawas dan pelbagai produk kebudayaan dan nasyid dari kumpulan nasyid
Global Ikhwan.

Pelbagai acara akan diserikan dengan persembahan nasyid kontemporari
dari kumpulan nasyid Global Ikhwan dan penasyid terkenal MEL.

Kemasukan adalah percuma sepanjang expo termasuk persembahan kebudayaan Islam dan Nasyid.

Untuk aturcara Expo sila lawati IkhwanToday

Perutusan untuk Etnik Melayu UMNO

Wahai UMNO… Menurut ajaran agama, orang Islam yang tergilakan dunia akan menjadi semakin lemah dan tewas. Ini sudah terbukti. Baguslah kalau UMNO berusaha membaiki diri dan bersedia untuk kuat kembali. Tetapi UMNO  tidak mungkin boleh naik lagi. Tidak mungkin. Jangan kamu kira ‘tangan’ yang menjatuhkan ini akan berhenti di sini dan akan membiarkan kamu naik lagi.

Sudah sunnatullah, siapa di kalangan orang Islam yang membelakangkan agamaNya, maka jatuhlah ia. Maka akan hancurlah kamu wahai UMNO oleh tangan-tangan yang telah membangunkannya. Sepertilah runtuhnya tembok pemisah Berlin yang diruntuhkan oleh pembinanya sendiri. Memanglah begitu sudahnya nasib semua yang diciptakan. Hanyasanya kuasa Tuhan yang kekal abadi.

UMNO, kamu pernah mendabik dada mengatakan kamu membela rakyat, tetapi masalah ekonomi dan kenaikan harga barang-barang keperluan rakyat, kamu tidak mampu menanganinya. Menderita rakyat akan bahana semakin kecilnya nilai wang, dan survival hidup yang makin mendesak.

UMNO, kamu sebagai peneraju dan pemangkin kemajuan agama Islam tidak bersikap yang sepatutnya.  Apalah yang dihairankan, kamu sendiri gagal mendidik orang2 kamu , inikan pula nak mendidik rakyat?! Tiada yang indah agama Islam itu di mata rakyat, jika dilihat dari pembawaan orang2 kamu dan isteri2 kamu, pada segala harta yang kamu pamerkan kepada rakyat.

UMNO, bagaimana layanan kamu terhadap rakyat bukan Islam dan kaum pendatang dari negara asing?  Mereka yang mahu sama2 hidup bersama kamu itu bukanlah  orang2 yang jahat,  bukannya kafir Harbi yang melawan atau mengajak perang. Mereka ialah kafir zimmi yang menerima kerajaan yang dipimpin orang Islam. Penentangan kalau pun ada bukan dari rasa pemusuhan, cuma rasa tidak puas hati dan tidak meyakini serta tidak faham dengan setengah hal yang kamu lakukan atas nama Islam.

Mengapa kamu berkeras dengan mereka?  Di manakah keindahan Islam yang sepatutnya diteladani dari junjungan mulia?  Sungguh nama Islam JATUH di tangan kamu!!

Terhadap kafir Zimmi ( bukan Islam yang tidak menentang ) Nabi kita memerintahkan agar kita membela mereka. Bukannya diajak bertengkar atau bergaduh. Rendahkanlah egomu.  Islam mengajar kita melayan apa juga bangsa dengan segala kasih sayang serta budi yang halus dan baik.

UMNO.. Bukankah kamu masih berharap kepada rakyat untuk menyokongmu ? Walhal kamu amat sedar bahawa kamu sudah terlalu mengecewakan rakyat. Cintamu yang berlebihan kepada dunia hingga kamu meremehkan Tuhan dan akhirat adalah sebab utama mengapa kamu gagal menyelamatkan rakyat.

Konon kamu mencari Al Ghazali, As Shafie  untuk Negara mu, walhal mujadid Tuhan di depan mata kamu tidak pedulikan. Masakan kamu tidak mampu melihat kebenaran yang dibawanya? Ya, kamu melihat kebenarannya tetapi kamu buat2 tak tahu atas sebab cinta dunia kamu yang sangat menebal. Kamu tidak akan dapat  lari ke mana, wahai UMNO..

Apa kamu rasa Tuhan tidak campur tangan dalam pilihanraya 2008? Kuasa apakah yang mendetik-detik dalam hati rakyat untuk menolak kamu?  Penolakan terhadapmu bererti penolakan terhadap semua rakan2mu. Apakah rakyat merasakan parti pembangkang adalah terlebih baik dari kamu?  Tidak juga. Mengapa gelombang yang sebegitu dahsyat ini sungguh mengejutkan hingga yang mencapai kemenangan pun tidak menyangkanya? Inilah penangan kuasa yang paling Agung yang menggenggam hati2 manusia. Yang menentukan hidup matinya manusia!

Anwar Ibrahim

Dia pun tidak tahu menahu pun akan apa yang bakal dan telah menimpa kamu ini. Dia pun orang yang sama-sama sedang terkejut dan tidak tahu hala tuju gelombang-gelombang yang sedang melanda ini sebenarnya. Kerana ia seperti tidak masuk akal. Yalah, bukan semua kerja Tuhan masuk akal.

Dia terundang untuk masuk semula ke gelanggang sesudah dia jatuh dengan begitu teruk sekali. Dia pun tidak tahu siapakah yang memberikan peluang ini semula. Yang membuatkan rindunya kepada kerusi PM berbunga semula . Rindu yang sudah terkulai layu lama dulu. Lalu dia pun mencubalah untuk menggapainya walau pun dia dalam keadaan yang lemah  sebenarnya.

Dengan Tun Dr Mahathir dia tidak mampu, dengan Pak Lah yang lemah itupun belum lagi dia pasti. Dia bukanlah orang yang layak sebenarnya, apatah lagi tidak semua menyokongnya.

Dosa2nya menghapuskan sebuah jemaah perjuangan Islam pun masih menjadi mimpi ngerinya. Dia umpama singa tua yang taringnya telah tumpul, dia hanya mampu mengaum2 menakutkan ‘mangsa’ sekelilingnya.

Tun Dr Mahathir Mohamad

Sebagai Perdana Menteri, dia jauh lebih baik dari Pak Lah, walaupun mempunyai banyak kekurangan. Hanya Allah yang tahu betapa dalamnya sayang dia pada bangsanya, betapa kejujurannya pada UMNO. Dia mahu menyelamatkan UMNO dan bangsanya.

Pak Lah sebenarnya diharapkan oleh Tun Mahathir untuk tidak mengenepikannya, bahkan terus menerima  kepimpinannya di sebalik tabir atas sebab  : daya kepimpinan Pak Lah lemah. Namun kerana watak dunia ini menipu, maka kedua-duanya dapat ditipu serta saling tertipu. Pak Lah seperti lupa diri dan Tun Mahathir pun sudah hilang sabar!

Jadilah Malaysia Negara kecintaan sebagai mangsanya.  Tun yang banyak berjasa ini sebenarnya ingin mempastikan Pak Lah Badawi itu tidak lagi terus melemahkan Negara, dengan cara menjatuhkan Pak Lah kalau tidak mahu berundur.

Yang Dipertuan Agong

Baginda mengembalikan kuasa raja kepada raja-raja yang sekian lamanya dijadikan boneka oleh kuasa politik. Sebelum penjajahan Britisah, raja-raja sebenarnya mempunyai kuasa melantik pemimpin. Tapi kerajaan beraja sudah dikuburkan oleh adanya kuasa politik yang diasaskan oleh penjajah.

Bagainda yang sangat cintakan agama dan mahukan rakyat selamat, merasa bertanggungjawab untuk mencatur politik negara yang sudah teruk! Lalu hiduplah semula kuasa raja.

Memang adillah Tuhan mentakdirkan ini, sebab Malaysia amat-amat memerlukan campur tangan banyak pihak untuk diselamatkan dari masalah-masalah yang kian membesar.

Akhirnya mari kita sama2 berdoa agar Tuhan selamatkan dan sejahterakan Malaysia!

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.

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.

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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