Merits of Sufis
Note: Before reading this article be fully prepared to experience the astonishing proofs from Imams of Shariah (Sacred law), which shall amaze many readers to the extent of they having to believe that even the Hadith literature has come to us through eminent Sufis (i.e. Islam has come to us through Sufis). Many would bite their nails in jealousy and agony after reading great praises given to Sufis by their own highly revered scholars like Ibn Kathir (rah), al-Dhahabi (rah) etc...
Merits of Sufis
Some People today stubbornly reject the status of Sufis and the importance of Islamic science called Tassawuf. In this process they try to expel these luminaries of Islam out of the folds of Islam, however let us see how the eminent scholars of Shariah accepted the validity of Tassawuf in Islam (Including highly revered scholars of Salafi sect)
The Sufis like Fudhayl bin Iyaadh (rah) are amongst the Rijaal of all major hadith works and they are unanimously agreed upon to be "THIQA (RELIABLE)" "SUDUQ (TRUTHFUL)" "THIQA THABIT (UTTERLY RELIABLE) "SALIH (RIGHTEOUS)" etc... hence the hadith science itself reaches us through eminent Sufis.
1. Imam al Bayhaqi (rah) narrates many ahadith in praise of Sufis in his hadith work Shu’ab ul Iman, in one hadith he mentions the chain of narrators as
أخبرنا ابو عبد الله الحافظ أخبرني ابو بكر محمد بن داود بن سليمان شيخ عصره في التصوف حدثني علي بن محمد بن خالد
Translation: It is narrated by Abu Abdullah al-Hafidh who heard from Abu Bakr Muhammad bin Dawud bin Sulayman“THE SHEIKH OF HIS TIME IN TASSAWUF” who heard from Ali bin Muhammad bin Khalid…[Shu’ab ul Imaan, Volume No. 3, Page No. 170, Hadith # 3251]
Imam al-Dhahabi (rah) says of this Muhadith
الإِمَامُ الْحَافِظُ الرَّبَّانِيُّ الْعَابِدُ، شَيْخُ الصُّوفِيَّةِ أَبُو بَكْرٍ، مُحَمَّدُ بْنُ دَاوُدَ بْنِ سُلَيْمَانَ النَّيْسَابُورِيُّ الزَّاهِدُ… قَالَ أَبُو الْفَتْحِ الْقَوَّاسُ: سَمِعْتُ مِنْهُ، وَكَانَ يُقَالُ: إِنَّهُ مِنَ الأَوْلِيَاءِ وَسُئِلَ الدَّارَقُطْنِيُّ عَنْهُ، فَقَالَ: فَاضِلٌ ثِقَةٌ أَرَّخَهُ الْحَاكِمُ، وَقَالَ: هُوَ شَيْخُ عَصْرِهِ فِي التَّصَوُّفِ،
Translation: The Imam, the Godly Hafidh. The devout worshipper. “THE SHEIKH OF SUFIS” Abu Bakr Muhammad bin Dawud bin Sulayman al-Naysaburi. “THE ZAHID”...Imam Abu Fatah was heard saying: He is amongst the “AWLIYA”...Imam DaraQutni was asked about him and he said: He is “FADHIL AND THIQA”...Imam Hakim also narrated from him and said: He was sheikh of Tasawwuf in his time [Siyar A'lam al-Nubala Volume No. 12, Page No. 83]
2. Imam al-Dhahabi (rah) introduces another great Muhadith as:
الصُّوفِيُّ الشَّيْخُ الْمُحَدِّثُ الثِّقَةُ الْمُعَمَّرُ أَبُو عَبْدِ اللَّهِ، أَحْمَدُ بْنُ الْحَسَنِ بْنِ عَبْدِ الْجَبَّارِ بْنِ رَاشِدٍ الْبَغْدَادِيُّ، الصُّوفِيُّ الْكَبِيرُ
Translation: The Sufi, the sheikh, the truthful Muhadith. Abu AbdUllah Ahmed bin Hassan bin Abdul Jabbar bin Rashid al Baghdadi. “THE GREAT SUFI” [As-Siyaar A'lam al-Nubala, Volume No. 17, Page No. 211]
Sheikh Abdul Qadir al-Jilani (Rahimuhullah) is amongst those scholars who is respected highly by all Muslim thinkers. Sheikh Abdul Qadir al Jilani (Rahimuhullah) in the book attributed to him i.e. Al-Ghuniya tut Talibeen did not dedicate one page, nor 20 nor a chapter rather dedicated the last whole section to “Tassawuf” and praised Sufis immensely, he also advocated to have followed their path himself (rather is amongst the greatest Sufis known to Muslim Ummah)
3. Sheikh Abdul Qadir al Jilani (Rahimuhullah) In beginning of Section 5 writes on Page No. 449:
The Truthful Fuqara are those people who walk the path of Sufis, They clean themselves from the evil desires. They are amongst the Abdaal and Awliya… [Al-Ghuniya Tut Talibi Fi Tariq al Haqq, Page No. 449] Click here for Scanned Page (64)
The Truthful Fuqara are those people who walk the path of Sufis, They clean themselves from the evil desires. They are amongst the Abdaal and Awliya… [Al-Ghuniya Tut Talibi Fi Tariq al Haqq, Page No. 449] Click here for Scanned Page (64)
4. Imam Abdur Rahman Ibn Khuldun (Rahimuhullah) whose Muqadma and Tarikh is placed at top ranks, he writes in his magnificent Muqadma, Page No. 381 [Published by Dar ul Kutab al ILmiyyah, Beirut, Lebanon.]
علم التصوف هذا العلم من العلوم الشرعية الحادثة في الملة وأصله أن طريقة هؤلاء القوم لم تزل عند سلف الأمة وكبارها من الصحابة والتابعين ومن بعدهم طريقة الحق والهداية واصلها العكوف على العبادة والانقطاع إلى الله تعالى والإعراض عن زخرف الدنيا وزينتها والزهد فيما يقبل عليه الجمهور من لذة ومال وجاه والانفراد عن الخلق للعبادة وكان ذلك عاما في الصحابة والسلف فلما فشا الإقبال على الدنيا في القرن الثاني وما بعده وجنح الناس ف إلى مخالطة الدنيا اختص المقبلون على العبادة باسم الصوفية والمتصوفية
Translation: The Knowledge of Tassawuf is a branch from the sciences of Shariah that originated within the Umma from beginning, their way is the way of truth (haqq) and guidance (Hidaya) adopted by the great early Muslims (salaf), Imams, the Sahaba (Ridhwan Allaho Ajmain) their followers (Tabiyeen) and those who came after them.The approach is based upon constant application of worship, complete devotion to Allah, aversion to the false splendor of the world, abstinence from pleasure, property, and position to which the great mass aspire, and retirement from the world into solitude for divine worship. This was the norm of Sahaba and Islaaf, however when worldly aspirations increased in the second century and after, but those dedicated to worship came to be known as Sufiya or People of Tassawuf.
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علم التصوف هذا العلم من العلوم الشرعية الحادثة في الملة وأصله أن طريقة هؤلاء القوم لم تزل عند سلف الأمة وكبارها من الصحابة والتابعين ومن بعدهم طريقة الحق والهداية واصلها العكوف على العبادة والانقطاع إلى الله تعالى والإعراض عن زخرف الدنيا وزينتها والزهد فيما يقبل عليه الجمهور من لذة ومال وجاه والانفراد عن الخلق للعبادة وكان ذلك عاما في الصحابة والسلف فلما فشا الإقبال على الدنيا في القرن الثاني وما بعده وجنح الناس ف إلى مخالطة الدنيا اختص المقبلون على العبادة باسم الصوفية والمتصوفية
Translation: The Knowledge of Tassawuf is a branch from the sciences of Shariah that originated within the Umma from beginning, their way is the way of truth (haqq) and guidance (Hidaya) adopted by the great early Muslims (salaf), Imams, the Sahaba (Ridhwan Allaho Ajmain) their followers (Tabiyeen) and those who came after them.The approach is based upon constant application of worship, complete devotion to Allah, aversion to the false splendor of the world, abstinence from pleasure, property, and position to which the great mass aspire, and retirement from the world into solitude for divine worship. This was the norm of Sahaba and Islaaf, however when worldly aspirations increased in the second century and after, but those dedicated to worship came to be known as Sufiya or People of Tassawuf.
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al-Hafidh Abu Nu'aym the great Muhadith's stance on Sufis!
5. Imam al-hafidh Abu Nu`aym Isfihani (Rahimuhullah) mentions right in the Muqadma of his acclaimed Hadith work Hiliya tul Awliya (Volume 1, Page No 32)
أما بعد: أحسن الله توفيقك فقد استعنت بالله عز وجل وأجبتك إلى ما ابتغيت، من جمع كتاب يتضمن أسامي جماعة وبعض أحاديثهم وكلامهم، من أعلام المتحققين من المتصوفة وأئمتهم، وترتيب طبقاتهم من النساك ومحجتهم، من قرن الصحابة والتابعين وتابعيهم ومن بعدهم، من عرف الأدلة والحقائق
Translation: Ama Ba’d: (O concerned) May Allah grant you good, I ask for help from Allah and write this book fulfilling your proposal. The compilation of this book deals with the sayings and conditions of an eminent group (amongst Muslims). This group is of Sufis and A’ima, their merits shall be mentioned in order of their Tabaqat i.e. starting from the era of Sahaba, then Tabiyeen and then those who followed them. These are the people who knew well the proofs and realities.
Note: The first Hadith which al-hafidh narrates is the beautiful Hadith al Qudsi saying: Whosoever nurses a grudge against a friend of mine (i.e. Wali Ullah) I declare war on him [Also narrated by Imam Bukhari in his Sahih: Volume 8, Page No. 131)
أما بعد: أحسن الله توفيقك فقد استعنت بالله عز وجل وأجبتك إلى ما ابتغيت، من جمع كتاب يتضمن أسامي جماعة وبعض أحاديثهم وكلامهم، من أعلام المتحققين من المتصوفة وأئمتهم، وترتيب طبقاتهم من النساك ومحجتهم، من قرن الصحابة والتابعين وتابعيهم ومن بعدهم، من عرف الأدلة والحقائق
Translation: Ama Ba’d: (O concerned) May Allah grant you good, I ask for help from Allah and write this book fulfilling your proposal. The compilation of this book deals with the sayings and conditions of an eminent group (amongst Muslims). This group is of Sufis and A’ima, their merits shall be mentioned in order of their Tabaqat i.e. starting from the era of Sahaba, then Tabiyeen and then those who followed them. These are the people who knew well the proofs and realities.
Note: The first Hadith which al-hafidh narrates is the beautiful Hadith al Qudsi saying: Whosoever nurses a grudge against a friend of mine (i.e. Wali Ullah) I declare war on him [Also narrated by Imam Bukhari in his Sahih: Volume 8, Page No. 131)
6. The righteous Ruler Al-Muzzafar Abu Sa’eed (Rahimuhullah) and his gathering for Mawlid which included eminent ulama and Sufiya - (Ibn Kathir in: Al Bidayah Wal Nihayah, Volume 13, Page No. 174)
The Glorious Ruler Muzzafar ibn Zayn un din (rah)
الملك المظفر أبو سعيد كوكبري
ابن زين الدين علي بن تبكتكين أحد الاجواد والسادات الكبراء والملوك الامجاد له آثار حسنة وقد عمر الجامع المظفري بسفح قاسيون وكان قدهم بسياقه الماء إليه من ماء بذيرة فمنعه المعظم من ذلك واعتل بأنه قد يمر على مقابر المسلمين بالسفوح وكان يعمل المولد الشريف في ربيع الاول ويحتفل به احتفالا هائلا وكان مع ذلك شهما شجاعا فاتكا بطلا عاقلا عالما عادلا رحمه الله وأكرم مثواه وقد صنف الشيخ أبو الخطاب ابن دحية له مجلدا في المولد النبوي سماه التنوير في مولد البشير النذير فأجازه على ذلك بألف دينار وقد طالت مدته في الملك في زمان الدولة الصلاحية وقد كان محاصر عكا وإلى هذه السنة محمودالسيرة والسريرة قال السبط حكى بعض من حضر سماط المظفر في بعض الموالد كان يمد في ذلك السماط خمسة آلاف راس مشوى وعشرة آلاف دجاجة ومائة ألف زبدية وثلاثين ألف صحن حلوى قال وكان يحضر عنده في المولد اعيان العلماء والصوفية فيخلع عليهم ويطلق لهم ويعمل للصوفية سماعا من الظهر إلى الفجر ويرقص بنفسه معهم وكانت له دار ضيافة للوافدين من أي جهة على أي صفة وكانت صدقاته في جميع القرب والطاعات على الحرمين وغيرهما ويتفك من الفرنج في كل سنة خلقا من الاسارى حتى قيل إن جملة من استفكه من ايديهم ستون ألف أسير قالت زوجته ربيعة خاتون بنت أيوب وكان قد زوجه إياها أخوها صلاح الدين لما كان معه على عكا قالت كان قميصه لا يساوي خمسة دراهم فعاتبته بذلك فقال لبسي ثوبا بخمسة واتصدق بالباقي خير من أن البس ثوبا مثمنا وادع الفقير المسكين وكان يصرف على المولد في كل سنة ثلاثمائة ألف دينار وعلى دار الضيافة في كل سنة مائة ألف دينار وعلى الحرمين والمياه بدرب الحجاز ثلاثين ألف دينار سوى صدقات السر رحمه الله تعالى
Note: Before biography of this great Ruler written in golden words is given, whom Salah-ud-din Ayyubi (Rahimuhullah) himself wed to his sister, one has to beware of a forgery which Salafis try to make common in name of Imam Ibn Kathir (rah). The culprits corrupted the translation and made this brave, wise, upright and scholarly ruler into a wicked, cruel and Bidati one (Naudhobillah)
The actual words of Imam without forgery
Translation: The ruler Muzzafar Abu Sa’ed Kawkaburi Ibn Zayn-ud-din Ali bin Tabaktakin was a generous, mighty master, and glorious ruler, whose works were very good. He built Jamiya al Muzaffari near Qasiyun…During Rabi ul Awwal he used to celebrate Mawlid ash Shareef (يعمل المولد الشريف في ربيع الاول) with great celebration, Moreover, he was benevolent, brave, wise, a scholar, and just person – Rahimuhullah wa Ikraam – Sheikh Abul Khattab (rah) wrote a book on Mawlid an Nabwi for him and named it At-Tanwir fi Mawlid al Bashir al Nazeer, for which he gave him 1000 dinars. His rule stayed till the Rule of Salahiya and he captured Aka and he remained a man worthy of respect.
Al-Sabt mentions that a person attending the gathering of Mawlid held by Muzzafar said: He used to fill the table with 5000 well cooked goats, 10,000 chickens, 100-thousand bowls (of milk) and 30,000 trays of sweets.
During the Mawlid there used be a big gathering of Ulama and Sufiya with him, whom he used to grant gifts and also arrange (Mehfil) of Sama for Sufis from Dhuhr till Asr in which he himself did Raqs. [Note: Raqs is proven and allowed in Shariah, It should not be mixed with vulgar dancing of west done on music] and he had built a Dar ul Ziafat for everyone who came no matter what position the person held, and he used to give sadaqat for Haramain Shareefain and also used to get many prisoners free from Farangis (i.e. white people probably Christian/Jews), It is said that he got 60,000 prisoners free from them.
His wife Rabiya bint Ayyub who was married to him by her brother Salah ud din Ayyubi (rah) said that his shirt was not even worth 5 Dirhams, so she complained to him about it at which he replied: For me to wear shirt of 5 Dirhams only and give remaining as Sadaqa is better than wearing expensive clothes or to leave the Fuqara and Masakeen. He used to spend Three hundred thousand Dinaar on Mawlid every year, Hundred thousand Dinar on welcoming guests, and 30,000 dinars to provide water for Pilgrims on travel – Rahimuhullah -
الملك المظفر أبو سعيد كوكبري
ابن زين الدين علي بن تبكتكين أحد الاجواد والسادات الكبراء والملوك الامجاد له آثار حسنة وقد عمر الجامع المظفري بسفح قاسيون وكان قدهم بسياقه الماء إليه من ماء بذيرة فمنعه المعظم من ذلك واعتل بأنه قد يمر على مقابر المسلمين بالسفوح وكان يعمل المولد الشريف في ربيع الاول ويحتفل به احتفالا هائلا وكان مع ذلك شهما شجاعا فاتكا بطلا عاقلا عالما عادلا رحمه الله وأكرم مثواه وقد صنف الشيخ أبو الخطاب ابن دحية له مجلدا في المولد النبوي سماه التنوير في مولد البشير النذير فأجازه على ذلك بألف دينار وقد طالت مدته في الملك في زمان الدولة الصلاحية وقد كان محاصر عكا وإلى هذه السنة محمودالسيرة والسريرة قال السبط حكى بعض من حضر سماط المظفر في بعض الموالد كان يمد في ذلك السماط خمسة آلاف راس مشوى وعشرة آلاف دجاجة ومائة ألف زبدية وثلاثين ألف صحن حلوى قال وكان يحضر عنده في المولد اعيان العلماء والصوفية فيخلع عليهم ويطلق لهم ويعمل للصوفية سماعا من الظهر إلى الفجر ويرقص بنفسه معهم وكانت له دار ضيافة للوافدين من أي جهة على أي صفة وكانت صدقاته في جميع القرب والطاعات على الحرمين وغيرهما ويتفك من الفرنج في كل سنة خلقا من الاسارى حتى قيل إن جملة من استفكه من ايديهم ستون ألف أسير قالت زوجته ربيعة خاتون بنت أيوب وكان قد زوجه إياها أخوها صلاح الدين لما كان معه على عكا قالت كان قميصه لا يساوي خمسة دراهم فعاتبته بذلك فقال لبسي ثوبا بخمسة واتصدق بالباقي خير من أن البس ثوبا مثمنا وادع الفقير المسكين وكان يصرف على المولد في كل سنة ثلاثمائة ألف دينار وعلى دار الضيافة في كل سنة مائة ألف دينار وعلى الحرمين والمياه بدرب الحجاز ثلاثين ألف دينار سوى صدقات السر رحمه الله تعالى
Note: Before biography of this great Ruler written in golden words is given, whom Salah-ud-din Ayyubi (Rahimuhullah) himself wed to his sister, one has to beware of a forgery which Salafis try to make common in name of Imam Ibn Kathir (rah). The culprits corrupted the translation and made this brave, wise, upright and scholarly ruler into a wicked, cruel and Bidati one (Naudhobillah)
The actual words of Imam without forgery
Translation: The ruler Muzzafar Abu Sa’ed Kawkaburi Ibn Zayn-ud-din Ali bin Tabaktakin was a generous, mighty master, and glorious ruler, whose works were very good. He built Jamiya al Muzaffari near Qasiyun…During Rabi ul Awwal he used to celebrate Mawlid ash Shareef (يعمل المولد الشريف في ربيع الاول) with great celebration, Moreover, he was benevolent, brave, wise, a scholar, and just person – Rahimuhullah wa Ikraam – Sheikh Abul Khattab (rah) wrote a book on Mawlid an Nabwi for him and named it At-Tanwir fi Mawlid al Bashir al Nazeer, for which he gave him 1000 dinars. His rule stayed till the Rule of Salahiya and he captured Aka and he remained a man worthy of respect.
Al-Sabt mentions that a person attending the gathering of Mawlid held by Muzzafar said: He used to fill the table with 5000 well cooked goats, 10,000 chickens, 100-thousand bowls (of milk) and 30,000 trays of sweets.
During the Mawlid there used be a big gathering of Ulama and Sufiya with him, whom he used to grant gifts and also arrange (Mehfil) of Sama for Sufis from Dhuhr till Asr in which he himself did Raqs. [Note: Raqs is proven and allowed in Shariah, It should not be mixed with vulgar dancing of west done on music] and he had built a Dar ul Ziafat for everyone who came no matter what position the person held, and he used to give sadaqat for Haramain Shareefain and also used to get many prisoners free from Farangis (i.e. white people probably Christian/Jews), It is said that he got 60,000 prisoners free from them.
His wife Rabiya bint Ayyub who was married to him by her brother Salah ud din Ayyubi (rah) said that his shirt was not even worth 5 Dirhams, so she complained to him about it at which he replied: For me to wear shirt of 5 Dirhams only and give remaining as Sadaqa is better than wearing expensive clothes or to leave the Fuqara and Masakeen. He used to spend Three hundred thousand Dinaar on Mawlid every year, Hundred thousand Dinar on welcoming guests, and 30,000 dinars to provide water for Pilgrims on travel – Rahimuhullah -
7. Imam al-hafidh al-Bayhaqi in Shu’ab ul Iman Volume 6, Page No. 356, Hadith No. 8501
أخبرنا أبو زكريا بن أبي إسحاق قال حضرت مجلس أبي الحسن بن سمعون فسأله رجل عن التصوف ما هو قال إن له اسما وحقيقة فعن أيهما تسأل فقال عنهما جميعا فقال أما اسمه فنسيان الدنيا ونسيان أهلها وأما حقيقته فالمداراة مع الخلق واحتمال الأذى منهم من جهة الحق
Translation: Narrated by Abu Zakriyyah bin Abi Ishaq who said that he went to the gathering of Abul Hassan bin Samoon (rah) where a person asked him: What is Tassawuf?, He replied: It has a name and also reality, which of the two have you asked about? The questioner said: Both, He replied: In name it means to forget the world and its residents (i.e. dedicate yourself only to Allah), whereas the reality of it is to deal nicely with creation, not to harm them and also to share their pain for the sake of Allah.
أخبرنا أبو زكريا بن أبي إسحاق قال حضرت مجلس أبي الحسن بن سمعون فسأله رجل عن التصوف ما هو قال إن له اسما وحقيقة فعن أيهما تسأل فقال عنهما جميعا فقال أما اسمه فنسيان الدنيا ونسيان أهلها وأما حقيقته فالمداراة مع الخلق واحتمال الأذى منهم من جهة الحق
Translation: Narrated by Abu Zakriyyah bin Abi Ishaq who said that he went to the gathering of Abul Hassan bin Samoon (rah) where a person asked him: What is Tassawuf?, He replied: It has a name and also reality, which of the two have you asked about? The questioner said: Both, He replied: In name it means to forget the world and its residents (i.e. dedicate yourself only to Allah), whereas the reality of it is to deal nicely with creation, not to harm them and also to share their pain for the sake of Allah.
8. Merits of Sheikh Shahab ud din Suharwardi (Rahimuhullah) In Tarikh Ibn Khalkan (i.e. by Sheikh Shams ud din Abul Abbas) Volume 4, Page No 446
الملقب شهاب الدين السهروردي وقد تقدم تتمة نسبه إلى أبي بكر الصديق رضي الله عنه في ترجمة عمه الشيخ أبي النجيب عبد القاهر فأغنى عن إعادته كان فقيها شافعي المذهب شيخا صالحا ورعا كثير الاجتهاد في العبادة والرياضة وتخرج عليه خلق كثير من الصوفية في المجاهدة والخلوة ولم يكن في آخر عمره في عصره مثله
الملقب شهاب الدين السهروردي وقد تقدم تتمة نسبه إلى أبي بكر الصديق رضي الله عنه في ترجمة عمه الشيخ أبي النجيب عبد القاهر فأغنى عن إعادته كان فقيها شافعي المذهب شيخا صالحا ورعا كثير الاجتهاد في العبادة والرياضة وتخرج عليه خلق كثير من الصوفية في المجاهدة والخلوة ولم يكن في آخر عمره في عصره مثله
Translation: And lineage of Shahab ud din Suharwardi has been mentioned before in the biography of his uncle Abul Najib Abdul Qahir (rah) reaching back to Sayyidna Abu Bakr (RA). You were a shafi’i Faqih and a Salih (righteous) sheikh, who did a lot of striving in worship and Riyazah. Many of the Sufis took you as a teacher in Mujahida and Khalwat. And in your era till your last age there was none like you.
9. Sheikh Shahab ud din Suharwardi (Rahimuhullah) in words of Imam Ibn Kathir (rah) [Al-Bidayah Wal Nihayah Volume 13, Page No. 176]
الشيخ شهاب الدين السهروردي
صاحب عوارف المعارف عمر بن محمد بن عبد الله بن محمد بن محمد بن حمويه واسمه عبد الله البكري البغدادي شهاب الدين أبو حفص السهروردي شيخ الصوفية ببغداد كان من كبار الصالحين وسادات المسلمين وتردد في الرسلية بين الخلفاء والملوك مرارا وحصلت له أموال جزيلة ففرقها بين الفقراء والمحتاجين وقد حج مرة وفي صحبته خلق من الفقراء لا يعلمهم إلا الله عز وجل وكانت فيه مروءة وإغاثة للملهوفين وأمر بالمعروف ونهي عن المنكر… وذكر له أبن خلكان أشياء كثيرة من أناشيده وأثنى عليه خيرا وأنه توفي في هذه السنة وله ثلاث وتسعون سنة رحمه الله تعالى
Translation: The Author of Awarif ul Mu’arif, Umar bin Muhammad bin Abdullah bin Muhammad bin Muhammad bin Hamavia. Your name was Abdullah al Bakri al Baghdadi Shahab ud din Abu Hafs Suharwardi (Rahimuhullah).Sheikh of Sufiya in Baghdad, amongst the “major” righteous masters of Muslims (شيخ الصوفية ببغداد كان من كبار الصالحين وسادات المسلمين). You travelled with Khulafa and leaders many times and gathered abundant amount of wealth which you distributed amongst Fuqara and the needy. Once when you went for Hajj, you had with yourself so many Fuqara that their quantity is known to none but Allah. You had the qualities of youth, of helping the saddened ones, of amr bil maroof wa nahi al munkar (to stop from evil and advocate good). You used to preach people in old trodden clothes… Ibn Khalkan (rah) has mentioned many of your poetry and praised you in good terms. You passed away in this year (630AH) - Rahimuhullah Ta'la
الشيخ شهاب الدين السهروردي
صاحب عوارف المعارف عمر بن محمد بن عبد الله بن محمد بن محمد بن حمويه واسمه عبد الله البكري البغدادي شهاب الدين أبو حفص السهروردي شيخ الصوفية ببغداد كان من كبار الصالحين وسادات المسلمين وتردد في الرسلية بين الخلفاء والملوك مرارا وحصلت له أموال جزيلة ففرقها بين الفقراء والمحتاجين وقد حج مرة وفي صحبته خلق من الفقراء لا يعلمهم إلا الله عز وجل وكانت فيه مروءة وإغاثة للملهوفين وأمر بالمعروف ونهي عن المنكر… وذكر له أبن خلكان أشياء كثيرة من أناشيده وأثنى عليه خيرا وأنه توفي في هذه السنة وله ثلاث وتسعون سنة رحمه الله تعالى
Translation: The Author of Awarif ul Mu’arif, Umar bin Muhammad bin Abdullah bin Muhammad bin Muhammad bin Hamavia. Your name was Abdullah al Bakri al Baghdadi Shahab ud din Abu Hafs Suharwardi (Rahimuhullah).Sheikh of Sufiya in Baghdad, amongst the “major” righteous masters of Muslims (شيخ الصوفية ببغداد كان من كبار الصالحين وسادات المسلمين). You travelled with Khulafa and leaders many times and gathered abundant amount of wealth which you distributed amongst Fuqara and the needy. Once when you went for Hajj, you had with yourself so many Fuqara that their quantity is known to none but Allah. You had the qualities of youth, of helping the saddened ones, of amr bil maroof wa nahi al munkar (to stop from evil and advocate good). You used to preach people in old trodden clothes… Ibn Khalkan (rah) has mentioned many of your poetry and praised you in good terms. You passed away in this year (630AH) - Rahimuhullah Ta'la
10. Detailed explanation of Tassawuf by Imam Ibn Khaldun (Rahimuhullah) again (Muqadma Page No. 158)
وأما المتصوفة فرياضتهم دينية وعرية عن هذه المقاصد المذمومة
وإنما يقصدون جمع الهمة والإقبال على الله بالكلية ليحصل لهم أذواق أهل العرفان والتوحيد، ويزيدون في رياضتهم إلى الجمع والجوع التغذية بالذكر، فبها تتم وجهتهم في هذه الرياضة. لأنه إذا نشأت النفس على الذكر كانت أقرب إلى العرفان بالله؛ وإذا عريت عن الذكر كانت شيطانية.
وحصول ما يحصل من معرفة الغيب والتصرف لهؤلاء المتصوفة إنما هو بالعرض، ولا يكون مقصوداً من أول الأمر؛ لأنه إذا قصد ذلك كانت الوجهة فيه لغير الله؛ وإنما هي لقصد التصرف والاطلاع على الغيب، وأخسر بها صفقة فإنها في الحقيقة شرك. قال بعضهم: "من آثر العرفان للعرفان فقد قال بالثاني ". فهم يقصدون بوجهتهم المعبود لا لشيء سواه. وإذا حصل في أثناء ذلك ما يحصل فبالغرض وغير مقصود لهم. وكثير منهم يفر منه إذا عرض له ولا يحفل به؛ وإنما يريد الله لذاته لا لغيره. وحصول ذلك لهم معروف. ويسمون ما يقع لهم من الغيب والحديث على الخواطر فراسة وكشفاً، وما يقع لهم من التصرف كرامة؛ وليس شيء من ذلك بنكير في حقهم. وقد ذهب إلى إنكاره الأستاذ أبو إسحاق الأسفراييني وأبو محمد بن أبي زيد المالكي في آخرين فراراً من التباس المعجزة بغيرها. والمعول عليه عند المتكلمين حصول التفرقة بالتحدي فهو كاف
Translation: The Sufi training is a religious one. It is free from any reprehensible intentions. They aspire to total concentration upon Allah with a direct approach towards him so that they also get the zawq as attained by knowers of Allah and his Tawhid (Ahlul Irfan wa-tawhid). This is why to create an accord in their thoughts they keep themselves hungry in order to flourish their soul in remembrance of Allah and thus attain success in achieving their goals, because when the soul feeds on Dhikr (of Allah) it attains knowledge and closeness to Him, but if it is far from Dhikr (of Allah) then Shaytan becomes dominant upon it.....
Whatever knowledge of the unseen and Tassaruf attained (by Sufis) is not what they intended for originally. Had it been intentional then the devotion of Sufis would have been directed toward something other than Allah, namely toward knowing unseen and get Tassaruf. What a losing business that would have been! In reality, it would have been Shirk. Some (Sufis) said: Whosoever tried to attain Marifah for the sake of Marifah (committed shirk), this is why their devotion is only (to come near) the Master, and nothing else.
If meanwhile some (supernatural perception) is obtained then it is accidental and unintentional. Many (Sufis) hate and shun (supernatural perception) when it accidentally happens to them, and pay no attention to it. They only want Allah for his sake only and nothing else. It is well known that (supernatural perception) does occur among (Sufis). If they attain knowledge of Unseen and have Firasah (sight) then they call it the un-covering. Their experiences of supernatural activity creating a change in environment are called Karamah. Nobody can deny their Kashf, Firasah and Karamah, however Abu Ishaq Isfraini and Abu Muhammad bin Abu Zayd Maliki have rejected the Karmah (of Sufis) so that no comparison is made between Mojiza (Mircales performed by Anbiya) and others, But the Mutakalimeen showed a distinction between Mojiza and Karamah i.e. former is shown as a challenge whereas latter is not.
Note: After this Ibn Khaldun (rah) mentions Karamah of non-anbiya i.e. Sahaba and Awliya, the first example he gives is of Hadrat Umar(RA) saying loudly “Ya Sariyah tul Jabal” while giving Khutba in Madina and Sariya (ra) heard it too though he was very far away in Iraq.
If meanwhile some (supernatural perception) is obtained then it is accidental and unintentional. Many (Sufis) hate and shun (supernatural perception) when it accidentally happens to them, and pay no attention to it. They only want Allah for his sake only and nothing else. It is well known that (supernatural perception) does occur among (Sufis). If they attain knowledge of Unseen and have Firasah (sight) then they call it the un-covering. Their experiences of supernatural activity creating a change in environment are called Karamah. Nobody can deny their Kashf, Firasah and Karamah, however Abu Ishaq Isfraini and Abu Muhammad bin Abu Zayd Maliki have rejected the Karmah (of Sufis) so that no comparison is made between Mojiza (Mircales performed by Anbiya) and others, But the Mutakalimeen showed a distinction between Mojiza and Karamah i.e. former is shown as a challenge whereas latter is not.
Note: After this Ibn Khaldun (rah) mentions Karamah of non-anbiya i.e. Sahaba and Awliya, the first example he gives is of Hadrat Umar(RA) saying loudly “Ya Sariyah tul Jabal” while giving Khutba in Madina and Sariya (ra) heard it too though he was very far away in Iraq.
11. Imam Baihaqi in Shu’ab ul Iman Volume 3, Page No. 261-262 Hadith No. 3487--
أخبرنا ابو عبد الرحمن السلمي قال سمعت عبد الواحد بن بكر يقول سمعت محمد بن داود الرقي يقول عن أبي العباس بن عطاء قال سعى ساع بالصوفية إلى الخليفة فقال إن ها هنا قوما من الزنادقة يرفضون الشريعة فأخذ ابو الحسين الثوري وأبوحمزة والرقام وتستر الجنيد بالفقه فكان يتكلم على مذهب أبي ثور فأدخلوا على الخليفة فأمر بضرب اعناقهم فبرز ابو الحسين إلى السياف ليضرب عنقه فقال له السياف مالك برزت من بين أصحابك فقال أحببت أن أوثر أصحابي بحياة هذه اللحظة فتعجب السياف من ذلك وجميع من حضر وكتب به إلى الخليفة فرد أمرهم إلى قاضي القضاة
أخبرنا ابو عبد الرحمن السلمي قال سمعت عبد الواحد بن بكر يقول سمعت محمد بن داود الرقي يقول عن أبي العباس بن عطاء قال سعى ساع بالصوفية إلى الخليفة فقال إن ها هنا قوما من الزنادقة يرفضون الشريعة فأخذ ابو الحسين الثوري وأبوحمزة والرقام وتستر الجنيد بالفقه فكان يتكلم على مذهب أبي ثور فأدخلوا على الخليفة فأمر بضرب اعناقهم فبرز ابو الحسين إلى السياف ليضرب عنقه فقال له السياف مالك برزت من بين أصحابك فقال أحببت أن أوثر أصحابي بحياة هذه اللحظة فتعجب السياف من ذلك وجميع من حضر وكتب به إلى الخليفة فرد أمرهم إلى قاضي القضاة
إسماعيل بن إسحاق فقام إليه الثوري فسأله عن أصول الفرائض في الطهارة والصلاة فأجابه ثم قال وبعد هذا فإن لله عبادا يأكلون بالله ويلبسون بالله ويسمعون بالله ويصدرون بالله ويردون بالله فلما سمع القاضي كلامه بكى بكاء شديدا ثم دخل على الخليفة وقال إن كان هؤلاء القوم الزنادقة فما على وجه الأرض موحد
Translation:Abul Abbas bin Ata (rah) narrates: Some backbiter complained about Sufis to the Caliph that these people are zindeeq and those who have departed from the religion, hence Abul Hassan Thawri (rah), Abu Hamza (rah) and Riqam (rah) were captured, and Junaid got busy in fiqh as he used to do kalaam on the way of Abu Thawr (rah). These people were presented infront of the Caliph of that time who ordered them to be killed. Abul Hassan quickly came infront of the Jallad so that he is the one to be killed first.. The Jallad asked him: What happened, Why did you come ahead from amongst all? He (Abul Hasan) replied: I have given preference to my friends so that they live a little more than me. The Jallad became amazed upon looking at the Isaar (of these Sufis) and refused to kill anyone of them, he was amazed from the one and also all of them.
...He wrote a letter to the caliph and sent their case to the Qadhi ul Qudha who was Ismail bin Ishaq (rah). Even in the court Abul Hasan Thawri (rah) came ahead first. The Judge asked him about the Usool of Deen, Faraid, Taharah and Salaat. He (Abul Hasan) gave (perfect) answers to all and said: after these usool and faraid there are special people of Allah who get food and drink by Allah who hear with (his hearing) and He is the one who answers for them.When the Qadhi heard his speech he wept profoundly and went to the Caliph and said: If these people have departed from religion and are zindeeq then there is no Mawhid on the face of this earth.
-End of narration by Imam al Hafidh al-Bayhaqi (Rahimuhullah)-
- Note: This Hikayat is mentioned in a Hadith book and that too by Imam al-Bayhaqi (Rahimuhullah). This proves without any shadow of doubt that Sufis are true Muwahideen (protectors and knowers of Tawhid). Those who accuse these lumanaries of Islam are in reality Mushrikeen themselves, please read the last red highlighted part over and over again to know the Aqdia of our Muhaditheen (Hadith Masters). Hadith Masters relating such reports is the biggest proof that way of Sufis is the way of Sirat al-Mustaqeem, the way of Sufis is the Godly way, their way is the only way and only they are amongst the Firqat al Najjiyah (Saved sect out of 73 misguided ones).
12. Imam al-Dhahabi on Imam of Sufis, Al Qushayri (rah) **Very Important**
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Imam al-Dhahabi (rah) says about Imam Al Qushayri (Rahimuhullah):
القشيري الإمام الزاهد القدوة الأستاذ أبو القاسم عبدالكريم بن هوازن بن عبدالملك بن طلحة القشيري الخراساني النيسابوري الشافعي الصوفي المفسر صاحب الرسالة ولد سنة خمس وسبعين وثلاث مئة
Translation: Al Qushayri (rah), the Imam of abstinence, the model, the teacher, Abul Qasim Abdul Kareem bin Hawazin bin Abdul Malik bin Talha al Qushayri (rah), the Khurasani and Naysaburi, “SHAFI’I, SUFI AND MUFASIR” the author of Ar-Risalah, he was born in 375 AH [Siyar A'lam an Nubala, Volume No. 11, Page No. 487, Published by Dar ul Kutb al iLmiyyah, Beirut, Lebanon.]
القشيري الإمام الزاهد القدوة الأستاذ أبو القاسم عبدالكريم بن هوازن بن عبدالملك بن طلحة القشيري الخراساني النيسابوري الشافعي الصوفي المفسر صاحب الرسالة ولد سنة خمس وسبعين وثلاث مئة
Translation: Al Qushayri (rah), the Imam of abstinence, the model, the teacher, Abul Qasim Abdul Kareem bin Hawazin bin Abdul Malik bin Talha al Qushayri (rah), the Khurasani and Naysaburi, “SHAFI’I, SUFI AND MUFASIR” the author of Ar-Risalah, he was born in 375 AH [Siyar A'lam an Nubala, Volume No. 11, Page No. 487, Published by Dar ul Kutb al iLmiyyah, Beirut, Lebanon.]
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Imam Qushayri (rah) writes in the same Risalah mentioned by Imam Dhahabi (rah)
هذه رسالة كتبها الفقير إلى الله تعالى عبد الكريم بن هوازن القشيري، إلى جماعة الصوفية ببلدان الإسلام، في سنة سبع وثلاثين وأربعمائة. أما بعد: رضي الله عنكم فقد جعل الله هذه الطائفة صفوة أوليائه، وفضلهم على الكافة من عباده، بعد رسله وأنبيائه، صلوات الله وسلامه عليهم، وجعل قلوبهم معادن أسراره، واختصهم من بين الأمة بطوالع أنواره.
Translation: This is a precise book written by a Faqir of Allah called Abdul Kareem bin Hawazin al Qushayri. It is written about the group of Sufis living in Islamic world, the year of its writing is 437 AH. Ama Ba’ad (O the one listening, reading and seeing) May Allah be pleased with you. Allah has granted these (Sufis) a top ranking status, He has chosen them above all slaves after the Prophets and Messengers. Allah’s blessing and Peace be upon them, may Allah keep on choosing their hearts for expressing His secrets as amongst whole Ummah they are granted the Nur (of guidance) [Ar Risalah al Qushayriya, Page No. 42]
13. Junayd Baghdadi (RA) [Taken from Ibn Kathir's Al Bidayah Wal Nihayah Volume 11, Page No. 218]
الجنيد بن محمد بن الجنيد
أبو القاسم الخزاز ويقال له القواريري أصله من نهاوند ولد ببغداد ونشأ بها وسمع الحديث من الحسين بن عرفة وتفقه بأبى ثور إبراهيم بن خالد الكلبي وكان يفتي بحضرته وعمره عشرون سنة وقد ذكرناه في طبقات الشافعية واشتهر بصحبة الحارث المحاسبي وخاله سرى السقطى
ولازم التعبد ففتح الله عليه بسبب ذلك علوما كثيرة وتكلم على طريقة الصوفية وكان ورده في كل يوم ثلثمائة ركعة وثلاثين ألف تسبيحة ومكث أربعين سنة لا يأوى إلى فراش ففتح عليه من العلم النافع والعمل الصالح بأمور لم تحصل لغيره في زمانه وكان يعرف سائر فنون العلم وإذا أخذ فيها لم يكن له فيها وقفة ولا كبوة حتى كان يقول في المسألة الواحدة وجوها كثيرة لم تخطر للعلماء ببال وكذلك في التصوف وغيره ولما حضرته الوفاة جعل يصلي ويتلو القرآن فقيل له لورفقت بنفسك في مثل هذا الحال فقال لا أحد أحوج إلى ذلك منى الآن وهذا أوان طى صحيفتى قال ابن خلكان أخذ الفقه عن أبي ثور ويقال كان يتفقه على مذهب سفيان الثورى وكان ابن سريح يصحبه ويلازمه وربما استفاد منه أشياء في الفقه لم تخطر له ببال ويقال إنه سأله مرة عن مسألة فأجابه فيها بجوابات كثيرة فقال يا أبا القاسم ألم أكن أعرف فيها سوى ثلاثة أجوبة مما ذكرت فأعدها علي فأعادها بجوابات أخرى كثيرة فقال والله ما سمعت هذا قبل اليوم فأعده فأعاده بجوابات أخرى غير ذلك فقال له لم أسمع بمثل هذا فأمله علي حتى أكتبه فقال الجنيد لئن كنت أجريه فأنا أمليه اى إن الله هو الذى يجري ذلك على قلبي وينطق به لساني وليس هذا مستفاد من كتب ولا من تعلم وإنما هذا من فضل الله عز وجل يلهمنيه ويجريه على لساني فقال فمن أين استفدت هذا العلم قال من جلوسي بين يدي الله أربعين سنة والصحيح أنه كان على مذهب سفيان الثوري وطريقه والله أعلم وسئل الجنيد عن العارف
فقال من نطق عن سرك وأنت ساكت وقال مذهبنا هذا مقيد بالكتاب والسنة فمن لم يقرأ القرآن ويكتب الحديث لا يقتدى به في مذهبنا وطريقتنا ورأى بعضهم معه مسبحة فقال له أنت مع شرفك تتخذ مسبحة فقال طريق وصلت به إلى الله لا أفارقه وقال له خاله السري تكلم على الناس فلم ير نفسه موضعا فرأى في المنام رسول الله ص فقال له تكلم على الناس فغدا على خاله فقال له لم تسمع منى حتى قال لك رسول الله ص فتكلم على الناس فجاءه يوما شاب نصراني في صورة مسلم فقال له يا أبا القاسم ما معنى قول النبي ص اتقوا فراسة المؤمن فإنه ينظر بنور الله فأطرق الجنيد ثم رفع رأسه إليه وقال أسلم فقد آن لك أن تسلم قال فأسلم الغلام
Translation: Abul Qasim al-Khazzaz and It is also said Al-Qawairi, in reality he was from Nahawand, born and grew young in Baghdad, heard ahadith from Al Hussain bin Arfa (rah) and got the knowledge of Fiqh from Abul Thawr Ibrahim bin Khalid Kalbi (rah) and in his presence at the age of about 20 he started to give verdicts. We have mentioned him in Tabaqat al Shafiyyah. He was student of Siri Saqti (rah) and Harith al-Muhasibi (rah) which made him attain a lot of fame. He was firm in worship due to which Allah opened doors of many uloom upon him and he talked about the tariqa of Sufiya. It was his norm that he used to pray 300 Rakaat everyday and recite 30,000 Tasbihat and for 40 years he did not sleep on (soft) bed, due to such deeds Allah granted him beneficial knowledge along with correct implementation in a way that nobody else in his time had acquired. He knew all the branches of Uloom very well to the extent that he left no shortcoming in whatever matter he talked about, rather he used to explain every single ruling in such many ways that no other alim could have done. Same was his situation in (uloom) of Tassawuf.
The Inspiration from Allah azza Wajjal
...When his time for death came near, he started to pray and recite Quran, someone said: If in this critical time you give your soul some rest then it would be better for you, he replied: Nobody is dependant and deprived more than me right now as the time for my Amaal to be wrapped up has arrived.
Ibn Khalkan (rah) said that he got the knowledge of fiqh from Abu Thawr (rah) and it is also said that he was on the methodology of Sufyan Thawri (rah). Ibn Sharih (rah) used to stay in his Suhbah all the time. It is said that once when he was asked about a certain matter, he gave so many answers to it that the questioner was dumbstruck and thus said: All the answers which you gave I don’t know any except for 3 therefore kindly repeat them again. He gave more answers but different ones, the questioner exclaimed: Wallah I have never heard such answers before, therefore kindly repeat them once more, He again gave many other answers, the questioner said: I have never heard these before, please dictate them to me. At this Junayd (rah) said: If I were giving those answers from myself then I would have made you write them, meaning these answers are those which Allah inspired on my heart and made my tongue say them, finally the questioner asked: From where did you get this knowledge? He answered: By sitting in the court of Allah (i.e. his bestowal) for 40 years and the correct thing is that he was on the way of Sufyan Thawri (rah) and Allah knows the best.
Junaid (rah) said: Our Madhab is based upon Quran and Sunnah, a person who does not read Quran but writes only Hadith then according to our way his ittiba should not be done. Someone saw a tasbih in his hand and asked him, Even after reaching this high stage you use Tasbih? He replied: I have found the way to Allah through this therefore I do not want to leave it.
Ibn Khalkan (rah) said that he got the knowledge of fiqh from Abu Thawr (rah) and it is also said that he was on the methodology of Sufyan Thawri (rah). Ibn Sharih (rah) used to stay in his Suhbah all the time. It is said that once when he was asked about a certain matter, he gave so many answers to it that the questioner was dumbstruck and thus said: All the answers which you gave I don’t know any except for 3 therefore kindly repeat them again. He gave more answers but different ones, the questioner exclaimed: Wallah I have never heard such answers before, therefore kindly repeat them once more, He again gave many other answers, the questioner said: I have never heard these before, please dictate them to me. At this Junayd (rah) said: If I were giving those answers from myself then I would have made you write them, meaning these answers are those which Allah inspired on my heart and made my tongue say them, finally the questioner asked: From where did you get this knowledge? He answered: By sitting in the court of Allah (i.e. his bestowal) for 40 years and the correct thing is that he was on the way of Sufyan Thawri (rah) and Allah knows the best.
Junaid (rah) said: Our Madhab is based upon Quran and Sunnah, a person who does not read Quran but writes only Hadith then according to our way his ittiba should not be done. Someone saw a tasbih in his hand and asked him, Even after reaching this high stage you use Tasbih? He replied: I have found the way to Allah through this therefore I do not want to leave it.
The Miraculous incident
Once a young Christian disguised as a Muslim came in his presence and asked him: What is the meaning of this saying of Prophet (salallaho alaihi wasalam): “Beware of Momin’s insight as he sees with the Nur of Allah”. Hearing this (Junayd) lowered his head for sometime and then raised it saying: Your time to accept Islam has arrived therefore accept it. The youngster accepted Islam there and then.