ongoing translation of Shaykh 'Abd al-Hafiz's Mawqif A'immat
al-Harakat al-Salafiyyah min al-Tasawwuf wa al-Sufiyyah . In this
chapter, the author, a student and khalifah of Shaykh al-Hadith
Mawlana Muhammad Zakariyya al-Kandhalawi, produces a series of
excerpts from the writings of Imam Hafiz Abu al-Faraj 'Abd al-Rahman
ibn Shihab Ibn Rajab al-Hanbali that demonstrate the positive manner
by which the shaykh regarded Sufism and the Sufis. All of the excerpts
in this section are from Hafiz Ibn Rajab'sAl-Dhayl 'ala Tabaqat
al-Hanabilah . [ 1 ]
The majority of Hafiz Ibn Rajab's books are full of mention of the
Sufi shaykhs , and their wordsand condition. We shall suffice here
with several quotations from his excellent book Al-Dhayl 'ala Tabaqat
al-Hanabilah . All of those who he mentions and who we shall mention
are Hanbalipredecessors, or from those to whom the shaykhs of the
Salafi movement attribute themselves. By this, the purpose will be
achieved in the best way, insha-Allah , and it is He Most High upon
Whom trust is placed.
1. Hafiz Ibn Rajab mentions in Al-Dhayl 'ala Tabaqat al-Hanabilah
(part 1, p. 211) in the biography of Imam Abu Muhammad 'Abdullah
ibn'Ali al-Baghdadi:
Hafiz al-Diya al-Maqdisi said: Abu al-Fadl 'Abd al-Wahid ibn Sultan
informed us in Baghdad, that Muhammad al-Muqriinformed us that he
(Imam Abu Muhammad 'Abdullah ibn 'Ali al-Baghdadi) gave them ijazah
and recited the following poem to himself:
The abandoning of affectation ( takalluf ) in Tasawwuf is necessary ( wajib ),
What is impossible for there to exist is affectation among the fuqara , [ 2 ]
They are a people, when darkness spreads you seethem,
Prostrating in the way the reciters [of the Quran] prostrate,
Their wajd – due to various causes — has a place,
But it is that fame can enter the limbs [on account of the wajd thus
leading to spiritual ruin],
They do not raise their voices loudly in respect to that (i.e. the wajd ),
They remain aloof from places of desire,
They continuously fast uninterruptedly,
This is so in difficulty, if itcomes, and at times of ease,
You see them among people when they come,
Like bright stars in the dark,
Their wishes prove to be true and their intentions are mighty,
Their stations are lofty, stationed on the star of Orion,
They have been faithful to the Lord in reality and in intention,
And they keep in mind the rights of Allah throughout [the day and night],
Dancing is a defect according to them in their covenant,
And so is also the qadib [ 3 ] without any obscuring [of the matter],
These are the distinguishing features of the pious and those who have passed,
From among the masters of asceticism and 'ulama ,
So when you see someone contrary to their actions,
Then judge him to be in the thick of deviation.
2. Hafiz Ibn Rajab mentions in Al-Dhayl 'ala Tabaqat al-Hanabilah
(part 1, p. 306):
'Uthman ibn Marzuq ibn Humayd ibn Salamah al-Qurashi, the jurist and
ascetic, Abu 'Amr, the resident of the lands of Egypt. He remained in
thecompany of Sharaf al-Islam 'Abd al-Wahhab ibn al-Hanbali in
Damascus and mastered fiqh . He made Egypt his home and remained there
till he died. He issued fatwas there, taught, debated and spoke
regarding the Knowing of Allah ( ma'arif ) and spiritual realities (
haqa'iq ). The spiritual training of the murids in Egypt was his
responsibility and a largenumber of pious individuals attribute
themselves to him. The shaykhs praised him and he gained complete
acceptance from the eliteand the lay masses. Many people benefitted
from his company.
He would exalt Shaykh 'Abd al-Qadir. [ 4 ] It is said:That he joined
him along with Abu Madyan in the plain of 'Arafat and that Shaykh 'Abd
al-Qadir gave them both the mantle ( khirqah ), and that they heard
from hima portion of his narrated hadiths.
He heard hadith and narrated them. Abu al-Thana Mahmud ibn 'Abdullah
ibn Matruh al-Misri al-Hanbali and Abu al-Thana Hamd ibn Maysarah ibn
Ahmad ibn Musa ibn Ghana'im al-Ghudrani al-Hanbali al-Misri al-Kamikhi
— who were both pious individuals — heard hadith from him. The
firstwas a reciter of the Quran, he pronounced the Quran beautifully.
The second was a man who carried out a lot of dhikr and tasbih ;
al-Mundhiri has narrated from him and he recited the Quran from the
first.
As to Shaykh Abu 'Amr, heperformed many miraclesand was a man of many
spiritual states ( hal ), lofty stations ( maqam ) and excellent
speech according to the way of the people of Tariqah. Among that is
his saying: "The way to Knowing Him ( ma'rifah ) and His qualities (
sifat ) lies in contemplation ( fikr ) andpondering over His commands
and verses. There is no way for thoseof intellect to recognise his
actual being. If godly wisdom was to reach its end within the limit of
the intellect, and if it were that godly power were to be confined to
[people's] understandingof knowledge, then this would be limiting
[His] wisdom and a defect in [His] power. However, the secrets of the
Eternal are veiled from minds in the way that the majesties of the All
Mighty are veiled from eyes. Surely, the meaningof the attribute of
Allah ( wasf ) returns to the attribute, the intellect is blind from
perceiving Him ( idrak ) and the King's home is in the kingdom. The
creation reaches His likeness and the quest becomes pressed for His
figure: 'And the voices will turn low in awe for the Rahman. So, you
will hear not but whispering.' (20:108)…"
Among his speech there is … "the attributes of theknower of Allah (
'arif ) include fear ( khashyah )and awe ( haybah ). Be warned of
imitating the people of hal before perfecting the path and setting
feet firm for it shall break you. The proof of your confusion is your
remaining in the company of the confusedand the proof of your being in
a state alienation from everything apart from Allah ( wahshah )is your
being intimate with those who feel alienated…"
It has been narrated fromShaykh Abu Ishaq Ibrahim ibn Muzaybil
al-Darir, the faqih , the Shafi'i, the ascetic — mayAllah Most High
have mercy on him — that he said: "Shaykh Abu 'Amr ibn Marzuq was from
among the awtad of Egypt. His mention was widespread and many miracles
appeared from him. The Nile greatly increased in depth one year and it
was close thatEgypt would be flooded and it had taken over land until
it was close that the time to sow seeds would pass. People came to
Shaykh Abu 'Amr ibn Marzuq and made a hue because of this. He went to
the bank of the Nile and performed wudu in it. At that moment it
decreased by two cubits ( dhira' ) and came off the land until it
became clearand the people were ableto sow the next day."
He said: "Some years, the Nile did not rise at all anda major portion
of time to till the land had passed; prices increased and destruction
was feared. The people came to Shaykh Abu 'Amr ibn Marzuq and made a
hue, so he went to the bank ofthe Nile, performed wudu in it using a
jug that was with his attendant. The Nile rose that very day.
Itsincrease continued until it reached its limit. Allah sent with it
many benefits and He placed blessings ( barakah ) in the people's
harvests thatyear."
I read the writings of Shaykh Nasih al-Din 'Abd al-Rahman ibn Najm ibn
al-Hanbali, who said: "I visited Shaykh 'Uthman ibn Marzuq in Egypt,
whosaid that Asad al-Din Shirkuh [ 5 ] will come to these lands and go
back, he shall not gain anything. He shall then return and go back and
shall not take this country. Then he shall return and — I don't know
if it was the third or the fourth — take control of Egypt. It happened
as he mentioned. I asked him: 'My master, where did you get this
from?' He said: 'I swear by Allah oh my son, I don't know the unseen.
I have a habit of seeing the Prophet of Allah (may Allah bless himand
grant him peace). I see him in some gatherings and he tells me.' I
said: It is possible he means in a dream…"
Shaykh Taqi al-Din Ibn Taymiyyah — may Allah Most High have mercy on
him – said: "And over there are groups which attribute themselves to
Shaykh Abu 'Amr ibn Marzuq and they say suchthings that are contrary
to that on which Shaykh Abu 'Amr is on. This shaykh would attribute
himself to the madhhab of Imam Ahmad and was from the companions of
Shaykh 'Abd al-Wahhab ibn Shaykh Abu al-Faraj, whereas these groups
attribute themselves to the madhhab of al-Shafi'i and speak such words
that are contrary to the madhhab of al-Shafi'i andAhmad, rather
contrary to all of the imams of the Muslims and their shaykh Shaykh
Abu 'Amr.
As to this Shaykh Abu 'Amr, he is a shaykh from the shaykhs of the
peopleof knowledge and religion; his example is like theirs…
3. Hafiz Ibn Rajab mentions in Al-Dhayl 'ala Tabaqat al-Hanabilah
(part 1, p. 290):
'Abd al-Qadir ibn Abu Salih ibn 'Abdullah ibn Janki Dost ibn Abu
'Abdullah ibn 'Abdullah al-Jili, the ascetic, the shaykh of the era,
the exemplar of the knowers ( 'arifs ) of Allah, the sultan of the
shaykhs , themaster of the people of Tariqah in his age, the reviver
of the faith, Abu Muhammad, the man of many spiritual stations ( maqam
), miracles, sciences, inner knowledge and famous spiritual conditions
( hal ).
Some people mention hislineage reaches 'Ali ibn Abu Talib (may Allah
be pleased with him)… he was born in the year 470 ah or 471 ah in
Kilan and came to Baghdad in his youth. He heard hadiths there from
Abu Ghalib ibn al-Baqillani, Ja'far al-Sarraj, Abu Bakr ibn Sawsan,
Ibn Bayan, Abu Talib ibn Yusuf, Ibn Khushaysh and Ubayy al-Narsi. He
gained proficiency in fiqh from Qadi Abu Sa'd al-Makhrimi and Abu
al-Khattab al-Kaludhani. It is said that he also studied under 'Ala
ibn 'Aqil and Qadi Abu al-Husayn, and gained expertise in the madhhab
, the differences within it, and its principles etc. He studied
literature under Abu Zakariyya al-Tabrayzi. He remained in the company
of Shaykh Hammad al-Dabbas the ascetic andlectured at the madrasah of
his Shaykh al-Makharrimi. He remained there till he died and was
buried there.
Ibn al-Jawzi said: "This madrasah was very quaint and was handed over
to 'Abd al-Qadir whowould lecture people. He became well known for his
asceticism. He had a good manner of behaviour and would remain silent.
The madrasah became small on account of the great number of people. He
used to sit close to the city wall, leaning on the ribat [ 6 ] and
many peoplewould visit him at his gathering. The madrasah was improved
and expanded, and the general masses rallied together in building it.
He remained at his madrasah , teaching and preaching until he died."
Ibn al-Sam'ani mentioned him: "He was the imam of the Hanbalis and
their shaykh during his age; he was a jurist, pious, devout, one who
would give much in charity, a person of widespread mention, a person
who was constantly in thought and someone who wouldweep very quickly.
I wrote [knowledge] from him. He used to live close to the Bab al-Azaj
in the madrasah that they built for him…"
I say: Shaykh 'Abd al-Qadir appeared to the people and sat to lecture
after 520 ah. He received widespread acceptance from people. They
firmly believed in his religiosity and piety, and benefited from him,
his words and advice. The Ahl al-Sunnahtriumphed with his appearance.
His life, sayings, miracles and kashf became famous. Kings would be in
awe ofhim, what must have been the state of their subjects.
Shaykh Muwaffaq al-Din, the author of al-Mughni , said: "I have never
heard so many miracles being narrated about anyone more than what has
beennarrated regarding Shaykh 'Abd al-Qadir. I have seen none being
exalted on account of thereligion more than him."
Shaykh 'Izz al-Din ibn 'Abd al-Salam, the shaykh of the Shafi'is,
said: "The miracles of none of the shaykhs have been narrated with
such widespread agreement ( tawatur ) save those of Shaykh 'Abd
al-Qadir, for indeed his miracles have been narrated with tawatur ."
… and I have also read the writings of Ibn al-Hanbali that his
maternal uncle Abu al-Hasan ibn Naja, the orator ( wa'iz ), met Shaykh
'Abd al-Qadir. He narrated from him that he said: "On the day of 'IdI
went to the musalla early and went to the place where Shaykh 'Abd
al-Qadir used to offer his prayer." He said: "Shaykh 'Abd al-Qadir
came and with him was a large group of people. People were kissing his
hand and he performed two units of prayer before the 'Id prayer. So I
said tomyself, what is this prayer? It is from the Sunnah that no
supererogatory prayers are offered before it. When he had made the
salam [at the end of his prayer], he turned to me and said: 'There is
a reason for it.'"
… Shaykh 'Abd al-Qadir, may Allah Most High havemercy on him, has
excellent words in regards to Tawhid, the attributes of Allah ( sifat
),destiny ( qadr ) and in relation to the sciences of ma'rifah which
is in agreement to the Sunnah. He authored Al-Ghunyah li Talibi Tariq
al-Haqq , which is famous, and Futuh al-Ghayb . His students gathered
much of his advices which were delivered in his gatherings. He adhered
firmly to the Sunnah in the issue of the attributesof Allah and
destiny etc and was profound in refuting those who opposed it…
I have also narrated fromthe writings of Sayf ibn al-Majd al-Hafiz: "I
heard the shaykh , the ascetic, 'Ali ibn Salman al-Baghdadi, who is
popularly known as al-Khabbaz (the Bread Maker), at his ribat in the
western part of Baghdad narrate from Shaykh 'Abdal-Qadir al-Jili — how
remarkable was he, he was a man of such kashf and miracles that have
not been narrated from anyone of his time — that he said: 'There will
not be a wali of Allah Most High, save that his beliefs will be that
of Ahmad, may Allah be pleased with him…'"
Ibn al-Najjar said: "I heard Abu Muhammad al-Akhfash say, 'I used to
enter on Shaykh 'Abd al-Qadir in the middle of winter when it was
severely cold. He would be dressed in a single tunic and on his head
would be a cap. Sweat would come out of his body and around him would
be someone who would fan him as if it is in the height of heat."
… Ibn al-Jawzi said: "Shaykh 'Abd al-Qadir died on a Saturday night,8
Rabi' al-Akhir — and some have said it was the9 th — 561 ah After the
maghrib prayer. He was buried immediately at the madrasah and was
ninety years old."
I heard that he would sayat the time of his death: "With ease, with
ease." He would then say: "Peace be upon you also, peace be upon you
also ( wa 'alaykum al-salam ). I am coming to you, I am coming to
you."
4. Hafiz Ibn Rajab mentions in Al-Dhayl 'ala Tabaqat al-Hanabilah
(part 1, p. 384):
Sa'd ibn 'Uthman ibn Marzuq ibn Humayd ibn Salamah al-Qurashi,
al-Misri by birth and al-Baghdadi in terms of residence, the jurist,
the ascetic, Abu al-Khayr, the son of Shaykh Abu 'Amr who was
mentioned before… He learned fiqh in the madhhab in Baghdad under Abu
al-Fath ibn al-Manniy andwould fervently attend his lectures. He heard
[hadith] from Abu Muhammad ibn al-Khashshab and others. He gained
widespread acceptance from the eliteand general public. He was god
fearing, an ascetic and one who worshipped a lot.
I have read the writings of Nasih al-Din ibn al-Hanbali regarding
him:"He was preoccupied in memorising the book Al-Wajhayn wa
al-Riwayatayn , which was authored by Qadi Abu Ya'la. He was in
relation to asceticism, piety, cleanliness and abstinence in food at a
level which would renderunable many of those who strove hard in
worship. He would walk with his head lowered gathering paper which had
been written on until he had gathered much. Using a helper he would
take it to the river bank and take responsibility in washing them and
then letting them flow with the water. If he asked anyone for a need,
he would give them some due even if it was lighting a lamp for him… A
person in Baghdad sawthe Prophet (may Allah bless him and grant him
peace) in a dream, and he was saying: 'If it wasn't for Shaykh Sa'd,
then punishment would befall you.' Shaykh Sa'd then came for Friday
prayers and he had no knowledge of this dream.The people busied
themselves with him, taking blessings from him. They crowded round him
and pushed him several times. It wereas if a caller was calling out in
the hearts of people and the shaykh was, meanwhile, saying: 'I seek
Allah's refuge fromtribulation. What's happened to me and what's
happened to the people?' This continued until the people left him and
he was able to save himself from them."
Al-Qadisi said: "He was one of the ascetics, the abdals and awtads . [
7 ] A person to whom people would travel and whoever is devoted to
Allah then people turn to them. He would fast during the day and
standduring the night. He came to Baghdad and stayed at Shaykh 'Abd
al-Qadir's ribat . He wouldnever accept anything from anyone. He would
never call at the door of any of the kings. Every year, he would be
given something from his property in Egypt that would suffice him the
entire year. My father told me: 'I used to often visit him and so I
came tohim one day when it occurred to me that I have been visiting
him for some time and that he has never taken an oath to me and never
presented me with anything. I had hardly finished thinking this when
he said to me: "Oh Ahmad, I swear by Allah that I am not happy for you
to eat my food, for it is the food of the wretched." I was then
overcome with immense ecstasy ( wajd ). He then went inside to bring
me something from his provisions. So I thought to myself: "If he
brings me left over bread then people will disapprove." He then
quickly said frominside: "Oh Shaykh Ahmad, but two pieces ofbread." My
astonishment and awe increased. Shaykh Sa'd was someone who would cry
a lot and someone who was of immense humility.'"
Ibn al-Najjar said: "He was a pious slave, and famous for worship,
striving hard ( mujahadah ), piety, austerity, sufficing with little
and being chaste. He would live very rough,dress coarsely and would
often stay aloof from people. He was extremelycautious in
cleanliness…"
It was said that when his shaykh , Ibn al-Manni, was about to pass
away, he willed that Shaykh Sa'd prays over him. It has already been
mentioned that he prayed over him that dayand that the people crowded
round him to gain barakah from him until it was close that he might
die.
Al-Mundhiri said: "He died on 6 Rabi' al-Akhir, 592 ah, in prostration
during prayer. He was buried the next day…" Ibn al-Najjar said that he
recited the following verse in the prayer in which he died: " So, in
case he (the dying person) is from among those blessed with nearness,
then (for him) there is comfort and fragrance and garden of bliss."
(56:88-89)
5. Hafiz Ibn Rajab mentions in Al-Dhayl 'ala Tabaqat al-Hanabilah
(part 2, p. 36) in the biography of Shaykh AbuMuhammad 'Abdullah
ibnAbu al-Faraj al-Jubba'i al-Tarabulusi al-Shami:
Shaykh Abu Muhammad heard hadith in Baghdad from Ibn Nasir al-Hafiz,
al-Urmawi, Ibn al-Tallayah, Sa'id ibn al-Banna, Da'wan ibn 'Ali
al-Jubbi, Abu 'Ali Hamd ibn Shatil al-Qadi and Abu al-Mu'ammar
al-Ansari et al. He heard hadith in Isfahan from Abu al-Khayr
al-Baghban,Mas'ud al-Thaqafi et al. He gained expertise in fiqh in
Baghdad under Abu Hakim al-Nahrawani.He also took from him that
portion of Sharh al-Hidayah that he wrote.He also remained in the
company of Shaykh 'Abd al-Qadir al-Jili for a period of time; this is
where he inclined to asceticism, piety, goodness and solitude, and
benefited from him. He used to narrate much regarding his spiritual
states ( hal ) and miracles.
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And Allah Knows the Best!
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Published by :->
M NajimudeeN Bsc- INDIA
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