Archives: Bios

Lineage of `Umar ‘Abidin:

He was `Umar
b. `Abd al-`Aziz b. Ahmad
b. `Abd al-Rahim
b. Muhammad Salih al-Din (known as Ibn `Abidin because of his rightousness)
b. Najm al-Din b. Muhammad
b. Kamal b. Taqi al-Din (al-mudarris)
b. Mustafa b. Husayn b. Rahmatu Allahal-Thani b. Qasim
b. Hasan
b. Isma’il (the first of them who came to Damascus, became the leader of the guild of ashraf in 330 H. ),
b. Husayn al-Thalith,
b. Ahmad b. al-Khamis
b. Isma’il al-Thani
b. Muhammad
b. Isma’il al-A`raj
b. al-Imam Ja`far al-Sadiq
b. al-Imam Muhammad al-Baqir
b. al-Imam `Ali Zayn al-`Abidin
b. al-Imam al-Husayn
b. Sayyidina `Ali & Sayyidatina Fatima radia Allah `anhum.

t.b.d.
 

His biography is found in the Futuhat¹ of Sayyidi Sheikh Muhammad ibn Mas´ud al-Fasi, where he says:

I took the Shadhili tariqa from my Master and Teacher, who reared murids by himma and hal and brought them to the stage of realization by particular stages of progression, the Pole of the Circle, the Channel of provisions (al-Maddad al-Ghauth), the Unique Uniter (al-Jami´ al-Fard),the Sheikh, my Master Muhammad ibn Hamza al-Zhafir al-Madani – may his great secret be sanctified – year 1242 H., after the passing of his teacher [Sheikh Muhammad ´Arabi al-Darqawi d. 1239 H.] and his return from the Marokko to Tripoli. Then Allah joined me with him, and I took from his essential lights and his impelling knowledge – that is I took from the lights that poured down on him from the Presence of the Impellor (al-Jabbar) – for about eighteen years, and Allah made me benefit therefrom.

He – may Allah be pleased with him – was bringing forth saints in his court yard, as the earth brings forth plants when rain pours down on it. His character was the character of the Prophets, and his state was  that of the most elect of the elect of the saints and the pure. He – may Allah be pleased with him – was a Qutb, from whose lights the Qutbs are provided, and from whose oceans the noblest take provisions. Whoever looked at him was enriched, whoever knew him would not desire anyone else. He had wonderful states and strange secrets. He strove in the science of interactions (mu´amalat) until he reached the highest level, and he served the saints – until the most elect of the elect from amongst the saints and the pure ones served him. He traveled along this path for some twenty-five years in the far Maghrib (Morocco), until he reached the shores of ´ Ain Hamiyya, while serving by his own hands the Sheikhs and the righteous ones, while seeking the the settlement of Layla – until he found her people in Ha’it Layla, which is the name of a place where our Master Sheikh al-´Arabi [al-Darqawi] resided.

He – may his secret be sanctified – passed away in 1262 H. [^*] and was buried in his zawiya. His maqam there is visited from by travellers from all places.

Allah, makes us benefit from him, and gather us under his flag. Amin.

(*) In the edition of Dar al-Bayruti of 2000, it is written 1242, however the year was 1262 as stated in al-Futuhat al-Rabbaniyya. /bmk

Seyyiduna Muhammed bin Hasan bin Hamza Zafir el-Medeni
Muhammed el-Fâsî Efendimiz (Allah Teâlâ ondan razı olsun), (tarikatı) şeyhi, büyük kutub, meşhur önder, Muhammed bin Hamza Zâfir el-Medenî Efendimizden (Allah Teâlâ ondan razı olsun) almıştır. Nitekim “Fütühât”ında ondan bahsetmiştir ve şöyle demiştir:

Şâziliyye tarikatını; H.1242 senesinde, hocasının (Şeyh Muhammed ‘Arabi al-Dirqawi v.1239) vefatından ve Mağrip’ten Batı Trablus’a dönüşünden sonra efendim, üstadım, müridleri himmeti ve hali ile terbiye eden, onları farklı ilerleyiş mertebeleriyle tahkik makamına ulaştıran, dâirenin kutbu (bir tasavvufi terim: Adn Cennetin’de, Hakkı görmek üzere insanların bir araya gelip toplanmış halde bulunuşuna verilen isim), medet ve yardım kanalı, Efendim Şeyh Muhammed b. Hamza Zâfir el-Medenî’den (Allah Teala aziz ruhunu takdis etsin) aldım. Allah Teala beni onunla buluşturdu ve ona has nurlarından ve ceberuta dair marifetlerini öğrendim. Böylece Cebbar olanın huzurunda onun ruhunun üzerine dolup taşan bu nurlardan takriben on sekiz sene iktibas etmiş oldum ve Allah Teala beni onunla faydalandırdı.

Allah ondan razı olsun, üzerine yağmur yağdığında toprağın yeşillikler bitirmesi gibi etrafında Allah dostları biterdi. Ahlakı enbiyanın ahlakıydı ve evliya ve esfiyadan hâs olanlara özgü halleri vardı. Sırları takdis edilsin kutup idi. Kutup zatlara uzanan nurları ve soylu kişilere ulaşan okyanusları vardı. Kim ona bakarsa o kişiyi zengin ederdi. Kim onu tanırsa ondan başkasını istemezdi. Ve harikulade hallere ve acayip sırlara sahipti. Yüksek makamlara ulaşana kadar muamelât ilminde gayret gösterdi. Evliyanın ve esfiyanın en seçilmiş olanlar ona hizmet edene kadar evliyaya hizmet etti. Bu tarik üzere, yaklaşık 25 sene ‘Ayn Hamiye sahillerine varana kadar Uzak Mağrip topraklarında dolaştı, Şeyhlere ve salih kimselere bizzat kendisi hizmet ederek ve Leylâ’nın yerini arayarak. Ta ki “Hâitu Leyla’da (Leyla’nın Duvarında)” onun ehlini bulana kadar. Hâitu Leyla, Efendimiz Şeyh el-Arabi’nin ebedi istirahat ettiği yer için (kullanılan) mekanın adıdır.

Sırrı takdis edilsin, H.1262* senesinde vefat etti. Ve Mısrata’daki zaviyesine defnedildi. Makamı Mısrata’tadır. Makamı her yerden ziyaretçi alır. Ey Allah’ım bizi onunla faydalanmayı nasip et ve bizi onun sancağı altında haşret. Amin.

(*) Dar al-Bayruti’nin 2000 yılına ait nüshasında yıl 1242 olarak belirtilmiştir, ancak Futuhat-ı Rabbaniyye’de 1262 olarak belirtilmiştir. /bmk

Referans: Tabakat el-Şaziliyye el-Kubra, El-Hasan el-Kuhin

Notes on turuq:

Damas Cultural Society © 2017
Damas Cultural Society © 2007

See seaprate entry on his son
Sayyidi Shaykh Muhammad Zhafir
b. 1244 in Misrata – d. 1321 H. in Istanbul (1829 – 1903 CE)

Through Sheikh Muhammad ibn Mas`ud al-Fasi we received al-Yaqutiyya, the powerful wird upon the Prophet, which he received directly from him (salllAlllah `aleihi wa sallam), while sitting in al-Rawda al-Sharifa in Madina.

1- His upbringing and studies
He was born in al-Maghrib al-Aqsa (Marokko today) in the city of Fas. His date of birth is unknown, however it can be inferred from the date when he met his Sheikh, Sayyidi Muhammad ibn Hamza Zhafir al-Madani (who was in turn a student of Sayyidi Imam Muhammad al-`Arabi al-Darqawi), in 1242 H. Assuming that he was at that time around thirty yeras old, his date of birth an be estimated to the beginning of  1210’s.

He studied the Quran and the religious sciences in Fas under its greatest teachers. In the the Maliki madhhab, he studied the book al-Khalil, and its commentaries by al-Kharashi and `Abd al-Baqi under the faqih al-Qadi al-`Abbas Abu Sauda ibn Murra al-Fasi al-Maliki. He studied  tafsir, and hadith and its terminology under the great muhaddith Sheikh `Abd al-Salam al-Bar`i, a member of the leage of `ulama, who was amazed at his capacity of memorization and intellectual and spiritual gifts. With Sheikh al-`Arabi al-Zarhuni al-Fasi, he studied books of hadith, history and sira such as: al-Kala`i, al-Waqidi, al-Harifash, al-Targhib wa al-Tarhib [books specified in the footnote of Tabaqat]. He studied Arabic literature, grammar and logic with Sheikh `Abd al-Salam ibn Musa al-Andalusi. And he read the Qursheyri Risala and other tasawwuf books with Sheikh al-Tihami ibn Hamadi.

2- Years of mujahada and khidma
After completing his Shari`a studies, he secluded  himself to worship his Lord, and spent day and night doing salutations upon the Prophet sall Allah `aleihi wa sallam. He used to recite the entire book of Dala’il al-Khayrat twentyone times every day, apart from other devotions such as the fard, sunna and mustahabb of salat, Quranic recital and adhkar. He often visited the awlia, the dead and the living. He was virtuous, abstaining from what Allah ta`ala has forbidden and turning down his glance fron what He dislikes. He left dunia behind him, and was engrossed in the love of Allah ta`ala.

At this time, he used to serve the brothers, cutting wood for them, and providing for them the things they liked. One of the miracles told of him occurred in this time: One day, four thieves came to steel from him. He pointed at them with his hand, and Allah made them blind to him, so that they could not see him, and they said to each other: “Where did he go? He was with us just now!” All this time he was with them, hearing what they said. [Cf. a similar story about Sayyidi Imam Abul Hasan.]

One of the men of Allah, known as al-Sharif Ahmad al-Ghiran, used to give him the tidings of wilaya. He was a man of gnosis and elevated states, whom nobody could approach, but when he met our Master, while in one of these states, he regained sobriety, hugged him and said to him: Hell my Master ibn `Ata Allah – this was how he would always address him.

3- Finding his Sheikh, and opening at his hands
He travelled to Tarablus al-Gharb (Tripoli), in search for a spiritual guide, and  in 1242 H. he was led to Sheikh Sayyidi Muhammad ibn Hamza Zhafir al-Madani (d. 1264 H), who had in turn taken the Shadhili tariqa from Sayyidi al-Sharif al-`Arabi ibn Ahmad al-Darqawi (d. 1239/1240 H). As soon as he met him, he realized that this was the guide that Allah ta`ala had chosen for him, and his heart became instantly attached to him. With him he stayed for eighteen years. Through him he received openings and became firmly established on the Path, of which he testtifies as follows:

“Allah gave me knowledge like the knowledge He gave to the predessors before (man sabaqa min al-Awwalin), and what al-Haqq gave me has room only in my breast.”

And: “By Allah, if it was not that I am bound by the Shari`a, I would disclose the most strange of strange things.”

And: “I have at this time received the permission from Allah and His Messenger to say: This my foot is above the neck of every living saint. I said this, while in the Diwan of the Awlia of Allah ta`ala, and some of the awlia that were present wanted to utter these words, but I said to him: By Allah’s Highness and Majesty, if you utter them, I will remove you from the Diwan and stripp you off your sainthood. So he remained silent and did not utter them.”

4- His travels and his passing away
He was given permission by his Sheikh to guide seekers while the latter was still alive. In 1260, he left al-Maghrib and spent twenty-nine years travelling through the lands of Hijaz, Hind, Yemen, Sham, Misr, calling to Allah and His Mesesenger, and spreading the Shadhili tariqa, and he founded countless zawiyas of dhikr circles. He came to Misr in 1289. That same year he went to Makka al-Mukarrama, where he passed away, and was buried in al-Ma`la.

5- Among his miracles are the following:
During one of his travels, he was staying in a town in the province of Tarablis (Tripolis). As its people saw on him the signs of rightousness, they gathered around him, crying, complaining, and begging him to help them against the oppression they suffered from their ruler, until the Sheikh – may Allah preserve his secret – was crying with them. Then he said: By Allah, other them Who there is no deity, He will not remain as a ruler over you more than this month, either he will be removed or he will die. No more than three days passed after this utterance, before this ruler was removed from power, and faced with accusations which led to his death sentence.

While on one of his travels, he suffered difficulties and weariness that made hes feet swollen, and something inappropriate concerning his teacher came to his mind, and he made the intention to go to al-Makka al-Mukarrama, to search for a perfect Sheikh. That night, he saw al-Haqq, high and majestic is He, in a dream. He ordered that he be whipped twice as a corrective, then he said: My God, I repent to you. Then Allah ta`ala said: Release him! Then He made him stand in front of Him and said: Ask Me! He said: My God, I ask from You protection (from sin – `isma). He said: I do not give you protection (from sin), this is not for anyone except for the Prophets. Then (the Sheikh) said: My God, i ask from You to be preserved (al-hifzh). He said: It is yours. Then he awoke from sleep.

In his book “al-Futuhat al-Rabbaniyya” (The Lordly Openings) [3], Sheikh Muhammad al-Fasi describes his sheikh and his silsila, and puts forth twentyfive reasons for the superiority of the Shadhili silsila. Some of this is reproduced in Tabaqat al-Shadhiliyya [1]

Poetry
In a Qasida, consisting of seventy verses, he mentions Allah’s favors on him, some of which are quoted below:

One day he was sitting in the mosque of the Prophet, sall Allah `aleihi wa sallam in Madina, recitng the Shadhili awrad, then continuing with salawat upon the Prophet, when he heard him, sall Allah `aleihi wa sallam, saying to him: “Do more salawat, o Fasi!” He asked: “What should I say, O Messenger of Allah?” Then he, sall Allah `aleihi wa `ala alihi wa sallam, said: “Say:

(* Allah and His Angels send blessings over the Prophet. O you who believe, send blessings over him, and salutations. *) O Allah, send blessings and salutations over the one for whose sake You unfolded Your secrets of imposing Power, and made Your lights of Mercifulness break through. (Etc. to the end).”

In Sham, he had two successors:

Şeyhimiz demiştir ki (yazarın): Şeyh Muhammed el-Fasi efendimiz şeriatı uygulamış ilim ve marifetin hakikatine ulaşmış, Muhammedi vasıf ve ahlakıyla donanmıştı. Allah ona keşif nasip etmiştir ve onu heybetli bir kisveyle giydirmiş, asalet tacı takmış, üzerindeki nimetlerini artırmıştır. Allah ona kutup olmayı nasip etmiş, irfan ve veli ehlini geçmiştir. Hakikat ve Şeriati birleştirmiş ve her birinin hakkını vermiştir. Ondaki keşif, meleklerin, dağ, taş ve yeşilliklerin tesbihini duyacak kadar ilerlemiştir.

İlim Tahsili
Genç yaşlarında Mağrip’te Kuran ilmini öğrendi ve ilmini hicret diyarının imamı Malik ibn Enes Efendimizin mezhebi üzerine tahsil etti. Hocalarından büyük alim, engin ve zeki, muhakkiklerin dayanağı Kadı Abbas Ebu Sevde ibn Merra el-Fasi el-Maliki ile beraber Maliki fıkhında el-Ḫalīl kitabını, el-Ḫırşī ve Abdul Bāki’nin şerhleriyle birlikte çalıştı. Diğer hocalarından büyük alim, Muhaddis, ali himmetli Şeyh Abdüsselam el-Ber’i ile tefsir, hadis ve hadis ıstılahlarını çalıştı ve bu hocasından mezuniyetini aldı. Hadis, tarih ve siyer ilmini Şeyh el-Arabi ez-Zerhūni el-Maliki ile tahsil etti. Arap dili, gramer ve mantık ilmini ise Şeyh Abdüsselam ibn Musa el-Endulusi ile tahsil etti. Ayrıca Kuşeyriye Risalesini ve birçok tasavvuf kitabını Şeyh et-Tihāmi ibn Hammādi ile okudu.
Hocaları onun pür dikkat oluşuna, hıfızdaki seriliğine taaccüp ediyorlardı. Ama bu sır ezelden gelen bir inayette saklıydı.

Mücahede ve Hizmet Yılları
Şer’i ilimleri tahsil ettikten sonra Şeyh, Allah teala’ya ibadet ile meşgul olmaya başladı. Bu müddet zarfınca gece ve gündüzleri Nebi’ye (a.s) salat getirmekle meşgul oldu. Devamlı olduğu Kur’an tilaveti, zikir ve salavatlar haricinde her gün Delail el-Hayrat salavat kitabını 21 kere hatmederdi.
Yaşamakta olan ve vefat etmiş evliyaları çokça ziyaret ederdi, bu ziyaretlerini Allah’ın haram kıldığı şeylerden çekinerek ve razı olmadığı şeylerden bakışlarını koruyarak yapardı. Sonrasında Şerif Ahmed el-Ğayran adlı ilim ve hal ehli olan, kimsenin onunla konuşmaya gücü yetmediği velilerden bir zat ona vilayet müjdesi verdi. Ne zaman bizim Üstadımızla bu ahval üzere buluşsa kendine gelir, ona sarılır ve: Hoş geldin İbn Ata Allah efendim, derdi. Ona seslenişi bu şekilde olurdu ta ki Allah teala onu Şeyhi, dairenin ve manevi mededin Kutbu, büyük hoca Muhammed ibn Hamza Zafir el-Medeni -kaddesAllah sirrehu- ile buluşturana kadar. Şeyhini bulduktan sonra onun zati nurlarından, marifetinden çokça istifade etti ve bu 18 sene boyunca devam etti. Şeyhi hayattayken müritlere terbiye vermeye, onları büyük velilik makamlarına ulaştırmaya başladı. Şeyhi de ona irşat etmesine, hakikat sırlarını izhar etmesine ve Allah’ın emin beldesinde tarikatı yaymasına izin verdi. Böylece kendisinden doğu ve batı halkı çokça istifade etmiştir.

Kerametleri
Kerametleri sayılamayacak kadar fazladır. Daha yolun başında kendini Allah ve Rasulü’nün (a.s) yoluna adamış, dünyayı arkasına atmıştır. İnsanoğlundan beri durmuş, Allah tealanın aşkında kaybolmuştur.
Şeyh Muhammed el-Fasi hazretleri, kardeşleri için odun kesip onlara sevecekleri şekilde hizmet ederdi. Kardeşleriyle olan seyahatlerinde çokça olağan dışı şeyler olurdu. Bir keresinde, dört hırsız gelip ondan nesi varsa istediler. O ise hırsızlara eliyle işaret etti ve Allah o anda hırsızlara onu göstermedi. Dediler ki: ‘nereye gitti, şimdi buradaydı?’ Kendisi ise onların yanındaydı ve onları görüp duyuyordu.
Seyahatlerinin birinde çok yorulup bitap düşmüş, ayakları şişmişti. Hatırına üstadına layık olmayan bir düşünce düştü ve kamil bir şeyh bulmak için Mekke’ye doğru yöneldi. O gece rüyasında Allah celle ve alayı gördü. Allah teala ona vurulmasını emretti. İki kere kamçıyla terbiye etmek için vuruldu. Sonra dedi ki: ‘Ey Allah’ım, sana tövbe ederim.’ Allah teala: “onu serbest bırakın,” buyurdu. Huzurunda durdurdu onu ve buyurdu ki: “İste benden.” Dedi ki: ‘ey Allah’ım, senden ismet isterim (günahlardan beri olmayı).’ Buyurdu ki: “Seni günahtan beri tutmam, o ancak peygamberler içindir.” Dedi ki: ‘ey Allah’ım, hıfız (korunmayı) isterim.’ Buyurdu ki: “senin olsun.” Sonra uykusundan ayıldı -Allah ondan razı olsun- ve ondan sonra ilahi marifetler birbiri ardınca devam etti. 70 beyitten oluşan Ayniyye kasidesini kaleme aldı. Kasidenin başı şu şekildedir:

Sefa şarabının sırlarını yudumladım
İçecekten gelen ser hoşluğum gerçekti, kimse inkar edemez
Onu Saki getirdi, Sevgili ve göremedim ben
O’ndan başkasını göz kamaştırıcı bu dünyada
Ondan gayrısında olmak aklıma hiç düşmedi
Yani mahlukatta gördüklerim endişelendirmedi beni
Dünya ve mülkün üzerinde olanları müşahede ettim
Arş ve Kürsüyü emirlerime uyarken gözledim
Susamışlara bu içkiyi sunanlardan oldum ben de
Beni çağırmış şefaatçiye yardım etmek üzere
Ben içilen oldum, şerab oldum, kadeh oldum;
Şerab ehli için sırların saklandığı bir kadeh oldum
Nur oldum, envar oldum, sır oldum, örtü oldum
Güneş oldum, seyyare oldum, ışıldayan nurumdan
Ey sıkıntıda olan kişi, eğer sen de susamışsan
De ki: Ey Fasi, yetiş! Ben hemen yanındayım…

Seyahatlerinden birinde Trablus’tan geçiyordu. Oranın halkı Şeyhin etrafında toplandı ve ağlamaya başladı. Hükümdarlarından zulüm görüyorlar, onun insafsızlığından, Müslüman evlerine baskın yapmasından dolayı yardım istiyorlardı. Şeyh de onlarla birlikte ağladı ve dedi ki: ‘Kendisinden başka ilah olmayan Allah’a yemin olsun ki, bu aydan sonra üzerinizde hakimlik kuramayacak. Ya azledilecek ya da ölecek.’ Nitekim bu sözün ardından 3 gün sonra azledildi ve sonra da başının kesilmesine ve ölümüne yol açan suçlamalar hasıl oldu.
Üstadın sırlarından birini de Üstat Ahmed el-Hadrāvi yaptıkları yolculuklardan bildiriyor: bir yolculukta beraberdik. O gece şeyhin huzuruna girdim ve üzerinde nurlar tecelli ederken ve parıldarken gördüm. Ondan doğru, kabul olunma ve vasıl olma ışığı yayıldı ve dedi ki: ‘Gel ey Ahmed, benden duyduklarını yaz ve söyleyeceklerimi dinle. Şu saatte bunu söylemem Allah ve Rasulunden bildirildi: Ayağım yaşayan her velinin boynundadır.’ Ve dedi ki: ‘Bunu söylediğim zaman veli divanının ortasındaydım. Oradaki bazı veliler bu sözü söylemek istediler. Dedim ki: Allah’ın izzet ve büyüklüğüne yemin olsun, bu sözü söylersen, seni divandan çıkarırım ve vilayet makamından uzaklaştırırım. Bunu üzerine sustu ve o sözü söylemedi.’
Arifler mana aleminde bunu çokça kaside şeklinde söylemiştir ama o bunu gördüğünden manevi bir yetkiye sahip. Kendisi Ravza-i Şerifte RasulAllah (a.s) huzurunda akılları şaşırtacak haberler vermiştir. Bunları öğrenmek istersen yazdıklarına ve menkıbelerine bak. Çokça söylemiştir: ‘Vallahi, eğer şeriat ipiyle bağlanmış olmasaydım size acayiplerden acayip izhar ederdim.’
Demiştir ki: ‘Allah bana öncekilere verilmiş ilimlerden ilimler verdi ve bunlar sadrımı genişletti.’
Kendisi rabbani kutuptu. Allah’ın kullarının kalplerinin Allah’ta birleşmesi için gayret etti. Allah teala için tecrit olmak isteyenlerin kullandığı Hicaz, Hindistan, Suriye, Mısır ve diğer islam diyarlarında sayısız zaviyeleri inşa olundu.
Evliyaya hizmet etti, sonunda kutuplar ona hizmet edene kadar. Bu minval üzere 29 sene boyunca seyahat etti ve islam diyarlarında meşhur olan bir çok ilmi eser kaleme aldı. “Kenzu’l Mutelsem (tılsımlı hazine)”, “Rabbaniyye ve İcazeh medeniyye”, “Meratibu’d-din ve nihayetu’l arifin (Dinin basamakları ve Ariflerin Sonu)” kitaplarına bakarsan nasıl bir rabbani ilme sahip olduğunu görebilirsin.

Vefatı
1289 senesinde Mekke-i Mükerreme’de Allah’ın huzuruna intikal etti ve Ma’la’ya defnedildi.
Şeyhin halleri ve kerametlerini anlatmaya devam etsek sayfalara sığmazdı. Eğer zikredilenden daha fazla öğrenmek istersen Mahmut el-Vefai Efendimizin “Me’ahidu’t Tahkik” kitabını okumalısın. Bu ve diğer bazı eserleri bugün Fasiyye Şaziliyye matbaasında basılmaktadır. Ey Allah’ım, bana onların yol ve yöntemlerini sevdir ve beni de nasiplendir; Efendimiz Muhammed’in makamı hürmetine, salat ve selam kıyamet gününe kadar onun, alinin ve ashabının üzerine olsun. Amin.

More info:
“Ma`ahid al-tahqiq – معاهد التحقيق”, by Sheikh Mahmud al-Wafa’i, contains a biography of Sheikh Muhammad al-Fasi. He met him in his last year of life in Egypt in 1289, and he discribes hin his book how he was overwhelmed with love and longning. Later he met his son Shams al-Din in Suez in 1293, and took the tariqa from him, and followed him to Makka, after which he returned to Misr to spread the tariqa there.

Ref’s:
[1] Tabaqat al-Shadhiliyya al-Kubra, by al-Hasan ibn Muhammad al-Khuin al-Fasi al-Shadhili (Dar al-Bayruti, Dimashq 2000)
[2] Al-Nafhatu al-Saniyya fi Sharh Yaqutati al-Sadati al-Shadhiliyya, by Muhammad al-Farr Ghala Abu al-`Ala al-Shadhili (Al-Azhar Publication 1954)
[3] Al-Futuhat al-Rabbaniyya, by Sheikh Muhammad ibn Mas`ud al-Fasi (Al-Azhar Publication 1921)
[4] Al-Amir Abd al-Qadir al-Jaza’iri – al-`Alim, al-Mujahid (Dar al-Fikr 1994)

© Damas Cultural Society 2007 — Latest update: 2008-05-17
Original site: damas-original.nur.nu

He met Sayyid Sh. Yaqout al-‘Arshi.
Read more about the Wafa’i Masters
– May Allah be pleased with them all.
 

Muhammed Vefa Efendimiz (702-765)
Referans: Tabakat el-Şaziliyye el-Kubra, Muhammed bin Kasım el-Kuhin

Vefai büyüklerinin soyu Muhammed Vefa efendimize dayanır. Kutup İmam Şa’rani hazretleri ‘Tabakat’ında demiştir ki:

Muhammed Vefa Efendimiz ariflerin büyüklerindendi. Oğlu Ali Efendimize ise onun evliyaların mühürü ve ali rütbelerin sahibi olduğunu söylemiştir.

Şeyh hazretleri ümmiydi, ehli tasavvufun ilminde farklı bir dili ve bir çok eseri vardı. Bu eserleri çocukluk yıllarında 7 ya da 10 yaşındayken kaleme aldı. Bununla birlikte yetişkin yaşlarında da yazdı. Manzumelerinde ve nesirlerinde kullandığı kinayeler günümüzde dahi gizemli görünmektedir. Bildiğimiz kadarıyla manalarını kimse çözememiştir.

Vefa olarak anılmıştır, çünkü Nil nehri bir yıl durmuş ve o yıl yükselmemişti. (Nilin yükselmesi -Vefa-u Nil- her Ağustos ayında Nilin suyunun yükselmesidir ve bundan bir çok verim elde edilir). Mısır halkı çözüm olarak göç etmeye karar vermişti. Şeyh ise nehre doğru geldi ve dedi ki: ‘Allah tealanın izniyle yüksel.’ Nehir o gün 17 zira’ ölçüsünde yükseldi. Bu yüzden ona Vefa dediler.

Eserlerinden bazıları: Kitabul Aruş, Kitabul Şe’air ve büyük şiir koleksiyonu olarak sayılabilir.

Şeyh Efendi hicri 702 yılında İskenderiye’de doğdu ve orada büyüdü. Ebul Hasan eş-Şazili hazretlerinin tarikatını İmam, büyük müsellik Davud ibn Mahil eliyle almıştır. Şeyh sonraları İhmim’e (Nil sahili üzerinde eski bir belde) doğru yönelmiş, orada evlenmiştir.  Büyük bir zaviye inşa etmiştir. İnsanlar onu akın akın ziyaret etmiştir. Sonra Mısır’da Ravda’ya gitmiş, orada Allah’a ibadet ile niyaz etmek ve Allah Teala’nın zikriyle meşgul olmak için kalmıştır.  Namı uzaklarda yayılmış, ismi şark ve garp topraklarına aşmıştır.

Bir salı günü 11 Rebiulevvel 765 hicri yılında vefat etti. Karafe’ye Ebul Su’ud ibn Ebil Aşa’ir hazretleri ile Tacuddin İbn Ataullah hazretlerinin kabirleri arasında defnedilmiştir. Defin yeri Şeyhin şu işareti üzerine yapılmış:

‘Beni Sa’d ve ‘Ata arasına defnedin.’

Excerpt from Risalat f’it Tawhid
Concerning the Affirmation of Divine Oneness
by Shaykh Wali Raslan ad-Dimashqi
translation by Muhtar Holland © Baz Publications
View | Download

From wiki

1. From Al-Sha`rani: Al-Tabaqat al-Kubra (see below)
2. From Kuhin: Tabaqat al-Shadhiliyya (see below)

Sheikh Yaqut al-`Arshi– may Allah ta’ala be pleased with him – was the imam of the spiritual sciences, a worshipper and ascetic, and one of the greatest of those who took from Sheikh Abul`Abbas al-Mursi (radia Allah `anhu). The day he was born, in the lands of Habasha, Sheikh Abul`Abbas was informed of it, and he made a `asida for him. It was then summer time in Alexandria, and people said to him: “But `asida is only for winter time.” He answered: “This `asida is for your brother Yaqut al- `Arshi, who is born in the land of Habasha, and will come to you.” And so it happended.

Yaqut al-`Arshi was the one who interceded for Sheikh Shams al-Din ibn al-Lubban (who disavowed Sheikh Ahmad al-Badawi, so that all his good deeds and rank were nullfied). Sheikh Shams al-Din had sought intersession from all the awlia, but Sheikh Ahmad al-Badawi did not accept it from anyone. Yaqut al-`Arshi then travelled from Alexandria to Tanta, and asked Sheikh Ahmad al-Badawi to change his opinion about Sheikh Shams al-Din, so that his rank may be returned to him, and Sheikh Ahmad al-Badawi complied to his request. – Later, Sheikh Yaqut al-`Arshi gave his daughter in marriage to Shams al-Din ibn al-Lubban, who made it his will , when he died, to be buried under her feet, out of respect for her father Sheikh Yaqut al-Arshi.

He was called al-`Arshi, because his heart was constantly under the Throne of Allah – only his body was on the earth. It has also been said that it is because he heard the adhan from the Angels carrying the Throne of Allah.

He interceded even for the animals. Once, when he was sitting in the circle of the fuqara, a dove came and sat on his shoulder, and said some secret words in his ear. Then he said: “Bismi Allah, we will send one of the fuqara with you.” The dove said: “Noone except you will satsify my need.” So he rode his mule from Alexandira to Misr al-`Atiqa (Cairo) and entered the Mosque of `Amr, saying: “Let me meet the Muadhdhin”. The Muadhdhin was sent for, and Sheikh Yaqut said to him: “This dove came to Alexandria and told me that you kill its young ones every time she gives birth to them in the Minaret.” The Muadhdhin said: “Yes, that is true. I have killed them several times.” Sheikh Yaqut said: “Don’t do it again.” The Muadhdhin said: “I repent to Allah ta`ala.” After that Sheikh returned to Alexandria – may Allah ta’ala be pleased with him.

His virtues and glorious deeds are many and well known among the Shadhilis i Egypt and elsewhere. He passed away in Alexandria year 707 H. – may Allah ta’ala be well pleased with him.

He is Abu al-Durr b. ‘Abdullah al-Habashi [1]. He was a virtuous shaykh who commanded awe and reverence. An imam of gnosis, he was a devout worshipper and ascetic. He is counted among the most illustrious disciples of Shaykh Abu’l-‘Abbas al-Mursi. On the day of his birth in Abyssinia, Shaykh Abu’l-‘Abbas was informed of it. It was a summer day in Alexandria and he prepared ‘asida [a pasty thick gruel made from wheat flour and clarified butter for the newborn]. When told that ‘asida was only prepared in winter, he retorted, ‘This is the ‘asida of your brother Yaqut, who is born in Abyssinia, and will come to you.’ And so it happened.

He was from those who interceded on behalf of Shaykh Shams al-Din b. al-Lubban, when the latter disavowed Sidi Ahmad al-Badawi, resulting in his own knowledge and spiritual state being taken away. Shaykh-Shams al-Din b. al-Lubban had sought the intercession of all other saints.149

He was called al-‘Arshi because his heart was constantly under the Throne [Arsh], only his body being on the earth. It is also said that he would hear the adhan from the angels carrying the Throne.

He even interceded on behalf of animals. One day, when he was sitting in a circle of dervishes, a dove came and sat on his shoulder, and then whispered some secret into his ear. He said: `Bismi Allah, we will send one of the devotees with you.’ The dove told him: ‘Only you will satsify my need.’ So he mounted his mule and journeyed from Alexandira to old Cairo and entered the Mosque of ‘Amr, saying: ‘Let me meet the caller to prayer [muadhdhin].’ The muadhdhin was sent for, and the shaykh said to him: ‘This dove told me in Alexandria that you kill its chicks whenever she gives birth to them in the minaret.’ The muadhdhin said: ‘Yes, this is true. I have killed them on several occasions.’ The shaykh said: ‘Don’t do it again.’ The muadhdhin said: ‘I repent to Allah Most High.’ After this, the shaykh returned to Alexandria, may Allah Most High be pleased with him.

He has a legion of virtues that are well-known among members of the Shadhili Path in Egypt and elsewhere. He died in Alexandria on 18 Jumada II AH 707. He was eighty years old. His shrine in Alexandria — may Allah have mercy on him — is a site of pilgrimage for adults and children seeking spiritual graces. May Allah benefit us through him.

Footnotes:
[1] See his biography in Tabaqat al-Shadhiliyyat al-Kubra by Muhyi al-Din al-Tu`mi (p. 222).

Lineage of `Umar ‘Abidin:

He was `Umar
b. `Abd al-`Aziz b. Ahmad
b. `Abd al-Rahim
b. Muhammad Salih al-Din (known as Ibn `Abidin because of his rightousness)
b. Najm al-Din b. Muhammad
b. Kamal b. Taqi al-Din (al-mudarris)
b. Mustafa b. Husayn b. Rahmatu Allahal-Thani b. Qasim
b. Hasan
b. Isma’il (the first of them who came to Damascus, became the leader of the guild of ashraf in 330 H. ),
b. Husayn al-Thalith,
b. Ahmad b. al-Khamis
b. Isma’il al-Thani
b. Muhammad
b. Isma’il al-A`raj
b. al-Imam Ja`far al-Sadiq
b. al-Imam Muhammad al-Baqir
b. al-Imam `Ali Zayn al-`Abidin
b. al-Imam al-Husayn
b. Sayyidina `Ali & Sayyidatina Fatima radia Allah `anhum.

Ibn Khaldun stated that
“`Abd al-Malik ibn Marwan is one of the greatest Arab and Muslim Caliphs. He followed in the footsteps of `Umar ibn al-Khattab, the Commander of the Believers, in regulating state affairs”.

He was a well-educated man and capable ruler who was able to solve many political problems. He ruled for 21 years, and extended and consolidated Muslim rule.

He spent the first half of his life with his father, Marwan bin Al-Hakam fourth Umayyad caliph, in Medina, where he received religious instruction and developed friendly relations with pious circles of that city that were to stand him in good stead in his later life. As caliph, he treated the scholars with respect, and his private life was close to their ideals. As a result, many were to abandon their earlier opposition to Umayyad rule.

‘Abd al-Malik became caliph after the death of his father Marwan I in 685. Within a few years, he dispatched armies, under Al-Ḥajjaj bin Yousef, on a campaign to reassert Umayyad control over the Islamic empire. In an attemtpt to oust ‘Abd Allah ibn al-Zubayr from Makka, Al-Hajjaj besieged the Holy City, and bombarded it with catapults. ‘Abd Allah ibn al-Zubayr was killed in the final fighting around the Ka’ba.

‘Abd al-Malik assiend Al-Ḥajjaj as governor of Iraq, where he quelled revolts consolidated Umawi rule, paving the way to further territorial expansion, from Anatolia to the far Maghrib.

For the first time, a special currency for the Muslim world was minted, which led to war with the Byzantine Empire. The Byzantines were decisively defeated by `Abd al-al-Malik in Sevastopol, after the defection of a large contingent of Slavs. The Islamic currency was then made the only currency of exchange in the Muslim world.

Many other important changes took place under the rule of `Abd al-Al-Malik:
– He introduced reforms in agriculture and commerce.
– He made Arabic the state language. During his reign, all important records were translated into Arabic.
– He organised a regular postal service.
– He repaired the damaged Kaaba and began the tradition of weaving a silk cover for the Kaaba in Damascus.

He was the first in Islam to be called `Abd al-Malik [Ziarat al-Sham p. 33:f4]

To history, Abd al-Malik is known as the “Father of Kings”: his four sons succeeded him as the caliph one after another[18] though with Umar II, son of Abd al-Aziz succeeding Sulayman. Abd al-Malik died at al-Sinnabra in 705.[19]

His wife Umm al-Banain `Atiqa bint Yazid b. Mu`awiah b. Abi Sufian is buried outside Bab al-Jabiah west of damascus [Ziarat al-Sham p. 33]

His son al-Walid b. `Abd al-Malik b. Marwan (d. 96 H) built the Umawi mosque, after demolishing the church that was in its place; also rebuilt the Prophets (s) mosque in Madina and the Dome of hte Rock in Jerusalem. He is buried in Bab al-Saghir, 20 armlengths north of Mu`awyiah [Ziarat al-Sham p. 75]

`Abd al-Qahir ibn Tahir ibn Muhammad, Abu Mansur al-Naysaburi al-Tamimi al-Baghdadi al-Shafi`i al-Ash`ari (d. 429), al-Ustadh, the imam, jurist, scholar of principles and kalam, man of letters, poet, prosodist, grammarian, and mathematician, praised by Shaykh al-Islam Abu `Uthman al-Sabuni as “one of the imams of the principles of the Religion and foremost authorities of Islam by consensus of its most eminent and competent scholars.”

He is al-Bayhaqi’s senior and the exact contemporary of Abu Dharr al-Harawi and Abu Muhammad al-Juwayni among the third-generation Ash`ari imams. He came to Naysabur with his father and spent his entire fortune in support of the scholars of knowledge until he became able to teach in seventeen different disciplines. He was Abu Ishaq al-Isfarayini’s senior student and, together with Abu Sahl al-Su`luki, they staunchly defended the position related from al-Shafi`i that “the Book cannot be abrogated by the Sunna.”<sup>1</sup> Abu Mansur succeeded Abu Ishaq al-Isfarayini as headmaster in the mosque of `Aqil, where al-Bayhaqi, Abu al-Qasim al-Qushayri and Nasir al-Marwazi studied under him. He narrated hadith from al-Isma`ili and Abu Ahmad ibn `Adi. Among his works:

1. Ahkam al-Wat’ al-Tamm, also known as Iltiqa’ al-Khitanayn, a book on sexual ethics and pertaining laws in Islam, in four volumes.
2. Bulugh al-Mada min Usul al-Huda
3. Fada’ih al-Karramiyya
4. Fada’ih al-Mu`tazila
5. al-Fakhir fi al-Awa’il wa al-Awakhir
6. al-Farq Bayn al-Firaq, his major heresiological reference-work together with the Milal. In it he states the following positions:
   • “It is obligatory to declare as unbeliever someone who says that Allah has limits.” The anthropomorphist creed is that “Allah has limits that He knows of.”
   • “Ahl al-Sunna reached consensus that Allah, the Flawless, the Exalted, is not bounded by location.” He then reports the saying of `Ali (r): “Allah created the Throne as an indication of His power, not for taking it as a place for Himself.”
   • “Know that Ahl al-Sunna wa al-Jama`a are divided in eight groups of people… the sixth group being the Sufi Ascetics (al-zuhhad al-sufiyya), who have seen things for what they are and therefore have abstained, who have known by experience and therefore have taken heed truly, who have accepted Allah’s allotment and contented themselves with what is within reach.”
7. Ibtal al-Qawl bi al-Tawallud
8. al-`Imad fi Mawarith al-`Ibad, on inheritance laws.
9. al-Iman wa Usuluh
10. al-Kalam wa al-Wa`id
11. Manaqib al-Imam al-Shafi`i
12. Mashariq al-Nur wa Madarik al-Surur fi al-Kalam
13. al-Milal wa al-Nihal, a heresiological reference-work.
14. Mi`yar al-Nazar
15. Nafy Khalq al-Qur’an
16. Naqd Abi `Abd Allah al-Jurjani fi Tarjih Madhhab Abi Hanifa in which he states that Imam al-Shafi`i authored a book in refutation of Brahmans in which he adduces the proofs of Prophethood.
17. Nasikh al-Qur’an wa Mansukhuh
18. al-Qadaya fi al-Dawr wa al-Wasaya
19. Sharh Hadith Iftiraq Ummati `ala Ihda wa Sab`in Firqa
20. Sharh Miftah Ibn al-Qass on Shafi`i fiqh, in which he states the following positions:
    • “The sunna of ablution (wudu’) is to say, upon rinsing one’s hands: Bismillah, wa billah, wa `ala millati Rasulillah — Allah bless and greet him –.”²
    • “The sunna of iqama is to dispatch it, but one must not move from his spot while he raises it until he reaches the words qad qamat al-salat.” The Shafi`i position is that one does not move from one’s spot until the end of the iqama once he begins it.<sup>3</sup>
    • “One makes intention for salat al-janaza to accomplish a collective obligation (fard kifaya), as in other obligations.”
    • “Some of the Shafi`is forbid the joining of prayer for non-travelers during rain.” The fatwa in the School is the contrary and they consider it permissible even in the absence of rain, when one fears that one will be unable to accomplish prayers in their proper time.
21. al-Sifat
22. Tafdil al-Faqir al-Sabir `ala al-Ghani al-Shakir
23. Tafsir al-Qur’an
24. al-Tahsil fi al-Usul
25. al-Takmila fi al-Hisab
26. Ta’wil Mutashabih al-Akhbar
27. Usul al-Din, in which he cites, among those who consider the verse of istiwa’ one of the mutashabihat or Qur’anic ambiguities, Imam Malik ibn Anas, the seven jurists of Madina, and al-Asma`i. In it he states:
    • “Allah’s establishment on the Throne is an action He has created named istiwa’ and related to the Throne, just as He has created an action named ityan (coming) related to a certain people; and all this implies neither descent nor movement.”
    • “The correct position according to us is the interpretation of the Throne in this verse (20:4) to mean sovereignty (al-mulk), as if He meant that sovereignty has not been established for any but Him. This interpretation is taken from the saying of the Arabs: ‘So-and-so’s throne has toppled’ if he lost his power.” He then cites three examples from Arabic poetry illustrating this. Like Ibn Battal, he attributes the interpretation of istawa as istawla (“He conquered”) chiefly to the Mu`tazila.
    • “The book Tarikh al-Sufiyya (History of the Sufis, more commonly known as Tabaqat al-Sufiyya) by Abu `Abd al-Rahman al-Sulami comprises the biographies of nearly a thousand sheikhs of the Sufis, none of whom belonged to heretical sects and all of whom were of the Sunni community, with the exception of only three of them: Abu Hilman of Damascus, who pretended to be of the Sufis but actually believed in incarnationism (hulul); Husayn ibn Mansur al-Hallaj, whose case remains problematic, though Ibn `Ata’ Allah, Ibn Khafif, and Abu al-Qasim al-Nasir Abadi approved of him [as did the Hanbalis Ibn `Aqil, Ibn Qudama, and al-Tufi]; and al-Qannad, whom the Sufis accused of being a Mu`tazili and rejected, for the good does not accept the wicked.”

Toward the end of Abu Mansur al-Baghdadi’s life the Turkmen dissension forced him out of Naysabur to Isfarayin, where he died and was buried next to his teacher Abu Ishaq.

Main sources: Ibn `Asakir, Tabyin Kadhib al-Muftari (p. 249-250); al-Dhahabi, Siyar A`lam al-Nubala’ (13:372 #3991); Ibn al-Subki, Tabaqat al-Shafi`iyya al-Kubra (5:136-148 #468).

Allah’s Blessings and Peace on the Prophet, his Family, and all his Companions.
© As-Sunna Foundation of America
[permission granted to reproduce with author’s consent.]

© Damas Cultural Society 2007 — Latest update:
Original site: damas-original.nur.nu

Abdullah al-Aftah ibn Ja’far al-Sadiq was the eldest surviving son of Ja’far al-Sadiq, and the full-brother of Isma’il ibn Jafar. Abdullah’s title “al-Aftah” derives from the Arabic words “aftah al-ra’s” (broad-headed) or “aftah al-rijlayn” (broad-footed) used to describe his appearance.

During the lifetime of his father, Abdullah al-Aftah had supported the revolt of his relative Muhammad ibn Abdallah An-Nafs Az-Zakiyya.

About his father, Imam Ja´far al-Sadiq
His father, Ja’far ibn Muhammad al-Sādiq born in 702 CE or 17th Rabi al-Awwal 83 H is said to be highly respected for his great Islamic scholarship, pious character, and academic contributions. As a child, Ja’far Al-Sadiq studied under his grandfather, Zayn al-Abidin. After his grandfather’s death, he studied under and accompanied his father, Muhammad al-Baqir, until Muhammad al-Baqir died in 733.

Ja’far Al-Sadiq became well versed in Islamic sciences, including Hadith, Sunnah, and the Qur’an. In addition to his knowledge of Islamic sciences, Ja’far Al-Sadiq was also an adept in natural sciences, mathematics, philosophy, astronomy, anatomy, alchemy and other subjects.

The foremost Islamic alchemist, Abu Musa Jabir ibn Hayyan, known in Europe as Geber, was Ja’far Al-Sadiq’s most prominent student. Ja’far Al-Sadiq was known for his liberal views on learning, and was keen to have discourse with Scholars of other views.

Abū Ḥanīfa was an Islamic scholar and Jurist. He was a student of Ja’far Al-Sadiq, as was Imam Malik ibn Anas, who quotes 12 hadiths from Imam Jafar Sadiq in his famous Al-Muwatta.

He has a maqam in Bab al-Saghir by the side of Sayyidina Bilal

Damas Cultural Society © 2007

Sayyidina ‘Isa ibn Abd al-Qadir al-Jilani

Shaikh ‘Isa studied Islamic jurisprudence under his father, from whom he also received instruction in other important subjects. He also attended the classes of Abu ’l-Hasan ibn Darami, as well as those of other leading scholars. He became a teacher, a lecturer, a preacher, and an expert legal consultant. He composed a number of literary works, including the book entitled Jawahir al-Asrar wa Lata’if al-Anwar [Jewels of the Mysteries and Subtle Aspects of the Lights], on the science of Sufism.

He moved [from Baghdad] to Egypt, where he lectured and delivered sermons. More than a few inhabitants of that country acquired their training from him, including Abu Turab Rabi‘a ibn al-Hasan al-Hadrami as-Sana‘i, Musafir ibn Ya‘mar al-Misri, Hamid ibn Ahmad al-Irtaji, Muhammad al-Faqih al-Muhaddith, and ‘Abd al-Khaliq ibn Salih al-Qurashi al-Umawi al-Misri.

As reported by Ibn an-Najjar, in his Ta’rikh [History]: “After his father’s death, Shaikh ‘Isa left Baghdad and lived for a time in Syria. While in Damascus, he attended the classes held by ‘Ali ibn Mahdi ibn al-Mufraj al-Hilali. That was in the year [A.H.] 562. He also gave talks about his father.

“Then he moved to Egypt, where he stayed until the time of his death. He used to preach from the pulpit, and he was well received by the people. As in Damascus, he also gave lectures about his father. His sayings have been related by Ahmad ibn Maisara ibn Ahmad al-Hallal al-Hanbali.” (Here ends the quotation from Ibn an-Najjar.)

It was al-Mundhiri who said: “Shaikh ‘Isa moved to Egypt, where he gave lectures and delivered sermons. It was in that country that he died.”

Ibn an-Najjar has told us: “On the tombstone of ‘Isa, the son of Shaikh ‘Abd al-Qadir al-Jili, in the graveyard [qarafa] [below the Muqattam hills] near Cairo, I read the inscription: ‘He died on the 12th of Ramadan, in the year [A.H.] 573.’ Here is a sample of his poetry (may Allah bestow His mercy upon him):

Convey my salutation to a land that dearly loved me, and tell them that the stranger is filled with ardent longing.
If they ask you how I am, after leaving them behind, be sure to say: ‘He is burning in the fires of separation.
For he has no companion to bring him near to you, nor can he find a way to make the long journey home.’
Life is always hard for a stranger, in any foreign land, and who befriends the stranger, in countries not his own?