A Blessed Gathering and a Blessed Guest

Hearing of Imam al-Zabidi
I had long ago heard of Imam Murtada al-Zabidi, due mainly from the referencing to his immense commentary of the ‘Ihya Ulum al-Din’ of Imam al-Ghazali found in the translation of certain chapters of the ‘Ihya’ in the English language.

I managed to come across this grand work of his in some bookshops, but was unable to find anything more brief on this great scholar of Islam. I had found his shorter work on Imam Abu Hanifah’s narration of hadith, but when looking through the list of Sh. Abd al-Fattah Abu Ghuddah’s edited publications, the name of a small text on the science of hadith by Imam al-Zabidi stood out. I could not find it in my limited visits to bookshops in the Middle East.

A Student of al-Zabidi’s Text
I was surprised to hear, when I had finally managed to persuade Sh. Yahya al-Mulla to talk about his teachers, that Sh. Yahya had studied this same treatise of Imam al-Zabidi on the science of hadith with none other than the great Makkan Shafi Jurist, Sh. Ahmad Jabir Jibran.
Finally I’ve Found It!
Coincidentally I was soon to finally purchase this work from a bookshop in Dammam (if I recall correctly). What I found useful was Sh. Abd al-Fattah’s detailed biography replete with interesting incidents and facts (such as Imam al-Zabidi having studied in India with Shah Waliullah). One of the many beneficial points I found was the following:
A Gathering of Barakah
Sh. Abd al-Fattah mentions[1] quoting Imam al-Zabidi’s student al-Jabarti in his ‘Tarikh’ (2/106):

If one of the Egyptian notables invited him to their home, he would attend with his close students, a reader, scribe and writer of names. He would read to them some hadith portions (ajza’) and some pattern chained narrations (musalsalat), in the presence of the group, the owner of the home, his friends, loved ones and children. And (also) his daughters and wives from behind a curtain. There would be in front of them the burning of bukhur, anbar and ood for the duration of the reading. They would then finish with Salutations upon the Prophet (Allah bless Him and give Him peace) in the customary manner.

The scribe would record the names of the attendee’s and those who had heard, including even the women, children and girls, the day and date. The Sheikh would write below it: ‘This is correct’.

This was the way/method of the scholars of hadith in previous times, as we have seen in old books.

End of Sh. al-Jabarti’s quote.
We ask Allah (the Exalted) to revive similar gatherings of barakah in our homes and the homes of all of the Muslims.

[1] P.156-157 of Qafw al-Athar printed with Bulghah al-Arib

Dua for Times of Difficulty


I found the following point of benefit in Sh. al-Lahji’s commentary on Sh. Yusuf al-Nabahani’s work on the Shamail. I thought I would share it with those who visit this blog.

As we grow older we realise that life in the dunya is not as easy as we might have thought it in the naivety of our youth, days of sadness and hardship will be followed by happiness and so on until we reach the inevitable end of our journey.
We ask Allah (the Exalted) to be gentle with us whenever difficulty strikes, and to ward off from us any affliction, for He is powerful over all things.

Sh. al-Nabahani said:

He (Allah bless Him and give Him peace) would supplicate (make dua) at the time of difficulty:

لاَ إِلَهَ إِلاَّ اللَّهُ الْعَظِيمُ الْحَلِيمُ لاَ إِلَهَ إِلاَّ اللَّهُ رَبُّ الْعَرْشِ الْعَظِيمِ لاَ إِلَهَ إِلاَّ اللَّهُ رَبُّ السَّمَاوَاتِ وَرَبُّ الأَرْضِ وَرَبُّ الْعَرْشِ الْكَرِيمِ

Sh. al-Lahji in his commentary (3/197-198 ) mentions:

Imam Ibn Jarir said: The early muslims (salaf) would supplicate with it and would call it ‘Dua al-Karb’ (the supplication of difficulty). Even though it is a dhikr, it is like a supplication (dua), due to the narration: ‘Whoever is busied by my remembrance from asking me, I give him that which is better than that which I give to the one who asks’

Benefit: Ibn Battal said: on the authority of Abu Bakr al-Razi: I was in Isfahan with Abu Nuaym, there was a Sheikh called ‘Abu Bakr’ who was the reference point for Fatwa. He was taken to the Sultan and imprisoned. In my sleep I saw al-Mustafa (Allah bless Him and give Him peace) with Gibril on His right, moving his lips continuously with glorification (tasbih). Al-Mustafa (Allah bless Him and give Him peace) said to me: Tell Abu Bakr to supplicate with the ‘Dua al-Karb’ which is in ‘Sahih al-Bukhari’ until Allah relieves him. I awoke and informed him, and he supplicated with it. It was only a short while before he was released. And the basis is a sincere intention.

The Two Qasidah Burda's

Salam. I have made mention elsewhere on this blog of the wonderful commentary dealing with the Shamail called ‘Muntaha al-Sul’. We came to know of the work when we attended a reading of it in the school of Sh. Muhammad Alawi al-Maliki (Allah have mercy on him). Indeed the author (Sh. Al-Lahji) was one of the teachers of Sh. Muhammad, and also taught in sacred Haram in Makkah for some time. After the lesson I promptly purchased a copy of the 4 volume work.
With regards to the information I would like to share below, I first came to know of the companion Ka’b bin Zuhayr (Allah be pleased with him) and his poem (also known as the burda) whilst I was studying for a couple of weeks in a small Turkish village in the area of Samsun, close to the black sea. I was pleasantly surprised when I first heard of the story from Sh. Ihsan Senocak, and when mentioning it to others they also expressed the same sentiments. [Note: If I recall correctly Ustadh Dean al-Nahwi first pointed out the poem ‘Banat Suad’ to me, when I asked Sh. Ihsan about it did he mentioned the whole context of the poem].
I came across a mention of this poem by Sh. al-Lahji in his work (3/166). He says – the original text which is commented upon is in bold-:

And He was praised Allah bless Him and give Him peace by some poets from His companions, amongst them Ka’b bin Zuhayr bin Abi Salma in his well known poem ‘Banat Suad’ And He Allah bless Him and give Him peace rewarded them for it meaning the praise. The scholars have mentioned that when Ka’b bin Zuhayr recited his poem ‘Banat Suad’ in front of the Messenger of Allah (Allah bless Him and give Him peace) whilst He was listening, and he reached his words:

The Messenger is a light that illuminates

An Indian blade, a sword of Allah, drawn

The Messenger of Allah (Allah bless Him and give Him peace) placed his cloak (burda) that He was wearing on him. Therefore the people of knowledge have said: this poem is the one which is deserving of being called ‘al-Burda’ because al-Mustafa (Allah bless Him and give Him peace) gave Ka’b His blessed cloak. As for the poem of al-Busairi, it is deserving of being called ‘al-Bara’ah’ because he was afflicted with a stroke, and was half paralysed such that the doctors could find no cure for him. When he composed the poem he saw al-Mustafa (Allah bless Him and give Him peace) who wiped over him with His hand, such that he was immediately cured.

Muawiyah (Allah be pleased with him) offered Ka’b 10,000 dirhams for this cloak. He (Ka’b) said: I would not give anyone preference over a cloth of the Messenger of Allah (Allah bless Him and give Him peace). When Ka’b died Muawiyah offered his inheritors 20,000 dirhams and purchased it from them. It is the cloak which is in the posession of the Sultan’s till this day. And it is said: It is the one that the Khulafa wore on Eid’s. Al-Shami said: It no longer exists, as it is clear that it was lost during the incident of the Tatars.

Al-Zarqani said in ‘Sharh al-Mawahib’: Al-Yamari has collated His poets who praised Him with poetry from the men and women companions, he reached close to 200 (in number).

A Guest in Madinah- Allamah al-Kattani

Continuing once again with Allamah Abd al-Hayy al-Kattani, I thought I would present an amazing incident which took place during the eventful life of this great scholar. Once again taken from Dr Khayyali’s valuable introduction (p.24-25).
None other than Sh. Yusuf al-Nabahani said:

And from his beautiful qualities, and amazing miracles, is that what he related to me Allah protect him and benefit us by him.

He said: When I was in Egypt last year heading towards the Hijaz for Hajj to Allah’s sacred house, and visitation of his most noble Prophet upon Him Salutations and Peace. I heard that in Madinah al-Munawwarah there was a volume of the Musnad of al-Darimi in the handwriting of al-Hafidh Abd al-Adheem al-Mundhiri, which had many hearings (sama’at) in its margin in the handwriting of some of the Huffah and well known scholars. So I longed to see this book, and hoped to own it, such that I said: O Messenger of Allah, my being a guest with you is that you gift me this book such that I own it. I said this a number of times whilst heading towards Madinah.
When we reached near it some of its residents came out to welcome the visitors, the first person to meet me was a man who owned this book, who was from the people of Tunis who had taken up residence in Madinah from a long time. He greeted and welcomed me, and accompanied me till we entered Madinah. Before our reaching the Haram al-Nabawi he said to me: Come rest a little in my home, then we will go for the visitation. So I went with him to his home, with my mere entering he passed me a book and said: Take this book from me as a gift to you, for it is not befitting except for you. I looked at it and found it to be the copy of the Musnad al-Darimi which I had asked for from the Messenger of Allah (Allah bless Him and give Him peace). I felt such happiness which I cannot describe, but I forbade myself from looking into it, despite my intense longing to, until I had visited the Messenger of Allah (Allah bless Him and give Him peace) who had gifted it to me. After the visitation I read it, and it was -as it had reached me- in the handwriting of al-Hafidh al-Mundhiri, along with many hearings (sama’at) with the handwriting of scholars, amongst them a-Hafidh al-Sakhawi.

Al-Nabahani said: He showed it to me, and I saw that it was as he said….by my life this is a great miracle.

Reasons for a Name – Sh. Muhammad Abd al-Hayy


I thought I would add a brief note about how Allamah Muhammad Abd al-Hayy al-Kattani came to be named as such, taken once again from ‘Munyah al-Saail’ carefully edited by Dr. Abd al-Majid Khayyali (Allah reward him):

A Fathers Dream
His father Sh. Abd al-Kabir al-Kattani said:

I saw a dream whilst he was in his mothers womb, I saw as if I was by the dome of the Qutb, our Master and Mawlana Idris Allah be pleased with him. A man from from the great awliyah of Allah spoke to me and said: You will have a son, name him Abd al-Hayy, for Allah will give life to the religion by means of him.[1]

Musalsal of a Name
As for his being named Muhammad, this was because he took from his father the pattern chained narration (musalsal) of narrators called Muhammad. Therefore he was named Muhammad Abd al-Hayy in the year 1318.[2]

[1] See al-Mazahir al-Samiyah p.358
[2] Ibid p.346

Allamah al-Kattani and Jinn


There has been some discussion in the past regarding the narrating of hadith from scholars from the world of the Jinn, we will leave the detailed discussion of the reliability and validity of such methods of hadith transmission to the experts in this field. I thought I would share with others some interesting things Allamah al-Sayyid Abd al-Hayy al-Kattani (d.1962/1382) mentions in his wonderful summary of the Shamail al-Tirmidhi entitled ‘Munyah al-Saail Khulasah al-Shamail’[1]

Allamah al-Kattani after discussing a chain of transmission of Imam al-Tirmidhi in which there are only three narrators between Imam al-Tirmidhi and the Messenger of Allah (Allah bless him and give him peace), comments that he himself has a chain of transmission containing only three narrators between him and the Best of Creation (Allah bless Him and give Him peace). He said:

This faqir has also obtained the like of this, for I saw al-Sayyid al-Muammar al-Haaj al-Naasik, Abu Abdullah Muhammad bin al-Qutb Abu Abbas Ahmad bin al-Muhaddith al-Arif Abu Abdulah Muhammad bin al-Qutb Abul Abbas Ahmad bin Muhammad al-Husseini al-Kazimi al-Fasi[2]. He embraced me, interlaced his fingers with mine, shook my hand and gave me ijazah for all that he had.

And he met and derived blessings from the pious Muammar Abu Hafs Umar bin al-Makki bin al-Qutb Sayyidi al-Mu’ati bin Salih al-Tadili buried in Fes.

Who met with the notable companion Abd al-Rahman al-Jinni better known as Shamaharush and took from him, and was given ijazah by him in his Jinn handwriting.

He went on to say:

Ibn Hajar clearly stated in al-Isabah that he specifically mentioned amongst the companions those from the Jinn whose companionship was established. Therefore he wrote a biographical entry for numerous Jinn companions in al-Isabah.

More on Shamahrush the Jinn Companion
Al-Kattani mentioned that approximately 150 of the scholars, hadith specialists and Sufis had affirmed Shamahrush’s companionship with the Messenger of Allah (Allah bless Him and give Him peace).
It is mentioned in Salak al-Durar (1/134) that the Qadi of the Jinn, Abd al-Rahman better known as Shamahrush passed away in the year 1129 Hijri, his passing away being informed to the human world by none other Sheikh Abd al-Ghani al-Nabulsi

Shamahrush and the Recitation of the Quran
Imam al-Muhaddith al-Shihab Ahmad bin Ali al-Manini al-Dimashqi who authored a commentary of al-Bukhari, mentions (as in Salak al-Durar 1/134) that his father met Shamahrush around the year 1073 Hijri. He comments that he shook hands with him, and was ordered by Shamahrush to recite something from the Quran, so he recited whilst Shamahrush listened. When he had finished his recitation Shamahrush said to him: This is how the Prophet (Allah bless Him and give Him peace) recited to us between al-Abtah and Makkah.

Reflection: I will leave readers to reflect upon the blessing of being informed that their recitation was in conformity with that of the Messenger of Allah (Allah bless Him and give Him peace). And we ask Allah (the Exalted) to protect us in all our matters, for He alone is powerful over all things.

[1] P. 170 onwards
[2] His biographical entry can be found in al-Azhar al-Anwar p.58, he was born in the year 1232 and passed away in 1322

Hanafi Madhab and Smoking


Please find below a presentation of a range of opinions from the hanafi school on the issue of smoking, extracted and adapted from Sh. Salah Abul Hajj’s work ‘Al-Bayan’ (p.185-186).

There are a varying opinions within the hanafi school on the issue of smoking, some of the scholars have said that it is:

i) Unlawful (Haram), this was the position of al-Shurunbulali (d.1069) in his ‘Sharh al-Wahbaniyyah’ wherein he said:

And forbidden is the selling of tobacco and its smoking[1]

ii) Disliked (Makruh), this was the position of al-Luknawi (d.1304) as mentioned in his ‘Tarwih al-Janan bi Hukm Sharb al-Dukhan’ and ‘Zajr Arbab al-Rayyan an Sharb al-Dukhan’. He said[2]:

If the karahah is tahrimi, then the committing of it is from the major sins, because the makruh tahrimi is close the unlawful (haram) as was clearly stated by a group of the notable (scholars), even if it is regarded by some as being from the minor sins.

If it is tanzihi its committal is a minor sin, but when done whilst being content with it, and its becoming a habit is a major sin. It therefore becomes apparent the smoking of tobacco necessitates the committing of a major sin according to the view of the majority of scholars, and that is what the evidences point towards.

iii) Permissible (Mubah), this was the position of Abd al-Ghani al-Nabulsi (d.1143) in his ‘Al-Sulh bain al-Ikhwan fi Ibahah Sharb al-Dukhan’ wherein he said whilst discussing whether smoking is unlawful or disliked:

Unlawful and disliked are two legal rulings which require a proof, and there is no proof for it. For it is not established that it intoxicates…nor that it causes harm. But rather benefits have been proven for it, it therefore falls under the principle: The basis of things is permissibility.[3]

Note: It has however been established by medical experts that smoking is in actual fact harmful to a persons health, and Allah knows best.

[1] See Rad al-Muhtar (2/395)
[2] In Tarwih al-Janan (p.22)
[3] See Rad al-Muhtar (6/458)

Defence of the Hanafi Madhab from al-Ahsa

We have recently made mention of this recent ‘giant’ of Ahsai scholarship. Alhumdulillah I got to know his grandson Sheikh Rayed al-Mulla quite well and read the text Wasilah al-Talab with him. He also kindly pointed me towards some rare works including a manuscript which I hope to edit in the near future (InshAllah). The following information is taken from Sheikh Rayed’s small booklet on the description of the prayer according to hanafi school, along with evidences, interestingly entitled : ‘Sifah Salat al-Nabi’. Sheikh Abd al-Rahman appears to be from the same level of narration as Sh. Yasin al-Fadani, however whereas Sheikh al-Fadani passed away in 1989/1990, Sheikh Abd al-Rahman lived till 2001, when alive possessing one of the shortest chains in the world.
Allamah al-Muhaddith al-Sheikh Abd al-Rahman bin Abi Bakr al-Mulla (Allah have mercy on him) said in his treatise ‘Al-Itiraf bi Sihhah Madhab al-Ahnaf’:

Know O seeker of benefit that Abu Hanifah (Allah have mercy on him) was the first of the Imams of Ijtihad, and the earliest of them in terms of preservation of the sunnah and recording of knowledge and legal issues, not least that of fiqh linked to the understanding of the book of Allah and the sunnah of His Messenger (Allah bless him and give him peace). He met a number of the companions and based his madhab upon the Quran, Sunnah and its rulings. As for that which is said regarding his madhab -which is in opposition to the truth, and is incorrect- has been rejected by the people of truth and verification who are relied upon.  If his madhab were as they claimed, then why does it have a greater following than the others in terms of its muqallids. For we have been ordered to the majority, which is that what the majority of muslims who follow the truth are upon, because this is closer to that which is correct.

He (Allah have mercy on him) also said:

That which is incumbent upon us with regards to our Imams of ijtihad, the people of the four madhabs whose righteousness and virtue is witnessed to, is that we hold a good opinion of them because of the great struggle that they undertook in preserving the pure sunnah by their recording, preserving and guarding it from those who tampered with it. Along with our belief that all of them are upon truth and guidance from Allah, and all of them are agree on the principles of the religion, their difference being only being in the branches, as it is the area of ijtihad. This is according to that which reached them from the sunnah from the evidences related to rulings, each one of them took that which reached him and he regarded as authentic.

Brief Biography
Allamah al-Muhaddith al-Sheikh Abd al-Rahman bin Abi Bakr al-Mulla (Allah have mercy on him) was born in to the scholarly ‘al-Mulla’ family which traces its origin back to the noble companion Abd al-Rahman bin Abi Bakr al-Siddiq (Allah be pleased with them both) from the tribe of Quraish.
He was born on the day of Arafah in the year 1323. He kept the close company of his father Sheikh Abu Bakr, and likewise studied with other scholars of his city. He then travelled to Makkah and studied in the Madrassah al-Sawlatiyyah and kept the close company of the scholars of the Hijaz in the Haram al-Makki and Madani aswell as al-Taif.
From the notable Shuyukh he studied with are:
-His father Sheikh Abu Bakr
-Sheikh Muhammad Abd al-Latif al-Mulla
-Sheikh Abd al-Latif al-Jafari
-Sheikh Ahmad al-Aliyy al-Arfaj
-Sheikh Abd al-Aziz al-Ulji
-Sheikh Umar Hamdan al-Mahrasi
-Sheikh Hussein Abd al-Ghani al-Hanafi
-Sheikh Muhammad Yahya Amaan
-Sheikh Hasan Mashat
-Sheikh al-Sayyid Muhammad Abd al-Hayy al-KattaniThe Sheikh passed away in the year 1421 aged approximately 98 years old having spent a life busy in learning, teaching and benefiting the muslims. His written works include:

-An anthology of his poetry
-A poem on the different types of hadith
-Collection of treatise on various issues

Sheikh Muhammad Yasin al-Fadani

Salam, please find this draft biography and bibliography of the Sheikh of so many of the teachers we in the west (and elsewhere) have benefitted from.
Sheikh Yahya al-Mulla informed me (after I had finally persuaded him to mention his teachers) that he had studied two years in the Dar al-Ulum in Makkah run by Sheikh al-Fadani. He also added that he regularly attended his lessons, including those in Sheikh al-Fadani’s home. He added that everytime he would meet Sheikh al-Fadani he would ask for Ijazah, such that the Sheikh one day remarked to him: ‘Whats this! everytime you see me you ask for Ijazah!?’.
The information below is taken from the article written by Sheikh Abd al-Wahab al-Jabi, dated 1402/1982. Sheikh al-Fadani (Allah have mercy on him) passed away some years later. We ask Allah (the Exalted) to strengthen our links with him and with those that he was also close to. Ameen
Sheikh Muhammad Yasin bin Muhammad Isa al-Fadani al-Makki
He is Abul Fayd, Muhammad Yasin bin Muhammad Isa al-Fadani, belonging to Fadan or Badan, an area of Indonesia. He was of Indonesian origin but was born and raised in Makkah.

Birth and Early Education
The Sheikh was born in Makkah in the year 1335 (AH). He began his studies with his father Sheikh Muhammad Isa al-Fadani and his uncle Sheikh Mahmud al-Fadani. He then joined the Madrassa al-Sawlatiyyah al-Hindiyyah where he supplemented his studies with his regular attendance of the circles taking place in the Masjid al-Haram. He completed his studies at the Dar al-Ulum al-Diniyyah after it was set up.

His Teachers and Subjects Studied
From those that he studied with during this period were the Sibaway of his age: Allamah Sheikh Muhammad Ali bin Hussein bin Ibrahim al-Maliki al-Makki (Allah have mercy on him) with whom he read a number of works amongst them being:

-Jam’ al-Jawami’ with its commentary Hum’ al-Hawami’ in grammar by al-Hafidh al-Suyuti
-Jalal al-Mahalli’s commentary on the Jam’ al-Jawami’ in Usul along with the marginalia of al-Attar and al-Bannani
-Tafsir al-Khazin
-Tuhfa al-Muhtaj of Ibn Hajar al-Haytami al-Makki with the marginalia of al-Sharwani and Ibn Qasim al-Ibadi
-Zad al-Muslim of al-Shinqiti
-Al-Risalah al-Waladiyah fi Adaab al-Bahth wal-Munazarah
-Portions from the Sahih’s of al-Bukhari and Muslim
-The whole of Sunan al-Nasai

He studied other works with him and kept his close company for a considerable time. He compiled his Sheikhs chains of narration in a work which he named: ‘Al-Maslak al-Jalli fi Asanid Fadilah al-Sheikh Muhammad Ali’ in which he also included a detailed biography.

He studied with Allamah al-Sheikh Hasan bin Muhammad al-Mashat al-Makki (Allah have mercy on him) a number of works, amongst them being:

-Al-Tuhfah al-Sanniyah on Inheritance
-Al-Fawaid al-Shanshuriyyah on Inheritance
-Lub al-Usul with its commentary Ghayah al-Wusul
-The commentary on al-Suyuti’s Alfiyyah on hadith terminology by Muhammad Mahfiz al-Tarmasi entitled: Manhaj Dhul Nazar fi Manzumah Ilm al-Athar
-Mukhtasar Ibn Abi Jamrah
-Jami’ al-Tirmidhi
-Sunan Abi Dawud
-Raf’ al-Astar an Mahya Mukhadrat Talat al-Anwar
-Tafsir al-Jalalayn
-Al-Mawahib al-Laduniyyah of al-Qastallani
-Ihya Ulum al-Din of al-Ghazali with its commentary by al-Hafidh al-Sayyid Muhammad Murtada al-Zabidi
-The Hikam of Ibn Ataillah al-Iskandari

He Studied with the Muhaddith of the two noble sanctuaries: Umar bin Hamdan al-Mahrasi al-Maliki (Allah have mercy on him) a large number of works in the Madrassa al-Sawlatiyyah, in the Haram al-Makki and in the Sheikhs home, amongst them being:

-A considerable amount of the six books of hadith
-Muwatta Imam Malik
-Al-Jami’ al-Saghir of al-Suyuti with its commentary Fayd al-Qadir of al-Munawi
-Bulugh al-Maram min Adillah al-Ahkam
-Al-Shifa fi Huquq al-Mustafa
-Jam’ al-Fawaid of al-Rawdani
-Portions of al-Ashbah wal Nazair
-A large number of portions from around 20 works in grammar, hadith, tafsir and their related sciences

He attended his lessons in fiqh, balaghah and read with him the pattern chained narrations (musalsalat) of:

-Muhammad bin Ahmad bin Aqilah al-Makki
-Ali bin Zahir al-Witri al-Madani
-Abid al-Sindi al-Madani
-Falih bin Muhammad al-Zahiri al-Madani
-Al-Sayyid Hussein bin Muhammad al-Habashi al-Makki

Along with other rare pattern chained narrations from other scholars.
He gathered together his chains of narration in a large work named: Matmah al-Wajdan min Asanid Umar Hamdan, which he later abridged into: It-haf al-Ikhwan

He read with the Mufti of the Shafi’s, Allamah al-Faqih al-Sheikh Umar Ba Junayd (Allah have mercy on him) a number of works, amongst them:

-Ibn Qasim al-Ghazzi’s commentary on the text al-Ghayah wal-Taqrib
-Al-Iqnah Sharh Matn Abi Shujah (Matn Ghayah wal-Taqrib)
-Fath al-Wahhab Sharh Manhaj al-Tullab of Zakariyyah al-Ansari
-Tuhfa al-Muhtaj of Ibn Hajar al-Haytami
-Minhaj al-Talibin of al-Nawawi with the commentary of al-Mahalli and marginalia of Qalyubi and Umayrah
-Mughni al-Muhtaj of al-Khatib al-Shirbini
-Sahih al-Bukhari with the notes of al-Sindi

He studied Rawd al-Talib and its commentary Asna al-Matalib and the Sharh of al-Mahalli with the the Minhaj of al-Nawawi with the mariginalia of Qalyubi and Umayrah with Sheikh Saeed bin Muhammad al-Yamani and his son Sheikh Hasan al-Yamani (Allah have mercy on them both). Likewise he attended the latters lessons on Sahih Muslim and Sunan al-Nasai.
These three scholars: Sheikh Umar Ba Junayd, Sheikh Saeed Yamani and Sheikh Hasan Yamani were regarded as his main teachers of Shafi fiqh.
He studied with al-Sayyid Muhsin bin Ali al-Musawi al-Fillimbani then al-Makki (Allah have mercy on him) Shafi fiqh and Usul. He kept his close company and benefited greatly from him. He compiled a biography of his along with his chains of narration in the work: Fayd al-Muhaimin fi Tarjamah wa Asanid al-Sayyid Muhsin.
He studied with Allamah Abdullah Muhammad al-Ghazi al-Makki (Allah have mercy on him) a large number of athbat (collations of chains of narration), more specifically his large thabat: Tanshit al-Fuad bin Tazkar Ulum al-Isnad, and the thabat in which he gathered the chains of his Sheikh al-Habib Hussein al-Habashi al-Alawi named: Fath al-Qawi.
He took from him the Musalsalat of Ibn Aqilah and kept his close company and benefited greatly from him.
He studied with Sheikh Ibrahim bin Dawud al-Fatani al-Makki a number of works in Masjid al-Haram and Dar al-Ulum al-Diniyyah, amongst them:

-Tafsir al-Baydawi with the marginalia of Shihab al-Khafaji, which entailed a detailed reading, study and verification.
-Jam’ al-Jawami’ of Taj al-Subki with its commentary Jalal al-Mahalli
-Hashiyah of al-Sabban on Urud and Qawafi
-The treatise of Tash Kubrazadah on Adaab al-Bahth al-Munazarah and other works

He studied with Allamah Alawi bin Abbas al-Maliki al-Makki (Allah have mercy on him) portions from:
-Sharh Ibn Aqil on the Alfiyyah
-Lub al-Usul
-Al-Lam’ of Abu Ishaq al-Shirazi
-Portions from Sunan Abu Dawud
-The athbat of al-Kawrani, al-Basri, al-Nakhli, al-Fulani, al-Shawkani and al-Ameer (Allah have mercy on all of them).
He studied with Allamah al-Sayyid Muhammad bin Ameen al-Kutbi al-Makki a number of works, amongst them:

-Al-Ashmuni on the Alfiyyah
-The treatise of Tash Kubrazadah on Adaab fi al-Bahth wal-Munazarah

He attended the lessons of Allamah Shihab Ahmad al-Mukhallalati al-Shami then al-Makki (Allah have mercy on him). He took from him the musalasalat transmitted from the scholars of al-Shaam. He compiled his chains and biography in a work named: Al-Wasl al-Rati fi Asanid wa Tarjamah al-Shihab Ahmad al-Mukhallalati
He studied with Allamah Khalifah bin Hamd al-Nabhani al-Bahraini then al-Makki a number of sciences, more specifically that of astronomy. He compiled his chains and biography in : Fayd al-Rahman fi Tarjamah wa Asanid al-Sheikh Khalifah bin Hamd aal-Nabhan
He attended the lessons on hadith, its terminology and hadith of Allamah Ubaidullah bin al-Islam al-Sindi al-Diyobundi in the Masjid al-Haram.
Likewise he attended the lessons of Allamah Hussein Ahmad al-Faydabadi better known as al-Madani, and Allamah Abd al-Qadir bin Tawfiq Shalabi, both of them in al-Madinah al-Munawwarah.
He received the hadith collection: Al-Manahil al-Salsalah fi al-Ahadith al-Musalsalah, from its compiler Allamah Muhammad Abd al-Baqi al-Luknawi al-Ansari al-Madani (Allah have mercy upon him).
Likewise he received the musalsalat: Hadi al-Mustarshidin, from its author Abd al-Hadi al-Madrasi al-Shafi (Allah have mercy on him).

Apart from the above mentioned scholars, Sheikh Muhammad Yasin al-Fadani received ijazah from a large number of scholars reaching approximately 700 in number, including both men and women.

Allah the Exalted blessed him with the opportunity to teach a number of the Islamic sciences in the Masjid al-Haram and Dar al-Ulum al-Diniyyah, focussing later in his teaching career on the instruction of the noble hadith and its sciences.

After Sheikh Muhammad Yasin gained his share of knowledge he focussed his energies towards the spreading of it amongst the students of Makkah and other lands. He began teaching in Dar al-Ulum Diniyyah at the beginning of the year 1356 (AH), becoming its head in the middle of the year 1359 (AH). Alongside this he delivered a variety of lessons in the Masjid al-Haram, between the doors (Bab) Ibrahim and Wada’, along with those in his home and office. Numerous students studied with him, many of them from the far east. He also gave ijazah to a large number of visitors to the holy city who came to visit him. Not least his ijazah to all those of his age which he gave a number of times.

His Works
The Sheikh authored a number of works, some of them unpublished, others in print and used by students in centres of learning throughout the world, not least for the soundness of their content and fine layout. From amongst his works are:

-Al-Dur al-Mandud Sharh Sunan Abi Dawud (20 volumes)
-Fath al-Allam Sharh Bulugh al-Maram (4 volumes)

Usul al-Fiqh And Qawaid al-Fiqh
-Bughyah al-Mushtaq Sharh Lum’ Abi Ishaq (2 Volumes)
-Hashiyah ala al-Ashbah wal-Nazair fi al-Furu al-Fiqhiyyah of al-Suyuti
-Tatmim al-Dukhul Taliqat ala Madkhal al-Wusul ila Ilm al-Usul
-Al-Durar al-Nadid Hawashi ala Kitab al-Tamhid of al-Isnawi
-Al-Fawaid al-Junniyah Hashiyah ala al-Mawahib al-Sunniyah ala Qawaid al-Fiqhiyyah
-Taliqat ala Lum’ al-Sheikh Abi Ishaq
-Ida’ah al-Nur al-Lami’ Sharh al-Kawkab al-Sati’ Nazm Jam’al-Jawami’
-Hashiyah ala al-Talatuf Sharh al-Tarruf fi Usul al-Fiqh
-Nayl al-Ma’mul Hashiyah ala Lub al-Usul and its commentary Ghayah al-Wusul

Various Sciences
-Janni al-Thamr Sharh Manzumah Manazil al-Qamr
-Al-Mukhtasar al-Muhadhab fi Istikhraj al-Awqat wal Qibliyyah bi Ribh alMujib
-Al-Mawahib al-Jazilah Sharh Thamarat al-Wasilah fil Falak
-Tashnif al-Sam’, Mukhtasar fi Ilm al-Wada’
-Bulghah al-Mushtaq fi Ilm al-Ishtiqaq
-Manhal al-Ifadah, Hawashi ala Risalah al-Bahth li Tash Kubrazadah
-Husn al-Siyaghah Sharh Kitab Durus al-Balaghah
-Risalah fil Mantiq
-It-haf al-Khallan Tawdih Tuhfah al-Ikhwan fi Ilm al-Bayan of al-Dardir
-Al-Risalah al-Bayaniyyah –In a question and answer format

Science of Hadith and Chains of Narration
-Matmah al-Wajdan fi Asanid al-Sheikh Umar Hamdan (3 large volumes)
-It-haf al-Ikhwan bi Ikhtisar Matmah al-Wajdan
-Tanwir al-Basirah bi Turuq al-Isnad al-Shahirah
-Fayd al-Rahman fi Tarjamah wa Asanid al-Sheikh Khalifah bin Hamd aal-Nabhan
-Al-Qawl al-Jamil bi Ijazah Samahah al-Sayyid Ibrahim Aqil
-Fayd al-Muhaimin fi Tarjamah wa Asanid al-Sayyid Muhsin
-Al-Maslak al-Jalli fi Tarjamah wa Asanid al-Sheikh Muhammad Ali
-Al-Wasl al-Rati fi Tarjamah wa Asanid al-Shihab Ahmad al-Mukhallalati
-Asanid Ahmad bin Hajar al-Haytami al-Makki
-Al-Irshadat al-Sawiyyah fi Asanid al-Kutub al-Nahwiyyah wal-Sarfiyyah
-Al-Ujalah fi al-Ahadith al-Musalsalah
-Asma al-Ghayat fi Asanid al-Sheikh Ibrahim al-Khuzami fi al-Qira’at
-Asanid al-Kutub al-Hadithiyyah al-Sab’ah
-Al-Iqd al-Farid min Jawahir al-Asanid
-It-haf al-Bararah bi Asanid al-Kutub al-Hadithiyah al-Asharah
-It-haf al-Mustafid bi Nur al-Asanid
-Qurrat al-Ain fi Asanid Alam al-Haramain
-It-haf Ulul Himamal-Aliyyah bi Kalam ala Hadith al-Musalsal bil Awwaliyyah
-Al-Dur al-Farid min Durar al-Asanid
-Bughyah al-Murid min Ulum al-Asanid
-Al-Muqtataf min It-haf al-Akabir bi Marwiyyat Abd al-Qadir al-Siddiqi al-Makki
-Ikhtisar Riyadh Ahl al-Jannah min Athar Ahl al-Sunnah of Ab al-Baqi al-Ba’li al-Hanbali
-Fayd al-Ilah al-Aliyy fi Asanid Abd al-Baqi al-Ba’li al-Hanbali
-Arbaoon Hadithan min arbaeen Kitaban an Arbaeen Sheikhan
-Arbaoon al-Buldaniyyah Arbaoon Hadithan an Arbaoon Sheikhan min Arbaeen Baladan
-Arbaoon Hadithan Musalsalah bi al-Nuhah ila Jalal al-Suyuti
-Al-Salasil al-Mukhtarah bi Ijazah al-Muarrikh al-Sayyid Muhammad bin Muhammad Zayarah
-Tadhkar al-Musafi bi Ijazah al-Fakhr Abdullah bin Abd al-Karim al-Jurafi
-Al-Nafha al-Makkiyahfi Asanid al-Makkiyah, Ijazah li Nabighah al-Qadi Muhammad bin Abdullah al-Umari
-Fath Rab al-Majid fima al-Ashyakhi min Faraid al-Ijazat wal Asanid
-Silsilah al-Waslah Majmuah Mukhtarah min al-Ahadith al-Musalsalah, Ijazah lil Qadi al-Sayyid Abu Bakr al-Habshi
-Al-Kawakib al-Durari bi Ijazah Mahmud Saeed Mamduh al-Qahiri
-Fayd al-Mubdi bi Ijazah al-Sheikh Muhammad Awd Munqash al-Zabidi
-Al-Fayd al-Rahmani bi Ijazah Samaha al-Allamah al-Kabir Muhammad Taqi al-Uthmani

His Notes Upon Other Collections of Chains of Transmission
-Nihayah al-Matlab Ala al-Arb fi Ulum al-Isnad
wal Adab
-Two treatise upon al-Amirs thabat (i) Al-Dur al-Nadir (ii) Al-Rawd al-Nadir fi Majmu al-Ijazat bi Thabat al-Amir
-Two treatise upon the al-Awail al-Sunbuliyyah (i) Al-Ujalah al-Makiyyah (ii)Al-Nafha al-Miskiyyah
-Waraqat ala Al-Jawhar al-Thamin fi Arbaeen Hadithan min Ahadith Sayyid al-Mursaleen of al-Ajluni
-It-haf al-Bahith al-Surri ala Thabat Abd al-Rahman al-Kuzbari
-Taliqat ala Kifayah al-Mustafid lil Sheikh Mahfuz al-Tarmasi
-Tahqiq al-Jami’ al-Hawi fi Marwiyyat al-Sharqawi

Hanafi Ahsai Trends

I posted the message below on another forum, it is reproduced here for fellow students of fiqh who may be interested. May Allah (the Exalted) facilitate the successful completion of the translation projects we have undertaken of some of the texts mentioned below.
With regards to the hanafis in al-Ahsa, when they come to studying fiqh they have some flexibility. Recently the shuyukh there have edited and published the mutun authored by the hanafi ahsai scholars themselves which they have in turned used in their teaching.
For example in the past beginners might study:
Kifayah al-Ghulam: A 150 line poem on aqidah and fiqh al-ibadat
And Wasilah al-Talab: Which is a brief text on aqidah, fiqh and tasawwuf (both were studied by Sh. Yahya as a young boy in al-Ahsa)
Now they are increasingly reading:
Tuhfa al-Mubtadi: Beginners text on taharah and salah
Minhaj al-Raghib Sharh It-haf al-Talib: Commentary on the aqidah/fiqh/tasawwuf text called It-haf al-Talib
Sh. Yahya in al-Ahsa some years ago published the 2000 line poem on fiqh called Tuhfa al-Tullab which covers all the chapters of fiqh. Some students read it with him (some even memorizing parts of it)
Despite this lessons for al-Quduri and al-Hidayah are still taking place currently in al-Ahsa. It seems the ahsai texts are being used more with students who are beginners due to their greater suitability when compared to more traditional texts such as Nur al-Idah.