Badr al-Dīn al-Hasanī

There is a dispute over Shaykh Badr al-Dīn's Fiqhī Madhab From the proofs used to say that he was Shāfi‘ī is this story, narrated by his student, Shaykh Mahmūd al-Rankūsī, and others

Shaykh Badr al-Dīn said: “[The Basmalah] is —as the wise have said— the title of the book of Allāh ﷻ to his slaves. And in the Dunyā, if the master sends a letter to his slave, the slave would look at its title and would immediately know if his master is pleased with him or not. Allāh ﷻ made the Basmalah the title of His book, and did not make the title: In the name of Allāh, the Almighty, the Compeller, or: In the name of He who is severe in punishment; for mankind to know that Allāh ﷻ is pleased with them, and merciful to them.” al-Budūr al-Jaliyyah, 48

From the #Karāmāt of the Shaykh is what I heard from Shaykhunā Shaykh Dār al-Hadīth ‘Umar Dhī-n Nūn, who heard from Shaykh Dār al-Hadīth Husayn Sa‘biyya, who heard from Shaykh Dār al-Hadīth Mahmūd al-Rankūsī —the student of Shaykh Dār al-Hadīth Badr al-Dīn al-Hasanī— that he (al-Rankūsī) said: “Our Shaykh used to tell us to go down into the library on the floor under our room (see image above) for a book we needed. When we would enter the library, we would leave full of dust and cobwebs. But when Shaykh Badr al-Dīn would enter, he would leave without a spec of dust on his body.”

[Renovated] room of Shaykh Badr al-Dīn al-Hasanī in Dār al-Hadīth where he would teach his close circle of students

Reading Shaykh Badr al-Dīn's “al-Budūr” in his room in Dār al-Hadīth al-Ashrafiyyah

Shaykh Badr al-Dīn says at the end of the book: “I completed its writing in Safar of the year 1280...” Meaning: The Shaykh was only 13 years old at the time!!!

From Shaykh Badr al-Dīn al-Hasanī's remaining #Works is his long lost Sharh of the Nadhm of Umm al-Barāhīn, which was finally rediscovered and printed by Dār al-Imām al-Nabhānī ولله الحمد والمنة

The vast knowledge of Shaykh Badr al-Dīn al-Hasanī and his meeting with Shaykh Bakhīt al-Mutī‘ī, as transmitted by Shaykh ‘Alī al-Tantāwī Link: https://youtu.be/egPzYcibwh0?si=hWRHxQiLgebfSrWY

Muftī al-Diyār al-Misriyyah, Shaykh Muhammad Bakhīt al-Mutī‘ī famously said about Shaykh Badr al-Dīn during his visit to him and after attending his public lesson on Friday: “Had he been with us in Egypt, the scholars would not carry him except above their heads.” al-Durar al-Lu’lu’iyyah, 13

Shaykh Habīb Kādhim al-Saqqāf reading “al-Budūr al-Jaliyyah” of Shaykh Badr al-Dīn al-Hasanī, may Allāh be pleased with him

This image of Shaykh Badr al-Dīn was drawn by a Turkish painter, and those who knew the Shaykh said that this was a 1:1 image The original currently resides in Shaykh Badr al-Dīn's great grandson's house

—Story of Shaykh Badr al-Dīn al-Hasanī with a Christian Priest— Once, the Roman Patriarch visited Shaykh Badr al-Dīn in Dār al-Hadīth al-Ashrafiyyah. Shaykh Badr al-Dīn wanted to return the visit by visiting him. He entered to the place the patriarch was sitting and found it full of crosses and idols of al-Masīh and Maryam, on them be peace. He refused to enter, and he started pacing outside. The Christians were confused; why wasn't he entering? Shaykh Yahyā al-Maktabī was in the company of Shaykh Badr al-Dīn, and he told them: If there are idols and images, the Shaykh will not enter. And so they proceeded to throw out everything until nothing remained. No ‘Isā, no Maryam, nothing. Shaykh Mahmūd al-Rankūsī (the narrator of this event) says: This is power. This is strength. https://youtu.be/GkiYl0prhMs

There were multiple instances where the opinions of Sayyidunā al-Fārūq ‘Umar Ibn al-Khattāb, may Allāh be pleased with him, coincided with and was affirmed by revelation al-Imām al-Suyūtī was asked about this, so he responded by a page's worth of poetry where he collected all of the above instances and called it: “Qatf al-Thamar fī Muwāfaqāt ‘Umar” al-Muhaddith al-Akbar Badr al-Dīn al-Hasanī then wrote a Sharh on this poem in one of his few remaining #Works: “Fayd al-Wahhāb fī Muwāfaqāt Sayyidunā ‘Umar Ibn al-Khattāb” This great short work full of benefits was edited and printed by Shaykh Mahmūd al-Rankūsī in 1404 (AH) رحم الله الجميع

He says on page 227, at the end of the book: The finalization of the book was in the year 1285 (AH). Shaykh Badr al-Dīn was born 1267 (AH), making him just 18 years old at the time.

One of the few remaining #Works of Shaykh Badr al-Dīn: al-Durar al-Bahiyyah, a Sharh on al-Bayqūniyyah in the science of Mustalah (Hadīth science) He wrote it when he was only 18 years old, which shows his immense knowledge in Hadīth at a very early age!

Shaykh Mahmūd al-Rankūsī said: “He (Shaykh Badr al-Dīn) used to teach Tafsīr al-Baydāwī from memory without holding a book.” al-Durar al-Lu’lu’iyyah, 8

Another example of the great recollection of Shaykh Badr al-Dīn al-Hasanī Shaykh Mahmūd al-Rankūsī said: “He, may Allāh have mercy on him, used to memorize the Sahīhayn of al-Bukhārī and Muslim with their chains of transmission, as well as Muwatta’ Mālik, Musnad Ahmad, Sunan al-Tirmidhī, Abu Dāwūd, al-Nasā’ī and Ibn Mājah. He used to memorize the names of the narrators in the chains of transmission and what was said about them by Muhaddithīn, as well as the dates of their death, and he would answer whatever question you had about it.” al-Durar al-Lu’lu’iyyah, 8

[Shaykh Mahmūd al-‘Attār says:] Later on in life, he memorized from the Prophetic narrations with their chains of transmission whatever Allāh ﷻ had permitted him to. Some of what he memorized: al-Bukhārī and Muslim with their chains of transmission, and to the extent that there would not be a Hadīth in the 6 books that he did not know. Anyone who saw the Ustādh speak and teach, transmitting narrations by their chains, recognizes the great abnormal recollection he was given which is unheard of.” al-Durar al-Bahiyyah fī Akhbār Muhaddith al-Diyār al-Shāmiyyah, 56-57