Sayyidi Moulay `Abd al-Salam Ibn Mashish al-Hasani al-Idirisi
القطب المُنير سيدي عبد السلام بن مشيش
d. 622 H. Jabal ‘Alam near Tetuan
qaddasa Allah sirrahu
He was `Abd al-Salam ibn Sulayman, known as Ibn Mashish, whose lineage goes back to Sayyiduna Idris, the founder of the city of Fas and descended of Sayyiduna al-Hasan, grandson of the Prophet Muhammad (sallAllah aleihi wa sallam)…
Compiled by bmk / Damas Cultural Society © 2008 – original page
He was `Abd al-Salam ibn Sulayman, known as Ibn Mashish, whose lineage goes back to Sayyiduna Idris, the founder of the city of Fas and descended of Sayyiduna al-Hasan, grandson of the Prophet Muhammad (sallAllah aleihi wa sallam). He was was born around 559 or 563 H. in a village on the `Alam mountain near Titwan, an ancient city in the region of Habt (Ghumara) in northern Maghrib, where one of his forefathers came to settle among the Berbers. He studied the Quran and Maliki law under the Idrisite sharifs of Banu Arus, in addition to prominent Sufi scholars such as Sidi Salem of Qabilat Bani Yusuf and sharif Sidi al-Hajj Ahmed Aqatran Asalani of Qabilat Bani Abraj, near modern Taza. He supported himself by the work of his own hands, tillign the earth. 2 For some time he lived for some time in Sabta, teaching Quranic recitation to children. He and waged jihad , fighting with the Almohad army in al-Andalus. 3
He was `Abd al-Salam b. Sulayman ibn Abi Bakr b. `Ali al-`Alami b. Buharma b. `Isa b. Salam al.-`Arus b. Ahmad Mazwâr b. `Ali Haydara b. Muhammad b. Idris al-Thani b. Idris al-Awwal b. `Abd Allah al-Kamil b. al-Hasan al.Muthanna b. al-Hasan al-Sibt b. `Ali b. Abi Talib and Fatima al-Zhara daughter of the Messenger of Allah Muhammad b. `Abd Allah – salllAllah `aleihi wa sallam.
His Spiritual Path
He took the spiritual sciences from `Abd al-Rahman ibn al-Husayn al-`Attar, a spice merchant from the city of Sabta, who was called “az-Zayyat” or “al-Madani” because he resided in the oil sellers’ quarter of Medina (where his tomb is still found). His first encounter with Sheikh `Abd al-Rahman al-`Attar took place when he was at the age of seven. He was in a state of jadhb (spriritual attraction) when the Sheikh came to him, dsiplaying the signs of the people of Allah, and said to him: “I am your Sheikh”. He fortold him of his rank, his spiritual states, and mentioned each of his maqams one by one. Then he said: “I am your intermediary (wâsita) in every state and maqam”. 1
The last twenty years of his life Sayyidi Ibn Mashish devoted to worship and contemplation on the heights of Jabal al-`Alam (Flag Mountain), a period which culminated in his encounter with his only disciple, the fellow Idrisite Imam Abul Hasan Shadhili (d. 656 H.)
From him the al-Salat al-Mashishiyya, on which the Wazhifa of Imam Abul Hasan al-Shadhili is based.
He died as a martyr year 622 H., when he Spanish, led by their missionary Ibn Abi Tawajin Laktami, headed to Jabal al-Alam and killed the Shaykh in the very place where he initiated Imam Abul Hassan Shadhili. He was buried on the moutain.
 Dr. Amal b. Idris b. al-hasan al-`Alami: `Aqd Farid fi Tarikh al- Shurafa’ al-talid (quoted at ar.wikipedia.org)
 From www.dar-sirr.com
© Damas Cultural Society 2007 — Updated 2008, 2010 — Latest update: 2017-05-19
Original page: damas-original.nur.nu
Upon the death of Sidna al-Imam Moulay Idriss II, he left twelve sons, who were sent throughout Morocco by their grandmother Kanza to proliferate the Idrissi-Hassanid sharifism. One Idrissite imam, however, became through his descendents an important figure in the development of the sharifian paradigm of sainthood. Moulay Ali ‘Haydara, a grandson of Moulay Idriss II, received the bay’a as Imam and ruler of Fez in 221/836. When he failed to designate his infant son Moulay Ahmed Mizwar as his successor before his own death in 234/849, the Idrissite imamate passed into the hands of his cousins, the descendents of Moulay Omar ibn Moulay Idriss II, who lived in the regions of Habt and Ghumara in northern Morocco.
After being passed over for the imamate, Moulay Ahmed Mizwar became disenchanted with politics and devoted himself to a life of worship and asceticism. Sometime before the turn of the tenth century, or just before the Idrissite state became a bone of connection between the Fatimids of Ifriqiya and the Umayyads of Spain, he moved from Fez to northern Morocco and established himself at Hajar an-Nasr (Escarpment of the Eagle), a fortes situated in the Habt region among the Sanhaja Berber tribes of Ahl Sarif, Banu Yusuf, and Sumata. As his nickname, Mizwar (Berber. lion or leader) implies, this great grandson of Moulay Idriss II was adopted as a spiritual leader by the tribes who lived near his mountaintop stronghold. According to local tradition, when the chiefs of these tribes asked Moulay Ahmed Mizwar to delegate a member of his family to join them and favour them with the baraka of the Prophet Sidna Mohammed (peace and blessing be upon him) he chose his son Abdessalam (known locally as “Sidi Sellam”). As a means of honouring the young sharif, who had recently married, the tribesman renamed themselves “Banu Arus” (Sons of the Bridegroom), the appellation by which they are known today. For the next seven generations, the descendents of Sidi Sellam established themselves among the Berbers of Banu Arus while maintaining a reputation for holiness that was based almost exclusively on their Hassanid descent.
Birth and childhood Moulaya Abdus-Salam Ibn Mashish
Around the year 530/1135-6, a child named Sulayman, but later named “Mashish” (Ber. Little Cat”), was born to a sharif of the Bani Arus known as Abu Bakr ibn Ali. Upon reaching maturity, Sulayman Mashish withdrew from the world as an ascetic and built a hermitage that still stands among the ruins of his natal village of Aghyul.
In either 559/1146 or 563/1148, he sired a son named Moulay Abdessalam, who would become the patron saint of Moroccan Sufism. According to sources, Moulay Abdessalam became a Fool of God (Majdoub) at the age of 7, when a man, with righteousness on his face, entered on him to a cave and said: “I am your master who initiate you (amudduka)”.
Mawlana Abu Mohammed Moulay Abdessalam Ibn Mashish lived for sixty-three years, the same lifespan as of the prophet Sidna Mohammed, peace and blessing be upon him. During this period, his career passed through three distinct faces. First, he was a scholar and studied the Quran and Maliki jurisprudence under the Idrissite sharifs of Banu Arus in addition to prominent Sufi-scholars such as Sidi Salem of Qabilat Bani Yusuf and sharif Sidi al-Hajj Ahmed Aqatran Asalani of Qabilat Bani Abraj, near modern Taza. Later, he was a mujahid, a defender of the faith, and lived in Sabta, where he supported himself by teaching Quranic recitation to children and fought with the Almohad army in al-Andalus. Finally, after embracing Sufism, he devoted the last twenty years of his life to worship and contemplation on the heights of Jabal al-Alam (Flag Mountain), a period which culminated in his encounter with his only disciple, the fellow Idrissite and founder of the Shadhiliya Sufi order, Sidi Abul Hassan Shadhili (d. 656/1241). Moulay Abdessalam was martyred in 622/1207 after the Spanish, led by their missionary Ibn Abi Tawajin Laktami, headed to Jabal al-Alam and killed the Shaykh in the very place where he initiated Abul Hassan Shadhili. His tomb on Jabal al-Alam is the first visited shrine in Northern Morocco.
(… – 622)
قطبُ دائرة المحققين، أستاذُ أهل المشارق والمغارب، وسندُ الواصلين إلى أنجح المطالب، سيدنا ومولانا عبد السلام ابن سيدنا مَشيش ابن سيدنا أبي بكر الحسني الإدريسي.
كان رضى الله عنه قطبَ الوجود، وبقية أهل الشهود، الغوث الفرد، الجامع لأسرار المعاني، غوث الأمة، وسراج الملّة، صاحب العلوم اللدنية، والمعارف الربانية، الجامع بين علم الشريعة والحقيقة، لم تطلع الشمسُ على مثله في زمنه.
له كراماتٌ وخوارق لا تدخل تحت حصرٍ، منها: أنه يوم ولادته سمع سيدي عبدُ القادر الجيلاني رضي الله عنه ونفعنا به آمين، هاتفًا يقول: يا عبد القادر، ارفع رجلك عن أهل المغرب، فإنَّ قطبَ المغرب قد ولد في هذا اليوم، فتمشى الأستاذ عبد القادر إلى جبل الأعلام بالمغرب، حيث مولد سيدي عبد السلام، وأتى إلى أبيه سيدي مَشيش، وقال له: أخرجِ لي ولدك. فخرّجَ له أحدَ أولاده، فقال له: ما هذا أريد. فأخرج له أولادَه كلهم، وقال له: ما بقي إلا ولدٌ واحد ولد في هذا اليوم. فقال له سيدي عبد القادر: عليَّ به؛ فهو الذي أُريده. فأخرجه سيدي مَشيش، فأخذه سيدي عبد القادر، ومسحَ عليه، ودعا له.
وكان رضى الله عنه إذا أهلَّ هلال رمضان يمتنعُ عن ثدي أمه، فإذا أذن المغربُ قاربه، وارتضع منه.
ويكفيك في فضله أنَه أستاذُ الأقطاب الثلاثة: سيدي إبراهيم الدُّسوقي، وسيدي أحمد البدوي، وسيدي أبي الحسن الشاذلي رحمهم الله.
توفي رضى الله عنه شهيدًا قتله ابن أبي الطواجن، ودفن بموضعه بجبل الأعلام بثغر تطوان، وبُني عليه مقامٌ، وضريحٌ، وقبة قصيرة.
ومقامُه من الأماكن التي يُستجاب عندها الدعاء، وهذا ممَّا لا شكَّ فيه، وقد جرَّب ذلك غيرُ واحدٍ، ومقامه في أرضِ المغرب، كمقام الشافعيِّ بمصر، وفيه يقول القائل:
اطلب بسرِّ ابن مَشيش ما تُريد * تَنَلْه وإن كان عنكَ بعيد
وكان رضى الله عنه يقول: من زارَ قبري حرَّم الله جسده على النار.
اللهم انفعنا بمحبَّته، وأمتنا على حبّه وأثره آمين.
() عبد السلام بن مشيش بن أبي بكر (منصور) بن علي (أو إبراهيم) الإدريسي الحسني، أبو محمد: ناسك مغربي، اشتهر برسالة له تدعى «الصلاة المشيشية» شرحها كثيرون، ولد في جبل العلم بثغر تطوان، وقتل فيه شهيدًا سنة 622هـ. قتلته جماعة بعثهم رجل يدعى ابن أبي الطواجين الكتامي (ساحر متنبئ) ودفن بقبة الجبل المذكور. [«الأعلام» (4/9)].
By His Eminence Shaykh Muhammad Al-Yaqoubi
Composed and recited by the author during the Ziyara to the Maqam of Moulay Ibn Mashish Sept 15-16 2018 / 1440 H.
The Mine of Light – معدن الأنوار →
The secrets of the Mashishiyya Prayer – أسرار الصلاة المشيشية
The Virtues of Moulay AbdusSalam Ibn Mashish – مولاي عبد السلام ابن مشيش
The Mashishi Prayer
of Maolay `Abd al-Salam ibn Mashish on the `Alam mountain, Morocco
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Photos from Jabal ´Alam: Noor Lesley Petrie
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Hadith from Shamail
2. From naqshbandi.org
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. ↑
Burial Place & 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.
Map – Show on overview map
Sayyidi Shaykh Muhammad al-Tayyib al-Hasani al-Idrisi
الشيخ السيد محمد الطيب الحسني
b. 1255 H. in Algeria – d. 1313 H. in Damascus
qaddasa Allah sirrahu
His family came from Algeria, where they lived amongst the berbers. They were sent to guide and educate them, and they learned their language and intermarried with them. Sheikh Muhammad al-Tayyib was born in Dillis in Algeria around year 1255 H.
Upbringing and studies
He grew up under his father’s tutalage. Together with him he came to Damascus year 1263, in the first of a series of emmigration waves caused by the French colonial war. This was a group of about five hundred families, lead by his maternal grandfather Sheikh Muhammad al-Mahdi al-Saklawi.
As a young boy, he memorzied the Holy Quran perfectly, and learnt calligraphic hand-writing. In 1269, his father, Sheikh Muhammad al-Tayyib al-Kabir – rahimahu Allah – passed away, and Sheikh al-Saklawi, took him under his wing and raised him in the Khalwati tariqa.
He learnt many sciences and skills under Sheikh al-Tantawi and other Maliki scholars, who gave him general ijaza. He also studied the religious sciences under many other Shuyukh – maybe the most famous of them was al-Sheikh al-Amir `Abd al-Qadir al Jaza’iri, from whom he took Al-Futuhat al-Makkiyya of al-Sheikh al-Akbar, and other books on tasawwuf. [Al-Amir `Abd al-Qadir settled in Damascus in 1272. He met Sheikh Muhammad al-Fasi in Makka year 1279, and took the the Shadhili tariqa from him.]
Taking the Shadhili Path
When Sheikh Muhammad al-Fasi came to Damascus in 1282, Sheikh Muhammad al-Tayyib took the Shadhili tariqa from him. He devoted himself to it for a long time, after which he was given permission from Sheikh Muhamamd al-Fasi to deliver admonition and guidance to others.
In 1287, he was sent with al-Amir Sheikh `Abd Al-Qadir, together with Sheikh Muhammad al-Tantawi and some other people, to the city of Konya in Turkey, in order to compare with their copy of “Al-Futuhat al-Makkiyya” with a hand-writing of its author that existed there. The two Sheikhs recited the entire book twice, and then returned and recited it again to al-Amir `Abd Al-Qadir.
Sheikh Muhammad al-Tayyib excelled in intelligence, good memory and fluency of the tongue. He was agreeable in his way of dealing with people, mild-tempered, abstaining from worldly things, content with litle and very generous. He was respected an accepted, and he understood the language of common people. His meetings attracted many lovers, he was always enquiring about the brothers, and encouraging them to marry. For some time, he earned his living as a book binder, until he received the permission of Sheikh Muhammad al-Fasi to devote himself to spreading the Path. Through him, the tariqa was spread and the adhkar where established, and many wayfarers entered this Path.
His main center was in the Khaydariyya zawiya, where the adhkar were regularly recited and hadras performed. After the passing of Sheikh al-Mahdi al-Saklawi – his grandfather, Sheikh and tutor, rahimahu Allah – in 1278, Sheikh Muhammad al-Tayyib took his place as a lecturer in Dar al-Quran al-KhayDariyya, located in the old city in Damascus, near Dar al-Hadith. He continued teaching in this Madrasa until he passed away, and his office was handed over to his brother, Sheikh Muhammad al-Mubarak. Besides this, he also had another center in Mazza, near the maqam of the sahabi sayyiduna Dihya al-Kalbi, and a third one in Zakya, one of the villages of Qura Hawran.
His successor in the Shadhili Tariqa was his brother, Sheikh Muhammad al-Mubarak, through whom it has been passed down to the Ya`qubi family.
The people of Sham relate many of his miracles, among which are the following:
Once he was walking, together with some companions, in one of the market places of Damascus, and their presence drew the attention of people. One man then said to himself: “If it is not due to tricks and cunning crafts that this Sheikh possesses, why would these people gather around him?!” That very moment, the Sheikh turned straight towards him saying: (* Inna ba`da al-zhanni ithm*) (Certainly, some assumptions are sinful, Q).
On one of the occasions when Sheikh Muhammad al-Tayyib was performing hajj, he was accompanied by the Sheikh and Reciter `Abd al-Rahim al-Dibs wa al-Zayt. Sheikh `Abd al-Rahim’s camel got lost, and with it an amount of money entrusted it to him by other people for conducting trade on their behalf. Sheikh `Abd al-Rahman was exasperated – he feared the people would accuse him of having wrongfully taken their money and means of subsistance. He went to Sheikh Muhammad al-Tayyib and told him what had happened, and the Sheikh supplicated for him with the following words: “May Allah give you something better in return”. However, Sheikh `Abd al-Rahim insisted that he supplicate ardently for him, saying: This is people’s money. Sheikh Muhammad al-Tayyib then felt sympathy for his situation, and turned towards Allah making tawassul by His Messenger – peace be upon him and his family – by reciting the famous qasida which begins with these lines:
“No Mercy That Allah has sent or will send”
<< link >>
He then turned towards Sheikh `Abd al-Rahim and said to him: “You found your camel”, and within a very short while, two Arabs came and brought him the lost camel.
His most famous qasida is
“Suluwi `an al-Ahbab”
– “Would I neglect those I love”
<< link >>
His passing and place of burial
He passed away on a Monday, the 26th of Sha`ban year 1313, and was buried near his home in Damascus
His tomb is located on the hillside of Mazza near the maqam sayyiduna Dihya al-Kalbi. It is in a private home near what is tday Jami` al-Ra’is in Mazza, next to what was previously a mosque named after him, where he used to teach. The original mosque was demolished to give way to presidential buildings for the Asad family.
With him is buried one of his students.
Tomb stone of al-Sayyid al-Sheykh Muhammad al-Tayyib – qaddasa Allahu sirrahu – in Mazza.
(Photo: JK/Ziarat 2006)
Tomb of al-Sayyid al-Sheykh Muhammad al-Tayyib – qaddasa Allahu sirrahu – in Mazza.
(Photo: OZ/Ziarat 2006)
– Tarikh `Ulema Dimashq (Article based on an interview with Sheikh Ibrahim al-Ya`qubi that took place on the 29th of Shawwal 1402)
– bmk/Ziarat 2004, 2006, 2007
© Damas Cultural Society — Latest aupdate: 2007-07-11
Original site: damas-original.nur.nu
b. 25 H. in Madinah – d. 86/7 H. in Damascus
أبو الوليد عبد الملك بن مروان
radiya Allah anhu
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 though with Umar II, son of Abd al-Aziz succeeding Sulayman. Abd al-Malik died at al-Sinnabra in 705.
Damas Cultural Society © 2007
Maqam of Al-Sheikh al-Akbar Muhyiddin Ibn al-`Arabi
The first Dar al-Hadith was founded in Damascus by the Zengid ruler Nur al-Din (al-Malik al-`Adil Nur al-Din Mahmud ibn Zanki (r. 662-671 H). The Dar al-Sunna school (subsequenty renamed Dar al-Hadith) was built with the purpose of strengthening the sunni doctrine, a charge entrusted to Ibn `Asakir, the erudite hadith scholar and historian of Damascus. It was the first in its kind, later followed by similar institutes, such as the Dar al-Hadith al-Kamiliyyah in Cairo built in 728 H, where Ibn Hajar al-`Asqalani tought.
The sandals of the Prophet (s)
One of the merchants in Damascus had the honor to keep the shoes of Prophet Muhammad, peace and blessings be upon him. Following his will, the shoes were moved to Dar al Hadith after his death, where they were kept in a wooden box located above the mihrab of its mosque, as a goal of seekers of barakah from near and far. The shoes were lost when Dar al-Hadith was burnt by the tatars during the siege of Damascus in the 8th hijri century.
Imâm Abû Hafs al-Fâkihânî (d. 734), a Maliki faqîh and hadith master, visited Damascus seeking the baraka of the the most honored Sandal of the Prophet (s), that was kept in a wooden box above the Mihrâb in the mosque of Dar al-Hadith. He bared his head and began to kiss it and rub his face over it. His tears flowed. He recited :
‘Is it Layla and her relation you wish,
or the world and all it contains?’
He would reply: ‘Grime from the dust of her sandals
is dearer to my soul and more healing for its ills.
Restoring Dar al-Hadith
In the 13th century H., a Christian family resident in Damascus, who owned the house next to the Dar al-Hadith Madrasah, laid hands on the Western corner of the mosque and turned it into a wine storage. Sheikh Yusuf al-Hasani al-Maghribi (d. 1279) took the issue to the local land authorities, then to the Sultan of Istanbul – all in vain. He then wrote and complained about the situation to his friend al-Amir `Abdul Qadir al-Jaza’iri (d. 1300 H). When the Amir came to settle in Damascus in 1273 H., he purchased the building from the Christians, restored it and endowed it as a waqf under the supervision of Sheikh Yusuf and his descendants. The son of Sheikh Yusuf, Sheikh Badru al-Din al-Hasani grew up in this house, and spent his childhood studying in Dar al-Hadith.
Dar al-Hadith was burnt again in 1912 during the uprising against the French, and many of Sheikh Badru al-Din’s books and hand-writings were destroyed. The madrasa was rebuilt, however, the mosque pertaining to it is entirely destroyed except a portion of the qibla wall containing the mihrab, which is incorporated in a private residence.
Sheikh Taqi al-Din ibn al-Salah: (577-643 H)
Sheikh Imad al-Din al Harastani: (d. 662 H)
Sheikh Abu Shamah: (599-665 H)
Sheikh Imam Al Nawawi: (631-677 H)
Sheikh Zain al-Din al Fariki: (d. 703 H)
Sheikh Ibn al Wakeel: (665-716 H)
Sheikh Al Zamalkani: (666-726 H)
Sheikh Al Sharishi: (653-718 H)
Sheikh Al Mazzi: (654-742 H)
Sheikh Taqi Eddin Al Sibki: (683-756 H)
Sheikh Taj Aldeen Al Sibki: (Born 727-Died 771 H)
Sheikh Abu Alfidda Ismail: (Born 701- 774 H)
Sheikh Bahha Aldeen Alsubki: (707-777 H)
Sheikh Wali Aldeen Alsubki: (735-785 H)
Sheikh Zain Aldeen Alkorashi Almalahi: (724-792 H)
Sheikh Shams Aldeen Aldimashki: (777-842 H)
Sheikh Alaa Aldeen Alsayrafi: (778-844 H)
References: GF Haddad: “Dar al-Hadith al-Ashrafiyyah” pdf
Tarikh `Ulama Dimashq
Zarhun – the city of Mawlay Idris I
Zarhun is the city of Mawlay Idris I (d. 157 H.). The Idrisis are scions of the Prophet (s) who settled in Morocco and nearby areas. They are from the progeny of Imam al-Hasan b. ‘Ali b. Abu Talib, may Allah have mercy on both of them.
Moulay Idriss Zerhoun (Arabic: مولاي إدريس) is a town in northern Morocco. It is spread over two hills at the base of Mount Zerhoun, the town of Moulay Idriss. It was here that Moulay Idriss I arrived in 789, bringing with him the religion of Islam, and starting a new dynasty. In addition to founding the town named after him, he also initiated construction of Fez, continued later by his son, Moulay Idriss II.
Just off the main square is the Mausoleum of Idriss I.
Also of note is the round minaret at another mosque in town, the only one in Morocco.
Map of South of Syria
click to enlarge
Nawa 2006 
Nawa 2012 [googlemap]
Tree planted over the grave of Imam al-Nawawi 
Tree planted over the grave of Imam al-Nawawi