Here is a book by Imam Ibn Qayyim al-Jawziyya entirely devoted to Paradise. He has divided his work into 70 chapters, gathering all that belongs to Paradise (may Allah allow us to enter it): all the verses and their exegeses, all hadiths and athars, all questions and subjects related to, the words of the people of knowledge on these topics and issues, and finally the judgments that are attached to these issues.
The hadith master Abu Nuʿaym al-Isfanahi (d. 430) mentions in his biographies of Sufis entitled Hilyat al-awliya' (The adornment of the saints) that it is al-Hasan's student ʿAbd al-Wahid ibn Zayd (d. 177) who was the first person to build a Sufi khaniqa or guest-house and school at Abadan on the present-day border of Iran with Iraq.(3)
hadi al arwah in urdu pdf 13
Ibn Qayyim al-Jawziyya relates in Madarij al-salikin, and Ibn al-Jawzi in the chapter entitled 'Abu Hashim al-Zahid' in his Sifat al-safwa after the early hadith master Abu Nuʿaym in his Hilyat al-awliya', that Sufyan al-Thawri said:
The scholar of Madina, he was known for his intense piety and love of the Prophet, whom he held in such awe and respect that he would not mount his horse within the confines of Madina out of reverence for the ground that enclosed the Prophet's body, nor would he relate a hadith without first performing ablution. Ibn al-Jawzi relates in the chapter entitled 'Layer 6 of the People of Madina' of his book Sifat al-safwa:
He was one of the earliest author of Sufi treatises and the teacher of al-Junayd. ʿAbd al-Qahir al-Baghdadi, Taj al-Din al-Subki, and Jamal al-Din al-Isnawi all reiterate the statement whereby 'Upon the books of al-Harith ibn Asad al- Muhasibi on kalam, fiqh, and hadith rest those among us who are mutakallim (theologian), faqih (jurist), and sufi.'(1) His extant works are:
One of the great saints of Damascus who took hadith from Sufyan ibn ʿUyayna. Ibn al-Jawzi relates in Sifat al-safwa that al-Juʿi explained that he got the name al-Juʿi ('of the hunger') because Allah had strengthened him against physical hunger by means of spiritual hunger. He said:
(1) In ʿAfif al-Din Abu Muhammad ʿAbd Allah Ibn Asʿad al-Yafiʿi (d. 768), Nashr al- mahasin al-ghaliya fi fadl mashayikh al- sufiyya (Beirut : Dar Sadir, 1975). (2) al-Junayd, Kitab dawa' al-arwah, ed. & trans. A.J. Arberry in Journal of the Royal Asiatic Society (1937).
Abu ʿAbd Allah Muhammad ibn ʿAli al-Hakim al- Tirmidhi al-Hanafi, a faqih and muhaddith of Khorasan and one of the great early authors of tasawwuf whom Ibn ʿArabi particularly quotes. [This is not the great hadith master Abu ʿIsa al-Tirmidhi.] He wrote many books, of which the following have been published:
* al-Masa'il al-maknuna: The concealed matters; * Adab al-nafs: The discipline of the ego; * Adab al-muridin: Ethics of the seekers of Allah, or Ethics of Sufi students; * al-amthal min al-kitab wa al-sunna: Examples from the Qur'an and the Sunna; * Asrar mujahadat al-nafs: The secrets of the struggle against the ego; * ʿIlm al-awliya': The knowledge of the saints; * Khatm al-wilaya: The Seal of sainthood; * Shifa' al-ʿilal: The healing of defects; * Kitab manazil al-ʿibad min al-ʿibadah, aw, Manazil al-qasidin ila Allah: The book of the positions of worshippers in relation to worship, or: The positions of the travellers to Allah; * Kitab maʿrifat al-asrar: Book of the knowledge of secrets * Kitaba al-Aʿda' wa-al-nafs; wa al-ʿaql wa al-hawa: The book of the enemies, the ego, the mind, and vain desires; * al-Manhiyyat: The prohibitions; * Nawadir al-usul fi maʿrifat ahadith al- Rasul: The rare sources of the religion concerning the knowledge of the Prophet's sayings; * Taba'iʿ al-nufus : wa-huwa al-kitab al- musamma bi al-akyas wa al-mughtarrin: The different characters of souls, or: The Book of the clever ones and the deluded ones; * al-Kalam ʿala maʿna la ilaha illa Allah: Discourse on the meaning of 'There is no deity but Allah.'
A muhaddith who transmitted hadith to pupils by the thousands in Naysabur, in which he fought the Muʿtazila until he flew to Mecca to protect his life, al-Qushayri was the student of the great Sufi shaykh Abu ʿAli al-Daqqaq. He was also a mufassir who wrote a complete commentary of the Qur'an entitled Lata'if al-isharat bi tafsir al-Qur'an (The subtleties and allusions in the commentary of the Qur'an). His most famous work, however, is his Risala ila al-sufiyya or Epistle to the Sufis, which is one of the early complete manuals of the science of tasawwuf, together with Abu Nasr al-Sarraj's (d. 378) Kitab al-lumaʿ (Book of lights), Abu Talib al-Makki's (d. 386) Qut al-qulub fi muʿamalat al-mahbub wa wasf tariq al-murid ila maqam al-tawhid (The nourishment of hearts in dealing with the Beloved and the description of the seeker's way to the station of declaring oneness), Abu Bakr al-Kalabadhi's (d. 391) al-Taʿarruf li madhhab ahl al-tasawwuf (Defining the school of the People of Self-purification), and ʿAbd al-Rahman al- Sulami's (d. 411) Tabaqat al-sufiyya (Biographical layers of the Sufis).
A Sufi shaykh, hadith master (hafiz), and Qur'anic commentator (mufassir) of the Hanbali school, one of the most fanatical enemies of innovations, and a student of Khwaja Abu al-Hasan al- Kharqani (d. 425) the grandshaykh of the early Naqshbandi Sufi path. He is documented by Dhahabi in his Tarikh al-islam and Siyar aʿlam al-nubala', Ibn Rajab in his Dhayl tabaqat al- hanabila, and Jami in his book in Persian Manaqib-i Shaykh al- Islam Ansari.
This hadith master and historian of the Hanbali school was a fierce enemy of innovators in his time. We have quoted extensively from his writings against anthropomorphists in the the first half of this book. His Talbis Iblis (Satan's delusion) is often quoted by 'Salafis' against tasawwuf, but he only wrote it against certain excesses which he saw in all groups of the Community, such as among scholars of all kinds and including Sufis.
Talbis Iblis is perhaps the most important single factor in keeping alive the notion of Ibn al-Jawzi's hostility towards tasawwuf. In reality, this work was not written against tasawwuf or Sufis as such at all. It an indictment of all unorthodox doctrines and practices, regardless of their sources, and opposed any which he considered unwarranted innovations in the rule of Shariʿa, wherever found in the Islamic community, especially in his time. It was written against specific innovated practices of many groups, including the philosophers (al-mutafalsifa), the theologians (al-mutakallimun), hadith scholars (ʿulama' al- hadith), jurists (al-fuqaha'), preachers (al-wuʿʿaz), philologists (al-nahawiyyun), poets (al-shuʿara'), and certain Sufis. It is in no way an indictment of the subjects they studied and taught, but was an indictment of specific introductions of innovation into their respective disciplines and fields.
His nickname is 'Sultan of the Scholars.' The Shaykh al-Islam of his time, he took hadith from the hafiz al-Qasim ibn ʿAli ibn ʿAsakir al- Dimashqi, and tasawwuf from the Shafiʿi Shaykh al-Islam Shihab al-Din al-Suhrawardi (539-632), whom al-Dhahabi calls: 'The shaykh, the imam, the scholar, the zahid, the knower, the Muhaddith, Shaykh al-Islam, the Peerless One of the Sufis...'(1) He also studied under Abu al-Hasan al-Shadhili (d. 656) and his disciple al-Mursi. The author of Miftah al-saʿada and al-Subki in his Tabaqat relate that al-ʿIzz would say, upon hearing al-Shadhili and al-Mursi speaking: 'This is a kind of speech that is fresh from Allah.'(2)
This permissibility of a type of dancing on the part of the Imams and hadith masters precludes the prohibition of samaʿ on a general basis, and that of the dancing that accompanies samaʿ as well, regardless of the reservations of Ibn Taymiyya concerning it which, in the mouths of today's 'Salafis,' do become cut-and-dry prohibitions.
It is noteworthy that al-ʿIzz did not need to include the scholars of hadith, since they are considered below the rank of the scholars of fiqh and are therefore included with them below the saints. Ibn Abi Zayd al-Maliki reports Sufyan ibn ʿUyayna as saying: 'Hadith leads to misguidance except the fuqaha',' and Malik's companion Ibn Wahb said: 'Any master of hadith who has no Imam in fiqh is misguided (dall). If Allah had not saved us with Malik and al-Layth, we would have been misguided.'(11) hierWe have already mentioned Malik's warning that religion does not consist in the narration of many hadiths but in a light that settles in the breast.
(1) al-Dhahabi, Siyar aʿlam al-nubala' [#969].(2) Miftah al-saʿada 2:353; al-Subki, Tabaqat al-shafiʿiyya 8:214.(3) al-ʿIzz ibn ʿAbd al-Salam, Qawaʿid al-ahkam (Dar al-sharq li al-tibaʿa, 1388/1968) 1:29, 2:212.(4) Ahmad, Musnad 1:108 (#860).(5) al-Haytami, Fatawa hadithiyya p. 212.(6) al-Yafiʿi, Mir'at al-jinan 4:154.(7) Ibn al-ʿImad, Shadharat al-dhahab 5:302; Ibn Shakir al-Kutabi, Fawat al-wafayat 1:595; al-Yafiʿi, Mir'at al-jinan 4:154; al-Nabahani, Jamiʿ karamat al-awliya 2:71; Abu al-Saʿadat, Taj al-maʿarif p. 250.(8) al-ʿIzz ibn ʿAbd al-Salam, Fatawa misriyya p. 158.(9) al-ʿIzz ibn ʿAbd al-Salam, Qawaʿid al-ahkam 2:220-221.(10) al-ʿIzz ibn ʿAbd al-Salam, Fatawa, ed. ʿAbd al-Rahman ibn ʿAbd al-Fattah (Beirut: dar al-maʿrifa, 1406/1986) p. 138-142.(11) Ibn Abi Zayd, al-Jamiʿ fi al-sunan p. 118-119.
One of the great Sufi scholars, strictest latter- time hadith masters, and most meticulous of jurists, Shaykh al-Islam Imam Muhyiddin Yahya ibn Sharaf al-Nawawi is with al-Rafiʿi the principal reference of the late Shafiʿi school. His books remain authoritative in the methodology of the law, in Qur'an commentary, and in hadith. His commentary of Sahih Muslim is second only to Ibn Hajar's commentary of Sahih Bukhari. Allah gave his famous compilation of Forty Hadiths more circulation and fame than possibly any other book of hadith, large or small, and has allowed Nawawi to be of immense benefit to the Community of Islam. 2ff7e9595c
Comments