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Imam Tirmidhi (209 – 279 H)

By Dr. G.F. Haddad

Imam Tirmidhi was born in the year 209 A.H. during the reign of the Abbasid Khalifa Ma’mun al-Rashid. The Abbasid Caliphate, despite its brilliant contributions to Islam, brought along with it many thorny problems. Greek Philosophy had a free flow into the Islamic world. This was fully sanctioned by the government until eventually it declared the Mu’tazila school of thought as the state religion. Anyone who opposed the Mu’tazila school of thought would be opposing the state. With the influence of Greek philosophy infiltrating within the people, many Muslims began attempting to reconcile between reason and revelation. As a result they deviated themselves and misled many innocent weak Muslims away from Allah and His Prophet (s). Many scholars of Islam had come to the fore in order to defend the Shari`ah. Forgeries and interpolations in Hadith by rulers who wished to fulfil their personal motives was common. In the first century `Umar bin Abdul `Aziz (r) initiated a movement for the compilation of the holy hadith of the the Prophet (s) as there was a fear of it being lost. Eventually this gigantic task was undertaken by six towering scholars of Islam. One of them was Imam Abu `Isa Muhammed ibn `Isa Tirmidhi

Having grown up in an environment of learning, together with possessing many great qualities naturally drove Imam Tirmidhi to dedicate his life totally towards the field of Hadith. He obtained his basic knowledge at home and later travelled to far off lands in search of this great science. He studied Hadith under great personalities such as Imam Bukhari, Imam Muslim and Imam Abu Dawud. In some narrations Imam Bukhari and Imam Muslim are his students as well.

Once Imam Bukhari mentioned to him “I have benefited more from you than you have benefitted from me.” Musa ibn `Alaq once said: “When Imam Bukhari passed away, he left no one in Khurasan who compared with Abu `Isa Tirmidhi in knowledge, memory, piety and abstinence.” According to `Abdullah ibn Muhammed Al-Ansari, Imam Tirmidhi’s Al-Jami` is more beneficial than the works of Bukhari and Muslim since their compilations can only be understood by a very deep sighted scholar whereas Al-Jami` can be understood by both the scholar and the layman.

Imam Tirmidhi said that he compiled this book and presented it to the learned of Hijaz, Iraq and Khurasan and they were pleased with it. Who ever has this book in his home, it is as though he has the Prophet (s) speaking to him there.

His remarkable memory:

Imam Tirmidhi had an exceptionally remarkable memory. If he heard something once he never forgot it. Once on his way to Makkah, Imam Tirmidhi met a scholar of hadith (muhaddith) from whom he had previously copied two chapters of hadith. Thinking that he had the notes with him he asked the scholar if he would allow him to read out these two chapters so that he could correct any errors. After realizing that he did not have those notes with him he took a blank piece of paper and read out the entire two parts from memory. When the muhaddith realized what he was doing he rebuked Imam Tirmidhi saying: “Have you no shame, why are you wasting my time.” Imam Tirmidhi assured him that he had committed all the ahadith to memory. The scholar was not convinced, even though Imam Tirmidhi had recited all the hadith from memory. Imam Tirmidhi requested him to recite to him some other hadith. The scholar recited forty ahadith which Imam Tirmidhi thenrepeated without making a single error, thus showing his remarkable power of committing hadith to memory.

Another incident has been recorded by Hakim ul-Ummat in his Al-Misk-us-Zaki, depicting the profound memory of Imam Tirmidhi. He writes:

Imam Tirmidhi had lost his sight towards the latter portion of his life. Once whilst on a journey, at a certain point he bowed his head. When asked as to why he did this, he replied: “Is there not a tree here whose branches hang over in such a manner that it harms those who are passing by.” They answered in the negative. He was quite shocked when he heard this as he distinctly remembered there being a tree and was worried as to whether his memory was failing him or not. He stopped the caravan immediately and asked his companions to enquire from the locals whether a tree had existed there or not. “If it is established that no tree existed then I will stop narrating the Hadith of the Prophet (s) due to my weak memory.” On inquiry it was shown to them that a tree had previously existed over there but due to it being a hindrance to travelers it was removed.

Imam Tirmidhi had a large number of students from all over the world. The most famous amongst them were Haysam ibn Kulaib, Abul Abbaas and Muhammed ibn Ahmed Shah Abdul `Aziz describes Imam Tirmidhi in the following words: “His memory was unique and his piety and fear of Allah ta’la was of a very high caliber. He would cry so much out of the fear of Allah, that towards the end of his life he lost his sight.”

According to Ibn Taymiyya and Shah Waliullah, Imam Timidhi was an independent Jurist (Mujtahid). Moulana Anwar Shah Kashmiri is of the opinion that he was a Shafi`i.

In the year 279 A.H. in a village called Bawag at the age of 70 , Imam Tirmidhi left this temporary abode for the everlasting life of the hereafter. May Allah swt fill his grave with light. The enormity of his sacrifices and the extent to which he served the religion can never be fully comprehended.

Many books of hadith were compiled before Imam Tirmidhi decided to compile his Al-Jami`. Dawud Tayalisi and Ahmed ibn Hanbal had compiled books consisting of both authentic and weak hadith. Later Imam Bukhari compiled his Sahih and omitted all weak narrations from it. His main objective was to derive masa’il / laws from the relevant hadith. Later Imam Muslim compiled his book with a primary focus on the isnad (different chain of narrators). Imam Nasa’i’s aim was to mention the discrepancies of the hadith whilst Abu Dawud prepared a book which became the basis for the fuqaha. Imam Tirmidhi had combined the styles of Bukhari, Muslim, Abu Dawud and Nasa’i by mentioning the discrepancies regarding the narrators and also making his compilation a basis for the jurists.

The Special characteristics of al-Jami` ut-Tirmidhi

1. It is a Sunan and a Jami`.

2. Only 83 hadith are repeated.

3. Imam Tirmidhi omits the major portion of the hadith and only mentions that part which is relevant to the heading. (title)

4. After mentioning a hadith he classifies it narration (whether it is authentic or weak, etc.)

5. He specifies the narrators names, e.g. if the narrators kunya (honorific name) was mentioned, he would then mention his proper name and vice versa.

6. One hadith in Tirmidhi is a thulaathiyaat i.e. the transmitters of the hadith betwen Imam Tirmidhi and the Prophet (s) are only three.

7. Every hadith in Tirmidhi al-Jami` is “ma’mul bihi” (practised upon by the jurists.)

8. He explains the different madhahib together with their proofs.

9. He gives an explanation to all difficult ahadith.

10. His book has been set out in an excellent sequence, hence to look for a hadith is very easy.

11. There is no fabricated hadith in the entire book.

The conditions of Imam Tirmidhi in the selection of hadith

According to the commentators of Al-Jami Imam Tirmidhi maintained the following conditions throughout the compilation of his book.

1. He never narrated hadith from those who fabricated hadith. 2. Allama Tahir Muqaddisi mentions that al-Jami` ut-Tirmidhicontains four types of hadith:

3. Imam Tirmidhi accepts a hadith which is narrated with the word “a’n” provided both the narrators are contemporaries. 4. After mentioning a weak hadith, he explains the state of its weakness. 5. A mursal hadith is accepted by Imam Tirmidhi when it is supported by a chain of narrators which is not broken.

The status of al-Jami` ut-Tirmidhi among the six authentic books of hadith. al-Jami` ut-Tirmidhi has been categorized as fifth amongst the six most authentic books of hadith. According to the most preferred opinion, Bukhari enjoys the highest status, followed by Muslim, Abu Dawood, Nasai, Tirmidhi and Ibn Majah respectively. Haji Khalifa in al-Kashf al-Dhunoon has categorised Tirmidhi in third position. Al-Dhahabi has written that Tirmidhi in actual fact should be holding the third position, but due to him bringing weak narrators like Kalbi and Masloob its status has dropped. However, looking at the manner in which he set out his book it seems that Haji Khalifa’s opinion is best.

Some of the commentaries of Tirmidhi

{1.} ‘A’ridat-ul-Ahwazi

An Arabic compilation of Qadi Abu Bakr ibn `Arabi (r) in 7 volumes.

{2} Qut-ul Mughtazi

Compiled by Jalal ad-Din Suyuti (r).

{3} Tuhfat-ul Ahwadhi

Written by Sheikh Abdur Rahmaan Mubaarakpuri in 10 volumes. He is very critical against the Ahnaaf.

The Terminology of Imam Tirmidhi

The classification of hadith was firmly established by Ali ibn Madini (r) and later by his student Imam Bukhari (r). However Imam Tirmidhi was the first Imam to base his book on these classifications.

Imam Tirmidhi classifies most of the Ahadith and mentions its reliability. Altogether Imam Tirmidhi uses nine different terms.

1.) sahih: That hadith wherein each reporter must be trustworthy, he must have the power of retention and the sanad of the hadith must go back to Nabi (sallallahu alyhi wasallam) without any interruption, it must agree with those of other reliable reporters and there should be no hidden defect in the matan or the sanad. N.B. Imam Tirmidhi does not consider it a prerequisite that a sahih Hadith must have several chains of narrators.

2.) hasan: That hadith which does not contain a reporter accused of lying, it is not shaaz and the hadith has been reported through more than one sanad.

3.) da`eef: Such a hadith wherein the narrators are not trustworthy, or they don’t posses the ability of retaining, or there is a break in the chain of narrators, or the hadith is shaaz or mu’alall.

4.) gharib: According to Imam Tirmidhi a hadith is classified gharib for one of the following reasons..

(a) it is narrated from one chain only.

(b) there is some addition in the text.

(c) it is narrated through various chains of transmitters but having within one of its chains an addition in the sanad.

5.) hasan gharib: These two can be combined. i.e. hasan refers to the uprighteousness of the narrators whilst gharib implies that he is alone in transmitting the hadith.

6.) sahih gharib: This term implies that the hadith is authentic but there is only one sanad.

7.) hasan sahih gharib: This hadith is hasan since it has several chains of transmitters, it is sahih as the chains are all authentic and it is gharib in the words that Imam Tirmidhi narrated.

8.) hasan sahih: This term has caused much confusion amongst the Muhadditheen since hasan is lower in rank than sahih. While sahih indicates to the excellent retention power of a narrator, hasan indicates to a deficiency in this regard hence it seems that both are opposites and is not possible to reconcile. The mutaqaddimeen have given many explanations to this :

CONCLUSION

By the third century A.H. a number of collections on hadith were compiled. Imam Tirmidhi was one of those scholars who contributed greatly towards this field of hadith. In this modern age the world at large is deeply indebted to Imam Tirmidhi for his compilation of hadith. May Allah swt make it possible for all of us to benefit tremendously from this priceless collection of hadith.

Imam al-TIrmidhi died on Monday night, 13 Rajab 279 AH (Sunday night, 8 October 892) in Bugh. He is buried on the outskirts of Sherobod, a 60 kilometers north of Termez in Uzbekistan. [wiki]

As-Sari as-Saqati (d. 251 H. In Baghdad)
Ma´ruf al-Karkhi (d. 201 H.)
Imam `Ali al-Rida (d. 203 H.)
ImamMusa al-Kazim (d, 182 H.)
Imam Ja`far as-Sadiq (b, 83 – d. 148 H.)
his father Muhammad al-Baqir ibn ‘Ali (b. 59 – 114 H.)
his father Zayn al ‘Abidin ‘Ali ibn Husayn (b. 38 – d. 94H.)
his father Sayyid al-shuhadaa Imam Husayn ibn ‘Ali (b. 4 – d. 61 H.)
Imam al-Anbiya, Sayyiduna wa Mawlana Muhammad ibn `AbdAllah (d 11 H.)

Abu‑‘l‑Hasan Sarī b. al‑Mughallis al‑Saqatī [d. 251/865] var morbror till al‑Djunayd och dennes lärare, och själv var han lärjunge till Macrūf al‑Karkhī. Han var en av sin tids mest enastående vad gäller gudligheten, de sublima tillstånden(1) och enhetsbekännandets olika slags vetande(2).‑{1}

Jag (al‑Qushayrī) hörde Muhammad b. al‑Husayn berätta, att han hört cAbd Allāh b. cAlī al‑Tūsī berätta, att han hört Abū cAmr b. cAlwān berätta, att han hade hört Abu‑‘l‑cAbbās b. Masrūq berätta att al‑Sarī al‑Saqatī brukade idka handel på marknadsplatsen. En dag kom Macrūf al‑Karkhī – vars krets al‑Sarī tillhörde – till honom och hade ett föräldralöst barn med sig och sade: »Kläd denne föräldralöse!» Sarī sade: »Jag klädde honom då, och Macruf gladde sig därvid och sade ›Måtte Gud få dig att hata Denna Världen och befria dig från det du befinner dig i!‹. Därpå lämnade jag handelsboden, och inget är mig förhatligare än Denna Världen. Och allt som kommit mig till del har jag Macrūfs välsignelser att tacka för.»‑{2}

Jag hörde sufimästaren Abū cAbd al‑Rahmān al‑Sulamī {Gud förbarme sig över honom!} säga, att han hört Aū Bakr al‑Rāzī säga, att han hört Abū cUmar al‑Anmātī säga, att han hade hört al‑Djunayd berätta ›Jag har inte sett någon ägna sig mer åt gudstjänst än Sarī, som uppnådde en ålder av nittioåtta år(3) och aldrig sågs ligga ned – utom då han var dödssjuk!‹.‑{3}

Det berättas om Sarī att han har sagt: »Sufism [tasawwuf] är en beteckning med tre betydelser: (1) en sufier vars inre ljus ej släcker hans gudsfruktans ljus; (2) en sufier som ej talar om en inre mening i ett vetande på sådant sätt att den upphäver den yttre meningen i Skriften [al‑kitāb] eller i Profetens goda exempel [sunna]; (3) en sufier som inte låter miraklerna få honom att riva sönder slöjorna till Guds förbud.» al‑Sarī dog år 257 (år 871 A.D.)(4).‑{4}

Jag hörde mäster Abū cAlī al‑Daqqāq berätta om al‑Djunayd {Gud förbarme sig över honom!} att denne hade sagt: »Sarī frågade mig en dag om kärleken [mahabba], och jag svarade ›En del människor säger att kärlek är samförstånd [muwāfaqa], andra säger att kärlek är altruism [īthār], andra åter definierar kärlek än si och än så‹. Då tog Sarī tag i huden på sin arm och drog i den, men den ville inte tänjas ut, varpå han sade ›Vid den Upphöjdes allmakt! Om jag säger att denna hud på grund av kärlek till Gud har torkat ut på detta armben, så talar jag förvisso sant!‹. Därpå svimmade han av, och hans ansikte rörde sig runt likt en skinande måne, varvid Sarīs hy(5) tycktes anta en rödaktig nyans.»‑{5}

Det berättas om Sarī att han sade: »Sedan trettio år tillbaka ber jag ständigt om förlåtelse för att vid ett tillfälle ha sagt ›Lov vare Gud!‹. Då frågade man, hur det kom sig, och han svarade ›En eldsvåda drabbade Bagdad, och en man kom mig till mötes och sade till mig ›Rädda din handelsbod!‹, och då sade jag ›Lov vare Gud!‹. Och sedan trettio år tillbaka är jag ångerfull över det jag sade, eftersom jag önskade mig själv bättre än det som drabbade andra troende!» cAbd Allāh b. Yūsuf berättade detta för mig och sade, att han hört Abū Bakr al‑Rāzī säga, att han hört Abū Bakr al‑Harbī berätta, att han hade hört al‑Sarī berätta detta.‑{6}

Det berättas om Sarī att han sagt ›Jag tittar på min näsa alltsomoftast dagligen av rädsla för att den har blivit svart, eftersom jag fruktar att Gud gör mitt utseende svart på grund av det jag sysslar med‹.‑{7}

Jag hörde Muhammad b. al‑Husayn {Gud förbarme sig över honom!} säga, att han hört Muhammad b. al‑Husayn b. al‑Khashshāb säga, att han hört Djacfar b. Muhammad b. Nusayr säga, att han hört al‑Djunayd säga att han hade hört al‑Sarī säga ›Jag känner till en genväg som leder till Paradiset‹ och då frågat honom ›Vilken?‹. Han svarade ›Du skall inte be någon om något, och du skall inte ta emot något från någon, och du skall inte äga något som du kan ge någon något av!‹.‑{8}

Jag hörde cAbd Allāh b. Yūsuf al‑Isbahānī säga, att han hört Abū Nasr al‑Sarrādj al‑Tūsī säga, att han hört Djacfar b. Muhammad b. Nusayr säga, att han hört al‑Djunayd säga, att han hade hört al‑Sarī säga ›Jag önskar dö i någon annan stad än i Bagdad‹. Man frågade honom då ›Varför detta?‹, och han svarade ›Jag är rädd för att min grav inte kommer att ta emot mig och att mina missgärningar kommer i dagen!‹.‑{9}

Jag hörde cAbd Allāh b. Yūsuf al‑Isbahānī säga, att han hört Abu‑‘l‑Hasan b. cAbd Allāh al‑Fuwatī al‑Tarsūsī säga, att han hört al‑Djunayd säga, att han hade hört al‑Sarī säga ›O Gud! Hur mycket du än straffar mig med något, så straffa mig inte med beslöjningens vanära!‹.‑{10}

Jag hörde cAbd Allāh b. Yūsuf al‑Isbahānī säga, att han hört Abū Bakr al‑Rāzī säga, att han hört al‑Djurayrī säga, att han hade hört al‑Djunayd säga: »En dag gick jag in till al‑Sarī al‑Saqatī, som stod och grät, och jag frågade honom ›Vad är det som får dig att gråta?‹, och han svarade ›I går kom min dotter(6) till mig och sade ‘O du min fader! Den här natten är het, så jag hänger upp det här vattenkruset här. Därpå somnade jag in och drömde att jag såg en slavinna av skönaste skapnad som just stigit ned från himmelen, och jag frågade ‘Vem tillhör du?’, och hon svarade ‘Den som inte dricker det avkylda vattnet som finns i vattenkruset!‹. Då tog jag vattenkruset och slog det mot marken, varvid det gick sönder.» al‑Djunayd sade: »Jag såg lerskärvorna, som han inte tog bort och inte rörde vid, tills jord och skräp hade utplånat spåren av dem.»‑{11}
_________________________
1) al‑ahwāl al‑sanīya.
2) culūm al‑tawhīd.
3) Knysh översätter passagen helt oförklarligt så här: ”I visited him for ninety-eight years without ever seeing him lying down […]”!
4) Enligt al‑Sulamī: år 251 [år 865], Tabāqat al‑sūfīya, ed. Pedersen s. 41.
5) I den arabiska texten står det endast: Sarī.
6) I den arabiska texten står det: flickan [al‑sabīya].

© Damas Cultural Society 2007 | Original site

From shamela

1. From Abdul Wahid Hamid: “Companions of The Prophet”, Vol.1
View on sunnah.org

This is a story of a seeker of Truth, the story of Salman the Persian, gleaned, to begin with, from his own words:

I grew up in the town of Isfahan in Persia in the village of Jayyan. My father was the Dihqan or chief of the village. He was the richest person there and had the biggest house.

Since I was a child my father loved me, more than he loved any other. As time went by his love for me became so strong and overpowering that he feared to lose me or have anything happen to me. So he kept me at home, a veritable prisoner, in the same way that young girls were kept.

I became devoted to the Magian religion so much so that I attained the position of custodian of the fire which we worshipped. My duty was to see that the flames of the fire remained burning and that it did not go out for a single hour, day or night.

My father had a vast estate which yielded an abundant supply of crops. He himself looked after the estate and the harvest. One day he was very busy with his duties as dihqan in the village and he said to me:

“My son, as you see, I am too busy to go out to the estate now. Go and look after matters there for me today.”

On my way to the estate, I passed a Christian church and the voices at prayer attracted my attention. I did not know anything about Christianity or about the followers of any other religion throughout the time my father kept me in the house away from people. When I heard the voices of the Christians I entered the church to see what they were doing.

I was impressed by their manner of praying and felt drawn to their religion. “By God,” I said, “this is better than ours. I shall not leave them until the sun sets.”

I asked and was told that the Christian religion originated in AshSham (Greater Syria). I did not go to my father’s estate that day and at night, I returned home. My father met me and asked what I had done. I told him about my meeting with the Christians and how I was impressed by their religion. He was dismayed and said:

“My son, there is nothing good in that religion. Your religion and the religion of your forefathers is better.”

“No, their religion is better than ours,” I insisted.

My father became upset and afraid that I would leave our religion. So he kept me locked up in the house and put a chain on my feet. I managed however to send a message to the Christians asking them to inform me of any caravan going to Syria. Before long they got in touch with me and told me that a caravan was headed for Syria. I managed to unfetter myself and in disguise accompanied the caravan to Syria. There, I asked who was the leading person in the Christian religion and was directed to the bishop of the church. I went up to him and said:

“I want to become a Christian and would like to attach myself to your service, learn from you and pray with you.”

The bishop agreed and I entered the church in his service. I soon found out, however, that the man was corrupt. He would order his followers to give money in chanty while holding out the promise of blessings to them. When they gave anything to spend in the way oRGod however, he would hoard it for himself and not give anything to the poor or needy. In this way he amassed a vast quantity of gold. When the bishop died and the Christians gathered to bury him, I told them of his corrupt practices and, at their request, showed them where he kept their donations. When they saw the large jars filled with gold and silver they said.

“By God, we shall not bury him.” They nailed him on a cross and threw stones at him.

I continued in the service of the person who replaced him. The new bishop was an ascetic who longed for the Hereafter and engaged in worship day and night. I was greatly devoted to him and spent a long time in his company.

(After his death, Salman attached himself to various Christian religious figures, in Mosul, Nisibis and elsewhere. The last one had told him about the appearance of a Prophet in the land of the Arabs who would have a reputation for strict honesty, one who would accept a gift but would never consume charity (sadaqah) for himself. Salman continues his story.)

A group of Arab leaders from the Kalb tribe passed through Ammuriyah and I asked them to take me with them to the land of the Arabs in return for whatever money I had. They agreed and I paid them. When we reached Wadi al-Qura (a place between Madinah and Syria), they broke their agreement and sold me to a Jew. I worked as a servant for him but eventually he sold me to a nephew of his belonging to the tribe of Banu Qurayzah. This nephew took me with him to Yathrib, the city of palm groves, which is how th e Christian at Ammuriyah had described it.

At that time the Prophet was inviting his people in Makkah to Islam but I did not hear anything about him then because of the harsh duties which slavery imposed upon me.

When the Prophet reached Yathrib after his hijrah from Makkah, I was in fact at the top of a palm tree belonging to my master doing some work. My master was sitting under the tree. A nephew of his came up and said:

“May God declare war on the Aws and the Khazraj (the two main Arab tribes of Yathrib). By God, they are now gathering at Quba to meet a man who has today come from Makkah and who claims he is a Prophet.” I felt hot flushes as soon as I heard these words and I began to shiver so violently that I was afraid that I might fall on my master. I quickly got down from the tree and spoke to my master’s nephew. “What did you say? Repeat the news for me.”

My mastcr was very angry and gave me a terrible blow. “What does this matter to you? Go back to what you were doing,” he shouted.

That evening, I took some dates that I had gathered and went to the place where the Prophet had alighted. I went up to him and said:

“I have heard that you are a righteous man and that you have companions with you who are strangers and are in need. Here is something from me as sadaqah. I see that you are more deserving of it than others.”

The Prophet ordered his companions to eat but he himself did not eat of it.

I gathered some more dates and when the Prophet left Quba for Madinah I went to him and said: “I noticed that you did not eat of the sadaqah I gave. This however is a gift for you.” Of this gift of dates, both he and his companions ate.

The strict honesty of the Prophet was one of the characteristics that led Salman to believe in him and accept Islam.

Salman was released from slavery by the Prophet who paid his Jewish slave-owner a stipulated price and who himself planted an agreed number of date palms to secure his manumission. After accepting Islam, Salman would say when asked whose son he was:

“I am Salman, the son of Islam from the children of Adam.”

Salman was to play an important role in the struggles of the growing Muslim state. At the battle of Khandaq, he proved to be an innovator in military strategy. He suggested digging a ditch or khandaq around Madinah to keep the Quraysh army at bay. When Abu Sufyan, the leader of the Makkans, saw the ditch, he said, “This strategem has not been employed by the Arabs before.”

Salman became known as “Salman the Good”. He was a scholar who lived a rough and ascetic life. He had one cloak which he wore and on which he slept. He would not seek the shelter of a roof but stayed under a tree or against a wall. A man once said to him: “Shall I not build you a house in which to live?” “I have no need of a house,” he replied.

The man persisted and said, “I know the type of house that would suit you.” “Describe it to me,” said Salman.

“I shall build you a house which if you stand up in it, its roof will hurt your head and if you stretch your legs the wall will hurt them.”

Later, as a govenor of al-Mada’in (Ctesiphon) near Baghdad, Salman received a stipend of five thousand dirhams. This he would distribute as sadaqah. He lived from the work of his own hands. When some people came to Mada’in and saw him working in the palm groves, they said, “You are the amir here and your sustenance is guaranteed and you do this work!”

“I like to eat from the work of my own hands,” he replied. Salman however was not extreme in his asceticism. It is related that he once visited Abu ad-Dardaa with whom the Prophet had joined him in brotherhood. He found Abu adDardaa’s wife in a miserable state and he asked, “What is the matter with you.”

“Your brother has no need of anything in this world*” she replied.

When Abu ad-Dardaa came, he welcomed Salman and gave him food. Salman told him to eat but Abu adDardaa said, “I am fasting.”

“I swear to you that I shall not eat until you eat also.”

Salman spent the night there as well. During the night, Abu ad-Dardaa got up but Salman got hold of him and said:

“O Abu ad-Dardaa, your Lord has a right over you. Your family have a right over you and your body has a right over you. Give to each its due.”

In the morning, they prayed together and then went out to meet the Prophet, peace be upon him. The Prophet supported Salman in what he had said.

As a scholar, Salman was noted for his vast knowledge and wisdom. Ali said of him that he was like Luqman the Wise. And Ka’b al-Ahbar said: “Salman is stuffed with knowledge and wisdomÑan ocean that does not dry up.” Salman had a knowledge of both the Christian scriptures and the Qur’an in addition to his earlier knowledge of the Zoroastrian religion. Salman in fact translated parts of the Qur’an into Persian during the life-time of the Prophet. He was thus the first person to translate the Qur’an into a foreign language.

Salman, because of the influential household in which he grew up, might easily have been a major figure in the sprawling Persian Empire of his time. His search for truth however led him, even before the Prophet had appeared, to renounce a comfortable and affluent life and even to suffer the indignities of slavery. According to the most reliable account, he died in the year thirty five after the hijrah, during the caliphate of Uthman, at Ctesiphon. ↑

↑

Location:
Masjid Salman al-Farisi (Arabic: مسجد سلمان الفارسي) is part of a group of mosques known as al-Masajid al-Sab’a (Arabic: المساجد السبعة) or The Seven Mosques, located north-west of the Haram.

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Biography

t.b.d.
From Kuhin: Tabaqat al-Shadhiliyya

Ref: Hasan b. Muhmmad al-Kuhan al-Fasi: Tabaqat al-Shadhiliyya al-Kubra

[1]
[2]
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From alaw1934

From ghrib.net

Letters

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From aljounaid.ma

Sayings

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Read more about the Wafa’i Masters
– May Allah be pleased with them all.
 

Our mater ‘Ali 154 was young [when his father died]. Alongside his brother, he was brought up under the tutelage of Shaykh Muhammad al-Zayla’i. When he turned seventeen, he took up his father’s place and began delivering regular lessons. His fame spread all over and the number of his followers and disciples multiplied. He resided for the most part in Cairo’s Rawda.

He wrote a number of works that include a collection of invocations, litanies, admonitions, and poetry.

He passed away in his house in Rawda on Tuesday, 2 Dhu’l-Hijja AH 807. By way of sons, he had Abu’l-Abbas Ahmad, Abu al-Tayyib, Abu al-Tahir and Abu’l-Qasim. His biography has been penned by more than one scholar.

Qutb al-Sha’rani writes:
Our master `Ali Wafa reached the pinnacle of virtue, perfection, grace and beauty. There was no one more perfect and more beautiful in Cairo than him. He penned well-known poems and fine postclassical stanzas [muwashshahat] in which thread together secrets of the folks of the path. He was gifted the language of separation [farq] particularization [tafsil], and gatheredness [jam’]. Few saints are given this.

He would often conceal himself from people, as would his brother, our master Shihab al-Din Ahmad. They would only leave the house to deliver a lesson.

When our master ‘Ali died, the like of his funeral had never been witnessed before. His disciples walked in front of the coffin, invoking Allah in a way which softened the hearts of coarse people. His birth had taken place in Cairo in AH 759.

Footnotes:

Kendisine ait bir çok hizib, vird, münacaat, nasihatler ve  şiir divanı vardır.

Ravda’daki evinde 807 yılının Zilhicce ayında bir salı günü vefat etmiştir. Abu’l-Abbas Ahmad, Abu’l-Tayyib, Abu’l-Tahir ve Abu’l-Qasım isimli oğulları vardır.

Kutup İmam Şa’rani hazretleri demiştir ki: Ali Vefa efendimiz fazilet ve kemalin, zerafet ve cemalin had safhasındaydı. Mısır’da ondan daha büyük biri, yüz ve dış görünüş bakımından daha güzel biri görülmedi. Meşhur bir nazmı ve içinde ehli tarikin sırları yazılmış dakik muvassah tarzı şiiri vardır. Kendisine fark, tefsil ve cem lisanı verilmiş, ki bu pek az evliyaya verilmiştir.

Ali Vefa efendimiz vefat ettiği zaman onun cenazesi gibi bir cenaze daha sonra görülmedi. Cemaati ve ashabı cenazenin önünden Allah’ı zikrederek yürüyorlar, bununla katı kalpler yumuşuyordu. Doğumu Kahire’de 759 yılında olan Ali Vefa hazretleri (807 senesinde vefat etmiştir.)

His full name was Shihāb al-Dīn A$mad ibn ‘Umar ibn ‘Alī al-Khazraji al-Balansi whose noble lineage is traced back to the great companion Sa’ad ibn ‘Ubadā al-’An.arī. He was known by the agnomen Abu’l‘Abbās and by the nickname al-Mursī after the place he was born – Mursia. His grandfather was Qays ibn Sa’ad, the leader of Egypt before our master Imam ‘Alī ibn Abī Tālib in 36H. Our master Abu’l ‘Abbās al-Mursī was born in the city of Mursia in Andalusia in the Islamic year 616H [1219 AD]. His father worked there and sent his son to a teacher to study the Majestic Qur’ān and to understand the commands of the religion. Abu’l‘Abbās memorised the entire Quran in one year and went on to study the principles of Jurisprudence, reading and writing. …

Sayyiduna Abul Abbas al-Mursi (d. 686/1288)
He is the imam of the circle of those truly realized, the qutb of the elite, the treasury of saints, and the vanguard of those brought nigh. He was endowed with the pure saintly miracles and resplendently lofty feats. He is the realized exemplar, Sidi Abu’l-Abbas Ahmad al-Mursi al-Ansari al-Shadhili,¹ may Allah be pleased with him and benefit us by his knowledges, amin.

He was one of the greatest knowers of Allah. He was the only one to inherit the [complete] knowledge of al-Shadhili, and the most esteemed disciple to have taken the path from him.

Al-Mursi did not bequeath any books, saying: ‘The sciences of this group are sciences of realization, and these sciences are not grasped by the intellects of the commonality among creation.’ His own guide, Abul-Hasan al-Shadhili — may his secret be sanctified — would say: ‘My companions are my books’. He also said:

Al-Shadhili would exhort Zaki al-Din al-Aswani with the words, ‘O Zaki al-Din, you must stick to Abul-Abbas. By Allah, there is no Friend of Allah save that Allah has manifested him to Abul-Abbas. OZaki, Abul-Abbas is the perfected man!’ Ustadh

Abul-Abbas would say about himself: ‘By Allah, the saints and the substitutes [abdal] travel around Mount Qaf² until they meet someone like us. When they meet him, he enriches them.’

He would teach other sciences and say: ‘We have participated in the disciplines of the jurists, yet they have not participated in what we [the Sufis] are engaged in.’

He was the pivot of gnoses and secrets, and their illumining sun. Had you heard his speech you would have said, ‘This is the speech of someone whose homeland is nothing but Allah’s invisible reality. He is more knowledgeable about news of the celestials than the news of the terrestials.’

He would only speak about the Greatest Intellect, the Supreme Name and its four branches, the Names, the Letters, the Circles of Saints, the stations of those endowed with certainty and the possessions of the ones brought near the Throne, the sciences of secrets, the spiritual help of formulas of remembrance, the Day of the Decrees, the matter of self-direction [tadbir], the science of the beginning, the science of volition [mashi’ a], the matter of the divine grasp [qabda] and the men singled out for that, the sciences of segregated devotion [ifrad], and Allah’s acts vis-à-vis His slaves set to occur on the Day of Rising.

He would say: ‘By Allah, were it not for the weakness of intellects, I would inform you of what is going to take place tomorrow by God’s mercy.’

He would grab his beard and say, ‘By Allah, if the people of Iraq and the Levant knew what lay beneath these hairs, they would come crawling to it.’

He would say:
“For forty years I have not been veiled from the Messenger of Allah ﷺ even for the blinking of an eye, and had that occurred I would not have counted myself from the Muslims.”

His worldly abstinence [zuhd] reached such an extent that he spent thirty six years in Alexandria without ever seeing the face of its governor or sending him any message. One day, the governor of the city sought to have a meeting with him, but al-Mursi refused, saying, ‘By Allah, I will meet Allah without seeing him.’ It was as he stated. Rulers and kings would come to visit him, but spiritual contraction [qabd] would seize him and he would not find respite while in their company.

He would say:
“By Allah, nothing unlawful ever entered my stomach.’ If he happened to stretch a hand towards something of dubious lawfulness, sixty of his veins would throb and his fingers would emit a light.”

He was gifted the ability to speak in foreign languages and dialects. He would reside in the Muqassam district in Cairo. Every night he would go to Alexandria, listen to the lesson of Abul-Hasan [al-Shadhili], and then return to Cairo.’³ He would say: ‘Allah caused me to witness the angels prostrating to Adam, peace upon him, so I took my share (of knowledge) from that, and so I have declaimed:

He has — may Allah have mercy on him — many sayings, which have been presented in Lata’if al-Minan. O Allah, sustain us and our dear ones by his spiritual help [madad], and benefit us by his blessings, Amin.

His death — may Allah have mercy on him — took place in AH 686. He was buried in his mosque in Alexandria. His tomb is famous among Egyptians, young and old. Both leaders and paupers seek intercession through him. O Allah, benefit us through him, amin.

Footnotes:

Sheikh Abul ´Abbas Shihab al-Din Ahmad ibn `Umar al-Ansari al-Mursi var efterträdare till Imam Abul Hasan al-Shadhili. Trots att han till det yttre inte liknade sin Sheikh, liknande han honom till sitt sätt och till sitt beteende till den grad att folk inte kunde skilja mellan honom och Imam Abul Hasan.

Sheikh Abul `Abbas al Mursi sade:

“Imam Abul Hasan sade till mig: ‘Abul `Abbas, jag har tagit dig till min lärjunge endast för att du ska bli jag och jag du.’ ” [1/ p. 116]

Hans efterträdare var sedan Ibn `Ata Allah al-Sakandari, som skrivit många kända böcker, t.ex. Al-Hikam (Visdomsord). Han var den förste som dokumenterade sina föregångares liv och uttalanden. Nedan några utdrag ur hans bok Lata’if al-Minan.

Hur Sheikh Abul `Abbas al-Mursi mötte sin Mästare Imam Abul Hasan al-Shadhili

Shaikh Abu al Abbas berättade för Ibn `Ata Allah, enligt Lata’if al-Minan :
“När jag var i Tunisien, sedan jag kommit från Murcia – jag var då en ung man – hörde jag talas om Sheikh Abul Hasan al-Shadhili. En man sade till mig: ‘Vill du komma med mig för att träffa honom?’ Jag svarade: ‘När jag sökt Allah’s vägledning i denna sak.’ När jag sov den natten, såg jag mig själv i en vision, där jag steg upp mot en bergstopp. När jag nådde toppen såg jag där en man klädd i en grön burnus. Han satt med en man på sin högra sida och en annan på sin vänstra. Jag såg på honom och han sade: ‘Du har funnit denna tids khalifa.’ Jag vaknade, och sedan jag bett morgonbönen kom mannen som bjudit in mig för att besöka Sheikhen och jag gick med honom. När vi kom in för att träffa Sheikhen, fann jag honom till min förundran sittande på samma bänk som jag sett honom på på bergstoppen. Sheikhen sade till mig: ‘Du har funnit denna tids khalifa. vad heter du?’ Jag nämnde mitt namn och min härstamning för honom, och han sade till mig: ‘Du lyftes upp till mig för tio år sedan’.” [1/ p. 97]

Abul `Abbas al-Mursi berättar om hur Allah gav Imam Abul Hasan befäl över havet

Sheikh Abu al Abbas berättade:
“Jag var med Sheiken på `Idhab-sjön. Vi ansattes av hårda vindar och båten hade fått en läcka. Sheikhen sade då:´’Jag såg himlarna öppna och två änglar som steg ned. En av dem sade: “Moses är mer kunnig än al-Khidr,” medan den andres sade “Al-Khird är mer kunnig än Moses,” ytterligare en ängel nedsteg och sade: “Sannerligen, det al-Khidr vet mer än Moses är inte mer än det härågeln känner till av Solomos kunskap då han sade: ‘Jag har fått reda på sådant du inte fått reda på.” ‘ Jag förstod då att Allah skulle föra oss säkert till vårt mål, eftersom Han gett Moses befäl över havet. ” [1/ p. 100]

Sheikh Abul `Abbas berättar [för Sheikh Ibn `Ata Allah, i Lataif al-Minan] :
“Vi var på en resa tillsammans med Sheihen [Abul Hasan] det år han dog. När vi kom till Khanim, sade Sheiken till mig: Jag såg mig själv i en häftig storm på havet. Vinden piskade, vågorna hävde sig, båten sprang läck och vi var nära att dränkas. Jag närmade mig då båtens reling och sade: ´”O hav, om du har befallts att lyssna och lyda mig – all nåd tillhör Allah, den All-Hörande, den All-Vetande. Men om du befallts något annat, så ligger domslutet hos Allah, den Allsmäktige, den Vise ” Jag hörde då havet säga: “Jag lyssnar och jag lyder.” – Sheikhen dog och vi begravde honom i Humaythira i `Idhab-öknen. Efter det begav jag mig på en annan resa. Vi befann oss mitt i en häftig storm, vi var långt ute till havs, Vinden piskade, vågorna hävde sig, båten sprang läck och vi var nära att dränkas. Vid den tiden hade jag glömt Sheikhens ord, men när situationen blev allvarlig mindes jag dem. Jag närmade mig då båtens reling och sade: ´’O hav, om du har befallts att lyssna och lyda Allah’s Vänner – all nåd tillhör Allah, den All-Hörande, den All-Vetande. (Jag sade inte: lyssna och lyda mig, som Sheikhen sagt.) Men om du befallts något annat, så ligger domslutet hos Allah, den Allsmäktige, den Vise.’ Jag hörde då havet säga: ‘Jag lyssnar och jag lyder.’ Havet blev då stilla och den återstående resan var behaglig.” [1/ p. 99]

——–
Referenser & källtexter
[1] Lata’if al-Minan

Şeyh Ebu’l Abbas el-Mursi Hazretleri (-h.686)
Referans: Tabakat el-Şaziliyye el-Kubra, Muhammed bin Kasım el-Kuhin

Tahkik ehlinin imamı, ruhlarını saflaştırmışların kutbu, evliyanın hazinesi, Allah’a yakınlaşmış olanların önde gelenlerindendir. Açık kerametlerin ve apaçık ali marifetin sahibi, muhakkik rehber Şeyh Ebu’l Abbas el-Mursî el-Ensârî eş-Şâzîlî Hazretleri, Allah Teala ondan razı olsun ve bizi onun ilmi ile faydalandırsın, Amin.

O (r.ah) ariflerin büyüklerindendi. Ondan başka Ebu’l Hasan Şazili Hazretleri’nin (r.ah)  ilmini miras alan yoktur. O, Şazili Hazretleri’nden tarikatı alanların en seçkinidir.

Şeyh, herhangi bir kitap kaleme almamıştır. Derdi ki: “Bu taifenin bilgileri tahkik ilmidir ve avam kişilerin akılları bu bilgileri kavrayamaz.” Aynı şekilde şeyhi Ebu’l Hasan Şazili Hazretleri de (kuddise sırruh): “Benim kitaplarım, ashabımdır.” demiştir.

Şazili Hazretleri, Şeyh Ebu’l Abbas el-Mursi hakkında şöyle söylemiştir:

“Gerçekten o Şazili ilminin varisidir

O kutuptur ki onu iyi tanıyın, O biriciktir”

Şazili Hazretleri, Şeyh Zekiyyuddin el-Asvani’ye şöyle öğütlemiştir: “Ey Zekiyuddin, Ebu’l Abbas’a sıkıca yapış. Zira Allah’a yemin olsun, Allah’ın hiçbir velisi yoktur ki, Allah mutlaka onu Ebu’l Abbas’a bildirmesin. Ey Zeki, Ebu’l Abbas kamil bir zâttır.”

Şeyh Ebu’l Abbas Hazretleri kendisi hakkında şöyle derdi: “Allah’a yemin olsun ki, Allah dostları ve abdallar bize benzeyen biri ile karşılaşana dek Kaf Dağı’ndan Kaf Dağı’na yolculuk ederler! Böyle kimse ile karşılaştıklarında, o zat onları manevi hazineleri ile zengin eder.”

Ebu’l Abbas Hazretleri diğer ilimler konusunda da söz sahibi idi ve şöyle derdi: “Bizler fıkıh alimlerine ilimlerinde ortak olduk; fakat onlar bizim ilmimizde bize ortak olamadılar.”

O, marifet ve sırlar ilminin dayanağı ve parlayan güneşiydi. Onun konuşmalarını dinlediğinde: “Bu ilmin vatanı Allah’ın gaybi hakikatinden başka bir şey olamaz. Şeyh, göktekilerin haberlerini, yeryüzündekilerin haberlerinden daha iyi biliyor.” derdin.

Konuştuğu zaman sadece Akl-ı Ekber, İsm-i Azam ve onun dört şubesi, İsimler, Harfler, Evliya Daireleri, yakin sahiplerinin ve arşa yakınlaşanların makamları, sırlar ilmi, zikirlerin manevi yardımı, Hüküm Günü, tedbir mevzusu, başlangıç ilmi, Allah’ın iradesini konu alan ilim, ilahi kabza ve onun ricaline dair mevzular, ifrad ilmi ve kıyamet gününde Allah Teala’nın kullarıyla olacak olan münasebeti hakkında konuşurdu.

Ve şöyle derdi: “Allah’a yemin ederim ki, akıllar zayıf olmamış olsaydı Allah’ın rahmetiyle yarın nelerin olup meydana geleceğini anlatırdım.”

Ebu’l Abbas el-Mursi Hazretleri sakalını tutup şöyle buyururdu: “Allah’a yemin olsun, Irak ve Şam alimleri bu sakalın altında ne olduğunu bilmiş olsalardı yüzüstü sürünerek de olsa yanımıza gelirlerdi.”

Ebu’l Abbas el-Mursi Hazretleri yine şöyle buyurmuşlardır: “Kırk sene boyunca Rasulullah (sallallahu aleyhi ve sellem) ile arama bir an olsun perde girmemiştir. Eğer göz kırpacak kadar Rasulullah’tan ayrılmış olsam, kendimi Müslümanlardan saymazdım.”

Onun zühdü çok ileri bir düzeye ulaşmıştı, öyle ki otuz altı sene İskenderiye’de yaşadığı halde bir kere olsun şehrin valisinin yüzünü görmedi ve hiç kimseyi de ona göndermedi. Bir gün vali onunla buluşmak istemişti fakat o bunu geri çevirdi. Ve şöyle demişti: “Allah’a yemin olsun onu görmeden Allah ile buluşacağım.” Bu onun makamıydı. Emir ve sultanlar ona ziyaret maksadıyla gelirlerdi ancak onu bir kabz hali bürür ve onların aralarında genişlik bulamazdı.

Şeyh Hazretleri şöyle söylerdi: “Allah’a yemin olsun ki mideme hiç haram lokma girmedi.” Şüpheli bir şeye elini uzatacak olsa altmış damarı titreyip hareket eder ve parmaklarının arasından ışık parıldardı.

Kendisine pek çok farklı dilde konuşma becerisi verilmişti. Kahire’de Mukassem bölgesinde oturuyordu. Her gece İskenderiye’ye gelir, hocası Şeyh Ebu’l Hasan’ın dersini dinler sonra Kahire’ye geri dönerdi.

Şeyh şöyle demiştir: “Allah bana Hz. Adem (a.s)’e secde eden melekleri müşahede ettirdi. Ben de o (ilimden) payıma düşeni aldım. Bir de baktım ki şu kasideyi okuyorum:

“Suretim eridi, fena halimin sıdkı tamam olduğunda

Semamın güneşi tecelli etti sırlarda

Alemlere indim ve olundu ifşa

Saklanmış olan o Sıfatlarda bendekilerden sonra”

Şeyhin buna benzer birçok sözü “Letâifu’l Minen” adlı eserde yer almaktadır.

Ey Allah’ım, bize ve sevdiklerimize onun mededi ile imdad eyle ve onun bereketi ile bize fayda ver… Amin.

Şeyh Hazretleri Hicri 686 senesinde vefat etmiştir. İskenderiye’deki camisine defnedilmiştir. Makamı Mısır halkı arasında meşhur olmuştur, büyük-küçük herkes onu bilir ve hükümdarı da fakiri de onunla Allah’a tevessül eder.

Allah’ım onun yoluyla bize fayda ver. Amin.

They are the sons of Sayyidina ‘Ali Zayn ul Abdeen ibn Sayyidina Husayn ibn Sayyidina ’Ali ibn Abu Talib (may Allah be pleased with them all). Their maqams are located near the maqam of Sayyidina Abu al-Abbas al-Mursi, in the same mosque complex.

Ref: mazaratmrisr.org

He took the Sufi Path from his uncle Wajih al-Din Abu Hafs Umar al-Qadi (b. 455 – d. 532 H. in Baghdad), who was the muqaddam of a Zawiya known as Sa´adat al-Khadim (“The bliss of the servant”) in Baghdad. His silsila goes back to Imam Al-Junayd, and so does the chain of Imam Ahmad al-Ghazali.

Many Sufi turuq branched off from him. The greatest Shaykhs kept his company, most famous amongst them: his nefew Shihab al-Din ´Umar al-Suhrawardi (author of ´Awarif al-Ma´arif).

Amongst his writings is the book Adab al-Muridin, to which Mulla ´Ali al-Qari later wrote a commentary.

One of the great scholars, Badruddin Al-Hasani (who was a master of hadith), from the city of Damascus, who died in this age, at every ‘Eid, he would go out, and he would give his students charity from his own pocket, and there were places, particularly in the colonialism era, where there were a lot of women that were impoverished and forced into prostitution to support themselves, and he would tell his student to give those prostitutes charity, and he would say to them, “Tell them that Badruddin Al-Hasani asked you to make du’ah (supplication) for him.” And those women would weep when they heard that: “Who are we to make du’ah for Badruddin Al-Hasani?.” There were people who repented because of that act.

The following are quoted from Al Durar Al Lu’lu’iyyah by Shaikh Mahmood al Rankoosi (pp. 9, 13, 28) who was his special student for the last twelve years of his life:
“He knew Saheeh Muslim and Bukhaari by heart, including individual chains of narrators and their biographies. It is not improbable that he also knew by heart their commentaries from “Fath Al Baari”, al `Ayni and al Nawawi.

Egypt’s Mufti Shaikh Muhammad Bakheet said: “If he was with us in Egypt, (out of respect) scholars would carry him over their shoulders.”

Shaikh Muhammad al Qaayaati said:”He is among the rarities of this age… We were present one night when he was reciting Saheeh Al Bukhaari. He recited more than one hour, discussing topics and explaining Hadeeth by heart.”

The great Hadeeth scholar Abdu’l Waasi` al Yamaani said: “I have heard teachers and preachers in numerous countries but I have never seen anybody similar to him concerning his expertise in all Sciences.”

A scholar from India said in a long biography: “He is the Qutb -pivot, pillar- of our time and the Mujaddid -renovator of religion- of our age.”

Shaikhu’l Islam in Istanbul, Musa Kaazim Afandi said: “He is the Qutb of the Muslim world.”

Al Sayyid al Kabeer al Kittaani al Maghribi said: “There has been no one comparable to him since five hundred years.”

Experts in engineering and mathematics would often attend his lessons and concede his superiority in these sciences saying: “We spent all our life learning but did not reach his level.”

Buried outside the Maqbara Bab Saghir. A modern mosque with an institute is erected next to his grave. With him is buried his son Sheikh Yusuf al-Hasani (d. 1279 H), who succeded him as a head of Dar al-Hadith.

Tomb of Sheikh Badru al-Din al-Hasani
Photo: JK/Ziarat 2006