Short Auto-Biography Of Al-‘Allāmah Al-Muḥaddith Ash-Shaykh ‘Abdul-Muḥsin Al-‘Abbād

Al-‘Allāmah, Al-Muḥaddith, Al-Faqīh, Ash-Shaykh ‘Abdul-Muhsin ibn Ḥamad Al-‘Abbād Al-Badr – may Allah preserve him – said:

I am Abdul-Muhsin ibn Ḥamad ibn ‘Abdil-Muḥsin ibn ‘Abdillāh ibn Ḥamad ibn ‘Uthmān Āl Badr, and the family Āl Badr is from Āl Jilās, they are from ‘Anazah – which is one of the tribes that are descendent from ‘Adnān . And my mother is my father’s paternal cousin, my father’s uncle was Sulaymān ibn ‘Abdillāh ibn Ḥamad ibn ‘Uthmān Āl Badr – and the second grandfather, ‘Abdullāh, he was given the title “Al-‘Abbād”; and some of his children from his progeny became known by being attributed to it.

I was born just before the prayer of Al-‘Ishā, the eve of Sunday, corresponding to the 3rd of Ramaḍān, 1353 A.H., in the city of Az-Zulfī and it is located just North of the city of Riyāḍ.

I learned reading and writing in a children’s school with noble teachers; they were
‘Abdullāh ibn Ahmad Al-Munī’, Zayd ibn Muḥammad Al-Munayfī, ‘Abdullāh ibn ‘Abdir-Raḥmān Al-Ghayth – with whom I completed the recitation of the Qur’ān – then Fāliḥ Ar-Rūmī. And when the first elementary school was opened is Az-Zulfī, in the year 1368 A.H., I joined as a 3rd grade student. While I was there studying in my elementary years, I studied at the hands of Ash-Shaykh Ḥamadān ibn Aḥmad Al-Bātal the text of “Ar-Raḥabiyyah” dealing with the Science of Inheritance Laws in Islam and “Al-Ājurūmiyyah” dealing with the Science of Arabic Grammar.

After having completed elementary studies in the year 1371 A.H., I joined – the following year – the “Ma’had Ar-Riyāḍ Al-‘Ilmī” – Institute of Knowledge in Riyāḍ, then the Faculty of Sharī’ah in Riyāḍ. And during the last year of the Faculty, I was appointed as a teacher in the Institute of Knowledge in Buraydah on 13/5/1379 A.H. (13th of Jumāda Al-Awwal). Then at the end of the school year I returned to Riyāḍ to take the final exam for the Faculty. So, Allāh honoured me with being in first place amongst my peers and friends who reached about 80 graduates, who were the 4th batch of graduates from the Faculty of Sharī’ah. As I was also placed 1st in ranking for the 3 years leading up to then in the Faculty, and 1st in receiving the graduation papers for completing High School from the Institute of Knowledge in Riyāḍ. Also, during the year 1380 A.H. I worked as a teacher in the Institute of Knowledge in Riyāḍ.

During my studies in the Institute of Knowledge in Riyāḍ and the Faculty of Sharī’ah, I studied with noble scholars; from the most notable of them were Ash-Shaykh ‘Abdul-‘Azīz ibn ‘Abdillāh ibn Bāz, Ash-Shaykh Muḥammad Al-Amīn Ash-Shinqīṭī, Ash-Shaykh ‘Abdur-Razzāq ‘Afīfī, Ash-Shaykh ‘Abdur-Raḥmān Al-Afrīqī, and Ash-Shaykh ‘Abdullāh ibn Ṣāliḥ Al-Khalīfī – may Allāh grant them all mercy.

When the Islamic University of Al-Madīnah Al-Munawwarah was established, Allāh honoured me; as I was amongst those who were chosen by the noble scholar, Ash-Shaykh Muḥammad ibn Ibrāhīm Āl Ash-Shaykh – – to work therein as a teacher. And the first Faculty that was founded in it was the Faculty of Sharī’ah, in which I began teach on the Sunday – 2/6/1381 A.H. (2nd of Jumāda Ath-Thānī). And it was from the great blessings of Allāh upon me that I was the first one to give a lesson on that day. And from that date until now (the summer of 1427 A.H.) I have worked as a teacher in the University. And I have spent , as a teacher in the Islamic University a total of 46 years.

On 30/7/1393 A.H. (30th of Rajab) I was appointed as the Vice-Headmaster of the Islamic University – King Fayṣal had chosen me for this position – while I was one of three whom his eminence Ash-Shaykh ‘Abdul-‘Azīz ibn ‘Abdillāh ibn Bāz had nominated and put forth, he was the Headmaster of University at that time. And this choice could have been made due to the fact that I was already working in the Islamic University. And I stayed in that position until 26/10/1399 A.H. (26th of Shawwāl) when I was relieved from it after excessive and extensive requests from myself. During the first 2 years, of those 6 years, I was the 2nd in charge in the University. However, after his eminence Ash-Shaykh ‘Abdul-‘Azīz ibn ‘Abdillāh ibn Bāz moved to the position of President of the Administration of Religious Research and Fatwā – I was then the 1st in charge. Throughout these 6 years I did not cease to give 2 weekly classes for the 4th year classes of the Faculty of Sharī’ah. And, by the bounty and grace of Allāh – the Might and Majestic, then the exerted efforts of his eminence Ash-Shaykh ‘Abdul-‘Azīz ibn Bāz – may Allāh grant him mercy – and my own efforts, during this time the founding of a Higher Studies Department was actualized in the University, for granting Masters and Doctorate degrees; and the founding of the Faculty of the Honorable Qur’ān, the Faculty of Noble Ḥadīth, the Faculty of the Arabic Language, and the Printing press for the University was also founded.

I began teaching the Prophet’s Mosque in the month of Al-Muḥarram in the year 1406 A.H., and before that I would teach therein during the months of Ḥajj, working with the outreach programs for the Pilgrims. And I have completed – until the summer of the year 1428 A.H. – the explanation of Ṣaḥīh Al-Bukhārī, Ṣaḥīḥ Muslim, Sunan Abī Dāwūd, Sunan An-Nasā’ī, three-quarters of the Jāmi’ of At-Tirmidhī – and the lessons were 6 nights a week between Maghrib and ‘Ishā, and classes would stop during the school summer breaks, due to the fact that most of the students who would attend were students in the Islamic University.

My first time travelling outside the city of Az-Zulfī was to Makkah Al-Mukarramah for the rights of Ḥajj to the Sanctified House of Allāh in the year 1370 A.H., it was followed by the next travelling outside of the city at the end of that following year to Ar-Riyāḍ in order to seek knowledge in the Institute of Knowledge in Riyāḍ.

I have with me my notebooks from school from different stages of my schooling, starting from my studies in grade 3 in elementary school.

My first book that I had in my own personal library was a copy of “Bulūgh Al-Marām” of Al-Ḥāfiẓ Ibn Ḩajar Al-ʿAsqalānī. I acquired it before I entered elementary school, and upon it is my handwriting dated 6/1/1368 A.H. (6th of Al-Muḥarram).

Also, in the past, I have seen some pages that, were retrieved from the internet, which speak include attributing certain ascetic qualities to myself – which have no foundation in reality and no truth to them. And the one who has spoken regarding this has delved in to that which they have no knowledge regarding. And Allāh the One Who Guides to the straight path.

And I ask Allāh for ability in that which is the happiness of the worldly life and there hereafter – Oh Allāh, rectify for me my religion which is the best of what I have, rectify for me my worldly life wherein I must live, rectify for me my hereafter to which my return will be, make life for me an increase in every goodness, and make death a release for me from every harm and evil.

[Taken from his own writing in his collection of works entitled, “Kutub wa Rasā-il ‘Abdil-Muḥsin ibn Ḥamad Al-‘Abbād Al-Badr – Dār At-Tawḥīd Publishing, 1st Edition 1428 A.H. – Al-Qur’ān Al-Karīm; V.1, pg. 6-8.]

‘Uthaymīn: “They’re Taking Us or Call Us a Taxi!” (The Final Class He Ever Gave)

On a day like this, in the year 1421 H., my father – Ash-Shaykh Muhammad ibn Sālih Al-‘Uthaymīn – was bedridden from a long sickness, in his tent in the Grand Mosque in Makka. At Fajr time on that day he was afflicted with an immense weakness, and so the doctor, Dr. ‘Abdur-Rahmān An-Na’īm, determined that he be transferred immediately to Al-Malik Faysal Specialist Hospital in Jeddah – and so we moved him رحمه الله to the hospital right away via an ambulance, upon arrival he was admitted in to the ICU (Intensive Care Unit) for 6 to 7 hours. After that, his condition began to stabalize slowly but surely.

The time now was nearing the later ours after ‘Asr approximately, and so he asked to be returned to Makkah. Meanwhile, I was saying to him ‘today is the 29th day (of Ramadhān) and tomorrow can possibly be Eid, so staying in the hospital is better for your health’ and things like this in order to convince him to stay in the hospital in Jeddah.

But all my efforts were unsuccessful. And I was trying to prolong the discussion, up until he said to me “either they’re taking us or call us a taxi” – and at that juncture I knew, there is no way we aren’t going to Makkah.

And so we prepared the ambulance and left to the Grand Mosque in Makkah. And in that trip he was sick the whole time and breathing with the aid of an oxygen tank.

When we arrived at the Grand Mosque, we began the task of taking him to his place in the Grand Mosque, moving between an immense rush and crowd of people, and we were carrying him on our shoulders using equipment from the ambulance, and his oxygen tank was placed between his legs. At this time, the announcement was made that Ramadhān will complete the full 30 days and so the Imām began with the Tarāwīh prayers.

And so after the Shaykh prayed Maghrib, ‘Ishā and completed the Tarāwīh prayers of the 30th night; he رحمه الله began teaching his class, the last class he was to ever teach in his life. And it was from the most beneficial of his classes he gave that Ramadhān that year; he spoke calmly and softly.

After he had finished his class he turned to me and said “you see, if we had stayed in Jeddah, we would missed out on this great reward.” May Allāh have Mercy upon you my father. Indeed you displayed an amazing and beautiful example of patience, sacrifice and determination in seeking that which is with Allah.

Written by: Ibrāhīm ibn Muhammad Al-‘Uthaymīn.
(the son of the Shaykh)

A Brief Biography of Ash-Shaykh Abdur-Rahmaan ibn ‘Auf Koonee (may Allah preserve him) – نبذة مختصرة عن الشيخ عبد الرحمن بن عوف كوني حفظه الله

This is a brief biography of the Shaykh ‘Abdur-Rahmaan ibn ‘Auwf Koonee (may Allah preserve him) which he wrote about himself which was requested of him:

I am “Ibn ‘Auwf ‘Umar Koonee”, my fathers name is ‘Umar, and the title of my tribe is ‘Koonee’, and it is for that reason you see the name like this, in full, on official documents. I had become known afterwards as ‘Abdur-Rahmaan ibn ‘Auwf Koonee, and the reason for that is; my father (may Allah, the Most High, have mercy upon him) named me “Ibn ‘Auwf” so that it may be an epither to the great Companion ‘Abdur-Rahmaan ibn ‘Auwf Az-Zuhree Al-‘Arabee – one of the ten who were given glad tidings of Paradise. So, it is a compounded name, composed of a noun and an addendum (Tarkeeb Idhaafah – تركيب إضافة) upon the opinion of Ibn Maalik in Al-Khulaasah:

وشاع في الأعلام ذو الإضافة — كعبد شمس وأبي قحافة

And common in the world is the noun with addendum — Like ‘Abdi Shamsin or Abee Quhaafah

And a compounded name (Murakkab Al-Idhaafee – مركب الإضافي) – like Ibn ‘Abbaas or Ibn ‘Umar – only become nouns due to prelevant use according to the Grammarians, and not by transmission or improvisation, as it was mentioned by Ad-Damaameenee. Some Grammarians have asserted that they are not nouns and that they merely take the same grammatical subtleties – and this is the opinionof Ibn ‘Asfoor.

I am Burkinabé[1] from my fathers side and Malian[2] from my mothers.

I began seeking knowledge in Burkina Faso in a family Madrasah in the ciry of Bobo Dioilasso while I was 6 years old. So I rectified my recitation of the Qur’aan and learned the introductory aspects of knowledge there. Thereafter, I moved to Mali – the country of my maternal uncles and recited knowledge upon one of the Scholars whose name was “Abu Bakr Danba Waaqi” and he was extremely knowledgeable in Maalikee Fiqh, whilst also having a good deal of knowledgable as it related to the other knowledge available there. He took his knowledge from his Shaykh who was the Mufti of Mali and the East of Mauritania in his time. Indeed, they have both passed away; as for my Shaykh, then he died in Mali. And as for his Shaykh then he died in Algeria upon his return from Hajj in the year 1366 A.H. (    C.E.), he had moved to Algeria to meet Ash-Shaykh ‘Abdul-Hameed ibn Baadees, and there was much contact between them before hs Hajj. And so his passing away was there, and our Shaykh (Danba[3]) commiserated him, alluding to it, saying:

فإن تذكرتُ نأيَ الشيخ أحزنني — وفوزُه بالمنى في الله أفرحني
وموتُ غربته إن كان أقلقني — ففي الشهادة إيمان يسكنني
من بعد ما فاز بالبيت العتيق له— عتقاً مبيناً وتطهيراً من الدرن

 If I recall the remoteness of my Shaykh it saddens me – but his success with Allah in Mina brings me joy

And the death of his strangeness, although it worried me – his faith in the Shahaadah bring me peace

After have succeeded at Al-Bayt Al-‘Ateeq, there was for him – a clear martyrdom and a purification from impurity

So I read to this Shaykh many books, from them:

1. Mandhoomatu Ahmed ibn Abee Fiqqah fee Adillati Madhhabi Maalik, with its explanation by Muhammad Yahya Al-Wulaatee Ash-Shinqeetee. (Maaliki Fiqh)

2. Al-Majaaz Al-Waadhih ilaa Qawaa’id Al-Madhhab Ar-Raajih, and its explanation Ad-Daleel Al-Maahir An-Naasih ‘alaa Al-Majaaz Al-Waadhih.

3. Tuhfatul-Ahkaam fee Nukatil-‘Uqood wal-Ahkaam by Aboo Bakr Al-Gharnaatee Al-Andaloosee Al-Maalikee.

4.Daleel Al-Qaaid Li Kashfi Asraar Sifaatil-Waahid.

I stayed with him up until the Fatwa came to us from Madinah Al-Munawwarah of the Shaykh Al-‘Allaamah Muhammad Al-Ameen ibn Muhammad Al-Mukhtaar Al-Jukanee Ash-Shanqeetee, the author of Adhwaaul-Bayaan – may Allah have mercy on him – regarding the permissibility of Praying in a plane according to the Madhhab of Imam Maalik. And many of the later Maaliki Jurists did not see that prayer valid due to a lack of connection with the ground; as it was mentioned by Al-Khaleel: “… and the Prayer is upon the ground or upon that which is connected to it …”. And so when our Shaykh came across the Fatwa, he said to us: “This Fatwa, is the best of what is mentioned in regards to this issue, and the one who gave this Fatwa is deserving to have knowledge be sought from him ..”, and he said this while having never seen Al-Ameen.

Hence, a love of attachment developed – in my heart – for Shaykh Al-Ameen, that I may read to him. And so Allah made that easy by way of the Islamic University, and my zeal wasn’t really for it – at first – except that it gave me a secure place, and it was very difficult to be focused while also being a student – if it wasn’t for Allah and then it, because I came to Madinah on an Academic Government Scholarship. So after reaching Madinah, I went straight away to Shaykh Al-Ameen at Al-Koomah gate and introduced myself to him and I had with me a copy of the Fatwa that I taken from my country. I asked for some clarification in regards to some points therein; like the issue of As-Sabr and At-Taqseem in Usool Al-Fiqh that the Fatwa was built upon and so explained those points.

And from the things that he said to me – may Allah have mercy upon him – was:”Work hard, oh my son, for indeed there is poverty in your country, a poverty of knowledge and of books.

And I previously, before coming to Madinah, used to leave my hands to the side whilst praying in the standing position, and when I saw Al-Ameen holding his hands I held them also. And so I asked him in regards to what the correct opinion was in the Madhhab in regards to this issue, so he said to me: “Oh my son, hold your hands; the correct position is to place your right hand over your left hand during the prayer in the Madhhab of Maalik, except that the later Scholars acted upon the narration of Ibn Al-Qaasim in regards to it.” and he mentioned other things in regards to this issue which made my heart find rest in holding my hands during prayer.

And I had come with two some treatise which pertained to this topic which were written by my Shaykh in Mali. The first; Mi’yaar Al-‘Adli bi Adillat Al-Qabdh fis-Salaati was-Sadl – “The Just Criterion Pertaining to the Proofs for Holding the Hands in Prayer or Leaving Them to the Side.” The second; Takmilatu Mi’yaar Al-Adli bi ‘Ilali Ahaadeeth Al-Qabdh ‘inda Ahlili An-Naqli – “A Supplement to the Just Criterion with the Problems of the Ahadeeth Related to Holding the Hands with the People of Transmission.”

So I proposed to Al-Ameen that he read both treatise and give me his opinion in regards to them, but he refused saying that “I have no time for that and what I had said to you is sufficient, and I know what he is going to say in his treatise!” So, thereafter, I went to Shaykh Hammaad Al-Ansaaree – may Allah have mercy upon him – in Al-Basaatiyyah street and so I introduced myself to him and told him about my country and so he became relaxed and comfortable. And so I presented him what I had presented to Al-Ameen, to read the two treatise and then give his opinion regarding them, and so accepted that from me. And after having read them both, he said to me: “Burn them both!” and added nothing else to that, and these words from him, at the time they were said, settled in my heart as if branded there by cautery.

I reluctantly left him, thereafter, and after 10 years from the time that Shaykh Hammaad said those words I myself came across the root of these words. This was when I got a hold of a treatise in regards to this issue by Ahmed ibn Muhammad bin A-Saddeeq Al-Hasanee Al-Maghrabee Al-Ghimaaree, which he named: Al-Mathnoonee wal-Battaar fi Nahri Al-‘Aneedi Al-Mi’thaar At-Taa’in feemaa Sahha min Al-Ahaadeeth wal-Aathaar – “The ….. “ refuting the treatise of Muhammed Al-Khadhr bin Maaya’bee Al-Jukanee Ash-Shanqeetee called: Ibraam An-Naqdh fi Arjihati As-Sadl ‘alaa Al-Qabdh – “The Conclusion of the Criticism in Preferring the Opinion of Leaving the Hands to the Side in Prayer over Holding Them.” I made sure, and affirmed, that our Shaykh in Mali indeed did rely heavily upon this treatise of Al-Khadhr after I had read it, because Al-Ghimaare brings the sentences from Ash-Shanqeetee’s treatise and refutes it, line by line till the end.

Seeing as how my main intention for my coming to Madeenah was seeking knowledge with Al-Ameen, indeed I made his home my destination after I had arrived and introduced myself to him, constantly frequenting it at every chance that presented itself along side my Academic studies in the Universtiy – may Allah reward those who run it with good. And likewise, I attended his classes in At-Tafseer in the Prophet’s Mosque (alaihi as-Salaatu was-Salaam), and special private classes on Muraaqee As-Sa’ood in a home, and I asked him many questions regarding a great many issues in Al-Fiqh (Jurisprudence), An-Nahw (Grammar), As-Sarf (Morphology), Al-Mantiq (Rhetoric), Al-Balaaghah (Oration), and Al-‘Aqeedah (Theology/Creed). As I as benefited from his many answers to the questions of students of other subjects and I wrote some of them out, up until he passed away in 1393 H.

Then I accompanied Muhammad Al-Mukhtaar ibn Ahmed Mazeed Al-Jukanee Ash-Shinqeetee for 10 years. I attended his beginners classes in the Prophet’s Mosque (alaihi as-Salaatu was-Salaam) in the books of the Sunnah, and I read to him a portion of Mukhtasir Al-Khaleel (Maalikee Fiqh), and I read to him the book Tal’atu Al-Anwaar in Hadeeth Sciences (Mustalah), and the Seerah of the Prophet from Al-Bidaayatu Wan-Nihaayah of Ibn Al-Katheer and some of Sharh Al-Ashmawiyyah. And I attended his classes on Sunan Abee Dawood that he used to give in Quba Mosque on Thursday nights, and I used to live in a Waqf (an Islamic Subsidized Housing Complex) that belonged to the generous Shaykh ‘Abdul-Hameed ‘Abbaas that was right next Quba Mosque at that time, Al-Mukhtaar was the one who requested a room for me there. I remained accompanying him up until he passed away in the year 1405 H. – may Allah have mercy upon him. He was generous and noble, graceful, beloved to the soul, extremely insightful, if you were to meet him you would not find anyone better than him in his mannerisms and you would fear him if you saw him with out meeting him. And indeed I heard him say: I have never shook the hands of a leader, ever.

After him, in the year 1407 H., I began accompanying Ash-Shaykh, the great Haafidh, the one who delved deeply and had an ocean of knowledge concerning the Arabic disciplines, rather, in a great many subjects of the Islamic knowledge, along with his asceticism, austerity and complete disdain from worldly matters – except knowledge, he is … Our Shaykh Ahmed Muhammad Haamid Al-Hasanee Ash-Shanqeetee – may Allah preserve him. And it so happened that the time that I began my accompanying with him coincided with the end of my formal studies with University in the year 1407 H.

And the Shaykh was dedicated, freely giving his time for the spreading of knowledge upon the methodology which he brought from his country of “Shinqeet (Mauritania), he was constricted by a governmental job, rather he was the furthest of people from it. As oppose to the two Shaykhs previously mentioned, Al-Ameen and Al-Mukhtaar – may Allah have mercy on them both, and preserve him.

So I accompanied him from that time – 1407 H. – up until today. I have read to him; Turratu Laamiyyati Al-Af’aal – by Hasan ibn Zain Al-Qoonaannee Ash-Shinqeetee, Al-Jaami’ bayna At-Tas’heel wal-Khulaasati Al-Maan’i min Al-Hushoo wal-Khusaasah which is known as Turratu Al-Ihmiraar – by Mukhtaar ibn Boonah Al-Jukanee Ash-Shinqeetee, which is a book consisting of 2,000 lines of poetry regarding Grammar and Morphology, and I read to him Al-‘Ilaam bi Muthallathi Al-Kalaam and Al-Maqsoor wal-Mamdood – by Ibn Maalik.

I also listen to the Shaykh’s reading of the book ‘Dhiyaau At-Ta’weel li Ma’aani At-Tanzeel by Ibn Fawdee in subject of Tasfeer, except a small portion of it that I missed, Mukhtasir Al-Khaleel in Maaliki Fiqh and I have not ceased to read from it (ie. his explanation of it) because of it being such a ayah and  miraculous work in the field of Fiqh. And indeed I recorded large amounts of benefit and lines of poetry that were related to issues pertaining to those two subjects (Tasfeer/Maaliki Fiqh) and many other disciplines that were related to them.

So those are the Scholars whom I constantly accompanied, as for other than them from the People of Knowledge that I attended some of their lessons, then they are:

Ash-Shaykh Al-Albaanee; I met him the year that he left the University and I attended some of his general gatherings.

Ash-Shaykh ‘Abdul-‘Azeez (ibn ‘Abdillaah) Ibn Baz; I attended some of lessons in Kitaab At-Tawheed.

Ash-Shaykh Hammaad Al-Ansaaree in some of his lessons in Sunan At-Tirmidhe.

Ash-Shaykh ‘Abdul-Qaadir Shaybah Al-Hamad in his Tafseer lessons.

Ash-Shaykh ‘Attiyyah Muhammad Saalim in his lessons in Al-Muwatta.

And Ash-Shaykh Dr. Muhammad Ameen Al-Masree; I attended his lessons in Tafseer of Suratul-Anfaal.

As for the books that my brothers, the Students of Knowledge, read to me, then they are of two types; 1) book which are read repeatedly, 2) and those which are not. So as for the second category of book, we will not mention them because it isn’t necessary nor is it the place.

As for the first category of books, then they are the following books:

The text of Al-Aajurooiyyah and two poetic adaptations of Al-‘Imreetee and Ash-Shanqeetee, Mutimmatu Al-Aajuroomiyyah of Al-Haatib, Milhatu Al-‘Iraab by Al-Hareeree, Qatar An-Nadaa wabal As-Sadaa and Shudhoor adh-Dhahb by Ibn Hishaam, both the explanations of Al-Alfiyyah of Ibn Maalik by Ibn Hishaam and Ibn ‘Aqeel, Laammiyyatu Al-Af’aal ma’a turratu Al-Hasan, Mudhakkiratu Usool Al-Fiqh with the explanation of our Shaykh (Ash-Shinqeetee) on the text of Rauwdhatu An-Naadhir, Meezaan Adh-Dhahb fee Sh’iri Al-‘Arab, At-Tufatu As-Sunniyyah; the explanation of Al-Aajuroomiyyah.

And the brother who read are of two types; 1) the one who read the book from the beginning to the end for the sake of seeking of knowledge, 2) the one who read for purely Academic reasons, meaning they read what is standardized in their curriculum from some of the previously mentioned books so that he can pass in his exams. From them is a small amount from them who read a small beginners book in Arabic from start to finish to improve their language and knowledge. Just as there are teachers in Government schools those whp will read a text like Al-Qatr or Al-Alfiyyah just for the love of the knowledge and improving their language.

May Allah grant all of us that which He Loves and is pleased with.

Written by the one in dire need of the pardon of his Lord:

‘Abdur-Rahmaan ibn ‘Auwf Koonee

Saturday, 30^th Muharram, 1423 H.

Madeenah Munawwarah.

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[1]    Meaning: from Burkina Faso. See: http://en.wikipedia.org/wiki/Burkina_Faso

[2]    Meaning: from Mali

[3]    I/e/: Abu Bakr Danba Waaqi

[Translated by: Abul-Layth Ziyad ibn Saleem Qureshi]

[Taken from: http://attasseel-alelmi.com/index.php/12-cv/8-shaikh-kooniy%5D

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 هذه ترجمة موجزة للشيخ عبد الرحمن بن عوف كوني  كتبها عن نفسه صاحب الترجمة وقد طلب منه ذلك :

أنا (ابن عوف عمر كوني )، اسم والدي عمر، ولقب القبيلة كوني، ولذا تجد الاسم كاملاً في الأوراق الرسمية كذلك. واشتهرت من بعد بعبد الرحمن بن عوف كوني، وبيانه أن الوالد رحمه الله تعالى سمَّاني بابن عوف ليكون نصاً في قصد الصحابي الجليل عبد الرحمن بن عوف الزهري العربي، أحد العشرة المبشرين بالجنة، فهو علم مركبٌ تركيبَ إضافة، على حد قول ابن مالك في الخلاصة:

وشاع في الأعلام ذو الإضافة ## كعبد شمس وأبي قحافة

والمركب الإضافي – كابن عباس وابن عمر – إنما يكون علماً بالغلبة عند النحاة، لا بالنقل والارتجال كما ذكره الدماميني، وذهب بعضهم إلى أنه غير علم، وإنما أجري مجراه، وهو اختيار ابن عصفور.

بوركينايِِيُّ الأب، ماليُّ الأم.

بدأت طلب العلم في بوركينا – فاسو (فُلتا العليا سابقاً) في مدرسة أهلية بـ(بوبو) وأنا في السادس من عمري، فجودت القرآن قراءةً وتعلمت مبادئ العلوم فيها، ثم انتقلت إلى مالي بلد أخوالي فقرأت على أحد العلماء واسمه (أبوبكر دَنْبَ واقِي)، وكان بصيراً بالفقه المالكي، ذا مشاركة جيدة في غيره من العلوم المعروفة هناك، أخذ العلم عن شيخه الذي كان مفتي مالي وشرق موريتانيا في وقته، وقد توفيا جميعاً؛ أما شيخي فتوفي في مالي(1)، وأما شيخه ففي الجزائر عند عودته من الحج عام 1366هـ(2)، وقد نزل بالجزائر لملاقاة الشيخ عبد الحميد بن باديس، وكانت بينهما مراسلات قبل حجه، فوافته المنية هنالك وقد رثاه تلميذه شيخنا (دَنْبَ) مشيرا إلى ذلك منها:

فإن تذكرتُ نأيَ الشيخ أحزنني ## وفوزُه بالمنى في الله أفرحني
وموتُ غربته إن كان أقلقني ## ففي الشهادة إيمان يسكنني
من بعد ما فاز بالبيت العتيق له ## عتقاً مبيناً وتطهيراً من الدرن

فقرأت على هذا الشيخ عدة كتب منها:

1- منظومة أحمد بن أبي قفّة. في أدلة مذهب مالك مع شرحه لمحمد يحيى الولاتي الشنقيطي.
2- والمجاز الواضح إلى قواعد المذهب الراجح. وشرحه الدليل الماهر الناصح على المجاز الواضح.
3- وتحفة الحكام في نكت العقود والأحكام(3)، لأبي بكر الغرناطي الأندلسي المالكي.
4- دليل القائد لكشف أسرار صفات الواحد.

وبقيت عنده حتى جاءتنا فتوى من المدينة المنورة للشيخ العلامة محمد الأمين بن محمد المختار الجكني الشنقيطي صاحب أضواء البيان – رحمه الله تعالى – في جواز الصلاة في الطائرة على مذهب مالك(4)، وكثير من متأخري فقهاء المالكية لا يرون صحتها فيها لعدم اتصالها بالأرض كما قال خليل : “والصلاة على الأرض أو متصل بها”. ولما وقف شيخنا على الفتوى قال لنا: “هذه الفتوى غاية في موضوعها، والذي أفتى بها أهلٌ لأن يؤخذ عنه العلم”. قال هذا ولم ير الأمين.

فتعلق حب الالتحاق – بقلبي – بالشيخ الأمين لأقرأ عليه؛ فيسر الله ذلك عن طريق الجامعة الإسلامية، ولم تكن رغبتي فيها ابتداءً، إلا أنها حققت لي أمنية كان من الصعب أن أظفر بها في إبَّانها لولا الله ثم هي، لأني أتيت بمنحتها الدراسية النظامية(5). فبعد وصولي ذهبت فوراً إلى الأمين في باب الكومة، وتعرفت عليه وكانت معي نسخة من هذه الفتوى اصطحبتها من البلاد، استوضحت منه أشياء فيها؛ كمسألة السبر والتقسيم في أصول الفقه التي بنى عليها الفتوى فسر بذلك، وكان مما قال لي – رحمه الله – اجتهد يا بني فإن في بلادكم الفقر، فقر العلم والكتب.

وكنت قبل المجيء إلى المدينة أرسل يدي في الصلاة قائماً، فلما رأيت الأمين يقبض يده قبضت، فسألته عن الصحيح في المذهب في هذه المسألة؛ فقال لي: “يا إبني إقبض، الصحيح هو وضع اليمنى على اليسرى في الصلاة في مذهب مالك، إلا أن المتأخرين عملوا برواية ابن القاسم فيها” وذكر لي أشياء في المسألة اطمأننت بها قابضاً. وكنت قد أتيت برسالتين في الموضوع لشيخي في مالي، إحداهما: معيار العدل بأدلة القبض في الصلاة والسدل، وثانيتهما: تكملة معيار العدل بعلل أحاديث القبض لدى أهل النقل؛ فعرضت على الأمين أن يقرأهما ويبدي لي رأيه فيهما ، فرفض قائلاً لا وقت عندي لذلك وما قلته لك يكفي وأنا أعرِف ما ذا سيقول في رسالتيه !، فذهبت إلى الشيخ حماد الأنصاري في حي البساطيّة – رحمه الله – فعرفته بنفسي وبلدي فاستأنس بذلك وانشرح، ثم عرضت عليه ما كنت عرضته على الأمين من قراءة الرسالتين وإبداء الرأي فقبل مني ذلك، وبعد قراءتها قال لي: “إحرقهما”! وما زاد على ذلك، فكان وقع هذه الكلمة علي منه في إبَّانها كاللذعة بالميسم!. ثم انصرفت عنه على مضض. وبعد عشر سنوات من قول الشيخ حماد هذا اطلعت بنفسي على سر ومنشأ هذا القول وذلك بحصولي على رسالة في الموضوع لأحمد بن محمد بن الصديق الحسني المغربي الغماري أسماها: “المثنوني والبتار في نحر العنيد المعثار الطاعن فيما صح من الأحاديث والأثار”، يرد بها على رسالة لمحمد الخضر بن مايأبى الجكني الشنقيطي بعنوان: “إبرام النقض في أرجحية السدل على القبض” تأكدت من أن شيخنا في مالي قد اعتمد على رسالة الخضر هذه بعد قراءتها، إذ الغماري يورد عبارات الشنقيطي فقرة فقرة ثم يرد عليها إلى آخرها.

فلما كان جل قصدي في الإتيان إلى المدينة هو طلب العلم على الأمين فقد جعلت داره طيّتي بعد وصولي وتعرفي عليه، أرتادها كلما سنحت لي فرصة مع الانتظام في دراسة الجامعة – جزى الله القائمين عليها خيراً – فحضرت دروسه في التفسير في المسجد النبوي(6)، ودروساً خاصة في مراقي السعود في البيت، وسألته عن مسائل كثيرة في الفقه، والنحو، والصرف، والمنطق، والبلاغة، والعقيدة، كما استفدت من أجوبته الكثيرة لطلبةٍ في فنون غير هذه قد دونت بعضها على أوراق. حتى توفي عام 1393هـ .

ثم لازمت بعده محمد المختار بن أحمد مزيد الجكني الشنقيطي عشر سنين، حضرت دروسه الجفلى في المسجد النبوي في كتب السنة، وقرأت عليه بعضاً من مختصر خليل، وقرأت عليه كتاب “طلعة الأنوار” في مصطلح الحديث، والسيرة النبوية في “البداية والنهاية” لابن كثير، وبعضاً من شرح الأشموني على الخلاصة. وحضرت دروسه في “سنن أبي داود” التي كان يلقيها في مسجد قباء مساء الخميس، وقد سكنت في رباط – أي: وقف – للشيخ المحسن عبد الحميد عباس بجنب مسجد قباء آنذاك(7)، طلبه لي المختار. وبقيت على ملازمته حتى توفي عام 1405هـ رحمه الله تعالى. وكان شهماً ظريفاً عزيز النفس شديد الفراسة إذا داخلته لا تجد أحسن منه خلقاً تهابه دون مداخلةٍ وقد سمعته يقول: ما صافحت أميراً قط.

وبعده في عام 1407هـ بدأت ملازمة الشيخ الحافظ الكبير المتبحر في علوم العربية بل وفي جل علوم الشرع مع زهدٍ وتقشفٍ وفراغٍ من الدنيا إلا العلم فهو ابن بجدته والقادح بزناد ناره إذا كبت الأزند= شيخنا أحمد محمد حامد الحسني الشنقيطي – حفظه الله – .

وصادف بدء ملازمتي له وقت مزايلتي لدراسة الجامعة النظامية عام 1407هـ، وكان مرابطاً متفرغاً لنشر العلم على الطريقة التي جاء بها من بلاد شنقيط لم يتقيد بوظيفة حكومية بل كان أبعد الناس عنها، بخلاف الشيخين قبله: المختار والأمين – رحمهما الله وحفظه – .

فلازمته من ذلك التاريخ المومى إليه أعلاه إلى الآن، قرأت عليه “طرة لامية الأفعال” للحسن بن زين القونانيّ الشنقيطي، و”الجامع بين التسهيل والخلاصة المانع من الحشو والخصاصة” وهو المشهور بـ”طرة الاحمرار” للمختار ابن بونه الجكني الشنقيطي، وهو في ألفي بيت في النحو والصرف. و”الإعلام بمثلث الكلام” لابن مالك، و”المقصور والممدود” له.

واستمعت إلى إقرائه لكتاب”ضياء التأويل لمعاني التنزيل” لابن فودي في التفسير إلاّ قليلاً فاتني، و”مختصر خليل” في الفقه المالكي ولا زلت أقرأ فيه ولكونه آية وأعجوبة في الفقه فقد قيدت عنه عند قراءة الكتابين – “الاحمرار” و”مختصر خليل” – أنظاماً كثيرة جداً في مسائل الفنين والفنون الأخرى التي لها صلة بهما.
فهؤلاء هم شيوخ الملازمة، أما غيرهم من أهل العلم الذين حضرت بعض دروسهم:

فالشيخ الألباني، أدركته في العام الذي فارق فيه الجامعة، وحضرت بعض مجالسه العامة.
والشيخ عبد العزيز بن باز، حضرت بعض دروسه في “كتاب التوحيد”.
والشيخ حماد الأنصاري في بعض دروس “سنن الترمذي”.
والشيخ عبد القادر شيبة الحمد في دروس التفسير.
والشيخ عطية محمد سالم في دروس “الموطأ”.
والشيخ الدكتور محمد أمين المصري(8) في تفسير سورة الأنفال.

أما الكتب التي يقرؤها عليّ إخواني طلبة العلم فقسمان:

قسم تتكرر قراءته، وقسم ليس كذلك؛ فهذا الأخير لا نتعرض لذكره لعدم انحصاره بما يتناسب والمقام.
أما القسم الأول فهي هذه الكتب:

متن الآجرومية، ونظماه للعمريطي والشنقيطي ، ومتممة الآجرومية للحطاب، وملحة الإعراب للحريري، وقطر الندى وبل الصدى، وشذور الذهب لابن هشام، وشرحا الألفية لابني عقيل وهشام، ولامية الأفعال مع طرة الحسن، ومذكرة أصول الفقه شرح شيخنا على روضة الناظر، وميزان الذهب في صناعة شعر العرب، والتحفة السنية شرح الآجرومية.

والإخوان الذين يقرؤون على قسمين: قسم يقرأ الكتاب من أوله إلى آخره يريد العلم، وقسم نظاميٌّ يقرأ المقرر فقط من بعض الكتب المذكورة للنجاح في الاختبارات، وتوجد من النظاميين قلة تقرأ كتاباً مختصراً في مبادئ العربية من أوله إلى آخره للتقوي في الفن. كما يوجد من مدرسي المدارس النظامية من يقرأ متناً كالقطر أو الألفية حباً للعلم والتقوي.

وفق الله الجميع لما يحب ويرضى.

كتبه فقير عفو ربه ولطفه:
عبد الرحمن بن عوف كوني
صبيحة يوم السبت ثلاثين محرم سنة ثلاث وعشرين وأربعمائة وألف، بباب العوالي – المدينة المنورة.