WEBVTT

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In the name of Allah, the Most Gracious, the Most Merciful.

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A summary of the book:

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Ramadan: Events and Lessons.

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The Birth of Ibn al-Jazari.

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The time was after the Tarawih prayer on the night of Saturday,

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the twenty-fifth of Ramadan,

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in the year 751 AH.

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Among the great blessings that people enjoyed before our current era

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was the ease of travel between regions,

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and the freedom to move between countries and cities,

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despite the difficulty of transportation methods

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and the hardship of reaching one's destination through them.

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There were no barriers or borders,

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nor prevailing laws preventing entry into a country or residency therein.

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For this reason, scholars and others traversed the corners of the world,

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wandering between its east and its west,

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learning and teaching,

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benefiting others and being benefited themselves,

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and settling wherever they pleased.

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There is no doubt that a person’s movement through diverse environments

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and different societies

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grants them a diversity of knowledge,

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an expansion of culture,

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a maturation of personality,

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and various additions to their experience.

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To their own intellect, they add the intellects of others,

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and to their own experience, they join the experiences of others.

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This is why having a multitude of teachers was considered a praiseworthy trait among the scholars of hadith,

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and this was achieved through travel and migration.

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They have mentioned figures in this regard that distinguished certain narrators.

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Al-Khatib al-Baghdadi, in his book

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*Al-Jami' li-Akhlaq al-Rawi wa Adab al-Sami'*,

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listed a number of hadith scholars who had numerous teachers.

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Then al-'Iraqi came and said:

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"Among those described as having a great number of teachers are:

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Sufyan al-Thawri and Abu Dawud al-Tayalisi,

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Yunus ibn Muhammad al-Mu'addib,

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Muhammad ibn Yunus al-Kudaymi,

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Abu 'Abdullah ibn Mandah,

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and al-Qasim ibn Dawud al-Baghdadi."

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We narrated from him that he said:

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"I wrote from six thousand teachers."

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Then al-Sakhawi came

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and added to these a number of others

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whose teachers exceeded one thousand.

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We have already passed by, in this book,

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the accounts of some who wandered through various lands,

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such as Ahmad ibn Hanbal.

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Indeed, some of them recorded the accounts of their travels

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in a separate work,

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which was a fine addition

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to the scholarly library

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that that era preserved for us.

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How many a scholar, writer, or historian

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authored a book about their journey,

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in which they recorded the wonders of the lands

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and many accounts of those they met.

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Among the scholars who had the fortune

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of wandering through the lands

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was the eminent reciter,

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Ibn al-Jazari.

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The name of Ibn al-Jazari,

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his lineage, and his birth, may Allah have mercy on him:

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He is the Hafiz,

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the Imam and reciter,

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Shams al-Din,

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Muhammad ibn Muhammad ibn Muhammad

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ibn 'Ali ibn Yusuf Shams al-Din,

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Abu al-Khayr al-'Umari,

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al-Dimashqi,

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then al-Shirazi,

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al-Shafi'i,

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known as Ibn al-Jazari,

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an attribution to Jazirat Ibn 'Umar

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near Mosul.

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His father was a merchant,

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and he remained for forty years

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without being blessed with a child.

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Then he performed Hajj,

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and drank from the water of Zamzam

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with the intention that Allah would grant him a learned son.

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Thus, the subject of this biography was born to him

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after the Tarawih prayer on the night of Saturday,

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the twenty-fifth of Ramadan,

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in the year 751 AH,

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inside the Qassa'in district, near the two walls,

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in Damascus.

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His scholarly upbringing:

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Ibn al-Jazari, may Allah have mercy on him, was raised with a scholarly upbringing,

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and Allah inspired him with complete devotion to the Qur'an and its sciences

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from an early age,

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especially the science of Qira'at (recitations).

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He approached it with his high ambition and sharp mind,

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drinking from the springs of knowledge,

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sitting at the feet of the shaykhs,

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and filling his memory with beneficial memorizations.

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He began in Damascus by memorizing the Qur'an,

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completing it in the year 764 AH,

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and leading the people in prayer with it the following year.

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He memorized *al-Tanbih* and other works,

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and studied the Qira'at individually under 'Abd al-Wahhab ibn al-Sallar,

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and collectively under Abu al-Ma'ali ibn al-Labban.

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He performed Hajj in the year 768 AH,

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and recited them to Abu 'Abdullah Muhammad ibn Salih,

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the preacher and Imam of Taibah (Madinah).

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He entered Cairo the following year,

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and studied them under Abu 'Abdullah ibn al-Sa'igh,

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and met al-Baghdadi among others in these places and elsewhere.

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His concern for these studies intensified,

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and he heard from the remaining students of al-Fakhr ibn al-Bukhari,

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and a group of the students of al-Dimyati and al-Abraquhi,

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among others in Damascus, Cairo,

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Alexandria, and elsewhere.

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Among his teachers were Ibn Umaylah,

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Ibn al-Shirji,

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Ibn Abi 'Umar,

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Ibrahim ibn Ahmad ibn Fallah,

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al-'Imad ibn Kathir,

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Abu al-Thana' Mahmud al-Maniji,

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and al-Kamal ibn Habib,

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as well as the aforementioned al-Baghdadi.

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From the people of Alexandria:

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al-Baha' 'Abdullah al-Damamini,

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and Ibn Musa.

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From the people of Ba'labakk:

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Ahmad ibn 'Abd al-Karim.

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He exerted himself in seeking hadith personally,

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and wrote the *Tabaqat* (biographical dictionaries).

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He studied Fiqh under al-Isnawi and al-Bulqini,

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and al-Baha' al-Subki.

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He studied Usul (principles), Ma'ani (semantics), and Bayan (rhetoric)

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under al-Diya' al-Qarmi,

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and hadith under al-'Imad ibn Kathir and al-'Iraqi.

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His passion for Qira'at intensified

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until he mastered the ten, then the thirteen recitations.

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He took up the position of teaching recitation at the Umayyad Mosque.

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His positions and travels, may Allah have mercy on him:

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Ibn al-Jazari was fond of moving between lands

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for the purpose of learning, teaching, and trade.

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In some of the lands where he would settle,

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people would recognize his worth,

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and he would be entrusted with some of their official positions.

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He began his work in the Levant before other places,

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for he built a school for reciters,

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which he called Dar al-Qur'an,

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and taught the people there.

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He was appointed to the judiciary of the Levant once,

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and 'Imad al-Din ibn Kathir wrote his appointment letter.

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Then an obstacle arose,

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and it was not completed.

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More than one person authorized him to issue fatwas, teach, and instruct in recitation at the 'Adiliyyah,

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then the shaykhdom of Dar al-Hadith al-Ashrafiyyah,

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then the shaykhdom of the tomb of Umm al-Salih

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after his teacher Ibn al-Sallar.

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He held a session there in the presence of the notables,

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such as al-Shihab ibn Hajar,

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who said:

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"It was a magnificent lesson."

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He served the Emir Qutlubak,

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and traveled to Egypt for that reason more than once.

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He was appointed by Barquq

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as the preacher of the Jami' al-Tutah,

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replacing al-Shihab al-Hisbani,

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and there was a dispute,

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then it was divided between them.

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Then he was appointed to teach at the Salahiyyah al-Qudsiyyah

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in the year 795 AH,

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replacing al-Muhib ibn al-Burhan ibn Jama'ah,

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and he remained there until the beginning of the year 797 AH.

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Matters occurred between him and the aforementioned Qutlubak,

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and he was accused

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of spending funds on things other than their intended purpose.

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Several sessions were held for him because of this,

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so he fled from him,

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and entered the lands of the Romans (Anatolia)

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in the year 798 AH.

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He connected with Sultan Bayezid Khan,

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who honored and esteemed him,

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so he spread the science of Qira'at and hadith there,

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and the people benefited from him.

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When Timur Lenk entered the lands of the Romans,

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he took him with him to Samarkand,

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where he stayed, spreading knowledge.

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His arrival there was in the year 805 AH.

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The author of *al-Shaqa'iq al-Nu'maniyyah*

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regarding the scholars of the Ottoman State

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narrated that the subject of this biography,

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when he and Timur arrived in Samarkand,

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Timur held a great banquet there,

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placing the senior Emirs on his left,

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and the scholars on his right.

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He gave precedence to the subject of this biography over Sayyid Sharif al-Jurjani,

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and when he was reproached for that,

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he said: "How could I not give precedence to a man who is knowledgeable of the Book and the Sunnah?"

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When Timur died in Sha'ban

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in the year 807 AH,

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he left Samarkand for Khorasan,

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and entered Herat,

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Then he entered the city of Yazd.

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Then Isfahan.

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Then Shiraz.

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There, he disseminated the science of Qur'anic recitations and hadith.

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People benefited greatly from him.

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He served as a judge there and in other lands.

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For a long period.

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Then he departed from there toward Basra.

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Intending to perform Hajj.

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In the year 822.

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However, he was robbed on the road.

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To the extent that he was prevented from reaching the Hajj.

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He stayed in Yanbu'.

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Then in Medina.

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His entry into it was in Rabi' al-Awwal.

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Then he headed from there to Mecca.

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He entered it at the beginning of Rajab.

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He remained there as a neighbor to the Sacred House for the rest of that time.

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Then he traveled by sea to the lands of Yemen as a merchant.

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He transmitted hadith to the ruler there.

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He dedicated himself to teaching recitations and narrating hadith.

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A group of scholars from Yemen studied under him.

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The ruler of Yemen had reached out to him and honored him.

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Then he returned to Mecca.

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He performed Hajj in the year 828.

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Then he returned to Cairo.

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He entered it at the beginning of the following year.

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Then he traveled from there via the route to the Levant.

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Then via the route to Basra.

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To Shiraz.

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It was there that he met his end.

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His works, may Allah have mercy on him.

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Ibn al-Jazari was remarkably active in authorship.

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He authored many works.

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In numerous disciplines.

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Especially the science of Qur'anic recitations.

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He compiled more than 20 works on the subject.

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Both in prose and poetry.

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Al-Shawkani said:

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"He was peerless in the science of Qur'anic recitations throughout the entire world."

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He spread it in many lands.

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It was his greatest discipline and his most distinguished field.

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It is as if Allah created him for that purpose.

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He singled him out for this discipline.

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For the legacy he left behind.

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Became the primary reference for those who came after him in this noble science.

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Among those works are:

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First:

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Al-Nashr fi al-Qira'at al-'Ashr (The Dissemination of the Ten Recitations).

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Second:

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Al-Tamhid fi al-Tajwid (The Introduction to Tajwid).

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Third:

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Ithaf al-Maharah fi Tatimmat al-'Asharah (The Gift to the Skilled Regarding the Completion of the Ten).

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Fourth:

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I'anat al-Maharah fi al-Ziyadah 'ala al-'Asharah (Assisting the Skilled in Exceeding the Ten).

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Fifth:

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The poem Tayyibat al-Nashr fi al-Qira'at al-'Ashr (The Excellent Dissemination of the Ten Recitations).

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Consisting of one thousand verses.

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Sixth:

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The poem Al-Muqaddimah (The Introduction).

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Regarding what the reciter must know.

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Seventh:

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Al-Tawdih fi Sharh al-Masabih (The Clarification in Explaining the Lamps).

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Eighth:

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Al-Bidayah fi 'Ulum al-Riwayah (The Beginning in the Sciences of Narration).

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Ninth:

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Al-Hidayah fi Funun al-Hadith (The Guidance in the Disciplines of Hadith).

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Tenth:

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Ghayat al-Nihayat (The Ultimate End).

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Regarding the biographies of the men of the recitations.

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And other books.

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His death, may Allah have mercy on him.

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After this life filled with reading and teaching.

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Learning and instructing.

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Death came to Ibn al-Jazari in Shiraz.

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Before the noon prayer on Friday.

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The fifth of Rabi' al-Awwal.

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In the year 833 AH.

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At his home in the Shoemakers' Market there.

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He was buried in the school he had established there.

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Ramadan: Events and Lessons.