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He was one of the Companions of the Prophet (s), whose form Jibril (s) would adopt when he appeared as a person, and who carried the Prophet’s letter to the Roman emperor.
 

Buried in the graveyard of Mezzah

Ziarat al-Sham

© Damas Cultural Society 2007 — Latest update: 2009-03-22
Original site: damas-original.nur.nu

Bio by Sh. Gibril Haddad
Bio by Anonymous
wiki

Dr. Mahmud Sobieh

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Books
• «الشفا بتعريف حقوق المصطفى – ط»
• و «الغنية – خ» في ذكر مشيخته،
• و «ترتيب المدارك وتقريب المسالك في معرفة أعلام مذهب الإمام مالك – ط» أربعة أجزاء وخامس للفهارس،
• و «شرح صحيح مسلم – خ» [ثم طُبع]  
• و «مشارق الأنوار – ط» مجلدان، في الحديث،
• و «الإلماع إلى معرفة أصول الرواية وتقييد السماع – ط» في مصطلح الحديث وكتاب في «التاريخ».

كتب المصنف بالموقع

A student of Imam al-Bukhari.
Author of one of the six canonocal hadith collections

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:

[1] Those ahadith that conform with the conditions of Bukhari and Muslim. [2] Those ahadith that conform with the conditions of Abu Dawud and Nasa’i. [3] Those ahadith that have certain discrepancies either in the sanad or matan. [4] Those weak hadith that some fuqaha have relied on.

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 :

[1] Ibn Hajar (r) has mentioned that the word “aw” is omitted hence the hadith will be either hasan or sahih. [2] Ibn Salah is of the opinion that when a hadith is reported with two sanads, one should be considered as hasan and the other as sahih. [3] Ibn Kathir says that Imam Tirmidhi has made up a new term which implies the hadith to be higher than hasan but lower than sahih. [4] Ibn Daqiq ul `Eid is of this opinion that sahih and hasan are not opposites. Rather they belong to the same category. However hasan will be considered as inferior to sahih hence they both can be combined. This opinion has been given most preference by the Muhadditheen.

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.

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Muhammad ibn `Isa at-Tirmidhi was born during the reign of the Abbasid caliph al-Ma’mun. His year of birth has been reported as 209 AH (824/825).

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]

From dar-sirr
Among the great Moroccan influential advocates of the cult of the Holy Prophet (peace and blessing be upon him) is the Patron Saint of Marrakech Sidi al-Qadi Abul Fadl Iyyad ibn Musa al-Yahsubi al-Sabti al-Maghribi (d. 544/1129), the premier Hadith scholar of the late Almoravid period and qadi al-jama’a of the cities of Granada and Sabta (“current occupied Ceuta, may Allah turn it to Dar al-Islam). A famous adage, of whom it was said, “Were it not for Iyyad Morocco would not have been mentioned,” the Qadi’s most famous work, Kitab Shifa bita’rif huquq al-Mustapha (The Antidote in knowing the rights of the Chosen Prophet), is a tradition based treatise that promotes the veneration of the Chieftain of the Universe, the Reason of Existence, the Seal of Prophethood and Messengership, Sidna Mohammed ibn Abdellah (peace and blessing be upon him) as the universal archetype of humanity. Al-Qadi Iyyad portrays the Holy Prophet (peace and blessing be upon him) as a mortal man who was blessed with superhuman qualities. Although he acknowledges that the Holy Prophet (peace and blessing be upon him) had human limitations, he restricts these to the Prophet’s outward or bodily aspects alone. With respect to his inner qualities, the Prophet had more in common with the divine than with other of his species. This is proven of Qadi Iyyad by the Prophet’s enjoyment of divine protection and his freedom from major sins and weaknesses. For al-Qadi Iyyad, Holy Prophet’s al-qudwa al-‘hasana (beautiful example) is a paradigm for religious and nonreligious behaviour alike. Thus the Prophet’s actions exemplifies the best of human undertakings: “the best manner of living, the most efficacious teaching, the most useful knowledge, and the finest of personal attributes”. Since many of these qualities pertain to the prophet’s inborn nature and cannot be duplicated by other human beings, al-Qadi Iyyad urges his readers to instead immolate Sidna Mohammed’s acquired virtues, such as his generosity, forebearness, bravery, good fellowship, moral standards, justice, asceticism, and God-consciousness.

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From shamela

Books on shamela

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Hadith from Shamail al-Tirmidhi
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1. From Abdul Wahid Hamid: “Companions of The Prophet” ↓
2. From naqshbandi.org

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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. ↑

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Mosque of Salman al-Farisi, Ghazwa-e-Khandak Site, Madina Munawwara

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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

 

Author of Adab al-Muridin.
He is the uncle of Shaykh Shihab al-Din ´Umar al-Suhrawardi (author of ´Awarif al-Ma´arif).

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Abul Najib was a great scholar and Shaykh, whose lineage goes back to Sayyiduna Abu Bakr al-Siddiq (may Allah be pleased with him).

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.

From alashraf.montadamoslim.com

From At-Tabaqat al-Kubra of Imam al-Sha’rani – View PDF | Download

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Article in At-Tabaqat al-Kubra of Imam al-Sha’rani (PDF) – View | Download – see also below

Summary notes from Imam Sha´rani’s Tabaqat

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Sayyidi Dawud b. Makhila (Al-Bakhili) (d. 732/1331)

He is the succour of the elect, the qutb of saints, the great imam, and the illustrious scholar. He is the spiritual guide who trained novices and guided wayfarers to the Presence of the Divine. He is Sidi Sharaf al-Din Abu Sulayman Dawud b. Makhila al-Iskandari al-Shadhili, also known as al-Bakhili. [1]

He was a scholar steeped in knowledge and was among those with far-reaching impact on matters. He had the upper hand when it came to disposal of affairs in creation.

Despite being unlettered, he possessed mastery in both the outward and inward sciences. He authored extraordinary books, elucidating Sufi states, secrets, sciences and stations. They include ‘Uyun al-Haqa’iq and al-Latifat al-Mardiyya fi Sharh al-Du’a’ al-Shadhiliyya. He also wrote a commentary on Imam al-Shadhili’s Hizb al-Barr (also known as Al-Hizb al-Kabir – The Grand Invocation), and Hizb al-Bahr.

At the beginning of his affair, he was a police officer who served at the governor’s residence in Alexandria. Sitting opposite the governor, the shaykh would share a gesture with him so he may infer the accused’s guilt or innocence. If he hinted that the accused was innocent, the governor would acquit him and pardon him, but if he hinted the opposite, the governor would exact retaliation against the accused and treat him accordingly.

He was an ascetic who applied scrupulousness in matters of the din. Saints blossomed in his courtyard the way crops sprout forth from the earth. It should suffice us as an indicator to his virtues that his student was Sidi Muhammad Wafa al-Shadhili. Had nothing else been recorded in his favour, this would have been enough.

He died in Alexandria in about AH 730 [2] His mausoleum attracts visitors. The daily prayers take place in his mosque.

0 Allah, benefit us by love for him, and make us tread his spiritual path, amin.

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Footnotes:
[1] See his biography in al-A’lam (2/333) and in Tabaqat al-Shadhiliyyat al-Kubra by Muhyi al-Din (p. 146).
[2] In al-A’am (2/333) and Kashf (p. 661), the year of his death is given as AH 732.

1. From Imam al-Sha’rani: Al-Tabaqat al-Kubra (PDF) – View | Download
2. From Kuhin: Tabaqat al-Shadhiliyya: View book | Download | Chapter [28] (see below)
3. From youm7.com

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Ref: youm7.com

Youtube: Open

Sh. Dawud b. Makhila: “Al-Latifatu al-Mardiyya fi du’a al-Shadhiliyya”
اللطيفة المرضية بشرح دعاء الشاذلية

For sale at abjjad.com

Alternative edition: abjjad.com

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Sh. Dawud b. Makhila: “‘Uyun al-Haqa’iq“”
عيون الحقائق

For sale at : abjjad.com

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Article on wiki, see also

 

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View original article on damas-original.nur.nu

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

Excerpto de Risala fi’t-Tawhid de Sheikh Rislan al-Dimashqi: View | Download

Article in At-Tabaqat al-Kubra of Imam al-Sha’rani (PDF) – View | Download – see also below

Summary notes from Imam Sha´rani’s Tabaqat

Buried near Bab Tuma. With him is buried: His Sheikh Abu `Âmir al-Mu’addab, on the qibla side; and on the southern side: Sheikh Abu Majd, Ibrahim b. `Abd al-`Aziz al-Sanadi, the care-taker of the grave, Sheikh Najm al-Din b. Isra’il, and Sheikh Ahmad al-Harun (d. 13.. H./ 1961). – Within Bab Tuma is his home and a small mosque where he used to worship, and a well that he dug with his own hands.
Reference: Ziarat al-Sham

صاحب عوارف المعارف
Author of ´Awarif al-Ma´arif
Nephew and student of Shaykh Najib al-Din al-Suhrawardi.
 

From wiki

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

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1. From Imam al-Sha`rani’s Al-Tabaqat al-Kubra
Transl. by bmk / Damas Cultral Society © 2008 – view original page

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.

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Sayyidi Yaqut al-´Arshi (d. 707/1307)
2. From Kuhin: Tabaqat al-Shadhiliyya
Translated by Ahmad Ali al-Adani as “Biographies of Prominent Shadhilis”

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).

1. From Imam al-Sha’rani: Al-Tabaqat al-Kubra (PDF) – View | Download
2. From Kuhin: Tabaqat al-Shadhiliyya: View book | Download | Chapter [25] (see below)

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Mosque of Sheikh Yaqut al-´Arshi in Alexandria

Interceding for the doves (PDF)
 

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From onemilegrads.blogspot.se

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.

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He is buried near Sayyidina Bilal in Maqbara Bab Saghir in Damascus.

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