Discussion in 'Islam in General' started by abuhidaya, Sep 14, 2006.

  1. abuhidaya

    abuhidaya New Member

    assalamwalaykuum wa rahmatallahi wa barakatahu

    The ahlul hadith nowadays are just referring their spiritual purification ideas to shuyukh like Imam Ibn al Qayyim or Imam Ibn Taymiyah. Their works are brilliant no doubt but if a muslim is serious about studying this field, which other ulama should he benefit from.

    Also is it true that the tareeqah is a legitimate way of attaining the purity of the heart. Are their any shuyukh who teach this science who are upon the way of the ahlul athar.

    Abul Hasan al An Nadwi rahimahullah in saviours of the islamic spirit vol.2 stated that al Izz Ibn Abdis Salaam followed the shadhili tariqah.

    Would it be a bid'a to follow a tariqah or would be just like following a madhab.

    I think it's a serious concern to address because a lot of the youth who are salafi do not find the ulama addressing these topics, like Imam Al Albani ra or Abu Ishaq al Huwayni. We end up neglecting our hearts

    Reason I ask is because there is a few shuyukh which are teaching naqshabandee tariqah according to the maslak of the deoband ulama, would it be a bid'a and heresy to attend their circles ?
  2. jinnzaman

    jinnzaman New Member

    nformation about Shaykh Uthman Dan Fodio can be found Here

    In his Usuul 'l-Wilaayat, the Shehu defines the science of tasawwuf and then cites the opinions of the teachers and guides of the path of tasawwuf. He said, "Realize my brother that the foundations for becoming a protected friend of Allah (usuul 'l-wilaayat) and the preconditions are built upon:

    [1] adherence to the Book and the Sunna;
    [2] avoiding corrupt passions and heretical innovation (bid'a);
    [3] elevating the sanctity of the shaykhs;
    [4] examining destructive character;
    [5] persistence in the litanies;
    and [6] avoiding compromise.

    Abu 'l-Qaasim al-Junayd, may Allah be pleased with him said, 'All spiritual paths (at-turuq) have been closed except following the footprints of the Messenger, may Allah bless him and grant him peace.' Sahl ibn Abdallah, may Allah be pleased with him said, 'Our foundations (for tasawwuf) are six:

    [1] The Book of Allah and the sunnah of His Messenger;
    [2] eating what is halaal;
    [3] refraining from insults;
    [4] avoiding sins;
    [5] repentance;
    and [6] discharging obligations.'

    Abu Hamza al-Baghdadi, may Allah be pleased with him said, 'Whoever knows the path of the Lord of Truth (tareeq 'l-haqq), traveling it is made easier for him.'

    He also said, 'There is no guide to the path of Allah ta'ala (tareeq Allah) except by following the Beloved, may Allah bless him and grant him peace. Whoever adjoins himself to the conduct of the sunna, Allah will illuminate his heart with the lights of inward knowledge. There is no spiritual station more noble than following the BEloved, may Allah bless him and grant him peace, in his commands, deeds, words, and character.'

    Shaykh as-Shayban was once asked, 'What is tasawwuf?' He responded, 'It is imitation and following the Messenger of Allah, may Allah bless him and grant him peace.'."

    It is clear that the Shehu's approach to the path of tasawwuf was simply adherence to the sunna of the Prophet, may Allah bless him and grant him peace, both outwardly and inwardly. As we mentioned previously the Shehu arrived at the spiritual rank which he attained strictly through outward adherence to the sunna of the Prophet, may Allah bless him and grant him peace, patient perseverence of the evil treatment from others and persistence in doing the prayer upon the Prophet, may Allah bless him and grant him peace.

    Read more here:
  3. Break The Cross

    Break The Cross New Member

    Why even use the word 'tasawwuf', why not just say 'Ihsan' since this is part of Shari' term and seperates from excessiveness?
  4. suhail

    suhail New Member

    There is nothing like tassawuf in Islam. Is there a term tasawuff used by the prophet sallahu alyhe wa salaam. Brother Jinnzaman is making a wrong statement when he says that tasawuff is following the way of prophet sallahu alyhe wa salaam. Can he present any authentic ahadith regarding tasawuff and these tareeqahs. There are so many bidahs and shirk in these tareeqahs. There is no way that once a person get into those tareeqahs and get close to Allah SWT.

    There are ways that our prophet (SAW) has shown to purify our hearts. Perform salah at right times, do siyam, read Quran and contemplate on him, fear allah, do zikr, perform tahajjud what else you need. These tareeqahs are not the way of worship that Prophet SAW showed to us. Brother Jinnzaman is misleading people no wonder according to him Ashraf Ali Thanvi is a mujaddid.

    Brother stay away from these people and fear allah. Do what Prophet SAW commanded and stay away from fisq.

    Jazakallah Khair
  5. abu hafs

    abu hafs Anti-Shirk

  6. Shaghuri

    Shaghuri New Member

    As Salam Alaikum,

    If Tasawwuf is not from Islam according to you, what would say regarding these notable Hanbalis who were Sufis as well?

    1.Abdul Ghanī ibn Abdil Wāhid ibn Alī ibn Surūr ibn Hasan ibn Ja’far al-Jamā’ilī al-Maqdisī, the Hāfidh, the Muhaddith, jurist, ascetic. Born 541 Hijri.

    Ibn an-Najjār said of him:
    “He narrated from many and authored beautiful works in the field of Hadīth, and he was strong in memory and from the people of mastery and Tajwīd. He was well grounded in all of the sciences of Hadīth, knowing its rules, its fundamentals, its hidden defects, its authentic and inauthentic, its abrogating and abrogated, its rare wordings and its proper pronunciation, its Fiqh and its meanings, and (he was well grounded) in precision with the narrators and their conditions

    al-Imām al-‘Ulaymī said in his work, al-Manhaj al-Ahmad (2/191):
    “al-Muwaffaq (Ibn Qudamāh al-Maqdisi) said: ‘al-Hāfidh Abdul Ghanī and I both donned the Khirqah upon the hand of Shaykh ul Islam Abdul Qādir (al-Jilāni), and the both of us obtained Fiqh from him and benefit from his companionship, even though we only saw him for fifty nights of his life.”

    2. Muwaffaq ad-Dīn Abdullah ibn Ahmad ibn Muhammad ibn Qudāmah ibn Miqdām ibn Nasr ibn Abdillah al-Maqdisī ad-Dimashqī as-Sālihī, born 541 Hijrī.

    al-Imam al-Ulaymī said in al-Manhaj al-Ahmad (2/361):
    “The jurist, the acsetic, the Imām, the Rabbānī, the Imām of Ahlus Sunnah, Muftī of the Ummah, Shaykh ul Islam, leader of the notable scholars, the notable of the devout worshippers and ascetics, the Imām of the Muhaddithūn and the last of the Mujtahidūn.”

    Shaykh ul Islam Ahmad Ibn Taymiyah said:
    “No one after al-Awza’ī has entered the Levant (Shām) possessing more Fiqh than ash-Shaykh al-Muwaffaq.”

    al-Imām al-‘Ulaymī said in his work, al-Manhaj al-Ahmad (2/191):
    “al-Muwaffaq (Ibn Qudamāh al-Maqdisi) said: ‘al-Hāfidh Abdul Ghanī and I both donned the Khirqah upon the hand of Shaykh ul Islam Abdul Qādir (al-Jilāni), and the both of us obtained Fiqh from him and benefit from his companionship, even though we only saw him for fifty nights of his life.”

    3. Muhammad ibn Ahmad ibn Abdillah ibn ‘Isa ibn Rijal Ahmad ibn Muhammad al-Yunīnī al-Ba’lī, born 572 Hijrī.

    Imām Ibn Kathīr said in al-Bidāyah wan Nihāyah:
    “Taqqiyuddīn, the jurist, the Hanbali, the Hāfidh, the benefitial, the well versed, the pious worshipper. He heard from al-Khushū’ī, Hanbal, Kindī, and al-Hāfidh Abdul Ghanī al-Maqdisī-who used to compliment him. He gained Fiqh from al-Muwaffaq (Ibn Qudāmah), stuck with Shaykh Abdullah al-Yunīnī and benefited from him. Shaykh Abdullah used to compliment him, bring him in the front (of the gatherings) and follow him in legal verdicts. He donned the Khirqah from the Shaykh of his Shaykh; Abdullah al-Batā’ihī, and became renowned in the science of Hadīth…”

    Imām Ibn Muflih said in al-Maqsad al-Arshad (2/357):
    “And he donned the Khirqah of Tasawwuf from Shaykh Abdullah al-Batā’ihī-a companion of Shaykh Abdul Qādir (al-Jilānī). He stuck closely with Shaykh Abdullah al-Yunīnī, the acsetic, the possessor of states (Ahwāl) and miracles who was called the lion of Shām."

    4 Yūsuf ibn Abdir Rahmān ibn Alī ibn Muhammad ibn Alī ibn Hammad ibn al-Jawzī al-Qurashī at-Tamīmī al-Bakrī al-Baghdādī, the jurist, the scholar of Usūl, the exhorter, born 580 Hijrī.

    al-Ulaymī said:
    “He donned the Khirqah from Shaykh Diyā’ ad-Dīn Abdul Wahhāb ibn Sakīnah

    5. Muhammad ibn Ahmad ibn Abdillah ibn ‘Isā
    Burhānuddīn said in al-Maqsad al-Arshad (2/356)
    “He was a possessor of states (Ahwāl), miracles, litanies (Ar. Awrad), and acts of worship that he never left off or delayed past their time by anyones appearance-even if that person was from the kings. He did not believe in manifesting miracles. He used to say: ‘Just as Allah ordered the Prophets to manifest their miracles (Mu’jizāt), he ordered the Awliyā’ (allies of Allah) to conceal their Karamāt.”

    6. Alī ibn Muhammad ibn Waddāh ibn Abī Sa’d

    Ibn Muflih said in al-Maqsad al-Arshad (2/261):
    “The jurist, the Muhaddith, the grammarian, the ascetic, the writer and linguist…”

    Then he said:
    “…He heard from the Gnostic Shaykh Alī ibn Idrīs al-Ya’qūbī, and donned the Khirqah from him.”

    al-Ulaymī said about him:
    “He accompanied the righteous and donned the Khirqah of Tasawwuf.”

    7.Muhammad ibn Abdillah ibn ‘Umar ibn Abil Qasim al-Baghdadī, born 623 Hijrī.

    Ibn Muflih said in al-Maqsad al-Arshad (2/424):
    “…and he donned the Khirqah of Tasawwuf.”

    8. Muhammad ibn Abdillah al-Ba’lī, born 1104 Hijrī.

    In an-Na’t al-Akmal it states about him:
    “…the Shaykh, the righteous, the Sūfī, Abūs Sa’adāt

    9. Ahmad ibn Ibrahīm ibn Nasrillah ibn Ahmad ibn Muhammad ibn ’Abdil Fattāh ibn Hāshim al-Qādī al-Kinānī al-’Asqalānī, born 800 Hijrī.

    Ibn Humayd said in as-Suhab al-Wābilah (1/87):
    “And he donned the Khirqah of Tasawwuf with Talqīn of the Dhikr from az-Zain Abū Bakr al-Khawwāfī. He also accompanied al-Burhan al-Adkāwī and donned it (the Khirqah) from his maternal uncle.”

    10. Abdul Rahmān ibn Muhammad ibn Abdir Rahmān ibn Yūsuf ibn ‘Isā ibn Tāqiyyuddīn Abdul Wāhid ibn Abdil Rahīm ibn Hamad ibn Abdil Majīd al-Qurashī al-‘Umarī al-‘Ulaymī, the author of the book al-Manhaj al-Ahmad fī Tarajim Ashab al-Imām Ahmad, born 860 Hijrī.

    ash-Shaykh al-‘Ulaymī said in his above-mentioned book that he donned the Khirqah with a high connected chain all the way to Shaykh Abdul Qādir al-Jilānī. He said (2/186):
    “And I took the noble Khirqah with a high and connected chain from as-Sayyid al-Jalīl Muhyīuddīn Abdul Qādir al-Jīlī (radiaAllāhu ‘anhu) from our Shaykh- the Shaykh and Imām, the remnant of the notable scholars , the blessing of the era and worshippers, the Shaykh of the reciters in al-Quds ash-Sharīf and in all of the other lands: Shamsuddīn Abū Abdillah Muhammad ibn Mūsā ibn ‘Imrān al-Muqrī al-Hanafī-may Allah envelop him in His mercy and enter him into His spacious gardens. He clothed me with it (the Khirqah) with his own two blessed hands on Yawm al-Ahad (i.e. Sunday) after Dhuhr, the 16th of Sha’bān, in the year 871 in the noble Masjid al-Aqsā-may Allah honor it and magify it- at the gate of al-Hadd from the western side…”

    11. Ahmad ibn ’Abdil Azīz ibn Alī’ ibn Ibrahīm ibn Rashīd ash-Shihāb al-Qahirī, born 861 Hijrī.

    In ad-Daw’ al-Lāmi’ (1/349):
    “He was born approximately on one of the two Jumādās (Jumad al-Uwla or Jumad ath-Thāniyah) in the year 861. He grew up on the outskirts of Akka in Cairo. There, he grew up and memorized the Qur’an and other books such as: al-‘Umdah, al-Mughnī, the Alfiyah in grammar, the Mulhah, most of at-Tūfī and the Shatibiyyah.”

    ash-Sha’rawī said, as quoted by Ibn Humayd in as-Suhab al-Wābilah (1/159):
    “In the beginning of his days, he used to censure the Sūfīs, but when he gathered with Sīdī Alī al-Khawwas and others, he listened to them attentively and believed them. After that, he used to severely regret not formerly gathering with them in the beginning of his days. After this, the path was opened for him and he was given a mighty Kashf (unveiling-disclousure) before his death.”

    12. Ahmad ibn Abdillah ibn Ahmad ibn Muhammad al-Halabī al-Ba’lī ad-Dimashqī, born 1108 Hijrī.

    Al-Imām al-Muradī said of him in Sulk ad-Durrar (1/131):
    “He is the Shaykh, the Imām, the ascetic, the abstemious the jurist. He was a virtuous scholar acting according to his knowledge. He was a devout worshipper, humble, submissive, the remnant of the practicing scholars, a scholar of inheritance and Usūl. There was noone that we reached that was on his path despite the virtue which is undeniable…”

    then he said:

    “He took the Khalwatiyyah path from the Ustādh, the Shaykh Muhammad ibn ‘Isā al-Kinanī as-Sālihī al-Hanbalī and Shaykh Muhammad Aqīlah al-Makki and Shaykh Abdullah al-Khalīlī…”

    13. Ahmad ibn Atiyyah ibn Abdil Hayy al-Qayyūm ibn Abī Bakr ibn Dhahīrah al-Makkī, born 879 Hijrī.

    Shaykh Jārullah ibn Fahd said, as quoted by Ibn Humayd in as-Suhab al-Wābilah (1/187):
    “He took the path of Tasawwuf and for it, he travelled to the Mashayikh of Yemen, taking from Shaykh Isma’īl al-Mushri’, and his brother Shaykh Junayd. He obtained Jadhab (divine pulling-a Sufī term) and then he came to- and then his clothing became tattered. He stuck to the Mashāyikh of Dhikr with seriousness and contentedness.”

    14. Ahmad ibn Yahyā ibn Yūsuf ibn Abī Bakr ibn Ahmad ibn Abī Bakr ibn Yusuf ibn Ahmad al-Karmī.
    Ibn Humayd mentioned in as-Suhab 1/277:
    "al-Muhhibī said: He was from the practicing scholars and from the ascetic Awliyā. He was born in Bayt al-Maqdis in the year 1000 Hijrī. He learned the Qurān at Tūr Karam and took the Sufī path from the Gnostic knower of Allāh the Exalted, Muhammad al-Alamī."

    15. Salmān ibn Abdil Hamīd ibn Muhammad ibn Mubārak al-Baghdādī al-Dimashqī, died 785 Hijrī.

    In ad-Daw al-Lāmi it states, 3/258:
    "He was an upright Sūfī of the Khalwatiyah path. He was well versed in Fiqh issues and he possessed virtues."

    16. Abdul Bāqī ibn Abdil Bāqī ibn Abdil Qādir ibn Abdil Bāqī ibn Ibrahīm ibn Umar ibn Muhammad al-B`alī al-Azharī ad-Dimashqī, born 1005 Hijrī.
    Ibn Humayd said in as-Suhab 2/439:
    "And he took the path of Sūfiyyah from his paternal uncle Shaykh Murāduddīn al-B`alī, the Khalīfah of Shaykh Muhammad al-Alamī al-Maqdisī and he imparted the Dhikr to him.

    17. Abdul Jabbār ibn Alī al-Basrī, born 1205 Hijrī
    Ibn Humayd said in as-Suhab:
    "The Shaykh, the righteous, the scholar, the doer, the guide, the complete, the devout, the worshipper, the abstemious, the ascetic, the upright, the bower and prostrator, the Shaykh of the Tarīqah and the Ustādh of the Haqīqah…He, may Allah be merciful with him, was removed from the worldly life and its people not looking or viewing anything of it. He would not accept any gift or position from the rulers. He used to dislike that anyone mention him among the rulers or the merchants.

    18. Abdul Haqq ibn Muhammad ibn Muhammad ibn Ahmad ibn Ahmad ibn Umar ibn Isma`īl ibn Ahmad, born 1070 Hijrī.
    Ibn Humayd said in as-Suhab 2/458, quoting from al-Muhhibī:
    " al-Adhamī as-Sūfī al-Qādir known as al-Marzubānī, he was from the famous Sūfis of Shām.

    19. Abdul Rahman ibn Abī Bakr ibn Dāwud ad-Dimashqī as-Sālihī, born 782 Hijrī.
    Ibn Humayd said in as-Suhab 2/480:
    "He took Tassawuf from his father and heard from him his written work: the etiquette of the Murīd and what is sought after, in the year 805 and from him he took the Dhikr and donned the Khirqah.

    20. Abdul Rahman ibn Abdillah ibn Ahmad ibn Muhammad ibn Ahmad ibn Muhammad al-B`alī al-Halabī, the author of Kashf al-Mukhaddarāt. Born 1110 Hijrī.
    Imām al-Murādī said in Sulk ad-Durrar 3/304:
    "The Shaykh, the scholar, the virtuous, the righteous. He was a jurist, deeply knowledgeable in the sciences, especially the modes of recitation. He read to the virtuous Shaykh al-Musallik, Shaykh Muhammad ibn Isā al-Kimmī al-Khalwatī portions in grammar and he took from him the path of the noble Khalwatiyyah and received the Dhikr from him. He accompanied him for over 15 years and he gave him Ijāzah"

    21. Abdul Rahmān ibn Umar ibn Abdil Rahmān ibn Hasan ibn Yahyā ibn Umar ibn Abdil Muhsin al-Lakhmī al-Misrī al-Hamawī-originally-al-Kinānī ad-Dimashqī, born 749 Hijrī.

    Ibn Humayd said of him in as-Suhab 2/510:
    “He saw Shaykh Abdullah al-Ishqī, the Shaykh of Shaykh Abdullah al-Butāmī, who gave him Ijāzah and from whom he donned the Khirqah.

    22. Abdul Qādir ibn Muhammad ibn Abdil Qādir ibn Muhammad ibn Ibrāhīm al-Ansārī al-Jazīrī, born 911 Hijrī

    he said of himself in his book Durar al-Farā`id al-Mandhūmah:
    “I used to be completely involved with gaining knowledge, turning away from everything else. Some of my honorable Mashāyikh used to encourage me to be entirely immersed in it and to whole heartedly turn away from writing and inclining towards it because it was from the works of the children of the world who are occupied with its adornment and glitter. Whoever attaches himself to it then in no way will he be correct.

    What used to help me in that and in traveling this path is that our Shaykh, our Mawlā, the knower of Allah the Exalted, the teachers of the Murīds, the example of those traveling the path of the Gnostics, Shihābuddīn Abūl Abbās Ahmad al-Harīfī az-Zinīdī ash-Shāfi`ī who gave me the Dhikr and donned me with the Khirqah. I traveled the path through service to him in that Tarīqah in my early years. I benefited from him and his blessings and I accompanied him until his death.

    23. Abdul Qādir ibn Muhammad ibn Abdil Qādir al-Ja`farī an-Nāblūsī, died 844 Hijrī

    Ibn Humayd said in as-Suhab 2/576:
    “Sharafuddīn Qādī al-Qudāt ibn Badriddīn, the Imām, the scholar, the Allāmah, the Sūfī. He was the eldest of his fathers children and the Shaykh of the Fuqarā of the as-Samadiyyah.

    24. Abdul Qādir ibn Muhammad ibn Muhammad ibn Muhammad ibn Isā ibn Rujīhī ibn Sābiq ibn Hilāl ibn Yūnus ibn Yūsuf ibn Jābir ibn Ibrāhīm ibn Musā`id ash-Shaybānī, born 852 Hijrī.

    Ibn Humayd said in as-Suhab 2/579 quoting from Tūlūn:
    “The scholar, the ascetic, the abstemious, the teacher and trainer in the path, the pillar of the travelers on the path and goal of the seekers…He memorized the Qur`ān and busied himself with knowledge, then he took the path of Tasawwuf and donned the Khirqah from a group-from them his father.
  7. abu hafs

    abu hafs Anti-Shirk


    Before anyone relies on the above...it was written by the author of the rotten "Apples and Oranges" ..so everything he writes is distortion unless proved otherwise
  8. Shaghuri

    Shaghuri New Member

    This is the Arabic of what the brother translated. It seems ok to me. Any comments?

    • عبْدُ الغنِي بن عبْدِ الوَاحِد بِن علي بن سُرور بن نافع بن حسن بن
    جعفر الجمّاعيْلي المَقدسي ، الحافظ ، المُحدّث ، الفقيه ، الزّاهد ، الورع شيْخ الإسلام ، ومُفتي الأنام (صاحبُ كتاب "الكمَال")

    قال الحَافظُ ابنُ رَجبٍ في "ذيْل الطبَقات" (4/7) : { وُلِدَ بجمّاعيل ، مِنْ أرْض نابلس مِنَ الأرْض المُقدّسَة ، سنة إحدَى وأرْبعيْن وَخمْسُمَائةٍ } .

    قال ابْنُ النجّار : { حدّثَ بالكثيْر ، وَصنّف التصانيف الحسنة في الحديث ، وكان غزير الحفظ ، مِن أهل الإتقان والتجويد ، قيّماً بجميع فنون الحديث ، عارفَاً بقوانيْنِهِ ، وأصولِهِ ، وعللهِ ، وصحيحه وسقيمه ، وناسخه ومنسوخه ، وغريْبِهِ ، وشكلِهِ ، وفقهه ، ومعانيه ، وضبط أسماء أحوَالهم } .

    قال ابنُ رَجبٍ الحنبلي في "ذيل الطبقات" : { وَقدْ جمَعَ فضائلَ الحافظ وسيْرَتَهُ الحَافظُ ضيَاءُ الدين في جزأين } .

    جَاءَ في "المَنْهج الأحمَد" للإمَام العُليْمي (2/191) : { قالَ الموَفّق : لبسْتُ أنَا والحَافِظُ عبْد الغني الخرْقة مِن يَدِ شيْخ الإسْلام عبْد القادِر ، واشتغلنا عليْهِ بالفقِهِ ، وَسمعْنَا مِنْهُ ، وانتفعنَا بصحبَتِهِ ، وَلمْ نُدْرك مِن حيَاتِهِ غيْرَ خمْسيْنَ ليْلة } .

    • موفق الدين عبدالله بن أحمد بن محمد بن قدامة بن مقدام بن نصر بن
    عبدالله المقدسي ثمّ الدمشقي الصالحي .

    قال الإمَامُ العُليميُّ في "المَنهج" (2/361) : { الفقيه ، الزاهد ، الإمام ، الربّاني ،إمامُ أهل السنّة ، مفتي الامة ، شيخ الإسلام ، سيّد العُلمَاءِ الأعلام ، علمُ الزهّاد ، أوحدُ العبَاد ‘ إمَام المُحدّثين ، آخر المُجْتهدِيْن } .

    وُلدَ في شعبان ، سَنة إحْدَى وأربعين وخمسمائة بجمّاعيْل .
    وقدِمَ دمشقَ مَعَ أهلِهِ ، وله عشر سنين ، فقرأ القرآن ، وحِفظ "مختصر الخرقي ، واشتغل ، وسمع من والدِه ، وأبي المكارم بن هلال ، وأبي المعالي بن صابر ، وغيرهم .

    أقوالُ العُلمَاءِ فيْهِ :

    قال أبوعمرو بن الصلاح : مَا رأيْتُ مِثلَ الشيْخ المُوفّق .

    وقال الشيْخ : عبْد الله اليونيني : مَا أعتقد أنَّ شخصَاً ممّن رأيتُه÷ حَصَلَ لهُ مِنَ الكمَال في العُلوم والصّفات الحميْدَة التي يَحْصلُ بها الكمَال سِوَاهُ .

    وقال أبو بكر محمد بن معالي بن غنيْمَة : مَا أعرف أحَداً في زمَاني أدرَكَ دَرَجة الاجتهاد إلا المُوفّق .

    وقال تقيُّ الديْن بن تيْميّة : ما دخلَ الشام بعد الأوزَاعي أفقه من الشيخ المُوفّق .

    ولَهُ مُصنّفاتٌ كثيْرَة جدّاً ، أشهرُها كتابُ " المُغنِي " الذي انتشر نفعُهُ في الأمْصار ، وأثنى عليْهِ عُلمَاءُ الأقطار ، حتّى قال سُلطانُ العُلماء العز بن عبد السّلام : لمْ تطبْ نفسي بالفتيا حتّى صار عندي نسخة المُغنِي .

    جَاءَ في "المَنْهج الأحمَد" للإمَام العُليْمي (2/191) : { قالَ الموَفّق : لبسْتُ أنَا والحَافِظُ عبْد الغني الخرْقة مِن يَدِ شيْخ الإسْلام عبْد القادِر ، واشتغلنا عليْهِ بالفقِهِ ، وَسمعْنَا مِنْهُ ، وانتفعنَا بصحبَتِهِ ، وَلمْ نُدْرك مِن حيَاتِهِ غيْرَ خمْسيْنَ ليْلة .

    كانتْ وَفاتُهُ يوْمَ السبْت ، يوم الفطر ، سنة عشرين وستمائة ، وَدفِنَ مِنَ الغدِ بجبَل قاسيون ، خَلْفَ الجَامِع المظفرى ، في مَقبرتهم المَشهُورة .

    • مُحمّد بن أحمَد بن عبد الله بن عيْسَى بن أبي الرِّجال أحمَد بن بن مُحمّد اليونيني البَعليُّ .

    قال الإمَامُ ابنُ كثيْر _رحمَهُ اللهُ_ في " البدَايَة والنّهايَة" (13/212) :
    { تقيُّ الدّين الفقيه، الحنبلي ، الحَافظ ، المُفيْد ، البَارع ، العابِد ، النّاسِك ، سمِعَ الخشوعيَّ، وحنبلاً ، والكندي ، والحافظ عبد الغني المَقدسي ، وكانَ يُثنِي عليْهِ ، وتفقّه على المُوفّق، ولزم الشيخ عبد الله اليونيني فانتفع بِهِ، وكانَ الشيْخُ عبد الله يُثني عليْه ويُقدّمَهُ ويَقتدِي بِهِ في الفتاوى.
    وقد لبسَ الخرقة مِن شيْخ شيْخِهِ عبد الله البطائحي، وبرَعَ في علم الحَديْثِ ، وحفظَ الجمْعَ بيْنَ الصحيْحين بالفاءِ والواو، وحفظَ قطعَةً صالِحَة مِن مُسنَدِ الإمَام أحمَد، وكانَ يَعرفُ العربيّة ، أخذَها عن التّاج الكندِي، وكانَ النّاسُ يَنتفعُونَ بِهِ بفُنونِهِ الكثيْرَة ، ويَأخذونَ عنْهُ الطرُق الحسَنَة } .

    وقالَ الإمَامُ ابنُ مُفْلِحٍ _رحمَهُ اللهُ_ في "المَقصد الأرشَد" (2/357) :
    {ولبس خرقة التصوف من الشيخ عبد الله البطائحي- صاحب الشيخ عبد القادر – ولزم صحبة الشيخ عبد الله اليونيني الزاهد، صاحِب الأحوَال والكرَامات ، الذي يُقال له : أسدُ الشام } .

    وُلِدَ سَنَة اثنتين وسبعين وخمسمائة ، وتوفي ليلة تاسع عشر رمضان سنة ثمان وخمسين وستمائة .

    • يوسف بن عبدالرحمن بن علي بن محمد بن علي بن حمَّاد بن
    الجوزي ، القرشي ، التيمي ، البكري ، البغدادي ، الفقيه الأصولي ، الوَاعظ .
    ولِدَ في ليْلة سَّابِع عشر ذي القعدة سنة ثمانين وخمسمائة ببغداد ، قال العُليْميُّ في "المَنْهج الأحْمَد" (2/57) : { وَلبِسَ الخرْقةَ مِنَ الشيْخ ضيَاء الدين عبدالوهَّاب بن سكينة} .

    ثمَّ قالَ : { كانَ مِنَ العُلمَاء الأفَاضل ، والكبَراء الأمَاثل ، أحدُ أعلام العلم ، وَمَشاهيْر الفضل ، ظهرَتْ عليْهِ آثارُ العنَايَة الإلهيّة مُذ كان طفلاً ؛ فعُنيَ بِهِ وَالدُهُ ، وَأسْمَعه وَدرَّبَهُ من صغرِهِ عَلى الوَعْظ ، وَبُوركَ لهُ في ذَلِك ، وصَارَ لَهُ القَبُولُ التَّام ، وَبانتْ عليْهِ آثارُ السَّعادة} . ا.هـ

    • مُحمَّد بن أحْمَد بن عبْد الله بن عيْسَى بن أبي الرجال بن علي اليونيني
    البعلي .

    وُلِدَ في سَادِس رَجب ، سَنَة اثنتين وَسَبْعين وَخمْسُمائة بيونين ، من قرى بعلبك ، وَتوفي ليلة التاسع عشر رمضان ، سنة ثمان وخمسين وستمائة ، ببعليك .

    قال العُليميُّ في "المَنهج الأحْمَد" (2/66){ الشيخُ ، الفقيه ، المُحَدّث ، الحافظ ، الزّاهد ، العارف ، الرَّباني ، تقي الدين ، أبو عبد الله ابن أبي الحسين . أحَدُ الأعْلام ، وَشيْخ الإسْلام } .

    وقال لإمَامُ الحَافظ شمْسُ الدين الذهبي في "سيَر أعلام النبلاء" 17/6) : { وَلبسَ خرقة التصوّف ، مِنَ الشيخ عبدالله البطائحي ، صاحب الشيخ عبد القادر } .

    وَقال بُرْهَانُ الديْن في "المَقصَد الأرشد" (2/356): { كانَ ذَا أحوال وَكرَامات وأورَاد وعبادات لا يخلُّ بِهِا ولا يؤخرها عن وَقتِها لورود أحدِ عليه ، ولو كان من الملوك ، وكان لا يَرى إظهار الكرامات ، وَيقول : { كمَا أوْجبَ الله على الأنبياء إظهار المُعجزَات أوْجبَ على الأوليَاء إخْفَاء الكرَامات } .

    • علي بن محمد بن وضاح بن أبي سعد .

    قال ابنُ مُفلح في " المقصد الأرْشَد" (2/261) : { الفقيه ، المحدُّث النحوي الزَّاهد الكاتب النحوي} .

    ثمَّ قال : { وَسمعَ من الشيخ العارف علي بن إدريس اليعقوبي ، ولبس منه الخرقة } .

    وَقال الإمامُ العُليمي في " المنهج الأحمد" (2/77) : { وَصحِبَ الصَّالحيْن ، وَلبسَ خرقة التّصوّف } .

    • محمد بن عبدالله بن عمر بن أبي القاسم البغدادي .
    ولد ليلة الثلاثاء ، ثالث عشر ذي القعدة ، سَنة ثلاث وعشرين وستمائة . وتوفي في تاسع جمادى الأخرى سنة سبع وسبعمائة ، ودُفنَ بمقبرة الإمام أحمد .

    قال في " المقصد الارشد " (2/424) : { وَلبسَ خرقة التّصوّف} .

    • محمد بن عبدالله الطرابلسي الأصل ، البعلي الشهرة ، الدمشقي .
    وُلدَ بدمشق سنة 1104 هـ ، وتوفي سنة 1177.

    قال في النعت الأكمَل (296) : { هو الشيخ الصّالح ، الصوفي ، أبو السّعادَات ، نِظام الدّين }.

    •أحْمَد بن إبْرَاهيْم بن نَصْرَ الله بن أحمَد بن محمّد بن أبي الفتح بن هاشم القاضي ، الكِنَاني ، العَسْقلانِي الأصل ، القاهري ، الصالحي .

    قال في "الضوءِ اللامِع" (1/205) : { وُلِدَ في سَادِس عشر ذي القعدة سَنَة ثمانِمَائة في المَدْرَسَة الصّالحيّة مِنَ القاهرَة ، وَنَشأ بِهَا في كَفَالةِ أمِّه لمَوتِ وَالدِهِ في مُدّة رضَاعِهِ } .

    قال ابْنُ حُمَيْدٍ في " السّحب الوَابِلَة" (1/87) : { وَلبسَ خِرْقة التّصوّفِ مَعَ تلْقيْن الذكر مِنَ الزّيْن أبي بَكر الخَوَّافي ، وَكذَا صحِبَ البُرْهان الأدْكاوي وَلبسَهَا أيْضَاً مِنْ خالِهِ } .

    •عبد الرحمن بن محمد بن عبدالرحمن بن يوسف بن عيسى بن تقي الدين عبدالواحد بن عبدالرحيم بن حمد بن عبد المجير القرشي ، العُمَري العُليْمي .
    صاحبُ "المنهج الأحمَد في تراجم أصحاب الإمام أحَمَد" .

    وُلِدَ بالقدس الشريف في ليلة يسفر صباحها عن يوم الأحد ثالث عشرى ذي القعدة سنة ستين وثمانمائة ، وتوفي سنة "928"هـ.

    وَقدْ ذَكرَ الإمَامُ العليْميُّ _ رحمهُ اللهُ_ في كتابِهِ آنف الذكر ، أنَّهُ أخذَ الخرقة الشريْفة بسَندٍ عالٍ متصل إلى الشيخ عبد القادر الجيلاني ، كمَا في (2/186) حيْث قال : { وَقدْ أخذتُ الخرقة الشريفة بسندٍ عالٍ مُتصل بالسيّد الجليل محيي الدين عبد القادر الجيلي رضي الله عنه ، عن شيخنا الشيخ الإمام ، بقيّة العلماء الأعلام ، بركة الوجود والعبّاد ، وشيخ الإقراء بالقدس الشريف وبجميع البلاد ، شمس الدين أبي عبد الله محمد بن موسى بن عمران المُقرئ الحنفي ، تغمّدهُ اللهُ برحمتِهِ ، وأسكنه فسيح جنته ، ألبسنيها بيدِهِ المباركة في يوم الأحد بعد الظهر ، سادس عشر شعبان المُكرم ، سنة إحدى وسبعين وثمانمائة بالمسجد الأقصى الشريف ، شرفه الله وعظمه ، بباب الحديد من الجهة الغربيّة } أ.هـ المُراد .

    •أحمَد بن عبد العزيز بن علي بن إبراهيم بن رُشيّد ، الشهاب القاهري.

    قال في "الضوء اللامع" (1/349) : ( وُلدَ _ تقريْبَاً _ في أحد الجُمَادين سنة 861 بحدرة عكّا من القاهرة ، نشأ فحفظ القرآن وكتباً ، منها : "العمدة" ، و"المقنع" ، و"ألفية النحو"، و" الملحة" ، وجلُّ الطوفي ، و"الشاطبية" } .

    قال الشعراوي كما نقله ذلك ابنُ حميدٍ في " السُّحب الوابلة " (1/159) : { وكان في أوّل عمره يُنكر على الصوفيّة ، ولمّا اجتمع بسيّدي علي الخوّاص وغيره أذعن لهم ، واعتقدهم ، وصار بعد ذلك يتأسف على عدَم اجتماعه بالقوم من أوّل عُمُرِهِ ، ثمّ فُتح عليه في الطريق ، وصار له كشفٌ عظيم قبل موتِهِ } .

    توفي _رحمه الله_ في دمشق المحروسة سنة 949 هـ .

    • أحمَد بن عبد الله بن أحمَد بن مُحمّد الحلبي الأصل ، البعلي الدمشقي.

    وُلِدَ في ثامن رمضان سنة 1108 هـ ، وتوفي ليلة السبت 16 محرّم سنة 1189 .
    قال الإمَامُ المُرَادِي كما في " سلك الدرر" (1/131) : { هو الشيخ ، الإمام ، الزاهد ، الورع ، الفقيه ، كان عالماً فاضلاً ، عاملاً بعلمِهِ ، ناسكاً ، خاشعاً ، متواضعاً ، بقيّة العُلماء العاملين ، فرضياً أصوليّاً ، لم يكن على طريقتِهِ أحدٌ ممن أدركناه ، مع الفضل الذي لا يُنكر } . ا،هـ .

    ثمّ قال : { وأخذَ الطريْقة الخلوتيّة عن الأستاذ الشيخ محمد بن عيسى الكناني الصالحي الحنبلي ، والشيخ محمّد عقيلة المكي ، والشيخ عبد الله الخليلي نزيل طرابلس } .

    • أحمد بن عطيّة بن عبد الحي القيّوم بن أبي بكر بن ظهيرة المكي .

    وُلِدَ سنة 879 هـ بمكة المكرمة ، وتوفي سنة 942 هـ .

    قال الشيخ جار الله بن فهد ، على ما نقله عنه ابن حميد في " السحب" ( 1/187) : { وأقبَل على التصوّف ، وسافر لأجلِهِ إلى مشايخ اليمن ، فأخذ عن الشيخ إسماعيل المشرع ، وأخيه الشيخ الجنيد ، وحصل له جذبٌ ثمّ أفاق فتقشف في لباسه ، ولزم مشايخ الأذكار مع جِدّة وسكون

    • أحمد بن علي بن سالم الدمشقي الخلوتي العُمري .
    قال ابنُ حميدٍ في " السُّحب الوَابلة " (1/192) : { قال المُحبيُّ : كان خليفة الشيخ أيّوب ، والشيخ أيوب أخذ الطريقة الخلوتيّة عن العسّالي ، وكان ابن سالم من خيار عباد الله الصالحين ، وقرأ الفقه والعربيّة وغيرهما ، وله مشاركات جيّدة وأخذ التصوّف عن شيخِهِ ، وألف فيه تأليفاً نافعاً سمّاه " منهل الورّاد في الحثِّ على قراءة الأوراد " وآخر سمّاه " تحفة الملوك لمَن أراد تجريد السلوك" } .

    توفي سنة 1086 هـ .

    • أحمد بن يحيى بن يوسف بن أبي بكر بن أحمد بن أبي بكر بن يوسف بن أحمد الكرمي .

    قال ابنُ حميدٍ في "السحب الوابلة" (1/277) : { قال المحبي : كان من العلماء العاملين ، والأولياء الزاهدين ، وُلِدَ ببيت المقدس سنة 1000 هـ ، وقرأ القرآن بطور كرم ، وأخذ الطريق عن العارف بالله تعالى مُحمّد العلمي } .ا.هـ

    ثمّ قال : { كانت وفاته ليلة الجمعة رابع عشر صفر سنة 1091 هـ ودفن بتربة الطويل بالمجاورين بقرب عمّه الشيخ مرعي } .

    • سَلمَانُ بن عبد الحميد بن محمّد بن مبارك البغدادي الدمشقي .

    قال في "الضوء اللامع" (3/258) : { سمَع مِنْ ابن الخبّاز ، ومحمّد بن إسمَاعيْل الحَمَوي ، والعَرُوضي ، ومُحمّد بن مُوسى الشّقرَاوي } .

    ثمَّ قال : { وَكانَ خيّرَاً صوفيَّاً بالخَاتونيّة مُسْتحضرَاً للمَسَائل الفقهيّة ، وَلديْهِ فضَائلٌ } .

    توفي سنَة 785 هـ .

    • عبْد البَاقي بن عبْد الباقي بن عبد القادر بن عبد الباقي بن إبراهيم بن عمر بن مُحمّد البَعْلي ، الازهري ، الدمشقي .

    قال ابنُ حميْد في " السُّحب الوَابلة " (2/439) : { المُقرئ ، الأثري ، المشهور ة بـ ( البدر) ثمّ بـ (ابن فقيه فصّه) وهي بفاءٍ مكسُورَة ، ومُهْمَلة : قرية ببعلبك من جهة دمشق نحو فرسخ . وَكانَ أحَدُ أجدَادِه يَتوجّه وَيَخطبُ فيها ، ولذلك اشتُهرَ بها ، وأجدَادُهُ كلُّهم الحنَابلة } .

    ثمَّ قال _ نَاقلاً_ : { وَأخذَ طريْقَ الصوفّة عن ابن عمّهِ الشيْخ نور الدّين البَعْلي ، خليْفة الشيخ محّد العَلَمي المَقدسي ، وَلقّنَهُ الذكرَ } .

    وُلِدَ ليْلة السَّبْت ثامن رَبيْع الأوّل سنة 1005 ، وتوفي ليلة الثلاثاء سَابع عشر ذي الحِجّة سَنَة 1071 ، وَدُفنَ بتربة الغُرَبَاء من مَقبَرة الفرَاديْس}.

    • عبْد الجبَّار بن علي البَصْري .

    قال ابنُ حُميْد في "السُّحب الوَابلة" (2/443) : { الشيْخُ ، الصَّالحُ ، العَالِم ، العَامِلُ ، المُرشدُ ، الكامِلُ ، القَانتُ ، العَابدُ ، الوَرع ، الزَّاهِدُ ، النَّاسكُ ، الرَّاكعُ ، السَّاجِدُ ، شيْخُ الطريْقَة ، وأستَاذُ الحقيْقة }.

    ثمَّ قال : { وكان _ رحمَهُ اللهُ_ عَزوفَاً عنِ الدنيَا وَأهلِها ، لا يَرَى شيْئاً مِن أمُورها ، ولا يَتَطلع إليْهَا ، ولا يَقبلُ من الحُكّام عطيّة ولا مُرتبَاً ، ولا يُحبُّ أنْ يَذكرَهُ أحَدٌ عنْدَهُم ، ولا عندَ التجَار} .

    وقالَ : { وبالجمْلةِ فكانتْ أحوَالهُ عجيْبَة ، ومَا أظنُّ أنَّهُ وُجِدَ في هذَا الزّمَان مِثلُهُ في مَجْمُوعِ خصَالِهِ }.

    وُلِدَ في البَصرة في حدود سنة 1205 ، وتوفي يوم الإثنين خامس شوَّال سنة 1285.

    • عبْدُ الحقِّ بن مُحمّد بن محمّد بن أحمَد بن أحمَد بن عُمَر بن إسمَاعيل بن أحمَد .

    قال ابنُ حميْد في "السُّحب الوَابِلة" _ناقلاًعن المُحبّي_ (2/458) : { الأدهمي الصوفي ، القادري المَعروف بـ " المَرزُباني " ، وكان من مشاهير صوفيّة الشام } .

    وُلِدَ نهار الخميس ثامِن ذي الحجّة سنة 199هـ ، وتوفي ليْلة الثلاثاء رَابع عشر جُمَادَى الأولى سنة 1070 ، وصلّي عليه بالجَامِع المُظفري}.

    • عبد الرحمن بن أبي بكر بن داود ، الدمشقي الصّالحي .

    قال ابنُ حميد في "السُّحبُ الوَابلة" _ناقلاً_ في (2/480) : { وَأخذَ عن أبيْه التّصوف ، وسمع عليه مُؤلفهُ "أدب المُريْد والمُرَاد" سنة 805 بطرابلس ، ومِنْهُ تلقّى الذّكر ، ولبَس الخرقة } .

    وُلِدَ سنة 782 هـ ، وماتَ ليْلة الجُمعة سلخ ربيْع الأوّل سنة 856 هـ ، بعْدَ فرَاغِهِ مِن قراءة أورَاد ليْلة الجُمُعة بيسيرٍ فجأة ، وصُلّي عليْه بَعْدَ صلاة الجُمُعَة بالجَامع المُظفري في مَشهدٍ عظيم جداً ، ودُفنَ في قبْرٍ كانَ أعدَّهُ لِنفسِهِ في دَاخِل باب زاويتِهِ} .

    • عبد الرحمن بن عبد الله بن أحمَد بن مُحمَّد بن أحمَد بن مُحمَّد البَعليُّ الشهْرَة ، الحلبي .(صَاحبُ كشفِ المُخدَّرَات).

    قال الإمَامُ المرَادي في "سلك الدُّرر" (3/304) : { الشيخ، العالم ، الفاضل ، الصالح ، كان فقيْهَاً ، بَارعَاً في العُلُوم ، خصُوصَاً في القراءات} .

    ثمَّ قال : { وَقرأ عَلى الفاضل المُسلِّكِ الشيْخ مُحمّد بن عيْسَى الكِنَاني الخَلوتِي شيْئاً مِنَ النَّحو ، وَأخذَ عَليْهِ طريْقَ السَّادَة الخَلوتيَّة ، وَلقّنَهُ الذِّكرَ ، ولازَمَهُ نحْوَ خمْسَ عَشرَة سَنَة ، وَأجَازَهُ } .

    وُلِدَ _ رحمَهُ اللهُ_ ضَحْوَة يَوْم الأحَدِ سَنَة 1110هـ ، وَتوفي سَنَة 1192 هـ .

    • عبد الرَّحمَن بن عُمَرَ بن عبد الرّحمَن بن حسَن بن يَحيَى بن عُمَر بن عبْدِ المُحسِن اللخمي ، المِصري ، الحمَوي الأصل ، الكِنَاني ثمَّ الدمشقي .
    قال ابنُ حُميْد في "السُّحب الوَابِلة" _ناقلاً_ (2/510) : { كانَ شيْخَاً ، خيّرَاً ، مُتيقضَاً ، مُنوِّرَاً ، مُحَافِظاً عَلَى التلاوَة وَالعبَادَة ، حريْصَاً عَلَى المُلازمَة لِطائفَةِ بيت المَقدِس والخليل ، كالكمَال ابن أبي شريف، وإنْ بَقيَ الزَّمَانُ رُبَّمَا يَبْقى مَن يَروي عَنْهُ بالإجَازَة لنحو القرن العَاشر} .

    وقالَ : { رَأى الشيْخَ عبْدَ اللهِ العِشقي شيخ الشيخ عبد الله البِسْطَامي ، وَأجَازَهُ وَلبسَ الخرْقة } .
    وُلِدَ _رحمَهُ اللهُ_ في ثالث عَشَرَ شَعْبَان 749 هـ ببيت المَقدِس ، ومَاتَ في يَوم الثلاثاء سَابِع رَبيْع الثاني سَنَة 838 هـ ببيْتِ المَقدِس ، وَدُفنَ بجنبِ أبيْه بمَقبَرة باب الرحمة .

    • عبْدُ القَادِر بن مُحمّد بن عبْدِ القادِر بن مُحمّد بن إبْرَاهيْم الأنصَاري الجزيْري .

    قالَ _رحمَهُ اللهُ_ كمَا ترجمَ لنفسِهِ في كتَابٍِهِ "درر الفرائد المُنظمّة" { كنتُ ملازمَاً للإشتغال ، معرضاً عمّا سِوَاهث من الأعمَال ، وكان بعض مشايخي الأجلاء يحثني على ملازمة الاشتغال ، وَعَدَم النّظر بالكليّة إلى فنّ الكتابة ، وأنْ لا أجنَحَ إليها ؛ لكونها من أعمَال أبناء الدنيا المُشتغلين بزهرتها ونضارتها ، ومن تعلق بها فليس في شيء من الإصابة .
    وَكانَ يُسَاعدني على ذلك والسلوك في هذه المسَالك أنَّ شيْخَنا ومولانا العارف بالله تعالى مُربّي المُريدين قُدوة السّالكين العَارفين شهاب الدين أبا العبّاس أحمَد الحريفي الزنيدي الشافعي لقّني الذكرَ ، وألبَسني الخرقة ، وسَلكتُ في خدمته في تلك الطريقة في باكورة الشباب، وانتفعتُ به وببركاته ، ولزمتُهُ إلى وَفَاتِهِ} .

    وُلِدَ غرّة مُحرّم الحرَام سنة 911هـ ، وتوفي سنة 977هـ .

    • عبد القادر بن مُحمّد بن عبد القادِر الجَعفَري النّابلسي .

    قال ابنُ حميْد في "السُّحب الوَابِلة" (2/576) :{ شرَفُ الدين ، قاضي القضاة ، ابن بدر الدين ، الإمام ، العالم ، العلامة ، الصوفي .
    كانَ أكبَرَ أولاد أبيْه وشيْخ الفقرَاء الصمَاديّة } .

    توفي سَنَة 884 هـ .

    • عبْد القادِر بن مُحمّد بن مُحمّد بن مُحمّد بن عيسى بن رُجيْحي بن سَابق بن هلال بن يُونس بن يوسف بن جابِر بن إبرَاهيْم بن مُسَاعِد الشيْبَاني .

    قال ابنُ طولون على ما نَقلَهُ ابْنُ حُميْد في "السُّحبُ الوَابِلَة" (2/579) : { الشيخ ، العالم ، الزاهد ، الورع ، المسلِّك ، المُربّي ، عُمدة السَّالكين ، ومَقصد الطابين } .

    ثمَّ قالَ :{ حفظَ القرآنَ واشتغل ، ثمَّ تصوّفَ ولبِسَ الخرقَة ، مِنْ جمَاعةٍ منهم والدُهُ} .

    وُلِدَ ثاني عَشَرَ ربيْع الأوّل سَنَة 852هـ .ومَاتَ بدمشق سَنَة 706 هـ .

    • عبد الله بن علي بن مُحمّد بن علي بن عبد الله بن أبي الفتح بن هاشم بن إسمَاعيل بن إبرَاهيم بن نصرِ اللهِ، الجَمَالُ بن العلاءِ الكِنَاني العَسْقلانِي القاهِري .

    قال الإمَامُ ابنُ مُفلح في "المَقصَد الأرْشَد" :{ أحضر على الميَدومي "ثمانيات النجيب" وألبَسَهُ خرْقَة التّصوّف } .

    ثمّ قال : { كانَ ذا سمْتٍ حسَن وديَانَة ، وَيَتكلّم في مَسَائلَ الفقْهِ ونوَادِر حسَنَة } .

    وُلِدَ في مُستهل المُحرَّم سَنَة 751 هـ ، ومَاتَ في سَحَر يوم السّبْتِ منتصَف جمَادي الآخرَة ، وقيل : في رجَب، سنَة 817 هـ .

    *علي بن محمد بن عبد الحميد بن محمد بن ابراهيم بن عبد الصمد بن
    علي الهيتي .

    قالَ ابنُ طولون على ما نقله عنه ابنُ حميْدٍ في "السحب" (2/758) : { الإمامُ ، الفقهيه ، العالم ، العلامة ، المفيد ، الفهامة ، مفتي المسلمين ، علاء الدين ، أبو الحسن } .

    ثمَّ قالَ ابنُ حميْدٍ : { ولازمَ الشيْخَ عبد الرحمن بن داود صَاحبَ الزاويَة بسَفحِ قاسيون وقرأَ عليْهِ الكثيْر مِنْ تصَانيْفِهِ كـ "الأورَاد" و "شرحها" ولبس منه خرقة التصوف القادريّة ، وتلقن مِنْهث الذكرَ العظيمَ نفيَاً وإثبَاتاً } .

    ولِدَ سَنَة 812 هـ تقريبَاً ، وتوفي يوم السبت ثالث عشر جمادى الآخرة سَنَة 900 هـ .

    • علي بن محمد بن عبد القادِر بن علي بن محمد الاكحَل بن شرشيق بن محمّد بن عبد العزيز بن القطب عبد القادر الجيلي .

    قالَ ابنُ حميدٍ في "السحب الوابلة" (2/762) : { شيْخُ القادريِّة ، لبس الخرقة القادريّة مِنْ آبائهِ ، وألبَسَهَا جمَاعَة ، مِنهم صاحبنا أبو إسْحَاق إبراهيم القادري، وقالَ لي : إنَّهُ كانَ عينَ القادريّة بالديَار المَصْريِّة ، حَسَنَ الخُلق والخلق ، ذا هيْبَةٍ ووقار وسَكيْنَة } .

    توفي في صَفَر سَنَة 853 هـ .

    • عيسى بن مَحمُود بن مُحمّد بن كنان الدمشقي ، الصَّالحِي ، الخلوتِي.

    قالَ الإمام المُحبّي عَلَى مَا نقله ابنُ حميد في "السُّحب" (2/807) : { كانَ مِن صُلحَاء الزّمان وفُضلائهِ ، ورعَاً ، عابدَاً ، زاهدَاً في الدنيا ، قانعَاً بمَا قدِّرَ لَهُ ، سَاكنَاً ، عليْهِ سيْمَا الصَّلاح} .

    إلى أنْ قالَ : {وَصَلَ إلى شيْخِنَا العَارِفِ بالله تعَالى السَّيّد مُحمَّد العبَّاسي فأخذ عليْه الطريق، ولم يَزلْ عندَهُ في أعلا مَكانَةٍ حتى برَعَ في طريق القوم ، وأشارَ إليه بالخلافَة بَعْدَهُ فوَليَها، وكانتْ تظهرُ لَهُ كرَامَاتٌ وأحوَال ، وبالجُملَة فإنَّهُ كانَ برَكة الوجود} .

    ولِدَ بصَالحيَّة دمشق سَنة 1042 هـ ، وتوفي ليْلَة الإثنين سَنَة 1093هـ}

    • عيسَى القدُّومي .

    قالَ في " سِلكِ الدُّرر" (3/274) : { العالم ، العَامل ، الفاضل ، الكامل ، اشتغلَ بتحصيْل العلوم بدمشق واسْتفَاد وأفَاد ، وبَلَغَ المُنَى والمُرَاد ، وأخذَ الطريْقَة الخَلوتيّة عن الأُسْتاذ البَكري ، وانقطَعَ للعبَادَة والأورَاد، وتِلاوة القرآن فعَادتْ بركتُهُ عَلى الإخوَان ، حتى نقلَهُ اللهُ لأعلى فرَاديْس الجِنَان } .

    • مُحمّد بن حسَن بن مُحمّد بن عبد القادِر ، شمسُ الدّين بن البَدْر الحَسَنِيُّ ، البَغدَادِي ، ثمَّ القاهري ، القرَافي .

    جاءَ في "السُّحب الوَابلَة" (2/908) : {حفظَ القرآنَ عندَ فقيْهِنا ابن أسَد وغيْرِهِ ، واشتغلَ قليلاً ، وسمِعَ عَلَى شيْخنَا ، والعز بن الفرات ، وحضَرَ عِندَ العز الحنبلي وغيرِهِ دروسَاً بالشيخونيّة ، لكونِهِ مِنْ صوفيَّتِها ، واسْتقرَّ في مَشيَخةِ الطائفَةِ القادريَّة بعد ابن عمّهِ زين العَابدين } .

    ولِدَ سَنَة 840 هـ ، ومَاتَ ليْلة الخميْس سَابِع ذي الحجة سَنَة 899 هـ .

    • مُحمّد بن عبد الله الطرَابلسي الأصل ، البَعْلي الشهرَة ، الدمَشقي .

    قالَ الكمَالُ الغزِّي 989: { هو الشيخ ، الصالحُ ، الصوفي ، أبو السَّعادَات، نِظام الدين ، قرأ القرآنَ العظيم عَلى الشريْف ذيب بن أصلان الصالحِي وطَلَبَ العلم فأخذَ عن الأستاذِ ولازمَهُ المُلازمَة الأكيْدَة ، وحضرَهُ في "تفسير البيضَاوي" وَغَيْرِهِ ، وَأجَازَ لَهُ } .

    وُلِدَ بدمشق سَنَة 1140هـ ، وتوفي يوم السبت ثاني شعبان سنة 1177هـ.

    • محمد بن محمد بن أحمد بن عُمَر بن إسْمَاعيْل بن أحمد .

    قالَ المُحبِّيُّ عَلَى مَا نقلَهُ الإمَامُ ابنُ حُميْدٍ في "السّحب الوَابلَة" (3/1036) : { كانَ مِنْ أمثلِ صُوفيَّة الشَّام ، وكانَ أخذَ طريْق القادريَّة عن الأسْتاذ أحمَدَ بن سُليْمَان}

    توفي سَنَة 1014هـ.

    • مرْعيُّ بن يُوسِف بن أبي بكر بن أحمَدَ بن يوسف الكَرْميُّ المَقدسي، صاحبُ متني (دليل الطالب) و (غايَة المُنتهى).

    قالَ ابنُ حميْدٍ في "السُّحب الوَابلة" (1120) : ( العَالم ، العلامة ، البَحر الفهامة ، المُدقق المُحقق ، المُفسِّر المُحدِّث ، الفقيه، الأصولي ، النحوي ، أحد أكابر عُلمَاء الحنابلة بمصر)

    قلتُ : برَعَ الإمامُ مَرعيُّ في التصنيف ، فكانتْ له اليَدُ الطولى فيه ، وألف في أغلبِ العُلوم ، وكانَ ذَا مَعرفة تامَّة بالعُلوم النقلية والعقلية ، وبلغتْ مُصنفاتُهُ المائة ، واشتهرَ مِنها مَا كانَ في علمِ الفقه ، فمِن تصانيْفه :-

    1- غايَة المُنتهى في الجمع بيْن الإقناع والمنتهى .
    2- دليل الطالب لنيل المَطالب .
    3- (دليل الطالبين لمعرفة كلام النحويين) .
    4- (إرشادُ مَن كانَ قصدُهُ في إعرَابِ لا إله إلا الله وَحدَهُ).
    5- (مُقدِّمَة الخائض في علم الفرائض)
    6- (القول البديع في علم البديع) .
    7- ( أقاويلُ الثقات في الأسماء والصفات) .
    8- (تنويهُ بصائرُ المُقلدين في مَنَاقبِ الأئمة المُجتهدين) .
    9- (الأدلَّة الوفيَّة بتصويبِ قولِ الفُقهَاءِ والصُّوفيَّة ) .
    10 – (روضُ العارفين وتسليكِ المُريْديْن).

    إلى غيْر ذلكَ مِنَ المُصنفات النافعة .

    تنبيْه : تخلَّفَ شرْطُ التنصيص في هذا الإمَام ، وإنَّما استفدناهُ مِن عدَّة أمورٍ منها : عنوانا كتابيْهِ الأخيْريْن .

    ولِدَ في طور كرَم وتوفي في مَصِر في شهر رَبيْعِ الأوَّل سَنَة 1033هـ .

    • مُوسَى البيت لبَدي ، شرفُ الدِّيْن الصَّالحي .

    قال ابن طولون : { كانَ يَسْمَعُ مَعَنَا على أبي الفتح المِزّي والمُحدِّث جمَال الدين بن المِبرَد، ولبسَ خِرْقةِ التصوفِ مِن شيْخنا أبي عِرَاقيَّة، وقرأ عليْه "محنة الإمام أحمَد" رضيَ اللهُ عنْهُ جَمْع ابن الجوزي ، وأشياء أُخر } .

    توفي يوم الجمعة سَلخ شهر ربيع الأوَّل سَنَة 945هل
  9. defenderofbusharraf

    defenderofbusharraf Murji'i Scumbag

    shaguri what u on about dude. sufism is a pure joke. dont try and confuse sufism with the early generations of muslims who used authentic ways to attain purification and solidity of heart and increase their iman and come closer to allah swt. they never used the joke methods sufis nowadays do.

    so stop using this label of sufi to the early generation muslims who used authentic ways in purification.

    sufism is full of bidah and not only that but pure shirk. shirk al akbar. right from its roots to its branches. it is infected with deviant creeds and methods.
    all muslims would be well advised as previously stated to stay away from this mix of paganism and other philosophies.

    and as stated earlier, in islam, accoring to the quran and sunnah we have our authentic ways of purification. and none of it is found in sufism. the only thing u will find in sufism is weird, newly invented matters and above all an aqeedah riddled with shirk.

    this sickness called sufism has added and added and changed and changed to the religion of islam, on all levels, from manners of rituals, ibadah right to the level of aqeedah. stay well away.
  10. Shaghuri

    Shaghuri New Member

    Bro, you have no idea what you are talking about. If your problem is the word Tasawwuf, then know that it was al Hasan al Basri who is first recorded using the word. As for your other claims, yes, that does exist among many who claim tasawwuf, but that doesnt mean that it isnt a Shari science.

    Despite my differences with Abuz Zubair, I dont see that he completely rejects tasawwuf as a branch of the Din.

    And then again, wasnt Ibn Taymiyah a Qadiri having between him and Shaikh Abdul Qadir only two men in the initiatic chain?

    If Ibn Qudamah took the Qadiri Tariqah and donned the Khirqah, then does that mean that all of your words concerning Tasawwuf apply to him as well?

    What made it ok for Ibn Qudamah to take a Sufi path and not for those after him? Is it because it has changed? Yes, there are many pretenders, but Allah is al Wahhab and does not leave the earth bereft of those who have inherited not only the prophetic knowledge and action, but also the states.

    Didnt Abu Zubair mention something about the followers of Muhammad ibn Abdul Wahhab tolerating the sufis? What happened to that?
  11. Break The Cross

    Break The Cross New Member

    I dont really care who is being claimed to have practised it, but Im more interested in how is it a Islaamic science? If the Companions were not recorded to have done it, how can this still be considered from Sunnah? We know there are acts that are Mubah which are neither sinful nor rewardable. People live in certain times when certain beliefs are rampant, so they are raised in that enviroment and end up "brushing" along with it. And is it not odd that the most evil people of today have adopted this "science" while the People of Sunnah havent? Im saying adopt the Ihsan and reject the made up version that are not from the Sunnah.
    Last edited: Sep 17, 2006
  12. gag order

    gag order Anti-Troll

    innovation and speculation the definitive characteristics of sufism are NOT shari sciences!

    a scholar who is 'awarded' the khirqa for his works in jurisprudence or hadith does not necassarily mean he has become an innovater in worship, trying to annihilate his self and become one with god!
  13. abuhidaya

    abuhidaya New Member

    It is possible that it was a true science, just because nowadays most of the turuq are into bid'a. Because in the time of the Prophet saws, no one even had madhabs, or classical sciences like usul al fiqh. Also the categorization of the specific science called aqida did not come until later on, although all of them stem from the kitab and sunnah.

    From what I understand tasawuff has the same theological connotations as tazkiyah.

    I mean a tasawuff that is like the teachings of Imam Ibn al Qayyim with the same aqeedah as the salafiyah. I was also reading that the classical ulama of najd believed in it, such as Imam Muhammad ibn Abdul Wahab.

    It is true that the closest ulama to the sunnah in our times are those who preach the salaf path , like shaykh al albani rahimahulllah, abu ishaq al huwayni,who did not really address that area as a science, however could it be they didn't say anything about it simply because there was nothing in existence that truely represented the classical area that was practised by those like Ibn al Qayyim.

    I would like the commentary of Abu Zubayr on the issue. Which is the main reason I posted here in the first place.

    It's an area Im researching, because I know for a fact that the classical ulama like Imam Ibn Taymiyah praised some classical sages like Abdul Qadir al Jilany, Rabiah al Adawiyah, also there is a whole section devoted to it in Majmu al fatawa.

    However I noticed that the main stream salafiyah of our time, don't really speak about it, whereas the 18th century, 19th century salafiyah did ?

    I myself im just at the gates of knowledge, so I would like our brother abu zubayr to enlighten me on the issue.
  14. aburasheed

    aburasheed New Member

    What ever you may want to call it, if the objective and goal is correct, it should be called "tazkiah an-nafs" (the purification of the soul). The correct way of doing it is clearly mention in this hadith Qudsi:
    The correct way of doing tazkiah is to first start with the obligatory deeds, trying to perfect it according to the way of the Prophet (SAW). If you see groups doing tazkiah stressing on merely supereragotary deeds without mentioning ways to perfect their obligatory deeds, then you can tell that they are not doing according to the sunnah. Don't get me wrong, you can continue doing the superagotary deeds, but don't forget about the obligatory deeds that means much more to Allah (SWT) than the superagotary ones.

    Don't understand this last part of the hadith in literal sense, i.e. Allah will be in us (thus the concept of wahdatal wujud). When Allah loves some one He will guide them to the righteousness.
  15. أبو نافع

    أبو نافع Formerly - Abu_Abdallah

    Brother, you are right. People should call concepts according to the Shar'i language. If Tasawwuf is nothing but Tazkiyyatu 'l-Nafs, they should not call it Tasawwuf in the first place. But when they did, and this became the customary description other people used it too and described righteous people with it.

    About the last part of the Hadith, it has been misused by some Ittihadiyyah before Ibn Taymiyyah's time. He wrote a good Sharh of it, based upon the apparent meaning that it gives. Unfortunately, I don't remember exactly the wording of him but it was very satisfactory.
  16. aburasheed

    aburasheed New Member

    Just to continue on...

    It's easy for other groups to accuse the salaf of not having the concept of "tazkiahtun nafs" just because they don't have special superagatory ritual acts that most of other groups do (some of which may come from the sunnah, some are completely bidaah). This is because they are looking for this "special superagatory act", while the fact is that the obligatory acts are the ones we should put more emphasis on.
  17. jinnzaman

    jinnzaman New Member

    What a strange methodology. You are rejecting the statements of Sufis themselves.

    Here, Shaykh Uthman Dan Fodio is specifically stating that one cannot engage in Tasawwuf that transgresses the boundaries of the Shari'ah, and you are telling him that he has no idea what he's talking about.

    Before you continue ranting your head off, Shaykh Uthman Dan Fodio destroyed shikr, kufr, and bid'a in his area while establishing both the Shari'ah and a Khalifah that engaged in jihad. What have you done besides posting on an internet forum without sense or proof?

    Here's a quote by Imam Ghazzali on those Sufis who engage in deviant practices:

    "Included among such matters would be the claims of some who style themselves Sufis to the effect that they have reached a state between themselves and God wherein they are no longer obligated to pray, and that drinking wine, devouring state funds, and other forms of disobedience are rendered licit to them. Such people, without doubt, must be executed, even if there remains some question as to whether they will abide in the Hellfire forever. Indeed, executing one of these people is better than killing a hundred (open) Unbelievers, because the harm they bring to religion is greater (than that caused by the latter), and because they open doors to libertinism that can never be closed. In fact, the harm these people cause is greater than that caused by those who advocate libertinism outright. For the latters' open Unbelief generally discourages people from listening to them. As for these people, they destroy the religious law through the religious law itself by claiming that they do nothing more than limit the scope of general injunctions by restricting general religious duties to those who have not reached the level of religiosity that they have reached. They may even claim that their involvement in all kinds of acts of disobedience is only apparent, while in reality the are innocent of this. As a result, however, all kinds of miscreants take to wrapping themselves in similar claims. And in this way the bonds of religion are undone."
    - Imam Ghazzali "On the Boundaries of Theological Tolerance in Islam" pg 115 -

    So here, we see two bastions of Sufism say that Sufism that transgresses the Shari'ah is invalid and such practitioners should be executed.

    Now, are you going to tell me that Tasawwuf which is within the bounds of the Shari'ah is not permissible and on what grounds will you make such a ludicrous

    Just because a place is called "Burger King" doesn't mean that they literally have kings as burgers. Nor does a place that advertise itself as 'halal' mean that its meat is halal. One has to go past the literal meaning of the semantics and examine the substance. If Tasawwuf is within the boundaries of the Shari'ah and the Sufis speak out against those "sufis" who have transgressed the Shari'ah, what's wrong with it?

    The sciences of Islam didn't necessarily exist in the form that they do today. Neither the Qur'an nor the Prophet (sallahu alayhi wa sallam) said "Such and such hadeeth is sahih, hasan, daeef." That doesn't make the science of hadeeth classification and interpretation to be 'innovated'. Its the substance not the semantics.
    Last edited: Sep 19, 2006
  18. defenderofbusharraf

    defenderofbusharraf Murji'i Scumbag

    i know exactly what im talking about. actually its u who is posting total nonsense and also jinnzaman whateva ur name is. i was born into a naqshbandi sufi tariqah and for 22 years of my life have complete experience of them. u know what ur problem is? lack of basic knowledge. and the evidence for that is that u dont even know of the existence of tazkiyah and ihsan in islam. what do u think suddenly sufis have a monopoly on purification and drawing closer to allah swt?
    ur problem is that what was carried out by the great scholars, authentic scholars of islam in the past, u r passing off as tassawuf/sufism. for example, abdul qadir jilani. u think he was a sufi in the sense of todays word? try reading even a basic book on his life. he did nothing of the sort of practises or beliefs that u find of these so called today. his was pure tazkiyah, and pure methods validated by the quran and sunnah.
    also another thing that makes me laugh, and always makes my day is the claim, or trying to allude to the statement that ibn taymiyyah was a sufi, a qadiri sufi.......HAHAHAHAHAHAHHAHAHAHAHA....this always gets me laughing, even more so than when i once spoke to a raafida shii who was quoting ibn taymiyyah as proof of his raafida aqeedah.....HAHAHAHAHHAHA....
    what a clown u r.
    u need to get clear in ur head once and for all, if at possible, that there is no such thing as tassawuf in islam in the sense as what u r stating, and u can name drop imams all u want, come with proof. show me one single proof, just one, where for example, abdul qadir jilani partook in any of the rituals and practises that u find amongst each and every so called sufi today.
    rather, people like abdul qadir jilani engaged in practises that were well established in shariah.....so basically, if u do these kinds of things, what basis do u even have to use the word sufi then?
    the point is, if tazkiyah and concepts like ihsan r already prevalent and established by muhammad saws, who r u to come and say extra practises and rituals r required? and if ur argument is that a lot of sufis today do innovations etc etc, then what u need to realise is that what sufis r u legitimising? BY WHAT CRITERIA R THEY SUFIS THEN? they r not, they r muslims following the quran and sunnah and purifying their hearts and souls by established authentic methods......
    i really dont wanna go any further cuz i gots to go uni, but if u wanna have a full blown proof-heavy affair, is uggest u wait few weeks till i settle down, but in the meantime, i suggest u do some reading on TAZKIYAH/IHSAN in islam, cuz its quite clear to me that u r not aware of authentic methods of purification that r deeply engrained in the quran and sunnah already and that u think sufism is some mystical way to attain purification and closeness to allah swt.
    but thanx, u made my day, that thing about ibn taymiyyah being a qadiri sufi.........lol, what next, that ibn taymiyyah and abdul qadir jilani believed in wahdat al wujood?....HAHAHAHAHHAHAHAHA.....sorry, i know too much laughing is frowned upon, but i swear ur posts made me laugh.

    The Sharee'ah definition of Bid'ah is: "A newly invented way [beliefs or action] in the religion, in imitation of the Sharee'ah (prescribed Law), by which nearness to Allaah is sought, [but] not being supported by any authentic proof - neither in its foundations, nor in the manner in which it is performed." Al-I'tisaam of ash-Shaatibee (1/37).

    And he (sallallaahu alaihi wasallam) also said: "… and every innovation is misguidance and all misguidance is in the Hellfire." Reported by an-Nasaa'ee (1/224) from Jaabir bin Abdullaah and it is saheeh as declared by Shaikh ul-Islaam Ibn Taymiyyah in Majmoo' ul-Fataawaa (3/58).

    i suggest u read those 2 copy and paste jobs and hold that as the acid test to see what is accepted and what is rejected.
  19. jinnzaman

    jinnzaman New Member

    was that supposed to be written in english?

    Because it looked like crazy man talk.
  20. suhail

    suhail New Member

    Sufism has a lot of innovation related to it. In sufi circles the group zikr is one of the most important thing that i have seen. Now this can look like hasanat practice but sahaba (ra) didnt like it. Here is ahadith which shows dislike of sahaba for this kind of act.

    "Amr ibn salmah said: We used to sit in front of Abdullah Ibn Masoud's house before the Fajr prayer, so that when he came out we would go with him to the Masjid. {one day} Abu Moosa al-Ash'aaree came and asked us: 'Did Abu Abdur Rahmaan (i.e. Ibn Masoud) leave yet? ' We answered: 'No.'
    So Abu Moosa al-Ash'aaree sat with us waiting for him. When he came out, we all stood up. Abu Moosa told him: "Oh, Abu Abdur Rahmaan! I recently saw something in the Masjid which I deemed to be evil, but all praise is for Allah, I did see anything except good "
    Ibn Masoud then asked: "then What was it?"
    Abu Moosa said: "You will see it if you stay alive. In the Masjid, I saw a group of people sitting in circles waiting for the Salââh. Each circle is led by a person. And every person in these circles carries small stones (pebbles).
    The leader of a circle would say: "Say 'Allah-u Akbar' a hundred times" so they would repeat Allah-u Akbar a hundred times; then he says "Say 'Laa ilaaha illallaah', a hundred times" so they would say Laa ilaaha illallaah a hundred times; then he would say: "Say 'Subhaanallah', a hundred times", they will say Subhana Allah a hundred times.
    Then Ibn Masoud said: "What did you tell them?"
    He said: 'I didn't say anything, I waited to hear your opinion."
    Abdullah Ibn Masoud said: "Could you not order them to count their evil deeds, and assured them of getting their rewards."
    Then Abdullah Ibn Masoud went ahead and we accompanied him. As he approached one of the circles, he said: "What is this that you are doing?"
    They said: "Oh! Abu Abdur Rahmaan, these are pebbles to count the number of times we say Allah-u Akbar, La ilaaha Illallah, and Subhaanallah."
    He said: "Count your evil deeds, and I assure you that you are not going to lose anything of your rewards (Hasanat). Woe unto you, people of Muhammad, how quickly you go to destruction! Those are your Prophet's companions available, these are his clothes not worn out yet, and his pots are not broken yet. I swear by Whom my soul is in His Hands that you are either following a religion that is better than the Prophet's religion or you are opening a door of misguidance." They said: "We swear by Allah Almighty, oh, Abu Abdur Rahmaan, that we had no intention other than doing good deeds."
    He said: "So what? How many people wanted to do good deeds but never got to do them? The Prophet of Allah has told us about people who recited the Qur'ân with no effect on them other than the Qur'ân passing through their throats. I swear by Allah, I am almost sure that most of you are from that type of people." Then he left them.umar Ibn Salamah (the sub narrator) said: "We saw most of the people of those circles fighting against us with the Khawaarij in the battle of An-Nahrawan."

    -- Related by Ad-Daarimee and Abu Na'eim with an Authentic chain of narrations. Authenticated by saleem al-hilaalee in al-BID'AH (pp. 26-29)

    The reaction of sahaba for this is exemplary for the coming generation. They criticized even a small bidah and now sufism is build upon a pillar called bidah. Even if you read the books you will find that the early generation didnt like this practice called sufism.

    By the way from your site Jinnzaman i found out a very interesting thing. According to your deobandi ulemas Mansoor Hallaj was a wali of allah not a zindiq. So then according to you he to is a wali. Your deviation from the Islamic shariah is open brother.

    Here are some quotes of sufism from deoband books :

    "Mufti Abdur-Rahim Lajpuri quoted in his book of Fatawa, the words of Qaree Mohammed Tayyib (the rector of the Darul-Uloom, Deoband) as, "Religiously, the Ulema of Deoband are Muslims, as a sect they belong to the Ahl us-Sunnah wal-Jamaah, by Madhhab they are Hanafee, in conduct they are Sufis, scholastically they are Maturidi and in Sulook they are Chisti [A Soofi order i.e. Tareeqah- rather they combine all Sufi orders...] And in nisbat they are Deobandi."[Quoted in Fatawa Rahimiyyah, (Eng. Trans.), vol.1, p.9-10 from Ulama-e-Deoband ka Maslak."]"

    "Moulana Muhammad Maseehullah Khan, a successor of Moulana Ashraf Alee Thanvi states, "It's (Sufism) function is to purify the heart from the lowly bestial attributes of lust, calamities of the tongue, anger, malice, jealousy, love of this world, love for fame, niggardliness, greed, vanity, deception, etc." [Shariat and Tasawwuf p.11]"

    "The next part of this journey is called – `The journey into Allah', and "In this high stage of spiritual development, matters pertaining to the That (Being of Allah), Sifaat (Attributes of Allah), Af'aal (Acts of Allah), Haqaaiq (realities) as well as relationships between Allah and His servants become manifest."[Shariat and Tasawwuf p.113]"

    And thus, everything is manifest to the Sufi and nothing is hidden from him. He accomplishes this by either exaggerating in prescribed forms of worship or indulging in innovative forms of worship. This is the real face of Sufism!


    Persmission of grave worshipping in deobandi books :

    Moulana Zakariyah mentions a story of "two brothers whose father died leaving an inheritance, which included three strands of hair of Prophet Muhammad (SAWS) [From where did they get the Hair]. The brothers divided the property in half, so that they had one strand of hair each. They, however, disputed about the third strand of hair. The elder brother agreed to give the younger brother all the three strands of hair, if the younger parted off with his share of the property, to which the younger brother happily agreed. When the younger brother died, “...many pious people dreamt of the Holy Prophet, who told them, ‘If a person has any need he should ask it from Allah sitting at the side of his grave’” [Fazaail-e-Aamal, (Eng. Trans.), Virtues of Darood, Chapter.5: Fifty Parables Concerning the Darood), story no. 35, p.128. (Edt. 1985, Published by Dini Book Depot - Delhi) ]

    Now what you have to say about this my dear jinnzaman.

    What are your views about abdaal, aqtaab which your sufis believe in?

    Jazakallah Khair

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