ummtaalib

Sunnats and Aadaab of Sleeping – Part 9 1. At the time one wakes up for Tahajjud, one should recite the following: 1) اللَّهُمَّ لَكَ الْحَمْدُ أَنْتَ قَيِّمُ السَّمَوَاتِ وَالْأَرْضِ وَمَنْ فِيهِنَّ وَلَكَ الْحَمْدُ لَكَ مُلْكُ السَّمَوَاتِ وَالْأَرْضِ وَمَنْ فِيهِنَّ وَلَكَ الْحَمْدُ اَنْتَ نُورُ السَّمَوَاتِ وَالْأَرْضِ وَمَن فِيهِنَّ وَلَكَ الْحَمْدُ أَنْتَ الْحَقُّ وَوَعْدُكَ الْحَقُّ وَلِقَاؤُكَ حَقٌّ وَقَوْلُكَ حَقٌّ وَالْجَنَّةُ حَقٌّ وَالنَّارُ حَقٌّ وَالنَّبِيُّونَ حَقٌّ وَمُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَقٌّ وَالسَّاعَةُ حَقٌّ اللَّهُمَّ لَكَ أَسْلَمْتُ وَبِكَ آمَنْتُ وَعَلَيْكَ تَوَكَّلْتُ وَإِلَيْكَ أَنَبْتُ وَبِكَ خَاصَمْتُ وَإِلَيْكَ حَاكَمْتُ فَاغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ لَا إِلَهَ إِلَّا أَنْتَ وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ O Allah, all praise belongs to You and You are the sustainer of the heavens and the Earth and whatever is contained within them. All praise belongs to You and to You belongs the kingdom of the heavens and the Earth and whatever is contained within them. All praise belongs to You and You are the noor (i.e. light) of the heavens and the Earth and whatever is contained within them. You are Haqq, Your promises are true and Your meeting is true. Your speech is true, Paradise is true and Hell is true. The messengers are true and Hadhrat Muhammad (Sallallahu Alaihi Wasallam) is true. The last hour is true. O Allah, I have surrendered to You alone. I have Imaan upon You alone. I have placed my trust and reliance upon You alone. It is only towards You that I turn. It is only on account of You (i.e. with Your help) do I dispute (with the kuffaar in proving the truth). It is only towards You do I turn for judgement. Thus forgive my sins, my past sins and my future sins, those sins done in secret and those sins committed openly. You are the first and You are the last. There is none worthy of worship besides You, and there is no power (to do good) nor any ability (to abstain from evil) except with the help of Allah Ta’ala. 2) The last ten verses of Surah Aal-e-Imraan (i.e. starting from the verse: إِنَّ فِي خَلْقِ السَّموتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَآيتٍ لِأُولِي الْأَلْبَابِ عن ابن عباس رضي الله عنهما قال كان النبي صلى الله عليه وسلم إذا قام من الليل يتهجد قال: اللهم لك الحمد أنت قيم السموات والأرض ومن فيهن، ولك الحمد لك ملك السموات والأرض ومن فيهن ولك الحمد أنت نور السموات والأرض ومن فيهن ولك الحمد أنت ملك السموات والأرض ولك الحمد أنت الحق ووعدك الحق ولقاؤك حق وقولك حق والجنة حق والنار حق والنبيون حق ومحمد صلى الله عليه وسلم حق والساعة حق اللهم لك أسلمت وبك آمنت وعليك توكلت وإليك أنبت وبك خاصمت وإليك حاكمت فاغفر لي ما قدمت وما أخرت وما أسررت وما أعلنت أنت المقدم وأنت المؤخر لا إله إلا أنت ( أو: لا إله غيرك) قال سفيان: وزاد عبد الكريم أبو أمية "ولا حول ولا قوة إلا بالله" (بخاري رقم 1120) Hadhrat ibn Abbaas (Radhiallahu Anhuma) reports that when Rasulullah (Sallallahu Alaihi Wasallam) would stand up to perform tahajjud at night, he would recite the following duaa: اللَّهُمَّ لَكَ الْحَمْدُ أَنْتَ قَيِّمُ السَّمَوَاتِ وَالْأَرْضِ وَمَنْ فِيهِنَّ وَلَكَ الْحَمْدُ لَكَ مُلْكُ السَّمَوَاتِ وَالْأَرْضِ وَمَنْ فِيهِنَّ وَلَكَ الْحَمْدُ اَنْتَ نُورُ السَّمَوَاتِ وَالْأَرْضِ وَلَكَ الْحَمْدُ أَنْتَ الْحَقُّ وَوَعْدُكَ الْحَقُّ وَلِقَاؤُكَ حَقٌّ وَقَوْلُكَ حَقٌّ وَالْجَنَّةُ حَقٌّ وَالنَّارُ حَقٌّ وَالنَّبِيُّونَ حَقٌّ وَمُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَقٌّ وَالسَّاعَةُ حَقٌّ اللَّهُمَّ لَكَ أَسْلَمْتُ وَبِكَ آمَنْتُ وَعَلَيْكَ تَوَكَّلْتُ وَإِلَيْكَ أَنَبْتُ وَبِكَ خَاصَمْتُ وَإِلَيْكَ حَاكَمْتُ فَاغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ لَا إِلَهَ إِلَّا أَنْتَ وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ عن ابن عباس رضي الله عنهما أنه رقد عند النبى صلى الله عليه وسلم فرآه استيقظ فتسوك وتوضأ وهو يقول إن فى خلق السموات والأرض حتى ختم السورة (ابو داود رقم 1355) Hadhrat ibn Abbaas (Radhiallahu Anhuma) reports that on one occasion he spent the night by Rasulullah (Sallallahu Alaihi Wasallam). He saw that when he woke up at night (to perform tahajjud), he would use the miswaak and perform wudhu, and he would recite the following Aayat (of Surah Aal-e-Imraan) till the end of the surah: إِنَّ فِي خَلْقِ السَّموتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَآيتٍ لِأُولِي الْأَلْبَابِ

ROUND LIKE A SHOT. 36 year old, Tony Gladstone was on his way to bed one night when he noticed people in his shed, stealing. He called the police who told him there were no units in the area but that they would get someone out as soon as possible. He hung up but called back a minute later. “Hello, I rang a few minutes ago to say that there were people in my shed. I just wanted to let you know that there’s no need to hurry anymore, I’ve shot them.” Within minutes, there were half a dozen police cars, including an armed response unit and a helicopter! The police caught the burglars red handed. One of the officers remarked to Mr Gladstone, “I thought you said that you’d shot them.” “I thought you said you had nobody in the area,” he retorted.

(Click on picture to enlarge)

(Click on picture to enlarge)

Why is Your Answer about Hijab with Non-Mahram In-Laws so Lenient? Question I was reading one of your answers regarding the obligation of Hijab with one’s non-mahram in-laws titled: ‘Interacting and Hijab with my Sister in-Law.’ With all due respect, I do not agree with the Hijab concession given by yourself (and the Fatwa given by the scholars of Dar al-Uloom Karachi) for a woman in front of her non-Mahram in-laws, such as the brother in-law! There is so much Fitna out there these days. There are many cases of marital affairs taking place between in-laws. Didn’t the Prophet of Allah (peace and blessings be upon him) compare the in-laws to death? Please elaborate. ANSWER In the name of Allah, Most Compassionate, Most Merciful, May Allah reward you for bringing this important issue to my attention. It seems that there has been some sort of misunderstanding, or the issue was not explained properly. Nevertheless, in order to correctly understand the Shari’a ruling, the matter needs to be explained in somewhat detail. It is a known fact that Islam has laid down certain restrictions in regards to interacting with a non-Mahram (marriageable kin) member of the opposite gender, even if he or she may be a close relative. These restrictions are not limited to covering certain parts of the body; rather, they go much beyond that. In fact, the Qur’an and Sunna have put in place a set of rules relating to male-female interaction, which can be collectively termed the ‘Rules of Hijab’. Some aspects of these rules are as follows: 1) The Prohibition of Khalwah Being alone with a non-Mahram of the opposite sex in a room or place where a third person is not easily able to enter upon them, or it is not usually accessible to others (khalwah), is categorically forbidden (haram) and hence must be avoided. There are many Hadiths of the Messenger of Allah (Allah bless him & give him peace) indicating this, for example: Sayyiduna Abdullah ibn Abbas (Allah be pleased with him) relates that the Messenger of Allah (Allah bless him & give him peace) said, ‘A man must not remain alone in the company of a woman, and a woman must not travel except that her Mahram is accompanying her.’ (Sahih al-Bukhari 2488) Sayyiduna Umar ibn al-Khattab (Allah be pleased with him) relates that the Messenger of Allah (Allah bless him & give him peace) said, ‘A man does not be alone with a woman except that the third amongst them is Satan.’ (Sunan al-Tirmidhi 1171) For more details on the rules of Khalwah, please refer to the answer posted previously on our website titled: ‘Being alone with someone of the opposite sex in a work situation’. 2) Covering the Awra It is a categorically established ruling of Islam that both men and women must dress modestly such that their nakedness (awra) is covered properly with loose and non see-through clothing. A man’s Awra is from his navel up to and including his knees, whilst a woman’s Awra in the presence of non-Mahram men consists of her whole body except the face, hands and feet. As such, it is a grave sin to expose one’s Awra in the presence of Non-Mahrams. For more details, please refer to the answer posted previously on our website titled: ‘A Comprehensive Guide to a Woman’s Nakedness (awra)’ . 3) The Prohibition of Informal Interaction Informal interaction between those who are not Mahram to one another, meaning talking freely and casually, joking around, being flirtatious in the conversation, is also categorically forbidden and a major sin. In Surah al-Ahzab (v: 32), Allah Most High commands the wives of the Messenger of Allah (Allah bless him & give him peace) in particular, and all Muslim women in general, to abstain from conversing with non-Mahram men in a soft and sweet tone. As such, when the need arises to talk, both the content and manner of conversation must be appropriate and free of anything enticing. The dialogue must be in a modest and restrained manner, and limited to the extent of need. For more details, please refer to the answer posted previously on our website titled: ‘Mixed Gatherings’. 4) The Prohibition of Wearing Perfume It has been categorically forbidden in rigorously authenticated Hadiths for a woman to wear perfume when she is in the presence of a non-Mahram man. Sayyiduna Abu Musa (Allah be pleased with him) relates that the Messenger of Allah (Allah bless him & give him peace) said, ‘If a woman wears perfume and passes by a group of [non-Mahram] men, and they smell her perfume, she is such and such.’ The narrator says that the Messenger of Allah (Allah bless him & give him peace) used stern words. (Sunan Abi Dawud 4170) 5) Lowering the Gaze Allah Most High in Surah al-Nur commands both believing men and believing women to lower their gazes and guard their private parts (v: 30-31). As such, one important aspect of the ‘Rules of Hijab’ is for both genders to avoid casting lustful gazes at one another. All four mainstream Sunni Schools of Islamic law (madhhabs) agree that it is unlawful and sinful for a man to gaze at a woman if there is certainty, strong possibility or even a doubt of being attracted to her (shahwa). As for when he is convinced that there is no possibility of attraction, the early Hanafi jurists did permit him gazing at her face. However, many later jurists ruled that this was close-to-impossible, especially in later times, hence even when there is no possibility of attraction; it is not permitted for him to look at the face of a young woman. Yes, if the woman is old, then there is some leeway. As for the woman, if she is convinced that she will not be attracted to the man and does not fear Fitna, it is permitted for her to gaze at a non-Mahram man. (See: Radd al-Muhtar, Mughni al-Muhtaj, Hashiyat al-Khurshi ala Mukhtasar al-Khalil and Al-Mughni) 6) Covering the Face (Niqab) Scholars disagree whether it is necessary for a woman to cover her face from non-Mahram men. However, my position and the position of most of my teachers is that it is necessary (wajib) for a woman to cover her face in ‘normal’ situations. The transmitted and authoritative position of the Hanafi School, as mentioned in virtually all the major fiqh books, is that even though the face is not part of a woman’s nakedness (awra), it is still necessary for her to cover it, due to the many evidences found in the Qur’an and Sunna, and due to the fitna involved in not doing so. (Radd al-Muhtar 1/406) However, due to the texts obligating the Niqab not being categorical, scholars state that if there is a genuine need (hajah) to expose the face; for example, a woman fears physical or extreme verbal abuse, or she fears harm unto herself when walking in a crowded area such as in Hajj, then it is permitted for her not to wear the Niqab, but she should try keeping her face away from non-Mahram men as much as possible. Note that the level of ‘need (hajah)’ which allows her to expose her face is not the absolute situation of dire necessity (dharura) – which makes all prohibitions lawful such as eating pork and drinking alcohol to save one’s life. A level of ‘dire necessity’ is required for categorically-established prohibitions to become lawful, so one would have to be in danger of losing their life in order to eat pork or drink alcohol. In the case of uncovering the face, however, a lesser level termed ‘Hajah’ is enough to earn the concession. So a woman does not have to fear for her life; but rather, undue hardship and difficulty is sufficient. This distinction comes about due to the fact that the prohibition of uncovering the face is not categorically established like the prohibition of eating pork or drinking alcohol. (See: Takmila Fath al-Mulhim 4/261 and Usul al-Iftaa by Mufti Taqi Usmani) It is clear from the above explanation that there are many aspects to the ‘Rules of Hijab’ between men and women. The first five rules – namely, the prohibition of being alone, the obligation of covering the Awra, the prohibition of interacting freely, the prohibition of applying perfume, and the obligation of lowering the gaze have all been categorically established from the sacred texts (with some minor differences in rule number five concerning the gaze). However, rule number six, concerning the obligation of a woman covering her face, is not categorically established from the texts of the Qur’an and Sunna. It is for this reason that some scholars do not consider covering the face to be Wajib, although our opinion, as discussed previously, is that it is Wajib for a woman to cover her face unless she fears genuine hardship. It is also clear that observing the five categorically-established rules is more important than covering the face/wearing a Niqab. Yet, unfortunately, some women restrict the ‘Rules of Hijab’ to the wearing of the Niqab. They wear the Niqab, but are casual and informal when interacting with non-Mahram men. Others emerge out of their homes immersed in perfume yet they wear the Niqab! This defeats the whole purpose of wearing the Niqab. As such, it is extremely important for Niqab-wearing women, and indeed all Muslim women, to take care of the first five rules mentioned above. Furthermore, as explained earlier, due to the first five rules being categorically established from the sacred texts, no concession is given except in situations of dire necessity. As such, the prohibition of being alone, for example, is not uplifted unless there is a situation of dire necessity similar to the situation which allows eating pork and drinking alcohol – where one fears for their life or risks losing an organ of their body. As for the obligation of covering the face, it is uplifted in lesser situations, and as such, if a woman finds genuine hardship in wearing the Niqab, then it is permitted for her to not do so. (One should consult a reliable scholar to check whether their situation is a ‘genuine’ situation of need). It is in this context that major scholars from the Subcontinent and the Arab world (who normally consider covering the face to be Wajib) issued their legal verdict (fatwa) that in the case of a joint family where non-Mahram family members (such as one’s brother-in-law or one’s sister-in-law) live together in the same house or they regularly come in and out of the house, and thus, a woman finds genuine difficulty in wearing the Niqab all the time, it is permitted for her to expose her face, hands (only up to the wrists) and feet. Imagine how difficult it can be for a woman to keep her face covered with the Niqab within the house all the time! However, this does not mean that all the other aspects of the ‘Rules of Hijab’ are also compromised. On the contrary, it will still be forbidden to be alone with the non-Mahram relative. It will still be obligatory for her to fully cover the rest of her body (awra). It will still be forbidden to interact freely. It will still be forbidden for the woman to apply perfume in the presence of the non-Mahram male. It will still be obligatory for the man to lower his gaze as much as possible. In other words, the previous answer is only compromising one non-categorically established ruling due to genuine hardship, but all the other categorically established rulings of Hijab must still be strictly adhered to, especially Khalwah and informal interaction. Finally, you referred to the Hadith in which the Messenger of Allah (Allah bless him & give him peace) compared one’s in-laws to death. Let us first look at the translation of the Hadith and then seek to explain it. Sayyiduna Uqba ibn Amir (Allah be pleased with him) relates that the Messenger of Allah (Allah bless him & give him peace) said, ‘Beware of entering upon women.’ A man of the Ansar said, ‘O Messenger of Allah, what about in-laws?’ He (Allah bless him and give him peace) said, ‘In-laws are death!’ (Sahih al-Bukhari 4934 and Sahih Muslim 2172) This Hadith is not in relation to the covering of the face; but rather, the words of the Messenger of Allah (Allah bless him and give him peace): ‘Beware of entering upon women’ themselves indicate that the prohibition is of being alone in privacy with a non-Mahram. It is for this reason that Imam al-Bukhari mentions this Hadith under the heading: ‘Chapter: A man should not be alone with a woman unless he is a Mahram, nor visit a woman whose husband is absent.’ The Hadith is mentioned in Sahih Muslim under the heading: ‘Chapter: On the prohibition of being alone with an unrelated woman and entering upon her.’ Commenting on this Hadith, Imam Nawawi (Allah have mercy on him) explains that this Hadith prohibits being in privacy with a non-Mahram woman – something which is agreed upon by all the scholars. He then quotes Layth ibn Sa’d (Allah have mercy on him) who says that the ‘in-laws’ in the Hadith refers to a relative of the husband other than his father and sons [who are considered Mahram to his wife), such as his brother, nephew and cousin. He further explains that as for his saying: ‘In-laws are death’, it means that one should be extra careful with non-Mahram in-laws since the possibility of mischief (fitna) is greater. Given the comfortable, social atmosphere that may exist within the home, it is very easy for him to approach the woman and be with her in private, without people blaming him for doing so. (See: Nawawi, Al-Minhaj Sharh Sahih Muslim, P: 1626) As such, this oft-quoted Hadith is actually warning against being alone with a non-Mahram relative. It is surely unlawful for a man to be alone in a room with his sister-in-law, for example. The Hadith is not discussing the issue of covering the face/wearing the Niqab. In conclusion, the concession given to a joint family, where one lives with a non-Mahram such as the brother-in-law, is limited to uncovering the face. However, all the other major aspects of the ‘Rules of Hijab’ such as not being alone in a room and not communicating freely must still be adhered to strictly. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Source

Hafiz Ibn Rajab al-Hanbali and Sufism (Part Two) By Mawlana ‘Abd al-Hafiz al-Makki Translated by Ismaeel Nakhuda Translator’s foreword: Below is the second part (read part one) of the fifth chapter of the incomplete yet ongoing translation of Shaykh ‘Abd al-Hafiz’s Mawqif A’immat al-Harakat al-Salafiyyah min al-Tasawwuf wa al-Sufiyyah. In this chapter, the author, a student and khalifah of Shaykh al-Hadith Mawlana Muhammad Zakariyya al-Kandhalawi, produces a series of excerpts from the writings of Imam Hafiz Abu al-Faraj ‘Abd al-Rahman ibn Shihab Ibn Rajab al-Hanbali that demonstrate the positive manner by which the shaykh regarded Sufism and the Sufis. All of the excerpts in this section are from Hafiz Ibn Rajab’s Al-Dhayl ‘ala Tabaqat al-Hanabilah. 11) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah[1] (part 2, p. 304): ‘Abd al-Rahman ibn Muhammad ibn Ahmad ibn Qudamah al-Maqdisi al-Jamma‘ili (in terms of origin) al-Salihi,[2] the jurist, the ascetic, the orator, the chief justice, the shaykh al-Islam, the light of the faith (shams al-din), Abu Muhammad, Abu al-Faraj ibn Shaykh Abu ‘Umar… He was revered by the elite and lay masses; he commanded great awe among kings and others; he was a man of many virtues and good qualities, and was firm in piety and abstinence from that which is unlawful. The hadith scholar Isma‘il ibn al-Khabbaz has compiled his biography and information about him in one hundred and fifty chapters and done well. Whenever he has praised him in relation to fiqh or asceticism or humility he has supported that which he has cited with long and strong chains of narrations… Al-Dhahabi writes in his index of his shaykhs in the biography of shams al-din: “The shaykh of the Hanbalis, rather the shaykh al-Islam, the jurist of the Levant, the model of worship and the unique individual of his age. He on whose praise and tribute tongues are united. He narrated [hadith] for around over sixty years and Abu al-Fath ibn al-Hajib wrote from him…” Al-Dhahabi wrote: “Shaykh Muhy al-Din—i.e. al-Nawawi—said: ‘He was the greatest of my shaykhs…’ I say: Shaykh Muhy al-Din has narrated from him in the book Al-Rukhsah fi al-Qiyam and written: ‘The shaykh, the imam, the ‘alim, he whose imamat, excellence and greatness was agreed upon, the faqih, Abu Muhammad ‘Abd al-Rahman, the son of the shaykh, the imam, the ‘alim, he who acted on knowledge, the ascetic, Abu ‘Umar al-Maqdisi—may Allah be pleased with him.’” Al-Dhahabi wrote: “Shaykh Zayn al-Din Ahmad ibn ‘Abd al-Da’im has also narrated from him, and he was greater than him and of greater sanad than he.” He has also mentioned him in his Tarikh [al-Islam] al-Kabir and lengthened his biography and mentioned his virtues, worship, litanies (awrad), kindness, his widespread benefit and that he performed the Hajj thrice. On the final occasion he saw the Prophet (may Allah bless him and grant him peace) in a dream asking for him and so he performed the Hajj that year. He attended a number of conquests. He was of tender heart, one who would cry easily, noble in spirit, one who would constantly remain in the dhikr of Allah and spend the night standing, one who safeguarded the prayer offered after the rising of the sun (duha) and would read between the two night prayers (Maghrib and ‘Isha) whatever he could. He would give away the gifts he would receive from kings etc. He was humble in front of the masses and would hold himself up in front of kings. His gathering was full of jurists, the hadith scholars and the people of religion. Allah placed his love in the hearts of the creation; there was none in his age who would offer salah more beautifully than he and nor with such perfect humility (khushu‘). He would supplicate a lot and would do so earnestly, especially at those places where it is hoped prayers are answered and after reciting the verses of Al-Hirs[3] in the jami‘ masjid after the ‘Isha prayer. He was meticulous in looking after the concerns of people. He would not learn of an ill person but would visit, nor would anyone from the mountain pass away but he would follow [the bier]…” ­­ Al-Birzali writes in his [book] Tarikh: “The shaykh was the shaykh of his time, the blessing of the age. He took charge of the judiciary, the delivering of sermons, the leadership position (mashikha) and lecturing for a lengthy period…” Al-Yunini[4] has written in his history: “He was the shaykh al-Islam in knowledge, asceticism, piety, abstinence from that which is unlawful and trustworthiness. He was of great worth and immense qualities… he was unique in his era in the number of excellent qualities and alone in praiseworthy traits. There was none on his par in terms of his manners, spiritual exercises and that on which he was. Many people benefitted from him. He was on the way of the pious predecessors in the majority of his ways. “Many people studied under the shaykh, may Allah have mercy on him. Among those who took knowledge from him was Taqi al-Din Ibn Taymiyyah and Shaykh Majd al-Din Isma‘il ibn Muhammad al-Harrani who used to say: ‘I have not seen with my eyes the like of him…’” Al-Dhahabi said: “And I saw[5] the demise of Shaykh Shams al-Din ibn Abu ‘Umar in a letter from our shaykh, Shaykh al-Islam Taqi al-Din ibn Taymiyyah. Among that which he wrote was this: ‘Our shaykh, the imam, the master of the people of Islam in his era, the qutub of the realm of mankind (falak al-anam) in his age, he who was unique absolutely and absolutely, unequalled in excellence in that period truly and truly, a possessor of an array of excellent traits, free and clear from all shortcomings and faults, and one who gathered the attributes of knowledge and forbearance, virtuous deeds and noble lineage, intelligence and erudition, external looks and internal excellent manners. He was of pure manners and praiseworthy actions while keeping the heart and disposition free from rancour, gentleness, softness, pious intentions and pure thoughts so much that if an obstinate person were to seek a fault then this would be difficult for him…’ He continued: ‘Eyes completely wept over him, and his loss affected all groups and denominations. Which tear was it that did not flow? Which limb was it that was not severed? Which excellent trait was it that has not been lost? Oh! He was of such matters, how great were they? He was of such a time, how valuable was it? His [demise] is a calamity, how terrible it is it?’ He has mentioned him a lot…” 12) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 329): Ibrahim ibn ‘Ali ibn Ahmad ibn Fadl al-Wasitiy al-Salihi, the jurist, the ascetic, the worshipper, the shaykh al-Islam, the blessing of the Levant, the qutub of the age, Taqi al-Din, Abu Ishaq… Al-Dhahabi said: “I have read regarding him in the writings of ‘Allamah Kamal al-Din ibn al-Zamalkani: ‘He was of great ranking, made an impression on hearts, was sublime and held fast to worship night and day. He would do that which would render others incapable. He would go to great lengths to forbid the wrong and would sell himself in that…’” Al-Birzali said: “He was unique in his lofty chain of narration (isnad) and vast number of narrations and forms of worship. His like has not been born.” 13) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 351): ‘Ali ibn Mas‘ud ibn Nafis ibn ‘Abdullah al-Musili, then al-Halabi, the Sufi, the hadith scholar, the hafiz of hadith, the ascetic, Abu al-Hasan, he who was resident in Damascus… he focused totally on hadith and his recitation [of the Quran] was mufassarah[6] and beautiful. He extracted principles (usul of fiqh) and would go hungry and buy books. He was chaste and would suffice on pieces of bread as a result of which he became ill-tempered along with being god fearing and pious. He was a jurist according to the madhhab of [imam] Ahmad from which he would cite. He gave his books and manuscripts away as an endowment. Al-Dhahabi and a group of individuals narrated and heard hadith from him. He died in Safar in 470 ah at the small hospital in Damascus. He was taken to the foot of Mount Qasioun and was buried there in front of the zawiyah of Ibn Qawwam. Shaykh Taqi al-Din Ibn Taymiyyah and a group of individuals followed his funeral, may Allah Most High have mercy on him. 14) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 353): Muhammad ibn ‘Abdullah ibn ‘Umar ibn Abu al-Qasim al-Baghdadi, the reciter of the Quran (al-muqri), the hadith scholar, the Sufi, the writer, Rashid al-Din, Abu ‘Abdullah ibn Abu al-Qasim… he focused on hadith and heard the major books and various chapters. He wrote by hand various chapters, plates and many lengthy books. His writing was extremely beautiful and he compiled for himself a group of weak suba‘iyyat[7] from Khirash and others. He was an ‘alim and pious, and from among the best of the people of Baghdad and their noteworthy people. He was a man of gentleness, ease and excellent manners, and from among the people of ranking and equity. He took charge of the Ribat al-Ajwaniyyah on the Darb Zakhi road in Baghdad and also the Dar al-Hadith al-Mustansiriyyah. He wore the mantle of Tasawwuf from the al-Suhrawardis. He narrated much. A large group of people from Baghdad and [other] visitors [to the city] heard [hadith] from him. Lofty chains of narration (isnad) were his and we heard from a group of his companions in Baghdad and Damascus… 15) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 382): ‘Abdullah ibn ‘Abd al-Halim ibn ‘Abd al-Salam ibn ‘Abdullah ibn Abu al-Qasim ibn al-Khadir ibn Muhammad ibn Taymiyyah al-Harrani, then al-Dimashqi, the jurist, the imam, the ascetic, the worshipper, the exemplar, he who was skilled in various branches of learning, Sharf al-Din, Abu Muhammad, the brother of Shaykh Taqi al-Din… He was a man of truth and sincerity, someone who would suffice on a little; he was of noble temperament, brave and bold, a mujahid, ascetic (zahid), a worshipper and god fearing. He would leave his house at night and return at night. He would never sit at a fixed place that people may head there to meet him. Rather, he would lodge in abandoned mosques outside the town where he would withdraw for prayer and dhikr. He was one who would remain in worship, devotion, meditation and the fear of Allah Most High a lot. He was a man of miracles and kashf. Among that which is renowned regarding him is that he would give a lot of sadaqah and, in spite of his poverty and lack of means, give preference to others in giving away gold and silver while at home and when travelling. [Once] his companion in his caravan searched his saddlebag and found nothing. He then saw him giving away huge amounts of gold. This is something famous and well known regarding him. He performed Hajj a number of times… Al-Dhahabi has mentioned him in Al-Mu‘jam al-Mukhtas: “He knew a lot of the defects (‘ilal) in hadiths and their narrators. He was an eloquent writer and was a scholar of Arabic…” He has also mentioned him in his Mu‘jam al-Shuyukh: “He was an imam, erudite, a jurist, a knower of the madhhab, its principles (usul) and the principles of religiosity. He also knew the finer points of Arabic, the laws of inheritance, maths and astronomy… his colloquies were excellent; he was humble, a person of great worship and goodness, a possessor of great truth, sincerity, focus and knowledge of Allah (‘irfan); he would totally separate himself from people and would suffice with simple clothes.” He—may Allah Most High have mercy on him—passed away on Wednesday, 14 Jumada al-Ula, 727 ah, in Damascus. He was prayed over in the afternoon at the jami‘ [masjid]. He was carried to the gate of the citadel and was prayed over there again once more. His brother, Shaykh Taqi al-Din and Zayn al-Din ‘Abd al-Rahman—who were imprisoned in the citadel—prayed over him along with a group of people who were with them inside the citadel. The takbir reached them. Weeping intensified at that moment; it was a time to be seen. He was prayed over a third and a fourth time and was carried on heads and fingers to the Maqabir al-Sufiyyah (The Sufi Cemetery) and buried there. A great number of people attended his funeral; he was immensely praised and mourned—may Allah have mercy on him. 16) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 349): Ibrahim ibn Ahmad ibn Muhammad ibn ‘Abd al-Karim al-Raqqi,[8] the ascetic, the scholar (‘alim), the exemplar, the man of Allah (rabbani), Abu Ishaq… Al-Dhahabi said: “He was an imam, an ascetic, a knower of Allah, an exemplar and the master of the people of his era. He wrote many books on exhortation (wa‘z), the path to Allah Most High, hadith and sermons. He also has an excellent poem. He is a man worthy that one travels distances to meet him. In his words there was consensus (ijma‘). He would at times attend gatherings of sama‘ and enter into wajd. He had a close connection with Sulayman al-Kallab—he was a man who would mix with dogs and would not pray. He was wrong in this but was an expert in many sciences. Our Shaykh Kamal al-Din—i.e. ibn al-Zamalkani—has written regarding him in detail and written his biography well. 17) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 338): ‘Abd al-‘Aziz ibn Abu al-Qasim ibn ‘Uthman ibn ‘Abd al-Wahhab al-Babasri, the jurist, the excellent writer, the Sufi, ‘Izz al-Din, Abu Muhammad, he who is resident in Damascus… Al-Dhahabi said: “He lived in Damascus and resided at the khanqah. He was a jurist, a scholar and pious.” He wrote in his book on history: “He was a scholar of fiqh, expert in literature and poetry and the battles of the Arabs prior to Islam (ayyam al-nas). His eyesight became weak and he sought from the group that they listen from him that he may acquire the blessings (barakah) of hadith.” 18) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 282): ‘Ali ibn Muhammad ibn Muhammad ibn Abu Sa‘d ibn Waddah al-Sharabani, then al-Baghdadi, the jurist, the hadith scholar, the ascetic, the writer, Kamal al-Din, Abu al-Hasan ibn Abu Bakr… He heard hadith from the shaykh, the knower of Allah (‘arif) ‘Ali ibn Idris al-Ya‘qubi and from him donned the khirqah. He benefitted from him and heard hadith in Irbil and other places… He was one of those who narrated a lot; he heard a lot from the major books and other smaller ones, this was through his own reading and the reading of others. He undertook takhrij [of hadith] and authored a number of books… The shaykh narrated a lot and a group of people narrated from him. Ibn Husayn al-Fakhri and Hafiz al-Dimyati in his Mu‘jam have narrated from him… Our Shaykh Safi al-Din said: “His funeral was one of the famous funerals. A vast number of innumerable people gathered for it. The markets were shut that day. His coffin was tied with ropes and people carried him on their hands. He was prayed over at the place where clay pots are kept [in Baghdad]. He was buried close to the grave of Imam Ahmad ibn Hanbal, may Allah be pleased with him, at his feet. 19) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 284): ‘Ali ibn ‘Uthman ibn ‘Abd al-Qadir ibn Muhammad ibn Yusuf ibn al-Wujuhi al-Baghdadi, the reciter [of the Quran], the Sufi, the ascetic, Shams al-Din Abu al-Hasan. He was one of the notable people of Baghdad in his era. He was born in Dhu al-Hijjah, 582 ah, and read hadith in the presence of al-Fakhr al-Musili, the companion of Ibn Sa‘dun al-Qurtubi. He heard hadith from Ibn Ruzabah, al-Suhrawardi and others. He was an expert of the Quran, confirmed as an accurate transmitter [of hadith], devout, good and pious… More than one person has informed me from Zahir ibn al-Kazruni that he said that Shaykh Rashid al-Din ibn Abu al-Qasim narrated to me that ‘Adl Muhibb al-Din Musaddiq narrated to him: “I saw Ibn al-Wujuhi after his demise. I asked him: ‘What did Allah do with you?’ He replied: ‘They (the two angels in the grave) came to me, sat me up and questioned me. I said, is this being said to the likes of Ibn al-Wujuhi? They then laid me to rest and left.’” May Allah have mercy on him. 20) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 280): Yusuf ibn ‘Ali ibn Ahmad ibn al-Baqqal al-Baghdadi al-Sufi, ‘Afif al-Din, Abu al-Hajjaj, the shaykh of the ribat of al-Marzubaniyyah. He was pious, a scholar, god fearing and an ascetic. He has many books on suluk, including Suluk al-Khawas… He gave ijazah to our Shaykh ‘Ali ibn ‘Abd al-Samad al-Baghdadi… 21) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 277): Abu al-Qasim ibn Yusuf ibn Abu al-Qasim ibn ‘Abd al-Salam al-Umawi al-Hawwari, the Sufi, the ascetic, he who was famous—the one at the zawiyah in Hawwara.[9] He was good, pious, and had many followers, companions and murids in many of the villages of Hawran[10] in Jubail[11] and al-Thabniyyah. He would not attend a [gathering of] sama‘ where there would be a drum. 22) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 263): Among those who were killed that year in Baghdad from our pious companions was the shaykh, the ascetic, the worshipper, Abu al-Hasan ‘Ali ibn Sulayman ibn Abu al-‘Izz al-Khabbaz (the Bread Maker). He was an ascetic, pious, of great worth, an exemplar and had many followers and murids. He had a zawiyah in Baghdad, and was of many spiritual states (hal) and miracles. Al-Dhahabi said: “Our Shaykh al-Dubahi would describe and praise him. He had also heard from Shaykh ‘Ali ibn Abu Bakr ibn Idris al-Ba‘qubi the ascetic and narrated from him.” Al-Dimyati heard from him and narrated from him in his Mu‘jam. He also said: “He was martyred during the Tatar onslaught in the month of Muharram, 656 ah.” It was said that he was left on a dunghill at the door of his zawiyah for three days until dogs ate from his flesh. He had also informed regarding this in his life—may Allah be pleased with him. Mustansir Billah would visit him; he would send Shaykh Muhammad al-Rikab home and he would bring bread with which Al-Mustansir Billah would seek cure… 23) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 262): Yahya ibn Yusuf ibn Yahya ibn Mansur ibn al-Mu‘ammar ibn ‘Abd al-Salam al-Ansari al-Sarsari al-Zariraniy, he who was strong spirited, the jurist, the expert in literature, the lexicologist, the poet, the ascetic, Jamal al-Din Abu Zakariyya, the poet of the age and the author of the diwan in praise of the Prophet (may Allah bless him and grant him peace) which received widespread acceptance among people. He was the Hassan [ibn Thabit] of his age. He was born in the year 588 ah and recited the Quran according to the various narrations under the companions of Ibn ‘Asakir al-Bata’ihi. He heard hadith from Shaykh ‘Ali ibn Idris al-Ba‘qubi, the ascetic, the companion of Shaykh ‘Abd al-Qadir, remained with him, carried out suluk with him, and donned the khirqah from him. Shaykh ‘Abd al-Mughith al-Harbi and others granted him ijazah. He memorised fiqh and language well. It is said that he memorised the entire Sihah al-Jawhari… He was pious, an exemplar, someone who strove immensely hard, one who recited the Quran a lot, chaste, patient, content with little, and a lover of the way of the fuqara and associating with them. He would attend [gatherings of] sama‘ with them and would give permission for that. He was firm on the Sunnah and would turn away from those who opposed it. His poems are full of principles of the Sunnah, praise of those who adhere to it and censure for those who oppose it. He also has a very long ode that rhymes in [the Arabic letter] lam in praise of Imam Ahmad and his companions… He once saw the Prophet (may Allah bless him and grant him peace) in his dream and he gave him the glad tidings of death on the Sunnah. He composed a famous and long poem regarding this. And it happened so. 24) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 151): Muhammad ibn al-Khadir ibn Muhammad ibn al-Khadir ibn ‘Ali ibn ‘Abdullah ibn Taymiyyah al-Harrani, the jurist, the exegete (mufassir), the orator (khatib), the lecturer (wa‘iz), Fakhr al-Din Abu ‘Abdullah ibn Abu al-Qasim, the shaykh of Harran and its orator. He was born at the end of Sha‘ban in the year 542 ah in Harran and read the Quran under his father when he was ten years old. His father was an ascetic and was considered among the abdal. He became preoccupied with knowledge at a young age… Shaykh Fakhr al-Din was a pious man; many miracles and extraordinary matters (khawariq) have been mentioned regarding him. He was in charge of delivering sermons and leading prayers (imamat) at the jami‘ [masjid] of Harran and teaching at the Madrasah al-Nuriyyah there. He also built a madrasah in Harran. Al-Nasih ibn al-Hanbali said: “The leadership of Harran was with him. He was responsible for the Friday sermon, leading prayers at the jami‘ and teaching at the Madrasah al-Nuriyyah. He was the city’s orator, and was accepted by its lay masses and was of standing among its kings. Among his pursuits was tafsir and delivering lectures in an obvious and pious way. 25) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p.5): ‘Abd al-Ghani ibn ‘Abd al-Wahid ibn ‘Ali ibn Surur ibn Rafi‘ ibn Hasan ibn Ja‘far al-Jamma‘ili al-Maqdisi, the hafiz, the ascetic, Abu Muhammad. He was given the title Taqi al-Din, he was the hafiz [of hadith] of that age and its hadith scholar (muhaddith)… He then travelled to Baghdad in the year 561 ah along with Shaykh al-Muwaffaq. They remained in Baghdad for four years. Al-Muwaffaq’s inclination was to fiqh and Hafiz ‘Abd al-Ghani’s inclination was to hadith. They stayed with Shaykh ‘Abd al-Qadir[12] who would give them due consideration and was good to them. They both studied some hadith and fiqh under him. Shaykh al-Muwaffaq narrated that they both remained with him for around forty days and that he then died. They would read to him each day two lessons in fiqh. He (Shaykh al-Muwaffaq) would read from [Mukhtasar] al-Khiraqi from memory and Hafiz would read from the book Al-Hidayah… Hafiz Diya al-Din has gathered the excellence of the Hafiz and his biography in two volumes. He has mentioned in there that the jurist, Makki ibn ‘Umar ibn Ni‘mah al-Misri has also collated his virtues. Hafiz al-Diya said: “Our shaykh, the Hafiz, was such that one would hardly question him regarding a hadith, but he would mention and explain it. He would mention its veracity and weakness. He would not be asked regarding an individual except he would say: ‘He is such a person, son of such a person, and then his title.’ He would then mention his lineage.” I say that Hafiz ‘Abd al-Ghani al-Maqdisi was the commander of the faithful (amir al-muminin) in hadith… He (Hafiz al-Diya) said: “He—may Allah have mercy on him—used to read hadith on Fridays after the prayer at the jami‘ [masjid] of Damascus and also on Thursday nights at the jami‘. A vast number of people used to gather. He used to read and cry and make the people cry also. Such was the case that whoever attended his gathering once would never miss again because of how much his heart would feel pleasant and the delight he would feel. He would supplicate (du‘a) a lot thereafter… Al-Diya said: “I heard the imam, the ascetic, Ibrahim ibn Mahmud ibn Jawhar al-Ba‘li say he heard ‘Imad—the brother of the Hafiz—say: ‘I have not seen anyone more careful with his time than Hafiz ‘Abd al-Ghani.’” Al-Diya said: “Our shaykh, the Hafiz—may Allah have mercy on him—would never unnecessary waste any of his time. He would offer the Fajr prayer and teach the people the Quran and I would at times read some hadith. We memorised from him the large quantities of hadiths that we received. He would then stand, perform wudu and offer three hundred rak‘ah reciting the [Surah] al-Fatiha and the al-Mu‘awwidhatayn[13] until before the time of Zuhr. He would then sleep a little until the time of Zuhr. He would preoccupy himself with either listening to hadith or transcribing texts until Maghrib. If he was fasting then he would break fast after Maghrib and if he was not then he would pray salah from Maghrib until ‘Isha. Once he had prayed the ‘Isha prayer, he would sleep until the middle of the night or after. He would then awaken as if a person had awoken him, perform wudu and pray salah for a while. He would then perform wudu and pray likewise. He would then perform wudu and pray close to Fajr… he would then sleep a little until Fajr and this was his habit…” … Al-Diya said: “Allah had placed awe for him in the hearts of people…” He (Abu Muhammad Fada’il ibn Muhammad ibn ‘Ali ibn Suru al-Maqdisi) also said: “I know none from the Ahl al-Sunnah who saw Hafiz except he would love him a great deal and praise him immensely.” I heard Abu al-Thana Mahmud ibn Salamah al-Harrani in Isfahan say: “In Isfahan, people stood in rows looking at Hafiz.” I also heard him say: “If Hafiz was to take up residence in Isfahan for a time and intended to rule it, then he would do so, i.e. due to their love for him and eagerness for him. When he finally reached Egypt then we were there. When he would leave for the jami‘ [masjid] on Friday then we would be unable to walk along with him due to the large number of people who would gain blessing (tabarruk) from him and gather around him.” … I heard Abu Muhammad ‘Abd al-Rahman ibn Ibrahim al-Maqdisi say: “I asked Hafiz that miracles are narrated from these shaykhs that are not narrated from the ‘ulama. What is the reason behind this? He replied: ‘The preoccupation of the ‘ulama with knowledge is [equal to] many miracles.’ Or he said: ‘Do you wish for the ‘ulama a miracle greater than their preoccupation with knowledge?’ The Hafiz carried out many miracles.” Al-Diya said: “I heard Ahmad ibn ‘Abdullah ibn ‘Ali al-‘Iraqi who said that Abu Muhammad ibn Abu ‘Abdullah al-Dimyati narrated to me that: ‘I hired a ship and then saw it was faulty and became upset. I mentioned this to the Hafiz who wrote me a letter and said: “Leave it inside. When you finish your journey and have left it, then take the letter and do not leave it inside.” I went along and hung it in the ship and went off in our journey. Once we had alighted from it and had disembarked our fabric and there was nothing left inside, I remembered the letter and so I took it. At that moment, water entered the ship and it sunk.’” … I heard Abu Muhammad ‘Abd al-Rahman ibn Muhammad ibn ‘Abd al-Jabbar al-Muqri say: “My family had a pair of clothes that belonged to the Hafiz which they had stored [to place in the shroud] at death and a blanket that belonged to his mother. All the clothes that were in our house were stolen and my family searched for the clothes [belonging to Hafiz] and the blanket and did not find them. They became sorrowful at this. After some time, they found them in a chest. They had searched for them before and had not found them.” Al-Diya said: “A group and I were listening [to hadith] in the presence of the Hafiz at the place of prayer in our mountain in the height of summer. He said: ‘Let us leave this heat and head for the masjid.’ We intended to stand and perhaps some of us had stood up, when all of a sudden there was a cloud that had covered the sun. He then said: ‘Sit.’ I saw some of our companions looking at one another and quietly saying among each other that this is a miracle. They said: ‘A cloud couldn’t be seen in the sky.’” Al-Diya has mentioned many of these types of stories. He also said: “I heard the Hafiz say: ‘I saw the Prophet (may Allah bless him and grant him peace) in a dream walking and I was treading behind him, except there was someone between me and him.’” … [Al-Diya] said: “I heard Hafiz Abu Musa, the son of the Hafiz, say: ‘I was with my father and he was mentioning the virtues of Sufyan al-Thawri when I said to myself, surely my father is like him. He turned to me and said: “Where are we compared to them.”’ “I also heard Abu Musa speaking about a man from Dimyat[14] who said: ‘I was with the Hafiz one day and said to myself: I wish if the Hafiz would give me some clothes that have touched his body so that I may be shrouded (kafn) in them. When I prepared to stand, he said: “Do not leave.” When the group had left, he took off the clothes that had touched his body and gave them to me. The clothes stayed with us and anyone who was ill or his head hurt, they would leave them on him and he would be cured with the permission of Allah Most High.’ “I also heard Abu al-Rida Muhammad ibn ‘Abd al-Rahman ibn Ibrahim al-Maqdisi say: ‘It occurred to me that I ask the Hafiz something regarding the Companions of the Prophet (may Allah bless him and grant him peace). I went to him and found a group of people by him and became shy to ask and sat. He then mentioned that which I wanted to ask and clarified it.’ “I heard Abu ‘Ali Faris ibn ‘Uthman ibn ‘Abdullah al-Dimashqi mention regarding a person who narrated from another who said: ‘We left as a group heading for the mountain and sat by a river. One of us said: “We wish if the Hafiz would come and he had with him a volume from which he could read us some hadiths.” Another said: “If he came along with a sweet dish.” We did not wait long when the Hafiz came. One of us said: “Have you brought anything with you from which you could read to us?” He then took out a book from his sleeve and said: “I have brought a book and a sweet dish.”’ “I heard Hafiz Abu Musa say: ‘My mother said to me: “One day we presented your father with the food prepared by such a person—a person who she named—and the Hafiz did not like to eat his food. He took a morsel, raised it to his mouth and then looked at it and said this is from such a person, take it away. He did not eat anything from it.”’” Al-Diya said: “I asked my maternal aunt, Rabi‘ah bint Ahmad ibn Muhammad ibn Qudama –the Hafiz’s wife—regarding this story and she narrated it to me.” Al-Diya said: “I heard Abu Musa say: ‘My father advised me at the time of his death: “Do not waste this knowledge (hadith) for which we have toiled hard.” I asked: Will you not will anything? He said: “No one owes me ought and I owe no one.” I said: Advise me something. He said: “My son, I advise you to fear Allah (taqwa) and to firmly obey Him.” A group of people then came to visit him and made salam with him. He responded and they began speaking. He then opened his eyes and said: “What is this talk? Make dhikr of Allah Most High. Say La ilaha illallah.” They said this and then stood up. He then began doing the dhikr of Allah and moving his lips with his dhikr and indicating with his eyes. Then entered a man, made salam and said: “Do you not know me, oh my master?” He responded saying: “Why not?” I then stood to fetch him a book from the mosque. When I returned his soul had departed. That was Monday, 23 Rabi‘ al-Awwal, 600 AH. That night his body remained in the masjid and many people from among the imams and rulers whose numbers only Allah Most High could enumerate gathered the next day. We buried him on the Wednesday at Al-Qarafah[15] opposite the grave of Shaykh Abu ‘Amr ibn Marzuq at the place that his attendant, ‘Abd al-Mun‘im, mentioned that he used to visit and where he would cry till the pebbles became wet. He would say: “My heart finds rest in this place.” May Allah have mercy on him, may He be pleased with him and may He join him with our Prophet Muhammad (may Allah bless him and grant him peace). … Al-Diya said: “I heard Abu Ishaq Ibrahim ibn Mahmud al-Ba‘li say: ‘A group of traders came to Shaykh ‘Imad and I was with him. They spoke about the light (nur) that they saw on the grave of Hafiz ‘Abd al-Ghani each night or each Friday night.’” … He (al-Diya) said: “I heard Shaykh ‘Abd al-Rahman ibn Hasan ibn ‘Abdullah al-Kurdi in Harran say: ‘I saw the Hafiz in a dream and said to him: Oh my master, have you not died? He replied that surely Allah Most High allowed me to continue my portion of salah.’” … al-Diya has mentioned many of his other dreams during his life and thereafter, may Allah be pleased with him. Many people heard hadith from Hafiz ‘Abd al-Ghani and he narrated hadith in the majority of lands that he entered like Baghdad, Damascus, Egypt, Dimyat and Isfahan. He narrated hadith in Alexanderia in the year 570 AH. Many people narrated hadith from him, including… He was asked regarding the person who has experienced an increase in his spiritual states (hal) and then sees a deficiency. He replied: “As to this issue, it is required of the answerer to be from among the people of spiritual states (hal) and people of dealings (mu‘amlah); I tell Allah of my weakness and laxity regarding this matter and its like from the matters of good.[16] I say—and accordance is with Allah—surely he who Allah grants goodness in actions (‘amal), an enlightened (nur) heart and praiseworthy spiritual states (hal) in one’s limbs and body, then let him praise Allah for that, and strive to completely fetter it [from escaping], praise Allah for it and to be on guard that it disappears due to slipping or stumbling. He who has lost it, then let him try greatly in recovering it and take refuge in repentance, solitude and sorrow at what he has lost, imploring his Lord and showing eagerness to Him that the state returns to him. If it returns, then it does, otherwise he will—insha Allah—receive its reward and virtue.” He was asked once more regarding this and answered: “As to losing that which we experience in sweetness and pleasure, then this is not proof of non-acceptance [of the action]. The beginner experiences that which the expert does not, since the soul, at times, becomes weary and tired due to the stretching of time and abundance of worship. It has been narrated from the Messenger of Allah (may Allah bless him and grant him peace) that he would forbid from too much worship and immoderation in that, and command moderation in fear of weariness. It has also been narrated that when the people of the Yemen came to al-Madinah, they began crying and so Abu Bakr (may Allah be pleased with him) said: ‘Like this were we until hearts became hard.’” 26) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 63): Mahmud ibn ‘Uthman ibn Makarim al-Na‘al al-Baghdadi al-Azaji, the jurist, the orator, the ascetic, Abu al-Thana—it is said he was called Abu al-Shukr and given the title Nasir al-Din. He was born in the year 523 AH in Baghdad. He read the Quran and heard hadith from Abu al-Fath ibn al-Batti and narrated hadith. He memorised Mukhtasar al-Khiraqi and read [it] in the presence of Abu al-Fath ibn al-Manni. He remained in the company of Shaykh ‘Abd al-Qadir[17] and learned adab from him. He used to study fiqh and tafsir and sit in his ribat to give advice (wa‘z). His ribat was the place of gathering for the fuqara[18] and people of religion and the Hanbali jurists who would travel to Abu al-Fath ibn al-Manni to study fiqh in depth under him. They would reside there so much that the occupation with knowledge inside it was greater than what took place in the other madrasahs. The ribat was decaying from the outside but inhabited by the jurists and pious. Shaykh Muwaffaq al-Din al-Maqdisi, Hafiz ‘Abd al-Ghani, his brother Shaykh ‘Imad, Hafiz ‘Abd al-Qadir al-Ruhawi and others from among the major travellers in the quest for knowledge lived there…[19] Abu Shamah said: “He was a person who underwent many spiritual exercises (riyadat) and spiritual struggles (mujahadah). He travelled in the lands of the Levant and elsewhere and would give preference to his companions. A vast number of people benefitted from him. He was awe inspiring, gentle, wise, a leader, friendly and smiling. He would fast for long periods and complete the Quran each day and night. He would only eat [from the money earned from] the yarn which he himself had spun. He died on Wednesday 10 Safar, 609 AH, at the age of over eighty years. He was buried that night at his ribat—may Allah Most High have mercy on him. It was also said that he died on the night of the ninth. 27) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 77): Muhammad ibn Ma‘ali ibn Ghanima al-Baghdadi al-Ma’muni al-Muqri, the jurist, the ascetic, Abu Bakr ibn al-Hallawi. He was given the title ‘imad al-din… he heard from Abu al-Fath ibn al-Karrukhi, Abu al-Fadl ibn Nasir, Abu Bakr ibn al-Zaghuni, Sa‘id ibn al-Banna and others. He studied fiqh under Abu al-Fath ibn al-Manni and he was one of the jurists from among his students. He was an expert in the madhhab and the pinnacle of its knowledge reached him along with being abstinent and god fearing and remaining in seclusion away from people. Ibn al-Qati‘i said: “He was a pious man with a standing in abstinence. He would remain in his masjid at Al-Ma’muniyyah turning to that which would benefit him from the affairs of his hereafter. He would remain in seclusion and solitude.” Ibn al-Qadisi has also praised him a great deal and said: “He was an expert on the madhhab and in issuing fatwas. He would always remain in his corner in the masjid and would hardly mix with anyone save those people of religion who would visit him. He never came to the door of anyone from the people of the world and did not accept a gift from anyone. He was one of the abdal through whom Allah protects the world and those on it.” 28) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 93): Ibrahim ibn ‘Abd al-Wahid ibn ‘Ali ibn Surur al-Maqdisi al-Dimashqi, the jurist, the ascetic, the abstinent [in matters of religion], the worshipper, the shaykh, ‘Imad al-Din, Abu Ishaq, Abu Isma‘il, the brother of Hafiz ‘Abd al-Ghani who was mentioned earlier… Shaykh Muwaffaq al-Din said regarding ‘Imad when he was asked regarding him: “He was from among the best of our companions, the greatest in benefitting, the most abstinent [in matters of religion], and the most patient in learning the Quran and fiqh. He was a caller to the Sunnah and teaching knowledge and the faith. He would remain close to the poor and weak, feeding them and spending on them himself. Out of all people, he was the humblest, the one to consider his self the lowliest and the one to fear Allah Most High the most. I do not know whether I saw anyone who feared [Allah] more than he. He would supplicate and beseech Allah Most High a lot. He would lengthen the ruku‘ and sujud in Salah, and intend to follow the Salah of the Messenger of Allah (may Allah bless him and grant him peace). He would not obey anyone who rebuked him for that. Many miracles of his have been narrated.” … al-Diya said: “Perhaps it was that none would sit by him except gain a benefit in knowledge and asceticism, or knowledge regarding his manners (akhlaq) or litanies (awrad) etc. He would rebuke his self (nafs) a lot and consider it low, saying: ‘What does it make me do? What am I?’ He was of great humility.” … al-Diya said: “His kindness to his companions and acquaintances was such that each of them would feel that there is none like him…” Al-Diya said: “He advised me when I was travelling: ‘Read the Quran a lot and do not leave it, for it shall make easy for you that which you seek according to the measure that you read.’ I saw this and experienced this a lot. When I used to read the Quran a lot, then listening to hadith and writing it became very easy, and when I did not, then it would not be easy.” … Al-Diya said: “He would fast one day and not on the other.” He also said: “He would make plenty of dua‘ during the day and night.” He said: “When he used to supplicate, it was as if the heart is witnessing the acceptance of the supplication due to the great fervour and sincerity. When he began supplicating then he would hardly end it. If his family and neighbours gathered then he would supplicate in their presence and they would feel pleased by it. Such [words of] supplications would come to him which I have never heard from anyone else. At times, some of those present would cry when he supplicated. He would mention his searching of times and places when supplications are accepted. He would make a habit of supplicating on Wednesdays between the Zuhr and ‘Asar prayers by the graves of the martyrs at the Bab al-Saghir. He would say: ‘I have not seen the like of this dua‘ (or more hasty in being answered than it). Oh Allah, Oh Allah. You are Allah. Why not, I swear by Allah, you are Allah. There is no deity save you. Allah, Allah, Allah. I swear by Allah, there is no deity save Allah.” … He (Hafiz al-Diya) has also mentioned a number of his miracles and words regarding thoughts (khatir) and things from the unseen. He mentioned some of them: “I was walking behind Shaykh ‘Imad in the large market when we heard the noise of a tanbur.[20] When we reached its player, the shaykh said: ‘Law hawl wa la quwwata illa billah al-‘aliyyi al-‘azim,’ and shook his sleeve. I then saw the man fall and his tanbur broke. The man was asked: ‘What happened to you?’ He replied: ‘I don’t know.’” Al-Diya said: “I heard Abu Muhammad ‘Abd al-Muhsin ibn ‘Abd al-Karim say: ‘I was behind Shaykh ‘Imad and it occurred to me that people do not know about each other except for what is obvious and no one knows the secrets of people. All of a sudden the shaykh turned to me and said that one of the pious said and I think it was Fudayl [who said it]: “Do not do anything evil or wicked, for the hearts of the pious will detest you.”’ “I also heard ‘Ali ibn Abu Bakr ibn Idris al-Tahhan say: ‘I had an ill son and so I said to myself I shall supplicate with the dua‘ of Muqatil ibn Sulayman a hundred times and so I did. Then I came to him. He turned to me and those present and said: “A supplication without action (‘amal) is of no benefit,” or something to that effect.’” Al-Diya said: “The shaykh’s wife narrated: ‘Before his death, he would greatly say: “The matter has drawn near, there is only a little left.”’” Hafiz al-Diya has mentioned in the book Al-Hikayat al-Muqtabisah min Karamat Mashayikh al-Ard al-Muqaddasa an entire chapter regarding his miracles, which I have read in his own writing. He writes: “I heard the shaykh, he whose supplications would go answered, Abu Ahmad Nasr ibn Muhammad ibn Sulayman al-Mirdawi say: ‘Shaykh ‘Imad came to us and I wanted to ask him regarding some things but was shy. He began and mentioned all that I wished to ask him.’” He (al-Diya) said: “Abu Muhammad ‘Abd al-Rahman ibn Muhammad ibn ‘Abd al-Jabbar narrated to me: ‘I used to come to him a lot and I wanted to say something, but he would be beat me to it and mention it. When he used to see that I had begun talking then he would remain silent. However, he did not show that he wanted that.’” Al-Diya said: “I used to find hardness in my heart and I wanted to complain to him regarding that. He began a conversation with me one night and mentioned the hardness of the heart. He said: ‘How can a heart be soft, when the actions are not with sincere intention?’ He said many things which I sensed in myself and felt elated by his speech…” (Al-Diya said) “I heard Imam Abu al-Fida Isma‘il ibn ‘Umar ibn Abu Bakr say: ‘One day I took from a man some volumes of books of mine that were with him along with some ijazah. Among all of that which I took was an ijazah that I did not have. I then came to the shaykh and he looked at the volumes. He then raised the ijazah that had become mixed and said: “Who gave you this?” He then separated it. I then realised this was a miracle from him. He then mentioned the amazing way in which the Quran and knowledge would be made easy for he who studied under him.’ “I also heard Zarifah ibn Ibrahim say: ‘Ahmad ibn Salim said to me: “I know in the mountain five of the pious,” or he said walis. Among them he mentioned Imam Ibrahim ibn ‘Abd al-Wahid.’” This Ahmad ibn Salim Mardawi was a scholar who acted on knowledge; he was a man of many miracles which have been mentioned in this book. He (Al-Diya) said: “‘Abd al-Rahman ibn Muhammad ibn ‘Abd al-Jabbar narrated to me that his wife, ‘A’ishah bint Khalaf ibn Rajih, narrated to him that she saw in a dream someone saying: ‘Tell ‘Imad to pray for you, for he is from among the seven on whose account the earth remains.’” Abu al-Muzaffar, Sibt ibn al-Jawzi, has also mentioned him in his book of history and praised him a great deal. He said: “He did not make a movement, take a step or say anything, except for [the pleasure of] Allah Most High. He would worship with sincerity…” … He [al-Diya] said: “I saw He Most High in a dream and Shaykh ‘Imad was on his right. His face was like the full moon and on him were clothes the like I have not seen.” He said: “I heard the jurist, the imam, ‘Abd al-Hamid ibn Muhammad ibn Madi al-Maqdisi say: ‘I smelt an excellent fragrance twice from the grave of Shaykh ‘Imad—may Allah Most High have mercy on him.’” He narrated a lot and many of the hafizs [of hadith] and imams such as al-Diya and al-Mundhiri narrated from him. Ibn Khalil and ibn al-Bukhari also narrated from him… _____________________________ To ensure an accurate translation, I have compared quotations from Shaykh ‘Abdul Hafiz’s book with two versions of Hafiz Ibn Rajab’s Al-Dhayl ‘ala Tabaqat al-Hanabilah—one of which was published by Maktabah al-Obeikan in 1425 ah along with the footnotes (tahqiq) of Shaykh ‘Abdul Rahman ibn Sulayman al-‘Uthaymin. Where texts vary, I have given preference to the al-‘Uthaymin version (translator). [↩] This is apparently attributed to the town of Al-Salihiyya, which was once located outside Damascus but, as the city expanded, gradually became a Damascene quarter. Al-Salihiyya was founded in the mid 14th century in the Ayyubid period by Muslim refugees from the Palestinian village of Jama‘il that came under Crusader rule. Al-Salihiyya, located at the foot of Mount Qasioun, was noted for its inhabitants’ piety, masjids, madrasahs and zawiyahs (translator). [↩] The Ayat al-Hirs are thirty three verses from the Quran also known in the Indian Sub-Continent as the Manzil (translator). [↩] Qutub al-Din Abu al-Fath Musa ibn Muhammad ibn Abu al-Husayn Ahmad al-Yunini al-Ba‘labakki (640ah-726ah). Al-Yunini was a Levantine historian during the Mamluk period and author of a number of books: Mukhtasar Mir’at al-Zaman, Dhayl Mir’at al-Zaman and Manaqib al-Shaykh ‘Abd al-Qadir al-Jilani (translator). [↩] It is poignant to note that Al-Dhahabi has used the word “see” to emphasise the vivid manner in which Shaykh Ibn Taymiyyah captured the actual passing of the shaykh in his letter (translator). [↩] In a hadith narrated by al-Tirmidhi and al-Nasa’I, Umm Salamah (may Allah be pleased with her) is asked regarding the recitation and the prayer of the Prophet (may Allah bless him and grant him peace). Having described his prayer, Umm Salamah said his recitation was “a recitation made clear (mufassarah) letter by letter” (translator). [↩] Suba‘iyyat or Seveners are types of hadiths in which there are seven narrators between the last narrator and the Prophet (may Allah bless him and grant him peace) (translator). [↩] Al-Raqqi is attributed to the city of al-Raqqah, a city in northern Syria on the north bank of the Euphrates (translator). [↩] Hawwara is located in the Irbid region of modern day Jordan (translator). [↩] Hawran is an area located in south-western Syria, extending into the north-western corner of Jordan. The volcanic earth of Hawran makes it one of Syria’s most fertile regions (translator). [↩] Jubail is the Arabic name of a Mediterranean city in Lebanon. It was known as Byblos under the Greek and Gebal under the Phonecians. It was also known as Gibelet during the Crusades (translator). [↩] He is the imam rabbani and perpetual qutub Shaykh ‘Abd al-Qadir al-Jilani, the great imam of the Sufis and he to whom all the Sufi tariqs return back to (Shaykh ‘Abd al-Hafiz). [↩] The Al-Mu‘awwidhatayn is an Arabic term referring to the last two surahs of the Quran: Surah al-Falaq and Surah al-Nas (translator). [↩] Dimyat, also known as Damietta, is a port located at the Damietta River, a distributary of the Nile, some kilometres from the Mediterranean Sea (translator). [↩] This is one of Cairo’s famous cemeteries located at the foot of Mount al-Muqattam. It is the cemetery of famous saints and ‘ulama, including Imam al-Shafi‘ (translator). [↩] Note his humility (may Allah have mercy on him) and how he tells Allah of his weakness and laxity in matters of Tasawwuf in spite of his lofty rank and high standing in the science of hadith and its auxiliary disciplines. Take note of this (Shaykh ‘Abd al-Hafiz). [↩] He is the imam rabbani and perpetual qutub Shaykh ‘Abd al-Qadir al-Jilani, the great imam of the Sufis and he to whom all the Sufi tariqs return back to (Shaykh ‘Abd al-Hafiz). [↩] We often find the Sufis referring themselves in Arabic as faqirs (pl. fuqara), which literally means ‘the poor’, but in the context of Sufism means the Sufis (translator). [↩] Note that these notable individuals and pinnacles of knowledge were reared in the bosom of Tasawwuf in the ribat of the Sufi masters (Shaykh ‘Abd al-Hafiz). [↩] The tanbur is a long-necked lute with origins in Persia (translator). [↩] Deoband.org

Hafiz Ibn Rajab al-Hanbali and Sufism (Part One) By Mawlana ‘Abd al-Hafiz al-Makki Translated by Ismaeel Nakhuda Translator’s foreword: Below is the first part of the fifth chapter of the incomplete yet ongoing translation of Shaykh ‘Abd al-Hafiz’s Mawqif A’immat al-Harakat al-Salafiyyah min al-Tasawwuf wa al-Sufiyyah. In this chapter, the author, a student and khalifah of Shaykh al-Hadith Mawlana Muhammad Zakariyya al-Kandhalawi, produces a series of excerpts from the writings of Imam Hafiz Abu al-Faraj ‘Abd al-Rahman ibn Shihab Ibn Rajab al-Hanbali that demonstrate the positive manner by which the shaykh regarded Sufism and the Sufis. All of the excerpts in this section are from Hafiz Ibn Rajab’s Al-Dhayl ‘ala Tabaqat al-Hanabilah.[1] The majority of Hafiz Ibn Rajab’s books are full of mention of the Sufi shaykhs, and their words and condition. We shall suffice here with several quotations from his excellent book Al-Dhayl ‘ala Tabaqat al-Hanabilah. All of those who he mentions and who we shall mention are Hanbali predecessors, or from those to whom the shaykhs of the Salafi movement attribute themselves. By this, the purpose will be achieved in the best way, insha-Allah, and it is He Most High upon Whom trust is placed. 1. Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 1, p. 211) in the biography of Imam Abu Muhammad ‘Abdullah ibn ‘Ali al-Baghdadi: Hafiz al-Diya al-Maqdisi said: Abu al-Fadl ‘Abd al-Wahid ibn Sultan informed us in Baghdad, that Muhammad al-Muqri informed us that he (Imam Abu Muhammad ‘Abdullah ibn ‘Ali al-Baghdadi) gave them ijazah and recited the following poem to himself: The abandoning of affectation (takalluf) in Tasawwuf is necessary (wajib), What is impossible for there to exist is affectation among the fuqara,[2] They are a people, when darkness spreads you see them, Prostrating in the way the reciters [of the Quran] prostrate, Their wajd – due to various causes — has a place, But it is that fame can enter the limbs [on account of the wajd thus leading to spiritual ruin], They do not raise their voices loudly in respect to that (i.e. the wajd), They remain aloof from places of desire, They continuously fast uninterruptedly, This is so in difficulty, if it comes, and at times of ease, You see them among people when they come, Like bright stars in the dark, Their wishes prove to be true and their intentions are mighty, Their stations are lofty, stationed on the star of Orion, They have been faithful to the Lord in reality and in intention, And they keep in mind the rights of Allah throughout [the day and night], Dancing is a defect according to them in their covenant, And so is also the qadib[3]without any obscuring [of the matter], These are the distinguishing features of the pious and those who have passed, From among the masters of asceticism and ‘ulama, So when you see someone contrary to their actions, Then judge him to be in the thick of deviation. 2. Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 1, p. 306): ‘Uthman ibn Marzuq ibn Humayd ibn Salamah al-Qurashi, the jurist and ascetic, Abu ‘Amr, the resident of the lands of Egypt. He remained in the company of Sharaf al-Islam ‘Abd al-Wahhab ibn al-Hanbali in Damascus and mastered fiqh. He made Egypt his home and remained there till he died. He issued fatwas there, taught, debated and spoke regarding the Knowing of Allah (ma‘arif) and spiritual realities (haqa’iq). The spiritual training of the murids in Egypt was his responsibility and a large number of pious individuals attribute themselves to him. The shaykhs praised him and he gained complete acceptance from the elite and the lay masses. Many people benefitted from his company. He would exalt Shaykh ‘Abd al-Qadir.[4] It is said: That he joined him along with Abu Madyan in the plain of ‘Arafat and that Shaykh ‘Abd al-Qadir gave them both the mantle (khirqah), and that they heard from him a portion of his narrated hadiths. He heard hadith and narrated them. Abu al-Thana Mahmud ibn ‘Abdullah ibn Matruh al-Misri al-Hanbali and Abu al-Thana Hamd ibn Maysarah ibn Ahmad ibn Musa ibn Ghana’im al-Ghudrani al-Hanbali al-Misri al-Kamikhi — who were both pious individuals — heard hadith from him. The first was a reciter of the Quran, he pronounced the Quran beautifully. The second was a man who carried out a lot of dhikr and tasbih; al-Mundhiri has narrated from him and he recited the Quran from the first. As to Shaykh Abu ‘Amr, he performed many miracles and was a man of many spiritual states (hal), lofty stations (maqam) and excellent speech according to the way of the people of Tariqah. Among that is his saying: “The way to Knowing Him (ma‘rifah) and His qualities (sifat) lies in contemplation (fikr) and pondering over His commands and verses. There is no way for those of intellect to recognise his actual being. If godly wisdom was to reach its end within the limit of the intellect, and if it were that godly power were to be confined to [people’s] understanding of knowledge, then this would be limiting [His] wisdom and a defect in [His] power. However, the secrets of the Eternal are veiled from minds in the way that the majesties of the All Mighty are veiled from eyes. Surely, the meaning of the attribute of Allah (wasf) returns to the attribute, the intellect is blind from perceiving Him (idrak) and the King’s home is in the kingdom. The creation reaches His likeness and the quest becomes pressed for His figure: ‘And the voices will turn low in awe for the Rahman. So, you will hear not but whispering.’ (20:108)…” Among his speech there is … “the attributes of the knower of Allah (‘arif) include fear (khashyah)and awe (haybah). Be warned of imitating the people of hal before perfecting the path and setting feet firm for it shall break you. The proof of your confusion is your remaining in the company of the confused and the proof of your being in a state alienation from everything apart from Allah (wahshah)is your being intimate with those who feel alienated…” It has been narrated from Shaykh Abu Ishaq Ibrahim ibn Muzaybil al-Darir, the faqih, the Shafi‘i, the ascetic — may Allah Most High have mercy on him — that he said: “Shaykh Abu ‘Amr ibn Marzuq was from among the awtad of Egypt. His mention was widespread and many miracles appeared from him. The Nile greatly increased in depth one year and it was close that Egypt would be flooded and it had taken over land until it was close that the time to sow seeds would pass. People came to Shaykh Abu ‘Amr ibn Marzuq and made a hue because of this. He went to the bank of the Nile and performed wudu in it. At that moment it decreased by two cubits (dhira‘) and came off the land until it became clear and the people were able to sow the next day.” He said: “Some years, the Nile did not rise at all and a major portion of time to till the land had passed; prices increased and destruction was feared. The people came to Shaykh Abu ‘Amr ibn Marzuq and made a hue, so he went to the bank of the Nile, performed wudu in it using a jug that was with his attendant. The Nile rose that very day. Its increase continued until it reached its limit. Allah sent with it many benefits and He placed blessings (barakah) in the people’s harvests that year.” I read the writings of Shaykh Nasih al-Din ‘Abd al-Rahman ibn Najm ibn al-Hanbali, who said: “I visited Shaykh ‘Uthman ibn Marzuq in Egypt, who said that Asad al-Din Shirkuh[5] will come to these lands and go back, he shall not gain anything. He shall then return and go back and shall not take this country. Then he shall return and — I don’t know if it was the third or the fourth — take control of Egypt. It happened as he mentioned. I asked him: ‘My master, where did you get this from?’ He said: ‘I swear by Allah oh my son, I don’t know the unseen. I have a habit of seeing the Prophet of Allah (may Allah bless him and grant him peace). I see him in some gatherings and he tells me.’ I said: It is possible he means in a dream…” Shaykh Taqi al-Din Ibn Taymiyyah — may Allah Most High have mercy on him – said: “And over there are groups which attribute themselves to Shaykh Abu ‘Amr ibn Marzuq and they say such things that are contrary to that on which Shaykh Abu ‘Amr is on. This shaykh would attribute himself to the madhhab of Imam Ahmad and was from the companions of Shaykh ‘Abd al-Wahhab ibn Shaykh Abu al-Faraj, whereas these groups attribute themselves to the madhhab of al-Shafi‘i and speak such words that are contrary to the madhhab of al-Shafi‘i and Ahmad, rather contrary to all of the imams of the Muslims and their shaykh Shaykh Abu ‘Amr. As to this Shaykh Abu ‘Amr, he is a shaykh from the shaykhs of the people of knowledge and religion; his example is like theirs… 3. Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 1, p. 290): ‘Abd al-Qadir ibn Abu Salih ibn ‘Abdullah ibn Janki Dost ibn Abu ‘Abdullah ibn ‘Abdullah al-Jili, the ascetic, the shaykh of the era, the exemplar of the knowers (‘arifs) of Allah, the sultan of the shaykhs, the master of the people of Tariqah in his age, the reviver of the faith, Abu Muhammad, the man of many spiritual stations (maqam), miracles, sciences, inner knowledge and famous spiritual conditions (hal). Some people mention his lineage reaches ‘Ali ibn Abu Talib (may Allah be pleased with him)… he was born in the year 470 ah or 471 ah in Kilan and came to Baghdad in his youth. He heard hadiths there from Abu Ghalib ibn al-Baqillani, Ja‘far al-Sarraj, Abu Bakr ibn Sawsan, Ibn Bayan, Abu Talib ibn Yusuf, Ibn Khushaysh and Ubayy al-Narsi. He gained proficiency in fiqh from Qadi Abu Sa‘d al-Makhrimi and Abu al-Khattab al-Kaludhani. It is said that he also studied under ‘Ala ibn ‘Aqil and Qadi Abu al-Husayn, and gained expertise in the madhhab, the differences within it, and its principles etc. He studied literature under Abu Zakariyya al-Tabrayzi. He remained in the company of Shaykh Hammad al-Dabbas the ascetic and lectured at the madrasah of his Shaykh al-Makharrimi. He remained there till he died and was buried there. Ibn al-Jawzi said: “This madrasah was very quaint and was handed over to ‘Abd al-Qadir who would lecture people. He became well known for his asceticism. He had a good manner of behaviour and would remain silent. The madrasah became small on account of the great number of people. He used to sit close to the city wall, leaning on the ribat[6] and many people would visit him at his gathering. The madrasah was improved and expanded, and the general masses rallied together in building it. He remained at his madrasah, teaching and preaching until he died.” Ibn al-Sam‘ani mentioned him: “He was the imam of the Hanbalis and their shaykh during his age; he was a jurist, pious, devout, one who would give much in charity, a person of widespread mention, a person who was constantly in thought and someone who would weep very quickly. I wrote [knowledge] from him. He used to live close to the Bab al-Azaj in the madrasah that they built for him…” I say: Shaykh ‘Abd al-Qadir appeared to the people and sat to lecture after 520 ah. He received widespread acceptance from people. They firmly believed in his religiosity and piety, and benefited from him, his words and advice. The Ahl al-Sunnah triumphed with his appearance. His life, sayings, miracles and kashf became famous. Kings would be in awe of him, what must have been the state of their subjects. Shaykh Muwaffaq al-Din, the author of al-Mughni, said: “I have never heard so many miracles being narrated about anyone more than what has been narrated regarding Shaykh ‘Abd al-Qadir. I have seen none being exalted on account of the religion more than him.” Shaykh ‘Izz al-Din ibn ‘Abd al-Salam, the shaykh of the Shafi‘is, said: “The miracles of none of the shaykhs have been narrated with such widespread agreement (tawatur) save those of Shaykh ‘Abd al-Qadir, for indeed his miracles have been narrated with tawatur.” … and I have also read the writings of Ibn al-Hanbali that his maternal uncle Abu al-Hasan ibn Naja, the orator (wa‘iz), met Shaykh ‘Abd al-Qadir. He narrated from him that he said: “On the day of ‘Id I went to the musalla early and went to the place where Shaykh ‘Abd al-Qadir used to offer his prayer.” He said: “Shaykh ‘Abd al-Qadir came and with him was a large group of people. People were kissing his hand and he performed two units of prayer before the ‘Id prayer. So I said to myself, what is this prayer? It is from the Sunnah that no supererogatory prayers are offered before it. When he had made the salam [at the end of his prayer], he turned to me and said: ‘There is a reason for it.’” … Shaykh ‘Abd al-Qadir, may Allah Most High have mercy on him, has excellent words in regards to Tawhid, the attributes of Allah (sifat), destiny (qadr) and in relation to the sciences of ma‘rifah which is in agreement to the Sunnah. He authored Al-Ghunyah li Talibi Tariq al-Haqq, which is famous, and Futuh al-Ghayb. His students gathered much of his advices which were delivered in his gatherings. He adhered firmly to the Sunnah in the issue of the attributes of Allah and destiny etc and was profound in refuting those who opposed it… I have also narrated from the writings of Sayf ibn al-Majd al-Hafiz: “I heard the shaykh, the ascetic, ‘Ali ibn Salman al-Baghdadi, who is popularly known as al-Khabbaz (the Bread Maker), at his ribat in the western part of Baghdad narrate from Shaykh ‘Abd al-Qadir al-Jili — how remarkable was he, he was a man of such kashf and miracles that have not been narrated from anyone of his time — that he said: ‘There will not be a wali of Allah Most High, save that his beliefs will be that of Ahmad, may Allah be pleased with him…’” Ibn al-Najjar said: “I heard Abu Muhammad al-Akhfash say, ‘I used to enter on Shaykh ‘Abd al-Qadir in the middle of winter when it was severely cold. He would be dressed in a single tunic and on his head would be a cap. Sweat would come out of his body and around him would be someone who would fan him as if it is in the height of heat.” … Ibn al-Jawzi said: “Shaykh ‘Abd al-Qadir died on a Saturday night, 8 Rabi‘ al-Akhir — and some have said it was the 9th — 561 ah After the maghrib prayer. He was buried immediately at the madrasah and was ninety years old.” I heard that he would say at the time of his death: “With ease, with ease.” He would then say: “Peace be upon you also, peace be upon you also (wa ‘alaykum al-salam). I am coming to you, I am coming to you.” 4. Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 1, p. 384): Sa‘d ibn ‘Uthman ibn Marzuq ibn Humayd ibn Salamah al-Qurashi, al-Misri by birth and al-Baghdadi in terms of residence, the jurist, the ascetic, Abu al-Khayr, the son of Shaykh Abu ‘Amr who was mentioned before… He learned fiqh in the madhhab in Baghdad under Abu al-Fath ibn al-Manniy and would fervently attend his lectures. He heard [hadith] from Abu Muhammad ibn al-Khashshab and others. He gained widespread acceptance from the elite and general public. He was god fearing, an ascetic and one who worshipped a lot. I have read the writings of Nasih al-Din ibn al-Hanbali regarding him: “He was preoccupied in memorising the book Al-Wajhayn wa al-Riwayatayn, which was authored by Qadi Abu Ya‘la. He was in relation to asceticism, piety, cleanliness and abstinence in food at a level which would render unable many of those who strove hard in worship. He would walk with his head lowered gathering paper which had been written on until he had gathered much. Using a helper he would take it to the river bank and take responsibility in washing them and then letting them flow with the water. If he asked anyone for a need, he would give them some due even if it was lighting a lamp for him… A person in Baghdad saw the Prophet (may Allah bless him and grant him peace) in a dream, and he was saying: ‘If it wasn’t for Shaykh Sa‘d, then punishment would befall you.’ Shaykh Sa‘d then came for Friday prayers and he had no knowledge of this dream. The people busied themselves with him, taking blessings from him. They crowded round him and pushed him several times. It were as if a caller was calling out in the hearts of people and the shaykh was, meanwhile, saying: ‘I seek Allah’s refuge from tribulation. What’s happened to me and what’s happened to the people?’ This continued until the people left him and he was able to save himself from them.” Al-Qadisi said: “He was one of the ascetics, the abdals and awtads.[7] A person to whom people would travel and whoever is devoted to Allah then people turn to them. He would fast during the day and stand during the night. He came to Baghdad and stayed at Shaykh ‘Abd al-Qadir’s ribat. He would never accept anything from anyone. He would never call at the door of any of the kings. Every year, he would be given something from his property in Egypt that would suffice him the entire year. My father told me: ‘I used to often visit him and so I came to him one day when it occurred to me that I have been visiting him for some time and that he has never taken an oath to me and never presented me with anything. I had hardly finished thinking this when he said to me: “Oh Ahmad, I swear by Allah that I am not happy for you to eat my food, for it is the food of the wretched.” I was then overcome with immense ecstasy (wajd). He then went inside to bring me something from his provisions. So I thought to myself: “If he brings me left over bread then people will disapprove.” He then quickly said from inside: “Oh Shaykh Ahmad, but two pieces of bread.” My astonishment and awe increased. Shaykh Sa‘d was someone who would cry a lot and someone who was of immense humility.’” Ibn al-Najjar said: “He was a pious slave, and famous for worship, striving hard (mujahadah), piety, austerity, sufficing with little and being chaste. He would live very rough, dress coarsely and would often stay aloof from people. He was extremely cautious in cleanliness…” It was said that when his shaykh, Ibn al-Manni, was about to pass away, he willed that Shaykh Sa‘d prays over him. It has already been mentioned that he prayed over him that day and that the people crowded round him to gain barakah from him until it was close that he might die. Al-Mundhiri said: “He died on 6 Rabi‘ al-Akhir, 592 ah, in prostration during prayer. He was buried the next day…” Ibn al-Najjar said that he recited the following verse in the prayer in which he died: “So, in case he (the dying person) is from among those blessed with nearness, then (for him) there is comfort and fragrance and garden of bliss.” (56:88-89) 5. Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 36) in the biography of Shaykh Abu Muhammad ‘Abdullah ibn Abu al-Faraj al-Jubba’i al-Tarabulusi al-Shami: Shaykh Abu Muhammad heard hadith in Baghdad from Ibn Nasir al-Hafiz, al-Urmawi, Ibn al-Tallayah, Sa‘id ibn al-Banna, Da‘wan ibn ‘Ali al-Jubbi, Abu ‘Ali Hamd ibn Shatil al-Qadi and Abu al-Mu‘ammar al-Ansari et al. He heard hadith in Isfahan from Abu al-Khayr al-Baghban, Mas‘ud al-Thaqafi et al. He gained expertise in fiqh in Baghdad under Abu Hakim al-Nahrawani. He also took from him that portion of Sharh al-Hidayah that he wrote. He also remained in the company of Shaykh ‘Abd al-Qadir al-Jili for a period of time; this is where he inclined to asceticism, piety, goodness and solitude, and benefited from him. He used to narrate much regarding his spiritual states (hal) and miracles. Ibn al-Najjar said: “‘Abdullah ibn Abu al-Hasan al-Jubba’i wrote to me and I narrate from his writings: ‘I used to listen to the book Hilyat al-Awliya under our Shaykh Abu al-Fadl ibn Nasir and my heart softened and so I said to myself: I want to go into isolation from people and preoccupy myself in worship. I carried on like this and offered salah behind Shaykh ‘Abd al-Qadir. After he finished, we sat in front of him and he looked at me and said: “When you want to go into isolation, then do not do so until you have learned fiqh well, sat in the company of the shaykhs and learned manners from them; only then will isolation (inqita‘) be apt. Otherwise, you shall continue and go into isolation before you have gained expertise in fiqh and you will be like a young bird that has not grown feathers. When something from your religion was to put you in a difficulty then you would come out of your zawiyah and ask people about the issue. It is appropriate for he who associates with a zawiyah to be like a candle from which light is gained.”’” He also said: “The shaykh was one day talking about sincerity (ikhlas), ostentation (riya) and vanity (‘ujub), and I was present in that gathering. I then thought to myself: How can one be saved from vanity. The shaykh turned to me and said: ‘When you see something that it is from Allah, He gives you the accordance to do a good deed and you take yourself out from disgrace, then you are saved from vanity.’” Abu al-Faraj ibn al-Hanbali — and I quote from his writings — said: “Shaykh ‘Abdullah al-Jubba’i was greatly honoured in Baghdad. When I entered Isfahan in the year 580 ah I found him there and he was a man who was greatly revered. He would come every day to visit me. It was through his medium that I heard in the presence of Hafiz Abu Musa a portion of al-Suba‘iyyat, for he was ill and the people had been curtained away from him. They were, however, unable to keep Shaykh ‘Abdullah away and so we entered with him. He took permission from Hafiz Abu Musa on my behalf to recite hadith in his presence. When he would walk in the bazaar, people would stand up for him. Shaykh Talhah — i.e. al-‘Althi — narrated to me that Shaykh ‘Abdullah — i.e. al-Jubba’i — undertook many spiritual exercises (riyadat) and sacrifices (mujahadat), the mention of which would become prolonged… 6. Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 269): Muhammad ibn Ahmad ibn ‘Abdullah ibn ‘Isa ibn Abu al-Rijal Ahmad ibn ‘Ali al-Yunini al-Ba‘labakki, the shaykh, the faqih, the hadith scholar, the hafiz, the ascetic, the knower of Allah (‘arif), the man of god (rabbani), Taqi al-Din, Abu ‘Abdullah ibn Abu al-Husayn. He was one of the notable individuals and shaykhs of Islam. He was born on 6 Rajab in the year 572 ah in Younine, one of the villages of Baalbek. He grew up as an orphan in Damascus and his mother sat him down to make arrows. He then memorised the Quran and heard hadith from Abu Tahir al-Khushu‘i, Abu al-Tamam al-Qalansi, Hanbal al-Mukabbir, Abu al-Yaman al-Kindi, Hafiz ‘Abd al-Ghani and others. He learned fiqh verywell from Shaykh Muwaffaq al-Din. He took hadith from Hafiz ‘Abd al-Ghani, Arabic from Abu al-Yumn al-Kindi and excelled in the khatt al-mansub style of calligraphy. He donned the mantle (khirqah) of Tasawwuf from Shaykh ‘Abdullah al-Bata’ihi, the companion of Shaykh ‘Abd al-Qadir. He remained in the company of Shaykh ‘Abdullah al-Yunini the ascetic — a man of many spiritual states (hal) and miracles who used to be known as the Lion of the Levant — and benefitted from him. Shaykh ‘Abdullah would praise the shaykh,the faqih, give him preference and follow him in fatwas. His shaykh Hafiz ‘Abd al-Ghani would also likewise praise him. He excelled in hadith and in that regard memorised major books such as al-Humaydi’s Al-Jam‘ bayn al-Sahihayn and Sahih Muslim very well … ‘Umar ibn al-Hajib al-Hafiz has mentioned him, he went to great lengths in describing him and said: “He remained preoccupied with fiqh and hadith until he became an imam and a hafiz …”He also said: “His like in perfection, proficiency and gathering the two sciences of Shari‘ah and Haqiqah was unseen in his age…” Hafiz ‘Izz al-Din al-Husayni said: “He is one of the famous shaykhs, who combined between knowledge and din. He used to memorise many Prophetic hadiths and was famous for that.” He was very eager to listen and read hadiths in spite of his advanced age and lofty standing. The people of Baalbek would listen to him reciting upon those shaykhs who would visit them such as al-Qazwini, al-Baha al-Maqdisi and Ibn Rawahah al-Humawi et al. He was a man of spiritual states, miracles, wird and worship which he would not leave nor delay from the [appointed] time due to anyone visiting him, even if they were kings. He did not agree with showing miracles and would say: “In the same way Allah has made it necessary on the prophets to show their miracles (mu‘jizat), He has made it necessary on the walis to keep their miracles (karamat) discreet.” It has been narrated from Shaykh ‘Uthman, the shaykh of Dir Na‘is,[8] who was from the people of spiritual states: “The shaykh, the faqih gatheredknowledge for eighteen years. He — may Allah have mercy on him — had a lofty standing among the kings who would revere him a lot so much that once he was at the citadel in Damascus listening to [Sahih] al-Bukhari with King al-Ashraf.[9] The shaykh, the faqih once stood up to perform wudu. The sultan stood up, shook his towel when the shaykh had finished his wudu and presented it to him so he could dry himself with it or step on it with his foot; he also swore it was pure and that it was necessary that he did so.” Hafiz al-Dhahabi said: “Our Shaykh Abu al-Husayn ibn al-Yunini, or the son of the shaykh, the faqih,has narrated this to us — I am doubtful who.” He added: “King al-Ashraf once came to Baalbek and before anything else he came to the house of the shaykh, the faqih. He alighted [from his mount] and knocked on the door. Someone asked: ‘Who is it?’ He replied: ‘Musa …” All of the kings venerated him and exalted him. This included the children of al-‘Adil[10] and others, and likewise the shaykhs and faqihs such as Ibn al-Salah, Ibn ‘Abd al-Salam, Ibn al-Hajib and al-Husri, judges such as Ibn Sana al-Dawlah, Ibn al-Jawzi and others. People would benefit from his knowledge and expertise and would take from him pious ways. He was greatly awe-inspiring, glowingly white-haired, handsome, well built, of good character and dignified. He used to wear a cap, the wool of which would be on the exterior like that of his shaykh, Shaykh ‘Abdullah. He was greatly followed and obeyed. It was once narrated that he intended to travel to Harran.[11] He said: “News had reached that there was a man there who knew the knowledge of inheritance very well. Shaykh ‘Abdullah al-Yunini’s letter reached me the night before the morning that I wished to travel. He emphasised that I travel to al-Quds al-Sharif (Jerusalem), something that I didn’t want to do. So I opened a copy of the Quran and this verse of the Most High appeared: ‘Follow those who do not claim any reward from you and who are on the right path.’ (36:21) I went out to al-Quds and found that al-Harrani there. I learned the knowledge of inheritance from him until I felt that I had become more proficient than he in it.” … He died 19 Ramadan in the year 658 ah in Baalbek. He was buried close to his shaykh ‘Abdullah al-Yunini, may Allah have mercy on them both. 7. Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 358): Ahmad ibn Ibrahim ibn ‘Abd al-Rahman ibn Mas‘ud ibn ‘Umar al-Wasiti al-Hizami, the ascetic, the exemplar (qudwah), the knower of Allah (‘arif), ‘Imad al-Din, Abu al-‘Abbas, the son of the shaykh of the Hizamis.[12] He was born on 11 or 12 Dhu al-Hajjah, 657 ah in the eastern portion of Wasit. His father was the shaykh of the Ahmadiyyah group..[13] Shaykh Taqi al-Din ibn Taymiyyah would exalt and honour him and would say regarding him: “He is the Junayd of his time.” He also wrote him a letter from Egypt and wrote at the beginning: “To our shaykh, the imam, the knower of Allah (‘arif), the exemplar, the salik (he who traverses the Path).” Al-Birzali said regarding him in his index: “He is a pious man, a knower of Allah, a man of devotion, worship, seclusion and aversion from the world. He has solid words regarding correct Tasawwuf. He was a caller to the path of Allah Most High. His pen was vaster than his spoken word. He abridged Al-Sirat ’l-Nabawiyyah, and he would make a living through calligraphy (naskh). He would only write an amount through which his necessities might be met. He loved the people of hadith and would extol them. He would firmly manage his time.” Al-Dhahabi said: “He was a man of standing (sayyid), a knower of Allah, of lofty rank and someone who had withdrawn himself to Allah Most High. He would write calligraphy for a stipend and would sustain himself through this. It was very rare that he would accept anything from anyone. He wrote numerous books regarding Suluk and travelling to Allah Most High, and in refutation of the Ittihadis[14] and innovators. He was a caller to the Sunnah. His madhhab in regards to the Attributes of Allah was that of the pious predecessors, he would pass by them as they came. A group who remained in his company benefitted from him. I do not know whether he left in Damascus anyone who is according to his way.” I say: Among his books there is Sharh Manazil al-Sa’irin, which he did not complete. He also has a beautiful poem in regards to Suluk. Al-Dhahabi and al-Birzali have written regarding him and a large group of our shaykhs and others heard hadith from him. He had excellent familiarity with the sciences, was of beautiful strong words and excellent understanding, and possessed extremely beautiful writing. He would fill his time with litanies (awrad), acts of worship, writing, studying, dhikr and contemplation; he would devote his self to meditating, loving and being fond of Allah, and remaining with Him; he was someone who was greatly dedicated to tasting spiritual bliss (dhawq), and experiencing spiritual lights (tajalli) and the light of the heart. He would seclude himself away from people. He would only meet with those who loved him and the meeting of whom would provide a religious benefit. 8. Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 361): Muhammad ibn Ahmad ibn Abu Nasr ibn al-Dubahi al-Baghdadi, the ascetic, shams al-din, Abu ‘Abdullah ibn Abu al-‘Abbas. He was born 636 ah, or 637 ah, in Baghdad. He remained in the company of Yahya al-Sarsari, who was his maternal uncle, and also Shaykh ‘Abdullah Kutaylah for some time. He also travelled with him. Al-Nashtabri from Mardin[15] gave him ijazah. He resided in Makkah for ten years and entered Asia Minor (al-Rum), Mesopotamia (al-Jazirah), Egypt and the Levant. He then made home in Damascus and died there. Shaykh Kamal al-Din ibn al-Zimalkani said regarding him: “He was a shaykh, pious, a knower of Allah (‘arif), an ascetic, and one who greatly yearned knowledge and its people, and one who was eager to do good, strive in worship and withdraw from the world. He left it and firmly indulged in worship, perpetual [good] actions and remaining serious. He immersed his time in good. He was erudite, had an excellent share in the sciences and a beautiful way of presenting that which he wrote. He sought religious benefits, was austere in his life, abstinent, firm in the faith, and one who would keep away from those whose din he feared. He loved the pious and the people of good. He would remain separate from people and was awe inspiring. He would spend the night awake and fasted a lot. He would lengthen the prayer with humility (khushu‘), coyness and in an absorbed fashion. He would recite the Quran and would not be seen distant from any good deed and pious action. He would give alms (sadaqah) secretly. He would advise the brothers and would strive hard in their affairs. He would support his family well and would diligently attend congregational prayers at the jami‘ mosque. He would not call upon sultans, governors or the people of the world (ahl al-dunya) save when there was a religious necessity. He used to be coarse in his food and attire, and loved the way of the pious predecessors. When a man was to see him, he would see seriousness in his face. He would stand for that which appeared to him to be the truth. He would command good in those matters which he could and forbid that evil which he could. He remained like this until he died.” Al-Birzali said: “He was one of those shaykhs who were the knowers of Allah (‘arif) and pious. He uttered excellent and concise words and wrote books. He was of excellent words, devoid of affectatious behaviour (takalluf), full of sincerity, a follower of the Sunnah, excellent in knowledge and one of the masters.” Al-Dhahabi said: “He was an imam, a faqih al-nafs[16]and a knower of the dealings of hearts. He remained in the company of a great number of shaykhs, and took from them the manners of the Community (al-qawm) and their way (tariq). He was of excellent gatherings, a follower of the Sunnah, one who would warn of bid‘ah and yearned much. He left his father and his comforts and separated himself from people. He entered Asia Minor, Mesopotamia, the Levant, Egypt and the Hijaz, and remained in the company of the remaining Sufis. He would tread in their steps and memorised much from them and the shaykhs of the path. He spent a lot of the wealth from his inheritance on the poor and studied fiqh according to the madhhab of [imam] Ahmad in his youth. He remained in the cities of the Two Holy Sanctuaries for under ten years. He married and had children. When the radiance of our shaykh – in other words Ibn Taymiyyah — shone, he was successful in all that he sought, travelled to Damascus with his family and took up home there. I have quoted some things from him and heard a profoundly eloquent speech (khutbah) from his book. I remained in his company less than ten years and heard a portion [of hadith] from him according to his ijazah from al-Nashtabari.” I say: al-Birzali and al-Dhahabi heard [hadith] from him and both have mentioned him in their indexes. 9. Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 133): ‘Abdullah ibn Ahmad ibn Muhammad ibn Qudamah ibn Miqdam ibn Nasr ibn ‘Abdullah al-Maqdisi, then al-Dimashqi, al-Salihi, the faqih, the ascetic, the imam, the shaykh al-Islam, one of the noteworthy individuals, Muwaffaq al-Din, Abu Muhammad, the brother of Shaykh Abu ‘Umar who was mentioned earlier. He was born in Sha‘ban 541 ah in Jamma‘il[17] … he travelled to Baghdad along with his maternal aunt’s son, Hafiz ‘Abd al-Ghani in 561 ah. They heard much from Hibatullah al-Daqqaq, Ibn al-Batti, Sa‘dullah al-Dajaji, Shaykh ‘Abd al-Qadir, Ibn Taj al-Qarra … He remained with Shaykh ‘Abd al-Qadir[18] at his madrasah for a short time and he recited to him [Mukhtasar] Al-Khiraqi.[19] The shaykh then passed away and so he remained firm in the company of Abu al-Fath ibn al-Manni and studied the madhhab, differences [in fiqh] and the principles of fiqh under him until he became erudite… Sibt ibn al-Jawzi[20] said: “He was an imam in the sciences . In his era, there was none — after his brother Abu ‘Umar and al-‘Imad — more ascetic and god fearing than he. He was very bashful, someone who had relinquished the world and its people, simple and pleasant, humble, a lover of the poor, of good manners, benign and philanthropic. Whoever saw him, it was as if he had seen some of the Companions and it was as if light was emanating from his face. He would worship a lot and would read a seventh of the Quran each day and night. He would in the most only offer the two rak‘ah of Sunnah at his home in following the Sunnah. He would always attend my gathering at the jami‘[masjid] of Damascus and Qasioun.” He also said: “I saw in Shaykh Abu ‘Umar, his brother al-Muwaffaq and his brother in law al-‘Imad that which we narrate regarding the Companions and the unique walis. Their condition made me forget my family and homeland. I then returned to them with the intention of staying [with them]. It is hoped that I remain with them in the abode of eternal dwelling.” Ibn al-Najjar said: “Shaykh Muwaffaq al-Din was the imam of the Hanbalis at the jami‘ [masjid]. He was reliable, a proof (hujjah), noble, of excellent traits, perfect intellect, meticulous in verifying, someone who would always remain silent, upright, free from blame, devout and a worshipper according to the rules of the predecessors. There was light and calmness and awe in his face. A man would benefit from seeing him before even listening to his words. He compiled many excellent books regarding the madhhab and differences [of fiqh]. Students and companions would head towards him. His name became widespread and his mention became famous. He knew hadith well and he was accomplished in Arabic.” ‘Umar ibn al-Hajib, the hafiz, said in his index: “He is the imam of the imams, the mufti of the Ummah. Allah selected him with great learning, brilliant intelligence and perfect knowledge. Countries buzzed with his mention and the times have been tenacious in providing his like. He took to gathering the transmitted and rational realities. As to hadith, he was a horse rider outstripping the rest; and as to fiqh,he was competent in that field and the most knowledgeable of people in issuing fatwas. He authored numerous books full of a wealth of information and I do not think that time has been generous in providing his like. He was humble with the elite and lay masses. He was of sound belief, and a man of patience, forbearance and dignity. His gathering would be filled with fuqaha, the hadith scholars and people of good. At the end of his life, everyone began heading towards him. He was a man of great worship, someone who would always remain in Tahajjud. His like was never seen, and he did not see anyone like him…” It has reached me from someone else from Imam Abu al-‘Abbas ibn Taymiyyah, may Allah Most High have mercy on him, that he said: “None has entered the Levant after al-Awza‘i greater in fiqh than Shaykh al-Muwaffaq.” Hafiz al-Diya has written a separate biography of the shaykh in two volumes. Hafiz al-Dhahabi has also done the same. Al-Diya said: “… Our Shaykh al-‘Imad would exalt Shaykh al-Muwaffaq a lot, supplicate for him and sit in front of him as a student sits in front of a scholar.” I have heard the imam, the mufti, our Shaykh Abu Bakr Muhammad ibn Ma‘ali ibn Ghanimah in Baghdad say: “I do not know anyone in our age who has reached the status of ijtihad, save al-Muwaffaq.” I heard Abu ‘Amr ibn al-Salah, the mufti, say: “I have not seen the like of Shaykh al-Muwaffaq.” Shaykh ‘Abdullah al-Yunini said: “I do not firmly believe that anyone from those that I saw was so complete in knowledge and praiseworthy traits with which perfection could be attained save he. Surely he — may Allah have mercy on him – was perfect in appearance, and its meaning is beauty, kindness, forbearance, nobleness, knowledge of various sciences, beautiful manners, and various other issues in which I had seen none besides him perfect in. I had surely seen his excellent manners, beautiful conduct, plentiful forbearance, abundant knowledge, copious intelligence, perfect moral virtue, great sense of bashfulness, perpetual cheeriness, and relinquishment of himself from the world, the people of the world, lofty ranks and its people to an extent from which the major walis would be incapable of…” Sibt ibn al-Jawzi said: “Abu ‘Abdullah ibn Fadl al-A‘naki said: “I said to myself, ‘If I had ability then I would build a madrasah for al-Muwaffaq and give him a thousand dirhams a day.’ I then came after a few days and made salam with him. He looked at me, smiled and said: ‘When a man intends something, then its reward is written for him.’” Abu al-Hasan ibn Hamdan al-Jara’ihi narrated: “I used to dislike the Hanbalis on account of the foul words in relation to corrupt beliefs that were uttered against them. I then fell ill such that my limbs would suffer from cramp. I remained like this for seventeen days; I could not move and yearned death. When it was time for ‘Isha, al-Muwaffaq came and recited some verses [of the Quran] over me. He recited: ‘We reveal the Quran, which is cure and mercy for the believers; and it adds nothing to the unjust but loss.’ (17:82) He then wiped his hand over my back and I felt better. He then stood up and I said: ‘Oh slave girl, open the door for him.’ He replied: ‘I shall go from where I came.’ He then disappeared. I then stood at that moment to go to the place of ablution. In the morning I went to the Jami‘ Masjidand offered prayer behind al-Muwaffaq. I then shook his hand, which he squeezed and said: ‘Avoid saying things.’ I said: ‘I say and I say.’” The caretaker of the Jami‘ Masjid of Damascus said: “He would spend the night in the Jami‘ and doors would open for him and he would leave and return and they would lock as they were.” Al-‘Afif Kata’ib ibn Ahmad ibn Mahdi al-Banyasi — a few days after Shaykh al-Muwaffaq’s death — narrated: “I once saw Shaykh al-Muwaffaq at the bank of a river performing wudu. When he had completed the wudu he took hold of his wooden clogs and walked on the water to the other side. He then put his clogs on and climbed to the madrasah – meaning the madrasah of his brother Abu ‘Umar.” Then Kata’ib swore by Allah: “I have surely seen him and there was no need for me to lie. I concealed this during his life.” He was asked: “Did his feet submerge in water?” He replied: “No, it was as if he was walking on a carpet, may Allah have mercy on him.” I have read in the writings of al-Dhahabi: “I heard our companion Abu Tahir Ahmad al-Duraybi who said, I heard from Shaykh Ibrahim ibn Ahmad ibn Hatim — and I visited the grave of Shaykh al-Muwaffaq along with him — say: ‘I heard the faqih Muhammad al-Yunini, our shaykh, say: “I saw Shaykh al-Muwaffaq walking on water.”’”[21] Shaykh al-Muwaffaq, may Allah have mercy on him, has compiled many sound books in regards to the madhhab, both in terms of the peripherals (furu‘) and principles (usul), and also in hadith, language, and asceticism and raqa’iq narrations.[22] His books on the principles of religion are excellent; the majority of them are according to the way of the imams from among the hadith scholars and full of hadiths and athar with the chains of narrators as is the way of Imam Ahmad and the imams of hadith… The Muslims in general and the people of the madhhab especially have benefitted from his book. They have spread and become famous on account of his good intention and sincerity in writing them; this is especially the case in relation to Al-Mughni, benefit from it has been great and it has been greatly praised. Hafiz al-Diya has said: “I saw Imam Ahmad ibn Hanbal in a dream and he dictated a question of fiqh to me. I said: This is in al-Khiraqi. He then said: ‘Your companion, al-Muwaffaq, has not fallen short in explaining [Mukhtasar] al-Khiraqi. I have read in the writing of Hafiz al-Dubaythi who said: “I heard Shaykh ‘Ala al-Din al-Maqdisi (I say that al-Maqdisi has granted me ijazah in this) who said: I heard our Shaykh Abu al-‘Abbas Ibn Taymiyyah (al-Dhahabi said, and I think I heard our Shaykh Ibn Taymiyyah) say: Shaykh Taj al-Din ‘Abd al-Rahman ibn Ibrahim al-Fazariy said: ‘Shaykh ‘Izz al-Din ‘Abd al-Salam, our shaykh, used to send me to borrow Al-Muhalla[23]and Al-Mujalla from Ibn ‘Arabi.’ He said that Shaykh ‘Izz al-Din would say: ‘I have not seen in the books of Islam in knowledge the like of Al-Muhalla, Al-Mujalla and the book Al-Mughni by Shaykh Muwaffaq al-Din ibn Qudamah in excellence and the research of that which is therein.’” …He, may Allah have mercy on him, died on Saturday, the day of ‘Id al-Fitr in the year 620 ah at his home in Damascus. He was prayed over the next day and taken to the foot of Mount Qasioun where he was buried. A throng of people had gathered for him; people had spread as far as the paths within the mountain and filled them. Abu al-Mazaffar Sibt Ibn al-Jawzi said that Isma‘il ibn Hammad al-Katib al-Baghdadi said: “I saw on the night of ‘Id al-Fitr as if the mushaf of ‘Uthman (may Allah be pleased with him) was raised from the jami‘ of Damascus to the sky and great sorrow overcame me. Al-Muwaffaq died on the day of ‘Id.” He said that Ahmad ibn Sa‘d, the brother of Muhammad ibn Sa‘d al-Katib al-Maqdasi, saw a dream and that this Ahmad was from among the righteous. Ahmad said: “On the day of ‘Id I saw angels descending from the skies together saying: ‘Descend by turns.’ I said: ‘What is this?’ They replied: ‘They are transferring the pure soul of al-Muwaffaq in the pure body.’” He also said that ‘Abd al-Rahman ibn Muhammad al-‘Alawi said: “I saw as if the prophet (may Allah bless him and grant him peace) had passed away and he was buried in [Mount] Qasioun on the day of ‘Id al-Fitr.” He added: “We were on the Mountain of Bani Hilal and saw a great light on Qasioun on the day of ‘Id. We thought Damascus was on fire and that the people of the village had come out to see. News then reached that al-Muwaffaq had passed away on the day of ‘Id and had been buried at [Mount] Qasioun, may Allah have mercy on him.” 10. Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 52): Muhammad ibn Ahmad ibn Muhammad ibn Qudamah ibn Miqdam ibn Nasr in ‘Abdullah al-Jamma‘ili al-Maqdisi, then al-Dimashqi al-Salihi, the ascetic, the worshipper, the shaykh, Abu ‘Umar… His nephew (from his sister), Hafiz Diya al-Din said: “… He was born in 528 AH.” Abu al-Faraj ibn al-Hanbali said: “The shaykh memorised the Quran and recited it according to the way of Abu ‘Amr. He heard hadith from his father, Abu al-Makarim ibn Hilal, Abu Tamim Salman ibn al-Rahbi … Hafiz ‘Abd al-Ghani al-Maqdisi selected for him forty hadiths from his narrations which he narrated.” A large group of people has heard hadith from him. Among them there is al-Diya and al-Mundhiri. Ibn Khalil and his son Abu al-Faraj ‘Abd al-Rahman, the chief justice (qadi al-qudat), have narrated from him and he (the latter) memorised Mukhtasar al-Khiraqi in fiqh from him… Hafiz al-Diya said: “Allah had gathered for him the understanding of fiqh, fara’id (laws of inheritance) and nahw along with asceticism, acting on knowledge and fulfilling the needs of people.” He said: “No sooner had he heard a du‘a but he memorised it and would supplicate with it and no sooner had he heard the mention of a prayer but he would pray it and no sooner had he heard a hadith but he would act upon it. He would pray one hundred rak‘ah with the people in the middle of Sha‘ban and this was when he was a very old man; it was as if he was the most energetic from the congregation. He did not abandon the prayer of the night from the time of his youth. He travelled with a group and remained awake during the night, offering Salah and guarding the group. He lessened consumption of food in the illness before his death until he became like a slender piece of wood. He died while counting on his fingers the tasbih.” He said: “His wife narrated to me, she said: ‘He would spend the night awake in prayer and when sleep would overcome him, he would have a small stick which he would use to hit his legs and he would not feel sleepy.’” He said: “He fasted a great deal, while travelling and at home.” His son ‘Abdullah said: “Towards the end of his life he continued to fast and so his family reprimanded him. He said: ‘I only fast because I value my days. If I were to become weak then I would be unable to fast and if I were to die then my actions would stop.’ No sooner had he heard of a funeral but he would attend it, or of a sick person but he would visit, or of a Jihad but he would leave for it. He would recite in prayer each night a seventh [portion of the Quran] in the tartil mode of recitation. He would also recite a seventh between Zuhr and ‘Asr. Once he had completed the Fajr prayer he would recite the Ayat al-Hirs[24] after completing the tasbih. He had written a booklet regarding this which would hang from the mihrab. At times he would recite from that fearing he would fall asleep. He would then recite [the Quran] and teach until the sun shone brightly and would then offer the Salat al-Duha for a long time. He would offer two very long prayers — one during the night and the second during the day. He would lengthen the prostrations in them both. He would pray salah after the adhan of Zuhr before its Sunnah two rak‘ahs every day. He would recite in the first Surah al-Mu’minun and the second Surah al-Furqan. He would pray between Maghrib and ‘Isha four rak‘ahs in which he would recite Surah al-Sajdah, Surah Yasin, Surah Tabarak and Surah al-Dukhan. He would pray the Salah al-Tasbih every Friday night between Maghrib and ‘Isha and he would lengthen it. On the day of Friday he would offer two rak‘ah in which he would pray one hundred Qul Huw-Allahu Ahad. Each day and night he would pray seventy two supererogatory (nafl) rak‘ah and he had many awrad. He would visit graves each Friday after ‘Asr prayer and would only sleep in the state of wudu. He was meticulous with the Sunnahs and litanies to be prayed at the time of sleeping, this would include the tasbih, takbir and tahmid, and reciting Surah Tabarak etc from the Quran. He would say between the Sunnah prayer of Fajr and the fard prayers forty times Ya Hayyu, Ya Qayyum, La Ilaha Illa Anta… He would say: ‘There is no [beneficial] knowledge save that which enters the grave with its bearer…’ When he would deliver a speech hearts would soften and some people would cry immensely. He possessed great awe in the hearts [of people], so much so that one of the students wanted to ask him regarding something but he could not find the courage to ask. When he would enter the mosque then people would become silent and lower their voices. When he would pass along streets then children playing would flee, and when he ordered something then no one would be bold enough to do the contrary… One year the people were in need of rain and so he climbed with them to Magharah al-Dam,[25] and with him were the females of his household. He performed the Salah al-Istisqa (Prayer for Rain) and supplicated. It rained at that very moment and the wadis overflowed in a way that the people had not seen for some time. He performed many miracles. Some of them said: “We came to him once and we were three hungry souls. He presented us with a small bowl in which there was milk and crushed bread. We ate and were filled and I looked inside and it was as if the [contents] had not lessened.” Al-Diya said that he heard Imam Muhammad ibn Abu Bakr ibn ‘Umar say: “The shaykh onceinvited me at a time that I feared food would harm [my health]. He began with me and said: ‘When a man, before eating, reads [the Quranic verse] Allah is witness that there is no God save Him… [3:18] and Because of the familiarity of the Quraysh… [106:1] and then eats, then it shall not harm him.’” I heard Imam Abu Bakr ‘Abdullah ibn al-Hasan ibn al-Nahhas say: “My father used to love Shaykh Abu ‘Umar and so said to me one Friday: ‘I pray Jumu‘ah behind the shaykh; it is my madhhab that bismaillah is a part of the [Surah] al-Fatiha and it is his that it is not from al-Fatiha. I fear that there might be something [wrong] in my salah.’ We went to the masjid and found the shaykh. He made salam with my father, embraced him and then said: ‘Oh my brother, pray and remain of pure heart for I have certainly not left the bismillah in a supererogatory (nafl) or obligatory (fard) prayer since I began leading people.’ My father then turned to me and said: ‘Remember this well.’” Some people used to send things to the shaykh each year and he would accept. Someone sent him two dinars once and he returned them. This caused the person pain and he began pondering into them and found that they had been acquired through impure means. The person sent two other dinars and he accepted them. Al-Diya said: I heard Ahmad ibn ‘Abd al-Malik ibn ‘Uthman say: “Two men came to Shaykh Abu ‘Umar and said to him: ‘Quraja has taken such a person and detained him. Supplicate against him.’ The two men spent the night with the shaykh. The next morning the shaykh said: ‘The need has been fulfilled.’ All of a sudden the funeral of Quraja passed by.” Al-Diya has written a lengthy biography of Shaykh Abu ‘Umar and likewise so has Abu al-Muzaffar Sibt Ibn al-Jawzi in al-Mirah. He writes: “He was of medium height, beautiful face and on him was the nur of worship. He would always remain smiling. He was slim due to plenty of fasting and standing in prayer.” … his brother al-Muwaffaq said regarding him: “He was our shaykh, he brought us up (tarbiyyah) and was good to us. He taught us and toiled hard for us. He was for the group like a father in fulfilling their needs… he would give us priority and leave his family in need. He built a madrasah and a building due to his lofty zeal. He was one whose prayers would go answered. He would not write an amulet for fever except Allah Most High would cure that person.” Abu al-Muzaffar said: “His miracles were many and his virtues were abundant…” He said: “I was afflicted by colic and was in great pain because of it when Abu ‘Umar entered upon me and in his hand were carob pods that had been pounded. He said: ‘Swallow this.’ There was around me a group of people who said this would cause the colic to increase and worsen it. I did not pay heed to their saying, took it from his hand and ate it. I was cured immediately.” He said: Jamal al-Busrawi, the one who would deliver sermons, said: “I was afflicted by colic in Ramadan and they tried that I break the fast which I would not do. I climbed Mount Qasioun and sat at the place where the jami‘ masjid is today. There was Shaykh Abu ‘Umar heading for the mountain and in his hand were some herbs. He said; ‘Smell this, it shall benefit you.’ I took it and smelt it and was cured.” I read in the writings of Nasih ibn al-Hanbali: “Abu ‘Umar was a jurist (faqih), ascetic and worshipper; he wrote with his own hand many books of hadith and fiqh according to the madhhab of Imam Ahmad and his brother’s book al-Mughni. Along with that which he preoccupied himself with were the many units of prayer and recitation that he would complete. He performed Hajj and went to battle and was the shaykh of his group; they obeyed him, and he was respected by Nur al-Din Mahmud ibn Zengi. He visited him and built for him a masjid and a place for drinking water in the mountain. Others apart from him said: “There are beautiful monuments of his including his madrasah in the mountain, which is an endowment for [the service] of the Quran and fiqh. A vast group of people who cannot be enumerated memorised the Quran there.” A group of people mentioned that Abu ‘Umar was a qutub and remained the qutub al-waqt (qutub of the era) for six years prior to his demise. Abu al-Muzaffar said: “He was on the madhhab of the pious predecessors, of excellent creed (‘aqidah), and firm on the Book and the Sunnah etc and the narrated ways as they came without slandering the imams of the faith and the ‘ulama of the Muslims. He would forbid from remaining in the company of the innovators and would order that one remains in the company of the pious… “He — may Allah Most High have mercy on him — passed away and was bathed before the breaking of dawn (sahur). From among those who reached the water with which he was washed, there were women who rubbed it with their veils and men their turbans. None from among the judges, the ‘ulama, the rulers, notables and ordinary people remained behind from his funeral. It was a day to be witnessed. When they left the convent (dayr), it was an extremely hot day. A cloud came and provided shade to the people till his grave and a humming sound like the humming of bees could be heard from it. If it were not for the reliable swordsmen, brave groups of warriors and lion cubs of the sword clinging kingdom then nothing of his shroud would have reached his grave. They circled him with swords and spears. The night before his death, a person saw a dream as if Qasioun had fallen or moved from its place and they interpreted it as his death. When he was buried, some of the pious people saw the Prophet (may Allah bless him and grant him peace) in their dreams that night saying: ‘Whoever saw Abu ‘Umar on the night preceding the Friday, it is as if he has seen the Ka‘bah. Take off your slippers before you reach him.’ He died at the age of eighty and did not leave a dinar or a dirham, nor anything little or more. Others said those who attended his funeral estimated that there were twenty thousand people.” Al-Diya narrated from ‘Abd al-Mawla ibn Muhammad that he used to recite the Surah al-Baqarah by the grave of the shaykh. He was alone when he reached the verse: Not too old, nor too young (2:68). ‘Abd al-Mawla said: “I made a mistake and the shaykh replied from the grave.” He said: “I felt scared and afraid, I shivered and stood up.” He then died a few days later. This is a famous story. Abu Shamah[26] mentions in his appendix: “The first time I stood at his grave and visited him, I found — through the accordance (tawfiq) of Allah Most High — great warm heartedness and pious feeling to cry. With me was my companion and he is the one who showed me his grave and felt the same…” His father, Shaykh Abu al-‘Abbas Ahmad, the khatib (orator) of Jamma‘il, was a pious man, an ascetic, a worshipper, and a man of miracles, spiritual states, worship and sacrifices (for faith). In Ramadan he would complete sixty five recitations of the Quran. He possessed great awe, none would see him except kiss his hand. Abu al-Faraj ibn al-Hanbali said: “He was proficient in worship and piety. I heard my father say: ‘If a prophet is to be sent in the time of Shaykh Ahmad ibn Muhammad ibn Qudamah, then it would be him. His two sons have narrated [hadith] from him: Abu ‘Umar and al-Muwaffaq…” _____________________________ To ensure an accurate translation, I have compared quotations from Shaykh ‘Abdul Hafiz’s book with two versions of Hafiz Ibn Rajab’s Al-Dhayl ‘ala Tabaqat al-Hanabilah — one of which was published by Maktabah al-Obeikan in 1425 ah along with the footnotes (tahqiq) of Shaykh ‘Abdul Rahman ibn Sulayman al-‘Uthaymin. Where texts vary, I have given preference to the al-‘Uthaymin version (translator). [↩] We often find the Sufis referring themselves in Arabic as faqirs (pl. fuqara), which literally means ‘the poor’, but in the context of Sufism means the Sufis (translator). [↩] Qadib (pl. qudban) is an old Arabian percussive instrument. It is a type of wand that musicians would beat on a sonorous substance and is mentioned in the Arabian Nights (translator). [↩] This is the Imam Rabbani and eternal qutub Shaykh ‘Abd al-Qadir al-Jilani al-Hanbali, who is the source of all of the Qadri silsilahs (Shaykh ‘Abd al-Hafiz). [↩] Asad al-Din Shirkuh ibn Shadhi (d. 1169 ce) was an important Kurdish military commander and uncle of Salah al-Din Ayyubi. Shirkuh served under Nur al-Din al-Zengi who sent him to Egypt in 1163 ce to settle a dispute between between a Fatimid vizier, Shawar, and his lieutenant. This vizier had a habit of switching alliances between Nur al-Din al-Zengi and the Crusader states. It is said that Shirkuh entered Egypt three times to deal with Shawar. He died in January 1169 ce and was succeeded by his nephew Salah al-Din who had accompanied him in his campaigns in Egypt. Salah al-Din also succeeded Nur al-Din al-Zengi, uniting Egypt and Syria, a development that enabled him to drive out the crusaders from Jerusalem (translator). [↩] A ribat, in this context, is a building designed specifically for Sufi gatherings. It is a place for spiritual retreat and character reformation. It is synonymous with the words zawiyah and khanqah (translator). [↩] The explanation of these two terms, and other similar nomenclature, will appear in the section regarding Shaykh al-Islam Ibn Taymiyyah (translator). [↩] Dir Na‘is, according to Yaqut in his book Al-Khazal al-Da’al, is a village close to Baalbek (translator). [↩] Al-Ashraf Musa Abu al-Fath al-Muzaffar al-Din (d. 1237 ce) was a ruler of the Ayyubid dynasty (translator). [↩] Al-‘Adil (1145-1218 ce) was an Ayyubid general and ruler. His full name was al-Malik al-Adil Sayf al-Din Abu-Bakr ibn Ayyub. He was the son of Najm al-Din Ayyub and a younger brother of Salah al-Din Ayyubi. He provided crucial military and civilian support to his brother in their wars against the Crusaders (translator). [↩] Harran was a major ancient city in Upper Mesopotamia, the site of which is close to the modern village of Altinbasak in Turkey. In the beginning of the Islamic period it was located in the lands belonging to the Mudar tribe and during the Umayyad reign became the seat of an Islamic empire that stretched from Spain to Central Asia. During the late 8th and 9th centuries Harran was a centre for translating works of astronomy, philosophy, natural sciences, and medicine from Greek to Arabic. It later became a popular residence for Ayyubid princes but was then completely destroyed and abandoned during the Mongol invasions of the Levant in the 13th century. Shaykh al-Islam Ibn Taymiyyah was born in Harran and moved to Damascus with his family during the Mongol invasions (translator). [↩] Hizam, according to the Mu‘jam al-Buldan, is one of the districts in the city of Wasit, which is located in eastern Iraq on the west bank of the Tigris river (translator). [↩] This is perhaps a reference to the Ahmadiyyah or Badawiyyah Sufi order that was founded by Sidi Ahmad al-Badawi (596-675 ah) (translator). [↩] Ittihadis, also known as the Ahl al-Ittihad (or People of Union), was a group of heretical Sufis who believed in the doctrine of ittihad or union with Allah. They have nothing to do with Sufism and have been refuted by authentic Sufis (translator). [↩] Mardin is a city situated in what today is south eastern Turkey. It is known for its strategic location on a rocky mountain overlooking the plains of northern Syria (translator). [↩] Mufti Taqi ‘Usmani writes in Mere Walid Mere Shaykh: “Faqih al-nafs is among the terminology used by the faqihs. It refers to that person who after long engagement with the science of fiqh is granted by Allah Most High a natural disposition with which one is able to come to correct conclusions [in matters of fiqh] without referring to books” (translator). [↩] Jamma‘il is a Palestinian town in the northern part of the West Bank close to Nablus. It is presently known as Jamma‘in (translator). [↩] This is the Imam Rabbani and qutub Shaykh ‘Abd al-Qadir al-Jilani to whom all of the Qadri silsilas return to (Shaykh ‘Abd al-Hafiz). [↩] Mukhtasar al-Khiraqi is one of the first texts in Hanbali fiqh compiled by the scholars of this madhhab. The author, Abu al-Qasim ‘Umar ibn ‘Ali al-Husayn al-Khiraqi was from Baghdad. He was a contemporary of Imam Ahmad’s two sons, ‘Abdullah and Salih. Al-Khiraqi’s father was also a companion of the students of Imam Ahmad. One of its more famous commentaries is Al-Mughni by Ibn Qudamah which is considered one of the greatest (translator). [↩] Sibt ibn al-Jawzi was Abu Muzaffar Yusuf ibn ‘Abdullah (d. 654 ah). He was the grandson of Ibn al-Jawzi from his daughter (translator). [↩] In his footnotes to Ibn Rajab’s Tabaqat al-Hanabilah, Shaykh ‘Abdul Rahman ibn Sulayman al-‘Uthaymin often frivolously negates the karamat of the awliya. For example, in reference to Shaykh al-Muwaffaq’s walking on water, Shaykh al-‘Uthaymin writes: “This is a falsehood from the whisperings of Satan.” Imam al-Tahawi, while outlining the ‘aqidah of the Ahl al-Sunnah wa al-Jama‘ah writes: “We believe in what we know of the karamat or marvels of the awliya’ and in the authentic stories about them from trustworthy sources.” Such unnecessary comments can be found saturated throughout this particular edition (translator). [↩] The raqa’iq hadith narrations is a genre of hadith that have a tendency to soften hearts and inspire people to lead pious lives (translator). [↩] Al-Muhalla (Al-Kitab al-Muhalla bi al-Athar) is a commentary by Ibn Hazm al-Andalusi al-Zahiri (d. 455 ah) of his own book Al-Mujalla. These are books of fiqh in which the author cites the views of earlier scholars along with their evidence. Ibn Hazm was born in Cordoba (translator). [↩] The Ayat al-Hirs are thirty three verses from the Quran also known in the Indian Sub-Continent as the Manzil (translator). [↩] The Magharah al-Dam (The Grotto of Blood) is a cave situated on the side of Mount Qasioun in Damascus. This place is also known as the Magharah al-Arba‘in (The Grotto of the Forty Abdal) and is said to be the place where Qabil killed Habil. The Damascenes would often visit this point to supplicate their needs, especially at the time of drought (translator). [↩] Abu Shamah, ‘Abd al-Rahman (1203-1268 ce) was an Iraqi historian who was born in Damascus. He wrote various books on several subjects, including seven on history. These include: Al-Rawdatayn, a history of Nur al-Din and Salah al-Din’s periods; the ‘Uyun, a summary of Al-Rawdatayn; and an appendix to it entitled Al-Mudhayyal ‘ala al-Rawdatayn (translator). [↩] Deobands.org

The Danger of Shi’ism Ihyaauddeen.co.za Contents The Distinguishing Characteristic of Islam Main causes for the Misguidance of Jews and Christians Shi’ism under the Microscope The difference between Islam and Shi’ism The Beliefs of the Shias regarding the Sahaabah The Beliefs of the Muslims regarding the Sahaabah Their sacrifices and love for Rasulullah (Sallallahu Alayhi Wasallam) Allah Ta’ala praising the Sahaabah in the Qur’an At the battle of Badr At the battle of Uhud At the pledge of Hudaibiyah The criteria for salvation and success Sahaabah supporting Deen at the time of fithnah The position of Hazrat Abu Bakr Siddeeq (Radiyallahu Anhu) in Deen The beloved of Rasulullah (Sallallahu Alaihi Wasallam) The successor of Rasulullah (Sallallahu Alaihi Wasallam) Hadhrat Abu Bakr Siddeeq (Radhiallahu Anhu)’s sacrifice for Rasulullah (Sallallahu Alaihi Wasallam) The first ummati to enter Paradise Doing abundant good in one day Allah Ta’ala will recompense him on the day of Qiyaamah The companion of Rasulullah (Sallallahu Alaihi Wasallam) at the haudh (well) of Kauthar Only Hadhrat Abu Bakr Siddeeq (Radhiallahu Anhu) can lead the People Taking Hadhrat Abu Bakr Siddeeq as a bosom friend The position of Hazrat Umar (Radiyallahu Anhu) in Deen Haq flowing on the tongue and heart of Hazrat Umar (Radiyallahu Anhu) Revelation coming down in support of the opinion of Hazrat Umar (Radiyallahu Anhu) Whoever love Hazrat Umar (Radiyallahu Anhu) loves Rasulullah (Sallallahu Alayhi Wasallam) Allah Ta‘ala being pleased with Hazrat Umar (Radiyallahu Anhu) The Qualities of Nubuwwat The Knowledge of Hazrat Umar (Radiyallahu Anhu) Hazrat Ali (Radiyallahu Anhu) being pleased with Hazrat Umar (Radiyallahu Anhu) Hazrat Umar (Radiyallahu Anhu’s) sacrifice for the Deen of Islam Being inspired with the truth Shaitaan moving away from the path of Hazrat Umar (Radiyallahu Anhu) The evil consequence of reviling the SahaabahThe curse of Allah Ta’ala upon those who curse the Sahaabah

Hijaab: Oppression? Aliya and Nadia feel that the biggest hardship they face is others’ assumptions about their beliefs. Both say that the most common misconception about Muslim women is that they are oppressed, and that their religion views them as inferior to men. For instance, French President Nicolas Sarkozy referred to the burqa as “a sign of subservience… a sign of lowering,” earlier this year. Nadia disagrees. “I’ve never seen anybody interview a Muslim woman and ask her if she’s oppressed. Or if she feels oppressed for wearing what she wears, or if she’s oppressed in her home,” said Nadia. Source

Rights of Neighbours Apart from a man's parents, children and near relatives, there also exists a permanent association and contact between him and his neighbors. The state of his association - be it good or otherwise has a great influence on his life and morals. The Prophet (PBUH) had attached great importance to this and has constantly urged the Ummah to pay due regard to the rights of neighbors to the extent that he had declared good neighborliness to be part of Iman (Faith) and an essential requisite for salvation. Three Categories Of Neighbors In a Hadith, related by Jabir (R.A.), the Prophet (PBUH) is reported to have said This Hadith clearly explains that the obligation to live in peace and harmony with neighbors, as demanded in the Holy Quran and the Traditions, also includes the non-Muslim neighbors. They too have a claim to our kindness and sympathy. We treat the animals with kindness and we have been warned against ill treating them, then what of our fellow humans - more so our neighbors. It will be significant to note that in all Ahadith Traditions mentioned, with regards to the basic rights of neighbors, no distinction had been made between Muslims and non-Muslims. "Neighbors are of three kinds. Firstly, the neighbor who enjoys only one right (and as far as rights are concerned) he is of the lowest grade. Secondly, the one who enjoys two rights and thirdly the neighbor who enjoys three rights. The neighbor with only one right is the Polytheist (i.e. a non-Muslim neighbor with whom there are no family ties). The neighbor with two rights is the neighbor who is also a Muslim (as such he has a claim as a neighbor as well as a fellow Muslim) and the one with three rights is the neighbor who is a Muslim and a Relative - he has a claim as a neighbor, as a fellow Muslim and as a relative". Emphasis On The Rights Of Neighbors It is reported, on the authority of Ayesha (R.A.) and Ibn Umar (R.A.) that the messenger of Allah (PBUH) said "The Angel Jibra'il (A.S.) counseled me so frequently regarding the rights of the neighbor that I feared, he too would be declared an heir." This Hadith shows that Angel Jibra'il (A.S.) brought commandments from Allah, concerning the rights of the neighbor so frequently and stressed the need to be kind and courteous to him with such force and regularity that the Holy Prophet (PBUH) thought that the neighbor also will be made an heir i.e. just as parents, children and near relatives inherit the property left by the deceased, he thought that the neighbor, too, will be given a share in it. Note:- The purpose of this Hadith is not merely to state a fact, but rather it is most effective way of highlighting the importance of the neighbor to the Muslims. Importance Of Good Treatment To Neighbors (It is an essential condition of Iman (faith)) It is narrated by Abu Shurayh (R.A.) that the Prophet (S.A.W.) said "Whoever believes in Allah and the final day (Day of Judgment) it is essential that he does not harm his neighbors and whoever believes in Allah and the final Day it is essential for him to entertain his guest with kindness and generosity and whoever believes in Allah and the Final Day it is essential that he speak what is good or otherwise remain silent." Amongst other points this Hadith explains that it is essential for the true believer to be mindful of his neighbors at all times so that he does not harm him in any way. It also gives us an idea of the value placed on the rights of neighbors by the Holy Prophet of Islam (PBUH). In another Hadith related by Abu Hurairah (R.A.) the Prophet (PBUH) said, "By Allah, he is not a true believer, By Allah, he is not a true believer, By Allah, he is not a true believer (three times). He was asked 'Who?" Upon which he replied, "The one whose neighbors do not feel secure from his mischief and evil. The construction and manner of the Hadith shows how agitated the Prophet (PBUH) must have been when he said this. The essence contained in this Hadith is that the Muslim whose character is such that his neighbors expect nothing but evil from him and they live in fear of being hurt or harmed by him, cannot be regarded as a true and faithful believer - he doesn't deserve the title of Muslim or Mu'min. On another occasion the Prophet (PBUH) is reported to have said that such a person (whose neighbors do not feel safe on his account) shall not go to Heaven. Note:- In the language of Prophet hood, when special emphasis is laid on a deed, the customary way of putting it is to say that whoever neglects it etc. is not a true believer, and he shall not go to Heaven. It should be understood that this does not imply that he has actually been thrown out of the fold of Islam and now the laws of Infidelity (Kufr) will apply to him, and that in the hereafter he will be treated as an infidel, but rather this is an emphatic way of explaining that such a person does not possess the true spirit of Iman which is the glory of a Muslim and is pleasing to Allah. The particular phrasing is used to lend greater force to the matter. In yet another Hadith, related by Anas (R.A.), the Prophet (PBUH) said "He has not affirmed faith in me (i.e. he is not a true follower) who eats to his satisfaction and sleeps comfortably at night while his neighbor goes hungry - and he is aware of it." How astonishing that such a wide gap has occurred between these teachings and traditions and the actual conduct of the Muslims as a whole! It is extremely difficult for an unknowing person to believe that such, really, were the teachings of the Holy Prophet of Islam (PBUH). Nevertheless, these traditions and teachings explain clearly the importance of good and kind treatment to neighbors and they are a clear admonition to those who remain indifferent to the needs and difficulties of their neighbors and care nothing for them. Article Contributed by: itsIslam Staff

8 Ahadith on Neighbours 1) Prohibition of Harming Neighbour: The Prophet, (Peace and blessings be upon him) said: "By Allah, he is not a believer! By Allah, he is not a believer! By Allah, he is not a believer.'' It was asked, "Who is that, O Messenger of Allah?'' He said, "One whose neighbour does not feel safe from his evil" (Sahih Bukhari). 2) Recommendation to treat neighbour well The Messenger of Allah, (Peace and blessings be upon him), said: "Jibril kept recommending me to treat my neighbour well until I thought that he would tell me to make him one of my heirs" (Bukhari:6014) 3) Caring for your neighbours Abu Dharr, May Allah be pleased with him, reported: The Messenger of Allah, (Peace and blessings be upon him), commanded me thus, "O Abu Dharr! Whenever you prepare a broth, put plenty of water in it, and give some of it to your neighbours".( Sahih Muslim) 4) Co-operation with your neighbors Abu Hurayrah, may Allah be pleased with him, reported that the messenger of Allah, (Peace and blessings be upon him), said: "No-one should prevent his neighbour from fixing a wooden peg in his wall." Abu Huraira said (to his companions), "Why do I find you averse to it? By Allah, I certainly will narrate it to you." (Sahih Bukhari) 5) Do not eat your full while your neighbor is hungry The Messenger of Allah say:" He is not a believer who eats his fill whilst his neighbor beside him goes hungry" (Bukhari) 6) Never scorn your neighbor's gift Sahih Abu Hurayrah reported that the Prophet, (Peace and blessings be upon him), used to say: "O Muslim women! No one should scorn the gift of a neighbor, even if it is (only) a sheep's foot" (Bukhari: 6017) 7) Harming a neighbor may lead to hell-fire Abu Hurayra, may Allah be pleased with him reported: A man asked, "O Messenger of Allah! There is a woman who prays, gives charity and fasts a great deal, but she harms her neighbors with her speech (by insulting them)" He said: "She will go to hell" The man said: "O messenger of Allah! There is (another) woman who is well-known for how little she fasts and prays, but she gives charity from the dried yoghurt she makes and she does not harm her neighbors" He said: "She will go to paradise" (Ahmad, vol. 4, p. 166, Ibn Hibban, hadith no. 2054) 8) Tolerance when treating neighbors Mutarrif said: "I heard that you (he means Abu Dharr, may Allah be pleased with him) have said that the Prophet, (Peace and blessings be upon him), said: "Allah loves three and hates three.'" Abu Dharr said, "I do not think that I would tell lies about the Messenger of Allah." Mutarrif said, "Then who are the three whom Allah loves?" Abu Dharr (quoting the Prophet, (Peace and blessings be upon him)) said: "A man who fights for the sake of Allah, with perseverance and hoping for reward from Him, and fights until he is killed, and you find this in the Book of Allah.' Then he recited: "Truly Allah loves those who fight in His cause in battle array, as if they were a solid cemented structure." [al-Saff 61:4] Mutarrif asked, "Then who?" He said, "A man who has a bad neighbor who annoys and disturbs him, but he bears it with patience and forbearance until Allah ends the matter either during his lifetime or upon the death of either of them." ( Reported with a sahih isnad by Ahmad and al-Tabarani. See Majma' al-Zawa'id, 8/171.)

يَا رَبِّ صَلِّ وَ سَلِّمْ دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

Sunnats and Aadaab of Sleeping – Part 8 1. Upon awakening, one should recite the masnoon du`aa: الْحَمْدُ لِلَّهِ الَّذِي أَحْيَانَا بَعْدَ مَا أَمَاتَنَا وَإِلَيْهِ النُّشُورُ “All praise is due to Allah Ta’ala who granted us life after death and to Him is our return.” عن حذيفة رضي الله عنه قال كان النبي صلى الله عليه وسلم إذا أخذ مضجعه من الليل وضع يده تحت خده ثم يقول اللهم باسمك أموت وأحيا وإذا استيقظ قال الحمد لله الذي أحيانا بعد ما أماتنا وإليه النشور. (بخارى رقم 6314 ) Hadrat Huzaifa (Radiallahu anhu) reports that when retiring to bed at night, Rasulullah (Salallahu alaihi wasallam) would place his (right) hand under his (right) cheek and would recite the duaa اللهم باسمك اموت و احيى , and upon awakening would recite الحمد لله الذى احيانا بعد ما اماتنا واليه النشور

Sunnats and Aadaab of Sleeping – Part 7 1. Do not sleep unnecessarily after Maghrib. عن أبي برزة رضي الله عنه أن رسول الله صلى الله عليه وسلم كان يكره النوم قبل العشاء والحديث بعدها (البخاري رقم 568) Hadhrat Abu Barzah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) disliked one to sleep before Esha (i.e. after Maghrib), and to engage in discussions after Esha (in the case where there is no need). 2. Do not sleep in areas which people use as a walkway as you would cause inconvenience to them and this may become a means of injury being caused to oneself. عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه وسلم إذا سافرتم في الخصب فأعطوا الإبل حظها من الأرض وإذا سافرتم في السنة فأسرعوا عليها السير وإذا عرستم بالليل فاجتنبوا الطريق فإنها مأوى الهوام بالليل (و في رواية وإذا عرستم فاجتنبوا الطريق فإنها طرق الدواب ومأوى الهوام بالليل) (مسلم رقم 1926) Hadhrat Abu Hurayrah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “When travelling through green pastures, then give the animal its due right (through stopping at different places in order to allow the animal to graze). When travelling through dry land at the time of drought, then complete the journey quickly (i.e. do not delay your journey by stopping at different places so it does not become difficult upon the animal). During the journey, if you have to stop over to spend the night at a certain place, then ensure that you do not camp in the middle of the road as the road is the right of the animals (of the travellers travelling on the road), and the residing place of insects and poisonous creatures at night (which can cause you harm).

What do Women Get in Paradise (Jannah) by Mufti Abdur Rahman ibn Yusuf

3 Stages to Tahajjud One of the most virtuous of the nawafil acts of worship is waking up in the middle of the night for tahajjud prayer. This is that special time when the doors of mercy are thrown open and the angels are dispersed, seeking out those in need of their Lord. Yet, how unfortunate our situation is that we are deprived from this great bounty. “Their sides shun their beds in order to pray to their Lord in fear and hope…” (Quran, 32: 16) Abu Hurayrah (radiallahu anhu) narrates that the Messenger of Allah (sallallahu alaihi wa sallam) said, “The best prayer after the obligatory prayers is the night prayer.” (Muslim) I remember anytime one of the narrations regarding tahajjud would come up in a text, or was mentioned by one of our teachers, the students would eagerly ask how they could become regular in this blessed act. Here are a few suggestions based on their responses. Stage 1 – I just can’t wake up Despite your best efforts (asking a friend to call, multiple alarms, sleeping early, making a firm intention at night, etc.) if you simply cannot force yourself to get up, pray your tahajjud prayer before you go to sleep. Its time technically begins after Isha, so this can be a means of showing Allah that you are serious, and truly desirous of this great bounty. Couple this with dua admitting your inability and asking Allah for His bounty. Stage 2 – I am sporadic in my tahajjud If you are blessed to wake up for tahajjud on occasion, or get up most days, but miss a few here and there, be sure to “make-up” the prayer on the days that you don’t get up. And of course couple this with dua. Umar (radiallahu anhu) narrates that “I heard the Messenger of Allah (sallallahu alaihi wa sallam) say, ‘Whenever one of you sleeps through his night devotions, or through a part of them, then, if you perform them between the Fajr (i.e after Ishraq) and Dhuhr prayer, you will receive the same reward as if you performed them at night.’” (Muslim) Stage 3 – I regularly wake up for tahajjud Alhamdulillah, if you are at this stage you need to ensure 3 things: 1. Give shukr every night that Allah allowed you take advantage of this great blessing. 2. Admit to Allah that while you are unworthy of such a blessing, you are in need of it. 3. Beg Allah that He allow you to wake up the following night as well. May Allah, Most High, allow each of us to be regular in our tahajjud prayers! Shaykh Khalid Abdul Sattar Ilm Essentials

Bishr ra said, "A servant commits a sin, and is deprived [thereby] of performing tahajjud."

Alhamdulillaah!

Hijaab: My Choice! Another misconception is the belief that Muslim women are forced to wear hijab. For the vast majority of Muslim women, nothing could be farther from the truth. Indeed, deciding finally to wear hijab is often difficult. Days of meditation, fear of negative consequences and reactions from family and/or the wider American society, and ultimately, the need for plenty of courage weigh heavily in reaching the decision. Wearing hijab is a very personal and independent decision, coming from appreciating the wisdom underlying Allahs command and a sincere wish to please Him. whyislam There is no compulsion in Islam Let us see what Muslim women themselves have to say... When asked about bans on wearing hijab:

Listen Here: “Being Prophylactic” by Shaykh Husain Abdul Sattar Prophylactic means to prevent against diseases. The way people react to physical diseases can be divided into three groups: The first group of people is preventative. They wash their hands constantly, get flu shots, go for regular checkups, etc. This group is easiest to treat because if they have any disease, it is caught quickly. The next group of people regularly monitor themselves and report to a doctor as soon as they notice any abnormality. They are easy to treat as well. The last group will not visit a doctor until the very end, at which point treatment becomes very difficult if not impossible. The same concept applies to spiritual diseases: The first group is proactive about their spirituality. They constantly make astaghfar. In fact, they make astaghfar for their deficiency in making astaghfar. They stay in the company of the pious. If they know there is a place that will make it difficult for them to protect their gaze, they will avoid it altogether. They give sadaqah everyday. The next group constantly scans themselves like the first group. They look for deficiencies within themselves. If they find a malady in their heart, they go to a shaykh for treatment immediately. The last group of people will ignore their problems until the very end. If a person has an anger problem, he will let it escalate until it ruins his relationships with his children, his wife, his parents etc. If he had treated it at the start, it would not have seeped into every part of his life making it nearly impossible to resolve. We have to strive to be people who are proactive about our religion, who constantly monitor ourselves and analyze our behavior. We cannot afford to be among the last group of people. If we have weird thoughts or doubts in our minds, we should not mull over it for years until it becomes a huge problem. We should seek the help of the scholars. If a person does not seek treatment for a physical disease, the worst thing that will happen is death. However, if we do not treat our spiritual diseases, we risk eternity in the worst of abodes. Khutbah Jems

Hijaab: An Expression of Identity While some Muslim women do not perceive the hijab to be obligatory to their faith, other Muslim women wear the hijab as a means of visibly expressing their Muslim identity (Haddad, et al, 2006). In the United States, particularly since 9/11, the hijab is perceived to be synonymous with Islam. Some Muslim women choose to appropriate this stereotype and wear the hijab to declare their Islamic identity and provide witness of their faith. Unfortunately this association has also occasionally resulted in the violent assaults of Muslim women wearing hijab. While most Muslim women wear the hijab for religious reasons, there are other Arab or Muslim women who choose to wear the hijab as an expression of their cultural identity. By wearing the hijab, Muslim women hope to communicate their political and social alliance with their country of origin and challenge the prejudice of Western discourses towards the Arabic-speaking world (Zayzafoon, 2005). In many cases, the wearing of the hijab is also used to challenge Western feminist discourses which present hijab-wearing women as oppressed or silenced. (Arabs in America)