SalaamaT wa AadaaB, dear and respected first time visitor please visit the Page (( About Maulana munir hassan and this blog )), it will put the blog and its author into perspective for you. Jazaakallah, Thank You very much.
({munirblog)}<(AT)>[[gmail]]/dot\(com)
Coming shortly a thumbnail sketch of Shaykh Ziiniy Dahlaan (marhuum), an aalim of the makkah haram.
SalaamaT wa AadaaB, dear and respected first time visitor please visit the Page (( About Maulana munir hassan and this blog )), it will put the blog and its author into perspective for you.
Jazaakallah, Thank You very much.
({munirblog)}<(AT)>[[gmail]]/dot\(com)
In an age of digital font, internet, voice recognition software the daarul uluums not yet brought the key texts of the dars nizaami and their many invaluable commentaries into the gutenburg age. They are still printing the UNergonomic - in this day and age! - hand written copies.
Look at the copy of Jalalayn, Ml. I’zaaz Ali’s commentary on Mutanabbiyy; Shafii’s vocab gloss on Naf’hah, the list is endless….
SalaamaT wa AadaaB, dear and respected first time visitor please visit the Page (( About Maulana munir hassan and this blog )), it will put the blog and its author into perspective for you. Jazaakallah, Thank You very much.
({munirblog)}<(AT)>[[gmail]]/dot\(com)
Muslims, muslimahs, mumins, muminahs…
Please
Stop killing each other, stop bombing each others masjids…
Sunnis and Shias hurl curses and swear at each other in London, the British police keep them apart from each other. Had it not been for these police officers there would be a sunni-shia bloodbath in London.
***
Daarul uluums stop teaching hate…
Look at other seats of learning, they are teaching space law, their students are drafting charters, protocols… on climate justice.
***
You, the Daarul Uluums, have reduced Islam, Quran, Nabi, Nubuwwat to irrelevance. the greatest harm to the Ummah comes from the Daarul Uluums.
***
You , the Daarul Uluums, brutalize the Quran, you commit unforgivable abuse to the minds of thousands upon thousands upon thousands… of young aspirant sincere Allah-loving, Ummah-loving souls.
You, the Daarul Uluums, strut about totally unaccountable.
***
O muslims reclaim the mind, spirit, heart and soul of
Islam from this cholera - contaminated river.
O muslims evacuate the Ummah from the path of this Tsunami Daarul – Uluum .
Please
Maulana munir hassan, maulawi, aalim, faadhil,
SalaamaT wa AadaaB, dear and respected first time visitor please visit the Page (( About Maulana munir hassan and this blog )), it will put the blog and its author into perspective for you. Jazaakallah, Thank You very much.
({munirblog)}<(AT)>[[gmail]]/dot\(com)
If two (2) Saahaabies express opinions in a matter then a Taa’bi’iyy cannot express a third opinion in the same matter.
Source reference will be provided shortly.
How is our law, theology, philosophy to develop?
How are we as an ummah to evolve, cope with the times, take ourselves and humanity forward?
This principle, and others like it murder the muslim and ummatic mind.
SalaamaT wa AadaaB, dear and respected first time visitor please visit the ((About Maulana munir hassan and this blog)) Page, it will put this blog and its author in perspective. JazaakallaaH, Thank You very much.
[[munirblog))AT((gmail))((dot))((COM))
translation by Maulana munir hassan - please contact me at email above with regards to readibility of my translation. JazakallaH
Shaykh Taahir ibnu Muhammad Saalih
Name: Taahir ibnu Muhammad Saalih ibnu Ahmad ibnu Mau'huub as'Sam'uuniy, of Algerian origin, born and passed away in Damascus. His geneology reaches our Master Hasan ibnu Ali (O Allah be pleased with them).
He was a leader (imaam), scholar with vast experience, erudite polymath, versed both in man'quul (quraan and hadiith) and ma'quul (syntax, morphology, rhetoric, logic, prosody, philosophy…), historian, archeologist, philologist, lexicographer.
Shaykh Taahir was a protagonist of the modern renaissance in the Arab World. He promoted through his writings, speeches and social interactions a review of education, teaching, writing style [cf. Muhammad Abduh], social ethics, values and norms, thought, propagation and promotion of Islam and politics.
Shaykh Taahir was born in Damascus in 1267 in Rabii Awwal. He passed away in 1338 in Damascus at the age of seventy. He was buried in the Dhul Kifl cemetery at the foot of the Qaasiyuun mountain in accordance with his last wishes. O Allah be pleased with him.
His father, Muhammad Saalih, left Algeria and emigrated to Syria in 1263 in the company of Amiir Abdul Qaadir al’Ja’zaa’i'riy. Shaykh Muhammad Saalih passed away in Syria in 1285. He was a jurist of the Maalikiyy school of law. He assumed juristconsultship of the Maalikiyy community. He was a scholar of the science of the variants of Quran recital and Quranic sciences.
The young Taahir commenced his studies under his father and then attached himself to other ulama. He studied Arabic, Turkish and Persian under Shaykh Abdur Rahmaan al’Abuushnaaqiy. Taahir also studied French, Syriac, Hebrew, Ethiopian. He also knew Berber.
Taahir then attached himself to the pre-eminent jurist (faqiih) of his time, the learned Shaykh Abdul Ghaniyy, al’Ghunaimiyy, al’Maydaaniyy (born: 1222 Hijriyy – died: 1297 Hijriyy). Abdul Ghaniyy was a student of the famous, greatly learned religious leader (Imaam) Ibnu Aabidiin (O Allah be pleased with them). Taahir acquired knowledge and insight (yaq’dha) awareness (wa’y) in implementing Islamic Law (Ah’kaam Shar’iyyah) in society under Abdul Ghaniyy and graduated him.
Amongst the books Taahir read under Shaykh Abdul Ghaniyy is:
Sa’d Taftaazaaniyy’s notes (Haashiyah) “Talwiih” on Sad’rush Sha’rii’ah’s “Tau’dhiih” (O Allah be pleased with them) in the principles of Hanafi jurisprudence Hanafi legal methodology.
Taahir said he that he found in Shaykh Abdul Ghaniyy a capacity for research and verification (tah’qiiq) that showed his depth of knowledge and his progressiveness and loftiness in thought, except that Shaykh Abdul Ghaniyy preferred solitude and privacy (khumuul) over fame and publicity (dhuhuur), hence Shaykh Abdul Ghaniyy did not like engaging in discussions and debates in crowded gatherings. However when he was on his own he was asked about difficult questions one would find him extremely competent in solving complex issues and unveiler of secrets.
Total dedication to studies, burning desire for knowledge strong memory helped Taahir in achieving academic distinction and eminence. Ustaadh al’Baani testified about Shaykh Taahir’s memory in these words, “He was of strong memory which rarely forgot anything it came across or heard, even though a long time had passed. Ustaadh Kurd Ali said about Shaykh Taahir’s strong memory, “His strong memory helped him in perfecting (it’qaan) that [knowledge], nothing would pass through his mind that he would forget.”
These factors helped Taahir quench his intellectual aspirations since he had a curious nature and was interested in various fields. In addition to the Islamic and Arabic Sciences he studied several languages, natural sciences, mathematics, astrology, history and archeology. He distinguished himself from the religious scholars of his time by his knowledge of the literary works of previous generations, cultures, and civilizations and their archeological remains.
Activities
In 1294 a number of Damascene Ulama and notables established The Charitable Organization. Shaykh Taahir was an active member of The Charitable Organization. After a while The Charitable Organization xxhghjg
In 1295 Shaykh Taahir was appointed General Inspector of Primary Schools. “During this period our Shaykh’s distinction and genius in establishing schools jklhjklhjklh , convincing fathers to have their children educated, curriculum development and planning and authorship of school specific textbooks. (Ustaadh Kurd Ali)”
Footnote: books that were taught in Primary Schools at that time have become today references for students today. For example the book “the Alaa’iy Gift (al’Hadiyyatul Alaa’iy’yah)” by Allaamah Alaaud Diin (died 1307)+, a desendent of the famous jurist Allaamah Ibnu Aabidiin+, was compiled for Primary School pupils.
+O Allah be pleased with them,
In 1296 Shaykh Taahir actively participated in establishing the Zaahiriyyah Library in Damascus. Manuscripts from numerous schools were housed in the Zaahiriyyah Library. The Library expanded to become one of the major libraries in in the Arab World.
Footnote: Amongst those who participated in establishing the Zaahiriyyah Library was Shaykh Saalih al’Mu’nay’yir (1266 – 1321) a contemporary (qariin) of Shaykh Taahir and his ggkjui munaafir.
A’laamu Damishq, Page 139;
Kunuuzul Ajdaad, Page 20.
After some time Shaykh Taahir established the Khaalidiyyah Library in Jerusalem which contained the books of Shaykh Raghib al’Khaalidiy and his family.
Shaykh Taahir persevered in education abd writing based at the Abdaliyyah Madrasah (named after Abdullah Baashaa al’Adhm) for many years. he was during these years a scholar (aalim), teacher, developer of character (mu’rab’biyy) and a consultant/reference in various sciences and for opinions in Islamic Law (ilm wa ra’y)
In 1325 due to harassment from the authorities (sul’tah) Shaykh Taahir made hijrah/emigrated to Egypt. He was welcomed and honored by some ulama and men of letters such as Ahmad Timuur Baashaa, Ahmad Zakiy Baashaa.
He lived in Egypt for thirteen years after which he became severely ill and returned to Damascus in 1338. He was immediately appointed a member of the Arabic Academy (-al-Maj’ma Ilmi Arabiy) and as the director general of the Zaahiriyy Library.
Shaykh Taahir died four months after returning to Damascus.
Shaykh Taahir’s Physical Appearance
He was handsome appearance, moderate in height, tan in complexion, of broad forehead, had black eyes and hair, a thick beard; was of an excitable nature, fast in movement/agile (sa’rii’ul ha’ra’kah), had large steps.
He did not know obscene language, nor did he swear even though he had an excitable quality to him.
When calm he clearly and eloquently in his lectures, when perturbed a maghribiy accent mixed with a damascene colloquial would overtake his speech. He never spoke in Egyptian colloquial at all even though he lived for many years in Egypt, enough that his Syrian accent and register change to the Egyptian.
He had special individual expressions and a particular style of using technical terms (ta’biiraat khaassah wa asaaliib fii mustahaatihi). His tone was gentle and polite. It was never recorded that he one day spoke rudely, was lewd in speech, senselessly prattled or swore or used such language that was contrary to good character or besmirches ones honor. Only occasionally Shaykh Taahir would joke.
Shaykh Taahir never married. He was not meticulous (kaana yatasaahal) about his dressing and somewhat shabby. He compared himself with the grammarian Ibnu Khash’shaab.
He never slept during the nights. He would spend the first parts of the night with his companions and the remainder by himself researching and writing.
He liked swimming and traveling and walking as exercise.
Shaykh Taahir’s character
Shaykh Taahir was diligent in the observance of obligatory prayers (ii’qaa’mus salaah), giving out the prescribed commodities (zakaat may be in gold and silver coins, sheep, goats, camels, money…) to the poor (zakaat), the prescribed fast of the Ramadaan month. He performed the obligatory hajj (hajjatul Isalam). In secret he used to give (this may be food, clothing, money…) to the needy. Ugjg . He was particular about performing salaah on time, without any delay at all, no matter what the obstacles were. When he heard the call to prayer he would leave whatever he was busy with and hasten to perform salaah responding to the call of the summoner to success. Many times while in the market place Shaykh Taahir would on hearing the call to prayer immediately enter a store belonging to a friend a perform his prayers. When he was in a public gathering he would find a quiet spot and perform his prayers.
He would reproach the oppressors with regards their injustices. Ghjghjk. He would try to right the affairs of the people from his own resources. The rulers feared that his ideas would spread amongst the people. They removed him from his position as inspector of schools and offered him a post wherein he would have no contact with people which he refused. He lived to the end of his days through the sale of his books. [It is not clear whether this means that Shaykh Taahir sold books from his personal library or sold books he authored, or lived from royalties from books he authored. Translator]
When Shaykh Taahir’s books were out of print / nearly all sold out na’fi’da |na’fad, na’faad| Ahmad Timuur Baa’shaa asked Shaykh Ali Yusuf to speak to the Khedive to grant Shaykh Taahir a regular stipend as the Khedive was giving stipends to the ulama and men of letters. Shaykh Ali Yusuf’s request was successful and a stipend was allocated. Shaykh Taahir became very angry when he heard about this. He said to Shaykh Ali Yusuf hjghjghjkg “ that Shaykh Taahir has praised you. Yes I praised the Khedive because of his support of Zaki Baashaa’s literary project, but what guarantee do you have that the Khedive will not some day do something blameworthy and i criticize him. Why do you embarrass yourself on my account, and who has given you permission to enter into my affairs. Go and cancel what you have arranged.”
Shaykh Taahir continued to live very frugally through the sale of his remaining books.
Shaykh Ali Yusuf used to say after that: “I used to think that that type of people was no more. When I saw Shaykh Taahir I knew / learnt that there are still some people of that type in the world.
Ustaadh Kurd Ali said. He used to perform his prayers in the prescribed time. He would carry out the rites of Islam wherever he was. Once he visited a exhibition in Paris. When a time for salaah commenced he would pray in the public garden. He would not bother with people’s criticism and their surprise at his actions and postures in salaah.
Shaykh Taahir’s academic qualities
Shaykh Taahir dedicated himself to the pursuit of knowledge to such extant that he was unlike other people in his habits.
An example of this was that he did not marry so that his mind would not have to be occupied with a wife and children and that he would always be free to travel anywhere he wished or he could be alone with his books and his writings.
His bed was surrounded by piles of books, writing paper, inkwells, and pens. To the extent that he was abstemious of material pleasures he was pursued literary delights. He loved knowledge and freedom. He could not bear being separated from knowledge and study.
He did not like being restricted by any rules or regulations except those of the sha’rii’ah or worthy and respected social norms. He thoroughly avoided anything which would disturb the mind, fetter the reins of thought or cause one to feel remorse. Hence he did not marry while knowing that there is no monasticism in Islam, but because he knew that a wife has rights that must fulfilled by the husband. He was conscious that due to his time being taken up in studies and travels in pursuit of knowledge and the promotion of knowledge and its pursuit he would not be able to meet his wife’s needs and be pleasant and agreeable in his companionship / relations with her.
How is it possible for one who spends his nights in research and during the day is teaching, studying digging out references, writing and promoting knowledge to dedicate himself to his wife and children and earn a decent wage to support them?
Shaykh Taahir liked coffee. He would prepare a quantity that would last him a week so that he would not have to waste time preparing a cup of coffee whenever he needed to drink one. He would drink stale / old (baa’it) coffee for days. He did this in order to save time. He drank coffee in order to stay awake at night, not for any personal enjoyment.
Shaykh Taahir would carry a book with him so that he could read whenever it was possible and his time would not go to waste. He would also carry other necessities with him.
Shaykh Taahir’s student Ustaadh al’Baaniy said of him, “He was always involved with knowledge: writing, editing, research, reading, academic discussions. If he liked a book he would read it several times.”
Due to Shaykh Taahir’s constant involvement with knowledge (ilm) a seriousness governed his life and all his affairs. Joking, or immature behavior was not known of him.
Shaykh Taahir due to his intense absorption with knowledge (ilm) would sense a negative effect on his personality and his attire. Iuguigyuig. He would say, “i am an exception, i do not like that anyone emulates me.
Ustaadh Anwar al’Jundiy records that Shaykh Taahir’s advice was that students should read less during the holidays and exercise abundantly, walk through the gardens since spending too much time with books creates a preference for aloneness and solitude such that one becomes averse to sitting in any company.
Shaykh Taahir’s Works
Shaykh Taahir adopted a new approach in his writings and compilations in comparison to his age and its authors. He loved to bring knowledge within the ken of the young rather than writing lengthily and making his books tome-like filling them with quotations and secondary matters, disputations and rebuttals.
This was a key trait in him as an author which grew even stronger when he was appointed inspector general of primary schools. He was cognizant of the abilities of the teachers and the students and the difficulty of the prescribed texts for them and the wide gap between them and the prescribed texts.
His love to convey the various knowledges / sciences to the minds of the various learners drove him to didactically present the material so that the learner would understand and grasp the material. A study of the names of his books shows this concern. The lengthy works were written for a different purpose or the nature of the subject could not be dealt with briefly.
Ustaad Kurd Ali said, “He abridged the lengthy works from various sciences to bring then within reach of the novice. Shaykh Taahir was successful in his efforts.”
It is important to note that whoever is able to successfully abridge tomes in a succinct language that is accessible to the novice must have a high level of understanding of the discipline and possess a strong command of language, that of the discipline and of language generally.
Shaykh Taahir began writing in his student days and continued writing until his death.
Titles of Shaykh Taahir’s works that I - Abdul Fattaah Abu Ghuddah have come across
1. It’maa’mul Uns Bi A’ruu’dhil Furs
Subject: Prosody. al’Baaniy, “An extremely beneficial, useful, unique and succinct work.” It is an appendix / addendum to title number 12 and has been published with it.
2. Ir’shaa’dul A’lib’baa i’laa Ta’lii’mi Alif Baa
Ustaadh Kurd Ali, “It is a book on Pedagogy.” Published
3. al’Il’maam bi U’suu’li Sii’ra’tin Na’biy a’lay his sa’laam
UNPUBLISHED!
4. Am’thaa’lul Arab
This title is given by al’Baaniy. It is probably the same as title number 28 the book mentioned in Tau’jii’hun Na’zar as “Ash’harul Am’thaal”
5. Ba’dii’ut Tal’khiis wa Tal’khii’sul Ba’dii’
Published in 1878. this is Shaykh Taahir’s first published work, he was then twenty six 26 years old by the Julian –solar- calendar. Its publication conincides with Shaykh Taahir’s appointment as inspector general of Primary Schools.
6. at’Tib’yaan li ba’dhil Ma’baa’hi’thil Mu’ta’al’li’qa’ti bil Qur’aan
this is a short introduction to Shaykh Taahir’s commentary of the Quran listed here as title number ten 10. Published in 1334 by al’Manaar Publishers of Cairo. It is an invaluable work useful to the Exegete, the traditionist (muhaddith: scholar of Hadiith), the jurist, the muqri, scholar and teacher of the Quran… and for any person desirous of acquiring an excellent academic insight into the Quran. i, Abdul Fattaah Abu Ghuddah, have therefore edited it and compiled several indexes to increase and facilitate use and reference of this book. My edition was published in Beirut in 1411.
7. Tad’rii’bul Li’saan a’laa Taj’wii’dil Ba’yaan
Published. Subject: Science of Reciting the Quran (Tajwiid).
8. at’Tadh’ki’ra’tut Taa’hi’riy’yah
az’Zar’ka’liy says in “al’A'laam”, “It is one of his most important works. It is a large anthology covering several subjects.”
az’Zar’ka’liy mentions that it is stored in the Daa’rul Ku’tu’bil Mis’riy’yah.
A’laa’mu Da’mishq, “It is in several volumes. He collected in it selections from important manuscripts and rare books.”
9. at’Tas’hii’lul Mu’jaaz i’laa Fan’nil Mu’am’maa wal Al’ghaaz
Published.
10. Taf’sii’rul Qur’aa’nil Ha’kiim
The commentary consists of four manuscript volumes in Shaykh Taahir’s handwriting. Stored in the Mak’ta’bah Zaa’hi’riy’yah, Damascus.
11. at’Taq’riib i’laa U’suu’lit Ta’riib
Published.
12. Tam’hii’dul U’ruudh i’laa fan’nil A’ruudh
Published in 1886. Ustaadh a’Baaniy has given a page-lenth description of Shaykh Taahir’s methodology in teaching the difficult science of prosody and has commented that it is a unique and novel approach.
13. Taujiihun Nadhar ilaa Usuulil Athar
Shaykh Taahir compiled it in Egypt in 1328 and published it in Egypt.
“This is a work of immense value. Shaykh Taahir eruditely selected pertinent extracts containing amongst other things the laws and foundations of various Sciences from works on Jurisprudence (Usuulul Fiqh), Taxonomy and Principles of Hadiith (Usuulul Hadiith). He also arranged them in a methodic and progressive manner. He has also commented on and explained the extracts, and elucidated the interdisciplinary relationship of the concepts, principles, laws, foundations, praxes of the various disciplines contained in the extracts. This demonstrates the great breadth of his readings in Islamic Sciences.
14. Jilaaut Tab’ ilaa Ma’rifati Maqaasidish Shar’
UNPUBLISHED!
15. al’Ja’waa’hi’rul Ka’laa’miy’yah fil A’qi’ida’til Is’laa’miy’yah
Published several times. Shaykh Taahir would edit it regularly. The book is a catechism.
16. al’Ja’waa’h'irul Wus’taa
He appended this to title number 15.
17. Risaalah fil Bayaan
18. Risaalah fin Nahw
19. Ri’saa’la’tun wa Ja’daa’wil fil Khu’tuu’til Qa’dii’mah wal Ha’dii’thah
20. Shar’hu dii’waa’ni Khu’ta’bib ni Nu’baa’tah
Published.
21. U’quu’dul La’aa’li fil Asaaniidil ‘A’waa’li
Published in 1885
22. al’Fa’waa’idul Ji’saam fii ma’r'ifa’ti Kha’waas’sil Aj’saam.
Published in 1883.
23. al’Kaa’fii
Subject: Lexicography. A dictionary
According to Ustaadh Kurd Ali most of it is lost.
24. Ki’taa’bun fit Ta’lii’mil Ib’ti’daa’iy
Subject: Pedagogy
According to al’Baa’niy this is an innovative book in Pedagogy. Shaykh Taahir drew on his wide experiences in authoring this book. He does not restate the opinions of other pedagogues, rather he presents his own ideas.
25. Ka’naa’niish
According to Ustaadh Kurd Ali it contains ghfhgfghf
26. Mub’ta’da’ul Khabr fii Ma’baa’di’i Il’mil A’thar
27. Mukh’ta’sa’ru A’da’bil Kaa’tib
Published in 1338 by Salafiyyah Press in Cairo
28. Mukh’ta’sa’ru Am’thaa’lil Mai’daa’niy
It is probably the same as title number four 4.
29. Mukh’ta’sa’rul Ba’yaan wat Tab’yiin
30. Mad’dur Raa’hah ilaa Akh’dhil Mi’saa’hah
About this book and al’Fa’waa’idul Ji’saam fii ma’r'ifa’ti Kha’waas’sil Aj’saam Ustaadh al’Baa’niy said, “Shaykh Taahir collected in these two books numerous jhhjfhjf. He gathered them as one gathers pearls from the seas, he split the oysters and picked out the pearls and strung them into a beautiful necklace. The book is structured as a catechism. Its structure is compatible with the mental abilities of young learners. Shaykh Taahir wrote a commentary on these works through which he further treated the topics at an advanced level.”
31. Mad’kha’lut Tu’laab i’laa il’mil Hi’saab
Published thrice.
32. Muqaddamatul Kaafii
al’Kaafii being title number 23
this was? A special scholarly introduction to al’Kaafi, the dictionary. Shaykh Taahir dealt with the Arabic language from various disciplines and especially from a lexicographic perspective.
33. al’Muntaqaa ninadh Dhakhiirah by Ibnu Bassaam
this is an abridgement of Ibnu Bassaam’s adh’Dha’khii’rah fii ma’haa’si’ni Ah’lil Ja’zii’rah. “al’ Ja’zii’rah” in the title refers to Andalusia. This is a important record of Andalusian biographies literature.
34. Mun’ya’tul Adh’ki’yaa’ fii Qi’sa’sil Am’bi’yaa
Shaykh Taahir translated this book from Turkish.
Published: Mat’ba’ah Khay’riy’yah (Khay’riy’yah Press). 1299. Damascus.
35. Ustaadh Kurd Ali said, “I learnt that while Shaykh Taahir was returning to Damascus from his exile in Egypt a large quantity of his manuscripts was stolen.”
36. Mukh’ta’sa’ru Shar’hi Ki’taa’bi Um’niy’ya’til Al’ma’iyy wa Mun’ya’tul Mud’da’iyy by Ib’nuz Zu’bayr al’Us’waa’niyy
Ibnuz Zubayr al’Us’waa’niy died in 563. Yaaquut mentions him in “Mu’ja’mul U’da’baa”
An abridgement, from various sources it appears that Shaykh Taahir worked with this book – abridgement, notes, selections.
Az’Zirikliy, “The Dhaahiriyyah Library holds 28 copybooks in Shaykh Taahir’s handwriting. These contain biographies, aide-memoire, notes and comments on history and other disciplines, a bibliography of manuscripts with notes on the locations of the various titles and his personal comments on each title. Khaalid ar’Ray’yaan has cataloged these copybooks classified them as History, 2:248 – 275.”
While evaluating Shaykh Taahir’s works Ustaadh Kurd Ali says, “Amongst Shaykh Taahir important published works are: Shar’hu dii’waa’ni Khu’ta’bib ni Nu’baa’tah, Ir’shaa’dul A’lib’baa i’laa Ta’lii’mi Alif Baa, at’Tib’yaan li ba’dhil Ma’baa’hi’thil Mu’ta’al’li’qa’ti bil Qur’aan, at’Taq’riib i’laa U’suu’lit Ta’riib, Taujiihun Nadhar ilaa Usuulil Athar. These contain the best of his knowledge and are an imprint of his genius. The spirit and result of his wide and deep research are evident in them as is his mastery of complex issues and academic debates. Not many of his contemporaries were fortunate enough to acquire such a mastery of Islamic sciences.
“I (Kurd Ali) do not mean that all Shaykh Taahir’s published works are without benefit / superfluous [of no real use]. What i mean is that his other works were written for special educational reasons. His objective was to meet the academic needs of a variety of learners. Shaykh Taahir’s personality, penetrating mind, vast learning, depth of understanding, ability to facilitate understanding of academic material, are visible in these textbooks. Shaykh Taahir was wise to abridge works of earlier authors since people generally venerate the dead more than the living.
I, Abdul Fattaah Abu Ghuddah am of the opinion that Shaykh Taahir was brilliant, innovative and skillful in his textbooks and treatises especially with regards to making comprehensible difficult academic material especially for learners at their first encounter with difficult concepts and ideas. This is a rare and precious ability. As for his advanced works, he was an erudite in research and selection. Unlike others he was not repetitive and did pad.
It is important to note that Shaykh Taahir wrote competently and at several levels in many fields: theology, exegesis, Quranic Sciences, Art and Science of Quran Recital, Siirah (Biography of Nabi Muhammad), Hadiith Sciences, Jurisprudence, Rhetoric, Arabic Language, Arabic Literature, Art and Science of Translation into Arabic, Biology, Mathematics, History.
Shaykh Taahir exerted great effort to seek out and study important manuscripts.
Ku’nuu’zul Aj’daad, page 15: “He was a walking encyclopedia or a mobile library. He had a strong memory, a brilliant mind and a mind that he used. He read voraciously books in Arabic and other languages published in the East and the West. He studied, made notes and comments on and copied selections hundreds of manuscripts in his copybooks sheets of paper.”
Amongst Shaykh Taahir’s qualities as an Aalim: his deep concern to bring into print a wide variety of Arabic Manuscripts, of general interest, those dealing with a particular topic, biographies of jurists and others professions and biographies of non-muslims.
Ustaadh Kurd Ali, Ku’nuu’zul Aj’daad: Shaykh Taahir brought to print the following titles, amongst others:
Irshaadul Qaasid by Ibnu Saa’id al’Ansaariyy
Raudhatul Uqalaa by Ibnu Hibbaan al’Bastiy
alAdab wal Muruu’ah by Saalih ibnu Janaah
alAdabus Saghiir by Ibnul Muqaffa’
Umniyyatul Alma’iyy
Tafsiilun Nash’atayn by ar’Raaghib al’Isfahaaniyy
alFauzul Kaabir by Miskawayh
Balaaghaatun Nisaa by Ahmad ibnu Tayfuur (alBaaniyy mentioned this work)
Shaykh Taahir would recommend Zarruuq’s “Qawaaid” and ad’Damiiriy’s “arRaudhatul Aniiqah” to persons interested in Sufism.
Shaykh Taahir exerted great energy in publicizing Ibnu Tayymiyyah’s works. He copied by hand and sold works by Ibnu Taymiyyah, Ibnu Qayyim, Abuu Shaamah al’Maqdisi and others.
He opposed unconstructive innovations in Islam.
Al’Baaniy mentions that Shaykh Taahir held that “Hayy ibnu Yaqdhaan” was a thought provoking and convincing epistle on the existence of the Necessary Being (God) and advised him and Jabr Dhuumat, Professor of Arabic Literature at the Syrian American College to study it.
Shaykh Taahir studied history widely: key events, personalities, nations, states, empires. He taught that history is a mirror to past events and ladder of progress for later generation. He would quote Abuu Hayyaan’s advice to his sons, “study history widely, it pollinates the mind.”
He promoted the study of history, advised seekers of guidance to be conscientious students of history and the philosophy of history, and strove to have books on history and its philosophy published.
Shaykh Taahir’s passion for bringing Arabic manuscripts into print
Ustaadh Kurd Ali, “The Minister of Education Ustaadh Ahmad Hashmat Baashaa allocated ten thousand pounds for publishing old and rare Arabic Manuscripts to Ustaadh Ahmad Zakiyy Baashaa. This amount was sufficient to publish twenty seven titles, some of which were in several volumes. Ustaadh Ahmad Zakiyy Baashaa did not execute is mandate. The funds were carried over to the following year. Matters continued in this manner for several years. Upon Ustaadh Ahmad Hashmat Baashaa’s resignation as Minister of Education the allocation was cancelled.
Ustaadh Ahmad Zakiyy Baashaa’s nonperformance greatly upset Shaykh Taahir and said to him, “You have done great harm to the Arabs by not publishing over many, many years a single Arabic Manuscript. Your excuse that you wanted to have the Manuscripts published without any errors, compared to other manuscripts of the same title in other libraries and with footnotes is untenable. What level of perfection did you want to reach? There is no limit to perfection and excellence. Could you not make a start? Over time errors would be corrected as the publications spread and received the attention of other scholars.” For many months Shaykh Taahir could not bear the company of Ustaadh Ahmad Zakiyy Baashaa and only spoke to him with great difficulty”
Shaykh Taahir had an unprejudiced view of the world. This is most notable in light of his context. He studied various cultures with a view of seeking guidance for progress for the Arab and Muslim. He taught that knowledge culture and good practice are not the preserve of the adherents of any faith or race. He liked that muslims learn from others and liked that muslims be of benefit to others while at the same he opposed slavish or uncritical imitation.
Shaykh Taahir wrote his student Ustaadh Kurd Ali explaining his idea of learning from others without prejudice, “Learning (iqtibaas) from other nations, communities and faiths is proof intelligence, perception and maturity. It is not, as dull-witted ignoramuses hold, a disgrace. By iqtibaas we mean the true import of this word – being instructed by and receiving that which is beneficial. Some who pretend to intelligence advocate an uncritical imitation of developed nations in all matters even those practices that they wish to abandon, we do not mean this.”
Shaykh Taahir was a man of knowledge, the provenance of the knowledge, be it from the east or the west, did not prevent him from pursueing it and taking guidance from it. He epitomized the prophetic principle that wisdom is the lost property of the believer, wherever he finds it he receives it.
Shaykh Taahir was an unbigoted protagonist and promoter of knowlodge. He never denied knowledge to any seeker so long as he possessed a good and noble character.
Shaykh Taahir was a student of society and civilization. He extensively and penetratingly studied vast literary products of Islamic civilization. He paid particular attention to history Islamdom’s politics and administration and matters relating to the functioning and well-being of muslim society. He contemplated the biographies of rulers, ministers, philosophers and ulama. Through the chronicles he tried to evaluate the state of the ummah. He extracted the principles and causes of progress and deterioration.
Shaykh Taahir studied the writings of orientalists and held exchanges with them. He would learn from them that which would benefit muslims and demonstrate the noble character of islam to them and apprise them of Islamdom’s achievements. He was a link between the east and the west. Orientalists and occidentalists held him in respect. He had good relations with them. He maintained a correspondence with British, French, Hungarian, German, Italian Spanish, Austrian, Dutch and Swiss scholars.
His correspondents included kjhgkjh , specialist in
He was friend of Ignaz Goldziher who was Jewish.
Due to Shaykh Taahir’s universal outlook and openness to all there were many clashes between him and his bigoted ulama contemporaries.
Shaykh Taahir went out of his way to have dialogue with religious scholars of other faiths and denominations. He sat with priests, archbishops, rabbis, Shaykhul Aql, religious leaders of the Nusayries, the ulama of the shia, Sufis, jurists (fuqahaa). He spoke with these in a respectful and deferential manner. They benefited from his company and he from theirs. The was a strong friendship between him and the scholarly archbishop Yuusuf Daawood as’Suryaaniyy.
Shaykh Taahir’s bigoted ulama contemporaries were unable to appreciate his open-mindedness and universality and accused him of disbelief and heresy, as is the case with every reformer and reviver of Islam, even though he was fastidious in adhering to Islam and its prescriptions and of refined manners from his childhood to his death.
Shaykh Taahir used to say, ”If the Jewish Community requeted that i teaxch i would not delay at all in meeting their request. In teaching them our communities can come closer to each other even though there are differences between us.”
Shaykh Taahir mixed with various Shii’ah Baatiniyyah groups. He strove to foster good relations between different communities.
