Merits of Sufis

                                                                     Merits of Sufis

Some People today stubbornly reject the status of Sufis and the Importance of Islamic science
called Tassawuf. In this process they try to expel them out of the folds of Islam, however let us
see how the eminent scholars of Shariah accepted the validity of Tassawuf in Islam (Including
highly revered scholars of Salafi school)

The Sufis like Fudhayl bin Iyaad (rah) are amongst the Rijaal of all major hadith works and they
are unanimously agreed upon to be "THIQA (RELIABLE)" "SUDUQ (TRUSTWORTHY)"
"THIQA THABIT (UTTERLY RELIABLE) "SALIH (RIGHTEOUS)" etc... hence the hadith science
itself reaches us through eminent Sufis.

1. Imam al Bayhaqi (rah) narrates many ahadith in praise of Sufis in his hadith work
Shu’ab ul Iman, in one hadith he mentions the chain of narrators as

‫ﺷﻴﺦ ﻋﺼرﻪ ﻓﻲ اﻠﺘﺼوﻒ‬

  ‫أﺨﺒرﻨﺎ اﺒﻮ ﻋﺒﺪ اﻠﻠﻪ اﻠﺤاﻔﻆ أﺨﺒرﻨﻲ اﺒﻮ ﺑﻜﺮ ﻣﺤﻤﺪ ﺑﻦ داوﺪ ﺑﻦ ﺳﻠﻴﻤاﻦ‬
‫ﺣدﺜﻨﻲ ﻋﻠﻲ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺧاﻠﺪ‬

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Merits of Sufis

Translation: It is narrated by Abu Abdullah al-Hafidh who heard from Abu Bakr Muhammad bin
Dawud bin Sulayman “THE SHEIKH OF HIS TIME IN TASSAWUF” who heard
from Ali bin Muhammad bin Khalid…[Shu’ab ul Imaan, Volume No. 3, Page No. 170, Hadith #
3251]  

Imam al-Dhahabi (rah) says of this Muhadith

ِ‫ﺵَﻱْﺥُ اﻠﺺُّوﻒِﻱَّﺓ‬
،ُ‫اﻠﺈِﻡَاﻢُ اﻞْﺡَاﻒِﻅُ اﻠﺮَّﺏَّاﻦِﻱُّ اﻞْﻉَاﺐِﺩ‬  ‫ﺃَﺏُﻭ‬
…ُ‫ ﻡُﺡَﻡَّﺩُ ﺏْﻥُ ﺩَاﻮُﺩَ ﺏْﻥِ ﺱُﻝَﻱْﻡَاﻦَ اﻠﻦَّﻱْﺱَاﺐُوﺮِﻱُّ اﻠﺰَّاﻪِﺩ‬،ٍ‫ﺏَﻙْﺭ‬
َ‫ ﺇِﻥَّﻩُ ﻡِﻥ‬:ُ‫ ﻭَﻙَاﻦَ ﻱُﻕَاﻞ‬،ُ‫ ﺱَﻡِﻉْﺕُ ﻡِﻥْﻩ‬:ُ‫ﻕَاﻞَ ﺃَﺏُﻭ اﻞْﻑَﺕْﺡِ اﻞْﻕَﻭَّاﺲ‬
ٌ‫ ﻑَاﺾِﻝٌ ﺙِﻕَﺓ‬:َ‫ ﻑَﻕَاﻞ‬،ُ‫اﻠﺄَﻭْﻝِﻱَاءِ ﻭَﺱُﺉِﻝَ اﻠﺪَّاﺮَﻕُﻁْﻥِﻱُّ ﻉَﻥْﻩ‬
َ‫ ﻩُﻭ‬:َ‫ ﻭَﻕَاﻞ‬،ُ‫ﺃَﺭَّﺥَﻩُ اﻞْﺡَاﻚِﻡ‬
،ِ‫ﺵَﻱْﺥُ ﻉَﺹْﺭِﻩِ ﻑِﻱ اﻠﺖَّﺹَﻭُّﻑ‬

Translation: The Imam, the Godly Hafidh. The devout worshipper. “THE SHEIKH OF
SUFIS” Abu Bakr Muhammad bin Dawud bin Sulayman al-Naysaburi. “THE
ZAHID”... I
mam Abu Fatah was heard saying: He is amongst the
“AWLIYA”
...
Imam DaraQutni was asked about him and he said: He is
“FADHIL AND THIQA”
...
Imam Hakim also narrated from him and said:
He was sheikh of Tasawwuf in his time
[As-Siyar al Alam an-Nabula Volume No. 12, Page No. 83]

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Merits of Sufis

2. Imam al-Dhahabi (rah) introduces another great Muhadith as:

‫ﻟﺺُّوﻒِﻱُّﺍ‬،ِ‫اﻠﺶَّﻱْﺥُ اﻞْﻡُﺡَﺩِّﺙُ اﻠﺚِّﻕَﺓُ اﻞْﻡُﻉَﻡَّﺭُ ﺃَﺏُﻭ ﻉَﺏْﺩِ اﻠﻞَّﻩ‬

،ُّ‫ﺃَﺡْﻡَﺩُ ﺏْﻥُ اﻞْﺡَﺱَﻥِ ﺏْﻥِ ﻉَﺏْﺩِ اﻞْﺝَﺏَّاﺮِ ﺏْﻥِ ﺭَاﺶِﺩٍ اﻞْﺏَﻍْﺩَاﺪِﻱ‬
ُ‫اﻠﺺُّوﻒِﻱُّ اﻞْﻙَﺏِﻳﺮ‬
   

Translation: The Sufi, the sheikh, the truthful Muhadith. Abu AbdUllah Ahmed bin Hassan
bin Abdul Jabbar bin Rashid al Baghdadi.
“THE GREAT SUFI”
[As-Siyaar al alam an-Nabula, Volume No. 17, Page No. 211]

Sheikh Abdul Qadir al-Jilani (Rahimuhullah) is amongst those scholars who is respected highly
by all Muslim thinkers. Sheikh Abdul Qadir al Jilani (Rahimuhullah) in the book attributed to him
i.e. Al-Ghuniya tut Talibeen did not dedicate one page, nor 20 nor a chapter rather dedicated
the last whole section to “Tassawuf” and praised Sufis immensely, he also advocated to have
followed their path himself (rather is amongst the greatest Sufis known to Muslim Ummah)

3. Sheikh Abdul Qadir al Jilani (Rahimuhullah) In beginning of Section 5 writes on Page

No. 449:

The Truthful Fuqara are those people who walk the path of Sufis, They clean themselves from
the evil desires. They are amongst the Abdaal and Awliya… [Al-Ghuniya Tut Talibi Fi Tariq al
Haqq, Page No. 449] Click here
for Scanned Page (
64
)

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Merits of Sufis

4. Imam Abdur Rahman Ibn Khuldun (Rahimuhullah) whose Muqadma and Tarikh is
placed at top ranks, he writes in his magnificent Muqadma, Page No. 381 [Published by
Dar ul Kutab al ILmiyyah, Beirut, Lebanon.]

‫ﻋﻠﻢ اﻠﺘﺼوﻒ ﻫذﺎ اﻠﻌﻠﻢ ﻣﻦ اﻠﻌﻠوﻢ اﻠﺸرﻌﻴﺔ اﻠﺤادﺜﺔ ﻓﻲ اﻠﻤﻠﺔ وأﺼﻠﻪ أﻦ ﻃرﻴﻘﺔ ﻫؤﻠاء اﻠﻘوﻢ‬
‫ﻟﻢ ﺗزﻞ ﻋﻨﺪ ﺳﻠﻒ اﻠأﻤﺔ وﻜﺒارﻬﺎ ﻣﻦ اﻠﺼﺤاﺒﺔ واﻠﺘاﺒﻌﻴﻦ وﻤﻦ ﺑﻌدﻬﻢ ﻃرﻴﻘﺔ اﻠﺤﻖ واﻠﻬداﻴﺔ‬
‫واﺼﻠﻬﺎ اﻠﻌﻜوﻒ ﻋﻠﻰ اﻠﻌﺒادﺔ واﻠاﻨﻘﻄاﻊ إﻠﻰ اﻠﻠﻪ ﺗﻌاﻠﻰ واﻠإﻌراﺾ ﻋﻦ زﺨرﻒ اﻠدﻨﻴﺎ وزﻴﻨﺘﻬﺎ‬
‫واﻠزﻬﺪ ﻓﻴﻤﺎ ﻳﻘﺒﻞ ﻋﻠﻴﻪ اﻠﺠﻤﻬوﺮ ﻣﻦ ﻟذﺔ وﻤاﻞ وﺠاﻪ واﻠاﻨﻔراﺪ ﻋﻦ اﻠﺨﻠﻖ ﻟﻠﻌﺒادﺔ وﻜاﻦ ذﻠﻚ‬
‫ﻋاﻤﺎ ﻓﻲ اﻠﺼﺤاﺒﺔ واﻠﺴﻠﻒ ﻓﻠﻤﺎ ﻓﺸﺎ اﻠإﻘﺒاﻞ ﻋﻠﻰ اﻠدﻨﻴﺎ ﻓﻲ اﻠﻘرﻦ اﻠﺜاﻨﻲ وﻤﺎ ﺑﻌدﻪ وﺠﻨﺢ‬
‫اﻠﻨاﺲ ﻑ إﻠﻰ ﻣﺨاﻠﻄﺔ اﻠدﻨﻴﺎ اﺨﺘﺺ اﻠﻤﻘﺒﻠوﻦ ﻋﻠﻰ اﻠﻌﺒادﺔ ﺑاﺴﻢ اﻠﺼوﻔﻴﺔ واﻠﻤﺘﺼوﻔﻴﺔ‬

Translation: The Knowledge of Tassawuf is a branch from the sciences of Shariah that
originated within the Umma from beginning, their way is the way of truth (haqq) and guidance
(Hidaya) adopted by the great early Muslims (salaf), Imams, the Sahaba (Ridhwan Allaho
Ajmain) their followers (Tabiyeen) and those who came after them. The approach
is based upon constant application of worship, complete devotion to Allah, aversion to the false
splendor of the world, abstinence from pleasure, property, and position to which the great mass
aspire, and retirement from the world into solitude for divine worship
. This was the norm of Sahaba and Islaaf, however when worldly aspirations increased in the
second century and after, but those dedicated to worship came to be known as Sufiya or People
of Tassawuf.

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Hafidh Abu Nu'aym the great Muhadith on Sufis!

5. Imam al-hafidh Abu Nu`aym Isfihani (Rahimuhullah) mentions right in the Muqadma of

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Merits of Sufis

his acclaimed Hadith work Hiliya tul Awliya (Volume 1, Page No 32)

‫ ﻣﻦ ﺟﻤﻊ ﻛﺘاﺐ‬،‫ أﺤﺴﻦ اﻠﻠﻪ ﺗوﻔﻴﻘﻚ ﻓﻘﺪ اﺴﺘﻌﻨﺖ ﺑاﻠﻠﻪ ﻋﺰ وﺠﻞ وأﺠﺒﺘﻚ إﻠﻰ ﻣﺎ اﺒﺘﻐﻴﺖ‬:‫أﻤﺎ ﺑﻌﺪ‬
،‫ ﻣﻦ أﻌﻠاﻢ اﻠﻤﺘﺤﻘﻘﻴﻦ ﻣﻦ اﻠﻤﺘﺼوﻔﺔ وأﺌﻤﺘﻬﻢ‬،‫ﻳﺘﻀﻤﻦ أﺴاﻤﻲ ﺟﻤاﻌﺔ وﺒﻌﺾ أﺤادﻴﺜﻬﻢ وﻜﻠاﻤﻬﻢ‬
‫ ﻣﻦ‬،‫ ﻣﻦ ﻗرﻦ اﻠﺼﺤاﺒﺔ واﻠﺘاﺒﻌﻴﻦ وﺘاﺒﻌﻴﻬﻢ وﻤﻦ ﺑﻌدﻬﻢ‬،‫وﺘرﺘﻴﺐ ﻃﺒﻘاﺘﻬﻢ ﻣﻦ اﻠﻨﺴاﻚ وﻤﺤﺠﺘﻬﻢ‬
‫ﻋرﻒ اﻠأدﻠﺔ واﻠﺤﻘاﺌﻖ‬

Translation: Ama Ba’d: (O concerned) May Allah grant you good, I ask for help from Allah and
write this book fulfilling your proposal. The compilation of this book deals with the
sayings and conditions of an eminent group (amongst Muslims).
This group is of Sufis and A’ima,
their merits shall be mentioned in order of their Tabaqat i.e. starting from the era of Sahaba,
then Tabiyeen and then those who followed them. These are the people who knew well the
proofs and realities.

Note: The first Hadith which al-hafidh narrates is the beautiful Hadith al Qudsi saying:
Whosoever nurses a grudge against a friend of mine (i.e. Wali Ullah) I declare war on him [Also
narrated by Imam Bukhari in his Sahih: Volume 8, Page No. 131)

6. The righteous Ruler Al-Muzzafar Abu Sa’eed (Rahimuhullah) and his gathering for
Mawlid which included eminent ulama and Sufiya - (Ibn Kathir in: Al Bidayah Wal
Nihayah, Volume 13, Page No. 174) 

The Glorious Ruler Muzzafar ibn Zayn un din (rah)

‫اﻠﻤﻠﻚ اﻠﻤﻈﻔﺮ أﺒﻮ ﺳﻌﻴﺪ ﻛوﻜﺒرﻲ‬

‫اﺒﻦ زﻴﻦ اﻠدﻴﻦ ﻋﻠﻲ ﺑﻦ ﺗﺒﻜﺘﻜﻴﻦ أﺤﺪ اﻠاﺠواﺪ واﻠﺴاداﺖ اﻠﻜﺒراء واﻠﻤﻠوﻚ اﻠاﻤﺠاﺪ ﻟﻪ آﺜاﺮ‬
‫ﺣﺴﻨﺔ وﻘﺪ ﻋﻤﺮ اﻠﺠاﻤﻊ اﻠﻤﻈﻔرﻲ ﺑﺴﻔﺢ ﻗاﺴﻴوﻦ وﻜاﻦ ﻗدﻬﻢ ﺑﺴﻴاﻘﻪ اﻠﻤاء إﻠﻴﻪ ﻣﻦ ﻣاء ﺑذﻴرﺔ‬
‫ﻓﻤﻨﻌﻪ اﻠﻤﻌﻈﻢ ﻣﻦ ذﻠﻚ واﻌﺘﻞ ﺑأﻨﻪ ﻗﺪ ﻳﻤﺮ ﻋﻠﻰ ﻣﻘاﺒﺮ اﻠﻤﺴﻠﻤﻴﻦ ﺑاﻠﺴﻔوﺢ وﻜاﻦ ﻳﻌﻤﻞ اﻠﻤوﻠﺪ‬
‫اﻠﺸرﻴﻒ ﻓﻲ رﺒﻴﻊ اﻠاوﻞ وﻴﺤﺘﻔﻞ ﺑﻪ اﺤﺘﻔاﻠﺎ ﻫاﺌﻠﺎ وﻜاﻦ ﻣﻊ ذﻠﻚ ﺷﻬﻤﺎ ﺷﺠاﻌﺎ ﻓاﺘﻜﺎ ﺑﻄﻠﺎ‬
‫ﻋاﻘﻠﺎ ﻋاﻠﻤﺎ ﻋادﻠﺎ رﺤﻤﻪ اﻠﻠﻪ وأﻜرﻢ ﻣﺜواﻪ وﻘﺪ ﺻﻨﻒ اﻠﺸﻴﺦ أﺒﻮ اﻠﺨﻄاﺐ اﺒﻦ دﺤﻴﺔ ﻟﻪ ﻣﺠﻠدﺎ‬

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Merits of Sufis

‫ﻓﻲ اﻠﻤوﻠﺪ اﻠﻨﺒوﻲ ﺳﻤاﻪ اﻠﺘﻨوﻴﺮ ﻓﻲ ﻣوﻠﺪ اﻠﺒﺸﻴﺮ اﻠﻨذﻴﺮ ﻓأﺠازﻪ ﻋﻠﻰ ذﻠﻚ ﺑأﻠﻒ دﻴﻨاﺮ وﻘﺪ‬
‫ﻃاﻠﺖ ﻣدﺘﻪ ﻓﻲ اﻠﻤﻠﻚ ﻓﻲ زﻤاﻦ اﻠدوﻠﺔ اﻠﺼﻠاﺤﻴﺔ وﻘﺪ ﻛاﻦ ﻣﺤاﺼﺮ ﻋﻜﺎ وإﻠﻰ ﻫذﻪ اﻠﺴﻨﺔ‬
‫ﻣﺤﻤوداﻠﺴﻴرﺔ واﻠﺴرﻴرﺔ ﻗاﻞ اﻠﺴﺒﻂ ﺣﻜﻰ ﺑﻌﺾ ﻣﻦ ﺣﻀﺮ ﺳﻤاﻂ اﻠﻤﻈﻔﺮ ﻓﻲ ﺑﻌﺾ اﻠﻤواﻠﺪ ﻛاﻦ ﻳﻤﺪ ﻓﻲ‬
‫ذﻠﻚ اﻠﺴﻤاﻂ ﺧﻤﺴﺔ آﻠاﻒ راﺲ ﻣﺸوﻰ وﻌﺸرﺔ آﻠاﻒ دﺠاﺠﺔ وﻤاﺌﺔ أﻠﻒ زﺒدﻴﺔ وﺜﻠاﺜﻴﻦ أﻠﻒ ﺻﺤﻦ ﺣﻠوﻰ‬
‫ﻗاﻞ وﻜاﻦ ﻳﺤﻀﺮ ﻋﻨدﻪ ﻓﻲ اﻠﻤوﻠﺪ اﻌﻴاﻦ اﻠﻌﻠﻤاء واﻠﺼوﻔﻴﺔ ﻓﻴﺨﻠﻊ ﻋﻠﻴﻬﻢ وﻴﻄﻠﻖ ﻟﻬﻢ وﻴﻌﻤﻞ‬
‫ﻟﻠﺼوﻔﻴﺔ ﺳﻤاﻌﺎ ﻣﻦ اﻠﻈﻬﺮ إﻠﻰ اﻠﻔﺠﺮ وﻴرﻘﺺ ﺑﻨﻔﺴﻪ ﻣﻌﻬﻢ وﻜاﻨﺖ ﻟﻪ داﺮ ﺿﻴاﻔﺔ ﻟﻠواﻔدﻴﻦ ﻣﻦ أﻲ‬
‫ﺟﻬﺔ ﻋﻠﻰ أﻲ ﺻﻔﺔ وﻜاﻨﺖ ﺻدﻘاﺘﻪ ﻓﻲ ﺟﻤﻴﻊ اﻠﻘرﺐ واﻠﻄاﻌاﺖ ﻋﻠﻰ اﻠﺤرﻤﻴﻦ وﻐﻴرﻬﻤﺎ وﻴﺘﻔﻚ ﻣﻦ‬
‫اﻠﻔرﻨﺞ ﻓﻲ ﻛﻞ ﺳﻨﺔ ﺧﻠﻘﺎ ﻣﻦ اﻠاﺴارﻰ ﺣﺘﻰ ﻗﻴﻞ إﻦ ﺟﻤﻠﺔ ﻣﻦ اﺴﺘﻔﻜﻪ ﻣﻦ اﻴدﻴﻬﻢ ﺳﺘوﻦ أﻠﻒ أﺴﻴﺮ‬
‫ﻗاﻠﺖ زوﺠﺘﻪ رﺒﻴﻌﺔ ﺧاﺘوﻦ ﺑﻨﺖ أﻴوﺐ وﻜاﻦ ﻗﺪ زوﺠﻪ إﻴاﻬﺎ أﺨوﻬﺎ ﺻﻠاﺢ اﻠدﻴﻦ ﻟﻤﺎ ﻛاﻦ ﻣﻌﻪ ﻋﻠﻰ‬
‫ﻋﻜﺎ ﻗاﻠﺖ ﻛاﻦ ﻗﻤﻴﺼﻪ ﻟﺎ ﻳﺴاوﻲ ﺧﻤﺴﺔ دراﻬﻢ ﻓﻌاﺘﺒﺘﻪ ﺑذﻠﻚ ﻓﻘاﻞ ﻟﺒﺴﻲ ﺛوﺒﺎ ﺑﺨﻤﺴﺔ واﺘﺼدﻖ‬
‫ﺑاﻠﺒاﻘﻲ ﺧﻴﺮ ﻣﻦ أﻦ اﻠﺒﺲ ﺛوﺒﺎ ﻣﺜﻤﻨﺎ وادﻊ اﻠﻔﻘﻴﺮ اﻠﻤﺴﻜﻴﻦ وﻜاﻦ ﻳﺼرﻒ ﻋﻠﻰ اﻠﻤوﻠﺪ ﻓﻲ ﻛﻞ ﺳﻨﺔ‬
‫ﺛﻠاﺜﻤاﺌﺔ أﻠﻒ دﻴﻨاﺮ وﻌﻠﻰ داﺮ اﻠﻀﻴاﻔﺔ ﻓﻲ ﻛﻞ ﺳﻨﺔ ﻣاﺌﺔ أﻠﻒ دﻴﻨاﺮ وﻌﻠﻰ اﻠﺤرﻤﻴﻦ واﻠﻤﻴاﻪ‬
‫ﺑدرﺐ اﻠﺤﺠاﺰ ﺛﻠاﺜﻴﻦ أﻠﻒ دﻴﻨاﺮ ﺳوﻰ ﺻدﻘاﺖ اﻠﺴﺮ رﺤﻤﻪ اﻠﻠﻪ ﺗﻌاﻠﻰ‬

Note: Before biography of this great Ruler written in golden words is given, whom Salah-ud-din
Ayyubi (Rahimuhullah) himself wed to his sister, one has to beware of a forgery which Salafis
try to make common in name of Imam Ibn Kathir (rah). The culprits corrupted the translation and
made this brave, wise, upright and scholarly ruler into a wicked, cruel and Bidati one
(Naudhobillah)

The actual words of Imam without forgery

Translation: The ruler Muzzafar Abu Sa’ed Kawkaburi Ibn Zayn-ud-din Ali bin Tabaktakin was
a generous, mighty master, and glorious ruler, whose works were very good.
He built Jamiya al Muzaffari near Qasiyun…
During Rabi ul Awwal he used to celebrate Mawlid ash Shareef (‫رﺒﻴﻊ ﻓﻲ اﻠﺸرﻴﻒ اﻠﻤوﻠﺪ ﻳﻌﻤﻞ‬
,celebration great with (‫اﻠاوﻞ‬
Moreover, he was benevolent, brave, wise, a scholar, and just person – Rahimuhullah wa
Ikraam
– Sheikh Abul Khattab (rah) wrote a book on Mawlid an Nabwi for him and named it At-Tanwir fi
Mawlid al Bashir al Nazeer, for which he gave him 1000 dinars. His rule stayed till the Rule of
Salahiya and he captured Aka and he remained a man worthy of respect.

Al-Sabt mentions that a person attending the gathering of Mawlid held by Muzzafar said: He
used to fill the table with 5000 well cooked goats, 10,000 chickens, 100-thousand bowls (of
milk) and 30,000 trays of sweets.

During the Mawlid there used be a big gathering of Ulama and Sufiya with him, whom he
used to grant gifts and also arrange (Mehfil) of Sama for Sufis from Dhuhr till Asr in which he
himself did Raqs. [Note: Raqs is proven and allowed in Shariah, It should not be mixed with
vulgar dancing of west done on music] and he had built a Dar ul Ziafat for everyone who came
no matter what position the person held, and he used to give sadaqat for Haramain Shareefain
and also used to get many prisoners free from Farangis (i.e. white people probably
Christian/Jews), It is said that he got 60,000 prisoners free from them.

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His wife Rabiya bint Ayyub who was married to him by her brother Salah ud din Ayyubi (rah)
said that his shirt was not even worth 5 Dirhams, so she complained to him about it at which he
replied: For me to wear shirt of 5 Dirhams only and give remaining as Sadaqa is better than
wearing expensive clothes or to leave the Fuqara and Masakeen. He used to spend Three
hundred thousand Dinaar on Mawlid every year, Hundred thousand Dinar on welcoming guests,
and 30,000 dinars to provide water for Pilgrims on travel – Rahimuhullah -

7. Imam al-hafidh al-Bayhaqi in Shu’ayb ul Iman Volume 6, Page No. 356, Hadith No. 8501

‫أﺨﺒرﻨﺎ أﺒﻮ زﻜرﻴﺎ ﺑﻦ أﺒﻲ إﺴﺤاﻖ ﻗاﻞ ﺣﻀرﺖ ﻣﺠﻠﺲ أﺒﻲ اﻠﺤﺴﻦ ﺑﻦ ﺳﻤﻌوﻦ ﻓﺴأﻠﻪ رﺠﻞ ﻋﻦ اﻠﺘﺼوﻒ‬ 
‫ﻣﺎ ﻫﻮ ﻗاﻞ إﻦ ﻟﻪ اﺴﻤﺎ وﺤﻘﻴﻘﺔ ﻓﻌﻦ أﻴﻬﻤﺎ ﺗﺴأﻞ ﻓﻘاﻞ ﻋﻨﻬﻤﺎ ﺟﻤﻴﻌﺎ ﻓﻘاﻞ أﻤﺎ اﺴﻤﻪ ﻓﻨﺴﻴاﻦ‬
‫اﻠدﻨﻴﺎ وﻨﺴﻴاﻦ أﻬﻠﻬﺎ وأﻤﺎ ﺣﻘﻴﻘﺘﻪ ﻓاﻠﻤداراﺔ ﻣﻊ اﻠﺨﻠﻖ واﺤﺘﻤاﻞ اﻠأذﻰ ﻣﻨﻬﻢ ﻣﻦ ﺟﻬﺔ اﻠﺤﻖ‬

Translation: Narrated by Abu Zakriyyah bin Abi Ishaq who said that he went to the gathering of
Abul Hassan bin Samoon (rah) where a person asked him: What is Tassawuf?,
He replied: It has a name and also reality, which of the two have you asked about?
The questioner said: Both, He replied:
In name it means to forget the world and its residents (i.e. dedicate yourself only to
Allah),
whereas the reality of it is to deal nicely with creation, not to harm them and also to share their
pain for the sake of Allah.

8. Merits of Sheikh Shahab ud din Suharwardi (Rahimuhullah) In Tarikh Ibn Khalkan (i.e.
by Sheikh Shams ud din Abul Abbas) Volume 4, Page No 446

‫اﻠﻤﻠﻘﺐ ﺷﻬاﺐ اﻠدﻴﻦ اﻠﺴﻬروردﻲ وﻘﺪ ﺗﻘدﻢ ﺗﺘﻤﺔ ﻧﺴﺒﻪ إﻠﻰ أﺒﻲ ﺑﻜﺮ اﻠﺼدﻴﻖ رﻀﻲ اﻠﻠﻪ ﻋﻨﻪ ﻓﻲ‬
‫ﺗرﺠﻤﺔ ﻋﻤﻪ اﻠﺸﻴﺦ أﺒﻲ اﻠﻨﺠﻴﺐ ﻋﺒﺪ اﻠﻘاﻬﺮ ﻓأﻐﻨﻰ ﻋﻦ إﻌادﺘﻪ ﻛاﻦ ﻓﻘﻴﻬﺎ ﺷاﻔﻌﻲ اﻠﻤذﻬﺐ ﺷﻴﺨﺎ‬
‫ﺻاﻠﺤﺎ ورﻌﺎ ﻛﺜﻴﺮ اﻠاﺠﺘﻬاﺪ ﻓﻲ اﻠﻌﺒادﺔ واﻠرﻴاﻀﺔ وﺘﺨرﺞ ﻋﻠﻴﻪ ﺧﻠﻖ ﻛﺜﻴﺮ ﻣﻦ اﻠﺼوﻔﻴﺔ ﻓﻲ‬
‫اﻠﻤﺠاﻬدﺔ واﻠﺨﻠوﺔ وﻠﻢ ﻳﻜﻦ ﻓﻲ آﺨﺮ ﻋﻤرﻪ ﻓﻲ ﻋﺼرﻪ ﻣﺜﻠﻪ‬
 

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Translation: And lineage of Shahab ud din Suharwardi has been mentioned before in the
biography of his uncle Abul Najib Abdul Qahir (rah) reaching back to Sayyidna Abu Bakr (RA).
You were a shafi’i Faqih and a Salih (righteous) sheikh, who did a lot of striving in worship and
Riyazah. Many of the Sufis took you as a teacher in Mujahida and Khalwat. And in your era till
your last age there was none like you.

9. Sheikh Shahab ud din Suharwardi (Rahimuhullah) in words of Imam Ibn Kathir (rah)
 [Al-Bidayah Wal Nihayah Volume 13, Page No. 176]

‫اﻠﺸﻴﺦ ﺷﻬاﺐ اﻠدﻴﻦ اﻠﺴﻬروردﻲ‬

‫ﺻاﺤﺐ ﻋوارﻒ اﻠﻤﻌارﻒ ﻋﻤﺮ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ اﻠﻠﻪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺣﻤوﻴﻪ واﺴﻤﻪ ﻋﺒﺪ اﻠﻠﻪ‬
‫اﻠﺒﻜرﻲ اﻠﺒﻐدادﻲ ﺷﻬاﺐ اﻠدﻴﻦ أﺒﻮ ﺣﻔﺺ اﻠﺴﻬروردﻲ ﺷﻴﺦ اﻠﺼوﻔﻴﺔ ﺑﺒﻐداﺪ ﻛاﻦ ﻣﻦ ﻛﺒاﺮ‬
‫اﻠﺼاﻠﺤﻴﻦ وﺴاداﺖ اﻠﻤﺴﻠﻤﻴﻦ وﺘردﺪ ﻓﻲ اﻠرﺴﻠﻴﺔ ﺑﻴﻦ اﻠﺨﻠﻔاء واﻠﻤﻠوﻚ ﻣرارﺎ وﺤﺼﻠﺖ ﻟﻪ أﻤواﻞ‬
‫ﺟزﻴﻠﺔ ﻓﻔرﻘﻬﺎ ﺑﻴﻦ اﻠﻔﻘراء واﻠﻤﺤﺘاﺠﻴﻦ وﻘﺪ ﺣﺞ ﻣرﺔ وﻔﻲ ﺻﺤﺒﺘﻪ ﺧﻠﻖ ﻣﻦ اﻠﻔﻘراء ﻟﺎ ﻳﻌﻠﻤﻬﻢ‬
…‫إﻠﺎ اﻠﻠﻪ ﻋﺰ وﺠﻞ وﻜاﻨﺖ ﻓﻴﻪ ﻣروءﺔ وإﻐاﺜﺔ ﻟﻠﻤﻠﻬوﻔﻴﻦ وأﻤﺮ ﺑاﻠﻤﻌروﻒ وﻨﻬﻲ ﻋﻦ اﻠﻤﻨﻜﺮ‬
‫وذﻜﺮ ﻟﻪ أﺒﻦ ﺧﻠﻜاﻦ أﺸﻴاء ﻛﺜﻴرﺔ ﻣﻦ أﻨاﺸﻴدﻪ وأﺜﻨﻰ ﻋﻠﻴﻪ ﺧﻴرﺎ وأﻨﻪ ﺗوﻔﻲ ﻓﻲ ﻫذﻪ اﻠﺴﻨﺔ وﻠﻪ‬
‫ﺛﻠاﺚ وﺘﺴﻌوﻦ ﺳﻨﺔ رﺤﻤﻪ اﻠﻠﻪ ﺗﻌاﻠﻰ‬

Translation: The Author of Awarif ul Mu’arif, Umar bin Muhammad bin Abdullah bin
Muhammad bin Muhammad bin Hamuya. Your name was Abdullah al Bakri al Baghdadi
Shahab ud din Abu Hafs Suharwardi (Rahimuhullah). Sheikh of Sufiya in
Baghdad, amongst the “major” righteous masters of Muslims (‫ﻛاﻦ ﺑﺒﻐداﺪ اﻠﺼوﻔﻴﺔ ﺷﻴﺦ‬
.(‫ﻣﻦ ﻛﺒاﺮ اﻠﺼاﻠﺤﻴﻦ وﺴاداﺖ اﻠﻤﺴﻠﻤﻴﻦ‬
You travelled with Khulafa and leaders many times and gathered abundant amount of wealth
which you distributed amongst Fuqara and the needy. Once when you went for Hajj, you had
with yourself so many Fuqara that their quantity is known to none but Allah. You had the
qualities of youth, of helping the saddened ones, of amr bil maroof wa nahi al munkar (to stop
from evil and advocate good). You used to preach people in old trodden clothes… Ibn Khalkan
(rah) has mentioned many of your poetry and praised you in good terms. You passed away in
this year (630AH) -
Rahimuhullah Ta'la

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10. Detailed explanation of Tassawuf by Imam Ibn Khaldun (Rahimuhullah) again

(Muqadma Page No. 158)

‫وأﻤﺎ اﻠﻤﺘﺼوﻔﺔ ﻓرﻴاﻀﺘﻬﻢ دﻴﻨﻴﺔ وﻌرﻴﺔ ﻋﻦ ﻫذﻪ اﻠﻤﻘاﺼﺪ اﻠﻤذﻤوﻤﺔ‬

‫وإﻨﻤﺎ ﻳﻘﺼدوﻦ ﺟﻤﻊ اﻠﻬﻤﺔ واﻠإﻘﺒاﻞ ﻋﻠﻰ اﻠﻠﻪ ﺑاﻠﻜﻠﻴﺔ ﻟﻴﺤﺼﻞ ﻟﻬﻢ أذواﻖ أﻬﻞ اﻠﻌرﻔاﻦ‬
‫ ﻓﺒﻬﺎ ﺗﺘﻢ وﺠﻬﺘﻬﻢ ﻓﻲ‬،‫ وﻴزﻴدوﻦ ﻓﻲ رﻴاﻀﺘﻬﻢ إﻠﻰ اﻠﺠﻤﻊ واﻠﺠوﻊ اﻠﺘﻐذﻴﺔ ﺑاﻠذﻜﺮ‬،‫واﻠﺘوﺤﻴﺪ‬
‫ ﻟأﻨﻪ إذﺎ ﻧﺸأﺖ اﻠﻨﻔﺲ ﻋﻠﻰ اﻠذﻜﺮ ﻛاﻨﺖ أﻘرﺐ إﻠﻰ اﻠﻌرﻔاﻦ ﺑاﻠﻠﻬ؛ وإذﺎ ﻋرﻴﺖ ﻋﻦ‬.‫ﻫذﻪ اﻠرﻴاﻀﺔ‬
.‫اﻠذﻜﺮ ﻛاﻨﺖ ﺷﻴﻄاﻨﻴﺔ‬

‫ وﻠﺎ ﻳﻜوﻦ‬،‫وﺤﺼوﻞ ﻣﺎ ﻳﺤﺼﻞ ﻣﻦ ﻣﻌرﻔﺔ اﻠﻐﻴﺐ واﻠﺘﺼرﻒ ﻟﻬؤﻠاء اﻠﻤﺘﺼوﻔﺔ إﻨﻤﺎ ﻫﻮ ﺑاﻠﻌرﺾ‬
‫ﻣﻘﺼودﺎً ﻣﻦ أوﻞ اﻠأﻤر؛ ﻟأﻨﻪ إذﺎ ﻗﺼﺪ ذﻠﻚ ﻛاﻨﺖ اﻠوﺠﻬﺔ ﻓﻴﻪ ﻟﻐﻴﺮ اﻠﻠﻬ؛ وإﻨﻤﺎ ﻫﻲ ﻟﻘﺼﺪ‬
‫ "ﻣﻦ آﺜﺮ‬:‫ ﻗاﻞ ﺑﻌﻀﻬﻢ‬.‫ وأﺨﺴﺮ ﺑﻬﺎ ﺻﻔﻘﺔ ﻓإﻨﻬﺎ ﻓﻲ اﻠﺤﻘﻴﻘﺔ ﺷرﻚ‬،‫اﻠﺘﺼرﻒ واﻠاﻄﻠاﻊ ﻋﻠﻰ اﻠﻐﻴﺐ‬
‫ وإذﺎ ﺣﺼﻞ‬.‫ ﻓﻬﻢ ﻳﻘﺼدوﻦ ﺑوﺠﻬﺘﻬﻢ اﻠﻤﻌﺒوﺪ ﻟﺎ ﻟﺸﻴء ﺳواﻪ‬." ‫اﻠﻌرﻔاﻦ ﻟﻠﻌرﻔاﻦ ﻓﻘﺪ ﻗاﻞ ﺑاﻠﺜاﻨﻲ‬
‫ وﻜﺜﻴﺮ ﻣﻨﻬﻢ ﻳﻔﺮ ﻣﻨﻪ إذﺎ ﻋرﺾ ﻟﻪ وﻠﺎ ﻳﺤﻔﻞ‬.‫ﻓﻲ أﺜﻨاء ذﻠﻚ ﻣﺎ ﻳﺤﺼﻞ ﻓﺒاﻠﻐرﺾ وﻐﻴﺮ ﻣﻘﺼوﺪ ﻟﻬﻢ‬
‫ وﻴﺴﻤوﻦ ﻣﺎ ﻳﻘﻊ ﻟﻬﻢ ﻣﻦ اﻠﻐﻴﺐ‬.‫ وﺤﺼوﻞ ذﻠﻚ ﻟﻬﻢ ﻣﻌروﻒ‬.‫ﺑﻬ؛ وإﻨﻤﺎ ﻳرﻴﺪ اﻠﻠﻪ ﻟذاﺘﻪ ﻟﺎ ﻟﻐﻴرﻪ‬
‫ وﻤﺎ ﻳﻘﻊ ﻟﻬﻢ ﻣﻦ اﻠﺘﺼرﻒ ﻛراﻤة؛ وﻠﻴﺲ ﺷﻴء ﻣﻦ ذﻠﻚ‬،ً‫واﻠﺤدﻴﺚ ﻋﻠﻰ اﻠﺨواﻄﺮ ﻓراﺴﺔ وﻜﺸﻔﺎ‬
‫ وﻘﺪ ذﻬﺐ إﻠﻰ إﻨﻜارﻪ اﻠأﺴﺘاﺬ أﺒﻮ إﺴﺤاﻖ اﻠأﺴﻔراﻴﻴﻨﻲ وأﺒﻮ ﻣﺤﻤﺪ ﺑﻦ أﺒﻲ زﻴﺪ‬.‫ﺑﻨﻜﻴﺮ ﻓﻲ ﺣﻘﻬﻢ‬
‫ واﻠﻤﻌوﻞ ﻋﻠﻴﻪ ﻋﻨﺪ اﻠﻤﺘﻜﻠﻤﻴﻦ ﺣﺼوﻞ‬.‫اﻠﻤاﻠﻜﻲ ﻓﻲ آﺨرﻴﻦ ﻓرارﺎً ﻣﻦ اﻠﺘﺒاﺲ اﻠﻤﻌﺠزﺔ ﺑﻐﻴرﻬﺎ‬
‫اﻠﺘﻔرﻘﺔ ﺑاﻠﺘﺤدﻲ ﻓﻬﻮ ﻛاﻒ‬

Translation: The Sufi training is a religious one. It is free from any reprehensible
intentions. They aspire to total concentration upon Allah with a direct
approach towards him so that they also get the zawq as attained by knowers of Allah and his
Tawhid (Ahlul Irfan wa-tawhid). This is why to create an accord in their thoughts they keep
themselves hungry in order to flourish their soul in remembrance of Allah and thus attain
success in achieving their goals, because when the soul feeds on Dhikr (of Allah) it attains
knowledge and closeness to Him, but if it is far from Dhikr (of Allah) then Shaytan becomes
dominant upon it.....

Whatever knowledge of the unseen and Tassaruf attained (by Sufis) is not what they intended
for originally. Had it been intentional then the devotion of Sufis would have been directed toward
something other than Allah, namely toward knowing unseen and get Tassaruf. What a losing
business that would have been! In reality, it would have been Shirk. Some (Sufis) said:
Whosoever tried to attain Marifah for the sake of Marifah (committed shirk), this is why their
devotion is only (to come near) the Master, and nothing else.

If meanwhile some (supernatural perception) is obtained then it is accidental and unintentional.

Many (Sufis) hate and shun (supernatural perception) when it accidentally happens to them,
and pay no attention to it. They only want Allah for his sake only and nothing else. It is well

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known that (supernatural perception) does occur among (Sufis). If they attain knowledge of
Unseen and have Firasah (sight) then they call it the un-covering. Their experiences of
supernatural activity creating a change in environment are called Karamah. Nobody can deny
their Kashf, Firasah and Karamah, however Abu Ishaq Isfraini and Abu Muhammad bin Abu
Zayd Maliki have rejected the Karmah (of Sufis) so that no comparison is made between Mojiza
(Mircales performed by Anbiya) and others, But the Mutakalimeen showed a distinction between
Mojiza and Karamah i.e. former is shown as a challenge whereas latter is not.

Note: After this Ibn Khaldun (rah) mentions Karamah of non-anbiya i.e. Sahaba and Awliya, the
first example he gives is of Hadrat Umar(RA) saying loudly “Ya Sariyah tul Jabal” while giving
Khutba in Madina and Sariya (ra) heard it too though he was very far away in Iraq. 

11. Imam Baihaqi in Shu’ayb ul Iman Volume 3, Page No. 261-262 Hadith No. 3487--

‫أﺨﺒرﻨﺎ اﺒﻮ ﻋﺒﺪ اﻠرﺤﻤﻦ اﻠﺴﻠﻤﻲ ﻗاﻞ ﺳﻤﻌﺖ ﻋﺒﺪ اﻠواﺤﺪ ﺑﻦ ﺑﻜﺮ ﻳﻘوﻞ ﺳﻤﻌﺖ ﻣﺤﻤﺪ ﺑﻦ داوﺪ‬ 
‫اﻠرﻘﻲ ﻳﻘوﻞ ﻋﻦ أﺒﻲ اﻠﻌﺒاﺲ ﺑﻦ ﻋﻄاء ﻗاﻞ ﺳﻌﻰ ﺳاﻊ ﺑاﻠﺼوﻔﻴﺔ إﻠﻰ اﻠﺨﻠﻴﻔﺔ ﻓﻘاﻞ إﻦ ﻫﺎ ﻫﻨﺎ‬
‫ﻗوﻤﺎ ﻣﻦ اﻠزﻨادﻘﺔ ﻳرﻔﻀوﻦ اﻠﺸرﻴﻌﺔ ﻓأﺨﺬ اﺒﻮ اﻠﺤﺴﻴﻦ اﻠﺜورﻲ وأﺒوﺤﻤزﺔ واﻠرﻘاﻢ وﺘﺴﺘﺮ‬
‫اﻠﺠﻨﻴﺪ ﺑاﻠﻔﻘﻪ ﻓﻜاﻦ ﻳﺘﻜﻠﻢ ﻋﻠﻰ ﻣذﻬﺐ أﺒﻲ ﺛوﺮ ﻓأدﺨﻠوﺎ ﻋﻠﻰ اﻠﺨﻠﻴﻔﺔ ﻓأﻤﺮ ﺑﻀرﺐ اﻌﻨاﻘﻬﻢ‬
‫ﻓﺒرﺰ اﺒﻮ اﻠﺤﺴﻴﻦ إﻠﻰ اﻠﺴﻴاﻒ ﻟﻴﻀرﺐ ﻋﻨﻘﻪ ﻓﻘاﻞ ﻟﻪ اﻠﺴﻴاﻒ ﻣاﻠﻚ ﺑرزﺖ ﻣﻦ ﺑﻴﻦ أﺼﺤاﺒﻚ ﻓﻘاﻞ‬
‫أﺤﺒﺒﺖ أﻦ أوﺜﺮ أﺼﺤاﺒﻲ ﺑﺤﻴاﺔ ﻫذﻪ اﻠﻠﺤﻈﺔ ﻓﺘﻌﺠﺐ اﻠﺴﻴاﻒ ﻣﻦ ذﻠﻚ وﺠﻤﻴﻊ ﻣﻦ ﺣﻀﺮ وﻜﺘﺐ ﺑﻪ إﻠﻰ‬
‫اﻠﺨﻠﻴﻔﺔ ﻓرﺪ أﻤرﻬﻢ إﻠﻰ ﻗاﻀﻲ اﻠﻘﻀاﺔ‬

‫إﺴﻤاﻌﻴﻞ ﺑﻦ إﺴﺤاﻖ ﻓﻘاﻢ إﻠﻴﻪ اﻠﺜورﻲ ﻓﺴأﻠﻪ ﻋﻦ أﺼوﻞ اﻠﻔراﺌﺾ ﻓﻲ اﻠﻄﻬارﺔ واﻠﺼﻠاﺔ ﻓأﺠاﺒﻪ‬
‫ﺛﻢ ﻗاﻞ وﺒﻌﺪ ﻫذﺎ ﻓإﻦ ﻟﻠﻪ ﻋﺒادﺎ ﻳأﻜﻠوﻦ ﺑاﻠﻠﻪ وﻴﻠﺒﺴوﻦ ﺑاﻠﻠﻪ وﻴﺴﻤﻌوﻦ ﺑاﻠﻠﻪ وﻴﺼدروﻦ‬
‫ﺑاﻠﻠﻪ وﻴردوﻦ ﺑاﻠﻠﻪ ﻓﻠﻤﺎ ﺳﻤﻊ اﻠﻘاﻀﻲ ﻛﻠاﻤﻪ ﺑﻜﻰ ﺑﻜاء ﺷدﻴدﺎ ﺛﻢ دﺨﻞ ﻋﻠﻰ اﻠﺨﻠﻴﻔﺔ وﻘاﻞ إﻦ‬
‫ﻛاﻦ ﻫؤﻠاء اﻠﻘوﻢ اﻠزﻨادﻘﺔ ﻓﻤﺎ ﻋﻠﻰ وﺠﻪ اﻠأرﺾ ﻣوﺤﺪ‬

Translation:Abul Abbas bin Ata (rah) narrates: Some backbiter complained about Sufis to
the Caliph that these people are zindeeq and those who have departed from the religion,
hence Abul Hassan Thawri (rah), Abu Hamza (rah) and Riqam (rah) were captured, and Junaid
got busy in fiqh as he used to do kalaam on the way of Abu Thawr (rah). These people were
presented infront of the Caliph of that time who ordered them to be killed. Abul Hassan quickly
came infront of the Jallad so that he is the one to be killed first.. The Jallad asked him: What

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Merits of Sufis

happened, Why did you come ahead from amongst all? He (Abul Hasan) replied: I have given
preference to my friends so that they live a little more than me. The Jallad became amazed
upon looking at the Isaar (of these Sufis) and refused to kill anyone of them, he was amazed
from the one and also all of them.

...He wrote a letter to the caliph and sent their case to the Qadhi ul Qudha who was Ismail bin
Ishaq (rah). Even in the court Abul Hasan Thawri (rah) came ahead first. The Judge asked him
about the Usool of Deen, Faraid, Taharah and Salaat. He (Abul Hasan) gave (perfect) answers
to all and said: after these usool and faraid there are special people of Allah who get food and
drink by Allah who hear with (his hearing) and He is the one who answers for them. When the
Qadhi heard his speech he wept profoundly and went to the Caliph and said: If these
people have departed from religion and are zindeeq then there is no Mawhid on the face
of this earth.

-End of narration by Imam al Hafidh al-Bayhaqi (Rahimuhullah)-

12. Imam Dhahabi on Imam of Sufis, Al Qushayri (rah)

Imam Dhahabi (rah) says about Imam Al Qushayri (Rahimuhullah):

‫اﻠﻘﺸﻴرﻲ اﻠإﻤاﻢ اﻠزاﻬﺪ اﻠﻘدوﺔ اﻠأﺴﺘاﺬ أﺒﻮ اﻠﻘاﺴﻢ ﻋﺒداﻠﻜرﻴﻢ ﺑﻦ ﻫوازﻦ ﺑﻦ ﻋﺒداﻠﻤﻠﻚ ﺑﻦ‬
‫ﻃﻠﺤﺔ اﻠﻘﺸﻴرﻲ اﻠﺨراﺴاﻨﻲ اﻠﻨﻴﺴاﺒورﻲ اﻠﺸاﻔﻌﻲ اﻠﺼوﻔﻲ اﻠﻤﻔﺴﺮ ﺻاﺤﺐ اﻠرﺴاﻠﺔ وﻠﺪ ﺳﻨﺔ ﺧﻤﺲ‬
‫وﺴﺒﻌﻴﻦ وﺜﻠاﺚ ﻣﺌﺔ‬

Translation: Al Qushayri (rah), the Imam of abstinence, the model, the teacher, Abul
Qasim Abdul Kareem bin Hawazin bin Abdul Malik bin Talha al Qushayri (rah), the Khurasani
and Naysaburi,
“SHAFI’I, SUFI AND MUFASIR”
the author of Ar-Risalah, he was born in 375 AH [As-Siyar al Alam an Nabula, Volume No. 11,
Page No. 487, Published by Dar ul Kutb al iLmiyyah, Beirut, Lebanon.]

Imam Qushayri (rah) writes in the same Risalah mentioned by Imam Dhahabi (rah)

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‫‪Merits of Sufis‬‬

‫ﻫذﻪ رﺴاﻠﺔ ﻛﺘﺒﻬﺎ اﻠﻔﻘﻴﺮ إﻠﻰ اﻠﻠﻪ ﺗﻌاﻠﻰ ﻋﺒﺪ اﻠﻜرﻴﻢ ﺑﻦ ﻫوازﻦ اﻠﻘﺸﻴرﻲ‪ ،‬إﻠﻰ ﺟﻤاﻌﺔ‬
‫اﻠﺼوﻔﻴﺔ ﺑﺒﻠداﻦ اﻠإﺴﻠاﻢ‪ ،‬ﻓﻲ ﺳﻨﺔ ﺳﺒﻊ وﺜﻠاﺜﻴﻦ وأرﺒﻌﻤاﺌﺔ‪ .‬أﻤﺎ ﺑﻌﺪ‪ :‬رﻀﻲ اﻠﻠﻪ ﻋﻨﻜﻢ ﻓﻘﺪ ﺟﻌﻞ‬
‫اﻠﻠﻪ ﻫذﻪ اﻠﻄاﺌﻔﺔ ﺻﻔوﺔ أوﻠﻴاﺌﻪ‪ ،‬وﻔﻀﻠﻬﻢ ﻋﻠﻰ اﻠﻜاﻔﺔ ﻣﻦ ﻋﺒادﻪ‪ ،‬ﺑﻌﺪ رﺴﻠﻪ وأﻨﺒﻴاﺌﻪ‪،‬‬
‫ﺻﻠواﺖ اﻠﻠﻪ وﺴﻠاﻤﻪ ﻋﻠﻴﻬﻢ‪ ،‬وﺠﻌﻞ ﻗﻠوﺒﻬﻢ ﻣﻌادﻦ أﺴرارﻪ‪ ،‬واﺨﺘﺼﻬﻢ ﻣﻦ ﺑﻴﻦ اﻠأﻤﺔ ﺑﻄواﻠﻊ‬
‫أﻨوارﻪ‪.‬‬

‫‪Translation: This is a precise book written by a Faqir of Allah called Abdul Kareem bin‬‬
‫‪Hawazin al Qushayri.‬‬ ‫‪It is written about the group of Sufis living in Islamic‬‬
‫‪world,‬‬ ‫‪the year of its writing is 437 AH. Ama Ba’ad (O the‬‬
‫‪one listening, reading and seeing) May Allah be pleased with you.‬‬
‫‪Allah has granted these (Sufis) a top ranking status,‬‬
‫‪He has chosen them above all slaves after the Prophets and Messengers. Allah’s blessing and‬‬
‫‪Peace be upon them, may Allah keep on choosing their hearts for expressing His secrets as‬‬
‫‪amongst whole Ummah they are granted the Nur (of guidance) [Ar Risalah al Qushayriya, Page‬‬
‫‪No. 42]  ‬‬

‫‪ ‬‬

‫‪ ‬‬

‫‪13. Junayd Baghdadi (RA) [Taken from Ibn Kathir's  Al Bidayah Wal Nihayah Volume 11,‬‬
‫]‪Page No. 218‬‬

‫اﻠﺠﻨﻴﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ اﻠﺠﻨﻴﺪ‬

‫أﺒﻮ اﻠﻘاﺴﻢ اﻠﺨزاﺰ وﻴﻘاﻞ ﻟﻪ اﻠﻘوارﻴرﻲ أﺼﻠﻪ ﻣﻦ ﻧﻬاوﻨﺪ وﻠﺪ ﺑﺒﻐداﺪ وﻨﺸﺄ ﺑﻬﺎ وﺴﻤﻊ اﻠﺤدﻴﺚ‬
‫ﻣﻦ اﻠﺤﺴﻴﻦ ﺑﻦ ﻋرﻔﺔ وﺘﻔﻘﻪ ﺑأﺒﻰ ﺛوﺮ إﺒراﻬﻴﻢ ﺑﻦ ﺧاﻠﺪ اﻠﻜﻠﺒﻲ وﻜاﻦ ﻳﻔﺘﻲ ﺑﺤﻀرﺘﻪ وﻌﻤرﻪ‬
‫ﻋﺸروﻦ ﺳﻨﺔ وﻘﺪ ذﻜرﻨاﻪ ﻓﻲ ﻃﺒﻘاﺖ اﻠﺸاﻔﻌﻴﺔ واﺸﺘﻬﺮ ﺑﺼﺤﺒﺔ اﻠﺤارﺚ اﻠﻤﺤاﺴﺒﻲ وﺨاﻠﻪ ﺳرﻰ‬
‫اﻠﺴﻘﻄﻰ‬

‫وﻠازﻢ اﻠﺘﻌﺒﺪ ﻓﻔﺘﺢ اﻠﻠﻪ ﻋﻠﻴﻪ ﺑﺴﺒﺐ ذﻠﻚ ﻋﻠوﻤﺎ ﻛﺜﻴرﺔ وﺘﻜﻠﻢ ﻋﻠﻰ ﻃرﻴﻘﺔ اﻠﺼوﻔﻴﺔ وﻜاﻦ وردﻪ‬
‫ﻓﻲ ﻛﻞ ﻳوﻢ ﺛﻠﺜﻤاﺌﺔ رﻜﻌﺔ وﺜﻠاﺜﻴﻦ أﻠﻒ ﺗﺴﺒﻴﺤﺔ وﻤﻜﺚ أرﺒﻌﻴﻦ ﺳﻨﺔ ﻟﺎ ﻳأوﻰ إﻠﻰ ﻓراﺶ ﻓﻔﺘﺢ ﻋﻠﻴﻪ‬
‫ﻣﻦ اﻠﻌﻠﻢ اﻠﻨاﻔﻊ واﻠﻌﻤﻞ اﻠﺼاﻠﺢ ﺑأﻤوﺮ ﻟﻢ ﺗﺤﺼﻞ ﻟﻐﻴرﻪ ﻓﻲ زﻤاﻨﻪ وﻜاﻦ ﻳﻌرﻒ ﺳاﺌﺮ ﻓﻨوﻦ‬
‫اﻠﻌﻠﻢ وإذﺎ أﺨﺬ ﻓﻴﻬﺎ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻓﻴﻬﺎ وﻘﻔﺔ وﻠﺎ ﻛﺒوﺔ ﺣﺘﻰ ﻛاﻦ ﻳﻘوﻞ ﻓﻲ اﻠﻤﺴأﻠﺔ اﻠواﺤدﺔ‬
‫وﺠوﻬﺎ ﻛﺜﻴرﺔ ﻟﻢ ﺗﺨﻄﺮ ﻟﻠﻌﻠﻤاء ﺑﺒاﻞ وﻜذﻠﻚ ﻓﻲ اﻠﺘﺼوﻒ وﻐﻴرﻪ وﻠﻤﺎ ﺣﻀرﺘﻪ اﻠوﻔاﺔ ﺟﻌﻞ ﻳﺼﻠﻲ‬
‫وﻴﺘﻠﻮ اﻠﻘرآﻦ ﻓﻘﻴﻞ ﻟﻪ ﻟورﻔﻘﺖ ﺑﻨﻔﺴﻚ ﻓﻲ ﻣﺜﻞ ﻫذﺎ اﻠﺤاﻞ ﻓﻘاﻞ ﻟﺎ أﺤﺪ أﺤوﺞ إﻠﻰ ذﻠﻚ ﻣﻨﻰ اﻠآﻦ‬
‫وﻬذﺎ أواﻦ ﻃﻰ ﺻﺤﻴﻔﺘﻰ ﻗاﻞ اﺒﻦ ﺧﻠﻜاﻦ أﺨﺬ اﻠﻔﻘﻪ ﻋﻦ أﺒﻲ ﺛوﺮ وﻴﻘاﻞ ﻛاﻦ ﻳﺘﻔﻘﻪ ﻋﻠﻰ ﻣذﻬﺐ‬

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‫ﺳﻔﻴاﻦ اﻠﺜورﻰ وﻜاﻦ اﺒﻦ ﺳرﻴﺢ ﻳﺼﺤﺒﻪ وﻴﻠازﻤﻪ ورﺒﻤﺎ اﺴﺘﻔاﺪ ﻣﻨﻪ أﺸﻴاء ﻓﻲ اﻠﻔﻘﻪ ﻟﻢ ﺗﺨﻄﺮ ﻟﻪ‬
‫ﺑﺒاﻞ وﻴﻘاﻞ إﻨﻪ ﺳأﻠﻪ ﻣرﺔ ﻋﻦ ﻣﺴأﻠﺔ ﻓأﺠاﺒﻪ ﻓﻴﻬﺎ ﺑﺠواﺒاﺖ ﻛﺜﻴرﺔ ﻓﻘاﻞ ﻳﺎ أﺒﺎ اﻠﻘاﺴﻢ أﻠﻢ‬
‫أﻜﻦ أﻌرﻒ ﻓﻴﻬﺎ ﺳوﻰ ﺛﻠاﺜﺔ أﺠوﺒﺔ ﻣﻤﺎ ذﻜرﺖ ﻓأﻌدﻬﺎ ﻋﻠﻲ ﻓأﻌادﻬﺎ ﺑﺠواﺒاﺖ أﺨرﻰ ﻛﺜﻴرﺔ ﻓﻘاﻞ‬
‫واﻠﻠﻪ ﻣﺎ ﺳﻤﻌﺖ ﻫذﺎ ﻗﺒﻞ اﻠﻴوﻢ ﻓأﻌدﻪ ﻓأﻌادﻪ ﺑﺠواﺒاﺖ أﺨرﻰ ﻏﻴﺮ ذﻠﻚ ﻓﻘاﻞ ﻟﻪ ﻟﻢ أﺴﻤﻊ ﺑﻤﺜﻞ‬
‫ﻫذﺎ ﻓأﻤﻠﻪ ﻋﻠﻲ ﺣﺘﻰ أﻜﺘﺒﻪ ﻓﻘاﻞ اﻠﺠﻨﻴﺪ ﻟﺌﻦ ﻛﻨﺖ أﺠرﻴﻪ ﻓأﻨﺎ أﻤﻠﻴﻪ اﻰ إﻦ اﻠﻠﻪ ﻫﻮ اﻠذﻰ ﻳﺠرﻲ‬
‫ذﻠﻚ ﻋﻠﻰ ﻗﻠﺒﻲ وﻴﻨﻄﻖ ﺑﻪ ﻟﺴاﻨﻲ وﻠﻴﺲ ﻫذﺎ ﻣﺴﺘﻔاﺪ ﻣﻦ ﻛﺘﺐ وﻠﺎ ﻣﻦ ﺗﻌﻠﻢ وإﻨﻤﺎ ﻫذﺎ ﻣﻦ ﻓﻀﻞ اﻠﻠﻪ‬
‫ﻋﺰ وﺠﻞ ﻳﻠﻬﻤﻨﻴﻪ وﻴﺠرﻴﻪ ﻋﻠﻰ ﻟﺴاﻨﻲ ﻓﻘاﻞ ﻓﻤﻦ أﻴﻦ اﺴﺘﻔدﺖ ﻫذﺎ اﻠﻌﻠﻢ ﻗاﻞ ﻣﻦ ﺟﻠوﺴﻲ ﺑﻴﻦ ﻳدﻲ‬
‫اﻠﻠﻪ أرﺒﻌﻴﻦ ﺳﻨﺔ واﻠﺼﺤﻴﺢ أﻨﻪ ﻛاﻦ ﻋﻠﻰ ﻣذﻬﺐ ﺳﻔﻴاﻦ اﻠﺜورﻲ وﻄرﻴﻘﻪ واﻠﻠﻪ أﻌﻠﻢ وﺴﺌﻞ اﻠﺠﻨﻴﺪ‬
‫ﻋﻦ اﻠﻌارﻒ‬

‫ﻓﻘاﻞ ﻣﻦ ﻧﻄﻖ ﻋﻦ ﺳرﻚ وأﻨﺖ ﺳاﻜﺖ وﻘاﻞ ﻣذﻬﺒﻨﺎ ﻫذﺎ ﻣﻘﻴﺪ ﺑاﻠﻜﺘاﺐ واﻠﺴﻨﺔ ﻓﻤﻦ ﻟﻢ ﻳﻘرﺄ اﻠﻘرآﻦ‬
‫وﻴﻜﺘﺐ اﻠﺤدﻴﺚ ﻟﺎ ﻳﻘﺘدﻰ ﺑﻪ ﻓﻲ ﻣذﻬﺒﻨﺎ وﻄرﻴﻘﺘﻨﺎ ورأﻰ ﺑﻌﻀﻬﻢ ﻣﻌﻪ ﻣﺴﺒﺤﺔ ﻓﻘاﻞ ﻟﻪ أﻨﺖ ﻣﻊ ﺷرﻔﻚ‬
‫ﺗﺘﺨﺬ ﻣﺴﺒﺤﺔ ﻓﻘاﻞ ﻃرﻴﻖ وﺼﻠﺖ ﺑﻪ إﻠﻰ اﻠﻠﻪ ﻟﺎ أﻔارﻘﻪ وﻘاﻞ ﻟﻪ ﺧاﻠﻪ اﻠﺴرﻲ ﺗﻜﻠﻢ ﻋﻠﻰ اﻠﻨاﺲ‬
‫ﻓﻠﻢ ﻳﺮ ﻧﻔﺴﻪ ﻣوﻀﻌﺎ ﻓرأﻰ ﻓﻲ اﻠﻤﻨاﻢ رﺴوﻞ اﻠﻠﻪ ﺹ ﻓﻘاﻞ ﻟﻪ ﺗﻜﻠﻢ ﻋﻠﻰ اﻠﻨاﺲ ﻓﻐدﺎ ﻋﻠﻰ ﺧاﻠﻪ‬
‫ﻓﻘاﻞ ﻟﻪ ﻟﻢ ﺗﺴﻤﻊ ﻣﻨﻰ ﺣﺘﻰ ﻗاﻞ ﻟﻚ رﺴوﻞ اﻠﻠﻪ ﺹ ﻓﺘﻜﻠﻢ ﻋﻠﻰ اﻠﻨاﺲ ﻓﺠاءﻪ ﻳوﻤﺎ ﺷاﺐ ﻧﺼراﻨﻲ ﻓﻲ‬
‫ﺻورﺔ ﻣﺴﻠﻢ ﻓﻘاﻞ ﻟﻪ ﻳﺎ أﺒﺎ اﻠﻘاﺴﻢ ﻣﺎ ﻣﻌﻨﻰ ﻗوﻞ اﻠﻨﺒﻲ ﺹ اﺘﻘوﺎ ﻓراﺴﺔ اﻠﻤؤﻤﻦ ﻓإﻨﻪ ﻳﻨﻈﺮ‬
‫ﺑﻨوﺮ اﻠﻠﻪ ﻓأﻄرﻖ اﻠﺠﻨﻴﺪ ﺛﻢ رﻔﻊ رأﺴﻪ إﻠﻴﻪ وﻘاﻞ أﺴﻠﻢ ﻓﻘﺪ آﻦ ﻟﻚ أﻦ ﺗﺴﻠﻢ ﻗاﻞ ﻓأﺴﻠﻢ اﻠﻐﻠاﻢ‬

‫‪Translation: Abul Qasim al-Khazzaz and It is also said Al-Qawairi, in reality he was from‬‬
‫‪Nahawand, born and grew young in Baghdad, heard ahadith from Al Hussain bin Arfa (rah) and‬‬
‫‪got the knowledge of Fiqh from Abul Thawr Ibrahim bin Khalid Kalbi (rah) and in his presence at‬‬
‫‪the age of about 20 he started to give verdicts. We have mentioned him in Tabaqat al‬‬
‫‪Shafiyyah. He was student of Siri Saqti (rah) and Harith al-Muhasibi (rah) which made him‬‬
‫‪attain a lot of fame.‬‬ ‫‪He was firm in worship due to which Allah opened doors‬‬
‫‪of many uloom upon him and he talked about the tariqa of Sufiya.‬‬
‫‪It was his norm that he used to pray 300 Rakaat everyday and recite 30,000 Tasbihat and for 40‬‬
‫‪years he did not sleep on (soft) bed, due to such deeds Allah granted him beneficial knowledge‬‬
‫‪along with correct implementation in a way that nobody else in his time had acquired. He knew‬‬
‫‪all the branches of Uloom very well to the extent that he left no shortcoming in whatever matter‬‬
‫‪he talked about, rather he used to explain every single ruling in such many ways that no other‬‬
‫‪alim could have done.‬‬
‫‪Same was his situation in (uloom) of Tassawuf.‬‬

‫‪ ‬‬

‫‪The Inspiration from Allah azza Wajjal‬‬

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...When his time for death came near, he started to pray and recite Quran, someone said: If in
this critical time you give your soul some rest then it would be better for you, he replied: Nobod
y is dependant and deprived more than me right now as the time for my Amaal to be
wrapped up has arrived.

Ibn Khalkan (rah) said that he got the knowledge of fiqh from Abu Thawr (rah) and it is also said
that he was on the methodology of Sufyan Thawri (rah). Ibn Sharih (rah) used to stay in his
Suhbah all the time. It is said that once when he was asked about a certain matter, he gave so
many answers to it that the questioner was dumbstruck and thus said: All the answers which
you gave I don’t know any except for 3 therefore kindly repeat them again. He gave more
answers but different ones, the questioner exclaimed: Wallah I have never heard such answers
before, therefore kindly repeat them once more, He again gave many other answers, the
questioner said: I have never heard these before, please dictate them to me. At this Junayd
(rah) said: If I were giving those answers from myself then I would have made you write
them, meaning these answers are those which Allah inspired on my heart and made my
tongue say them,
finally the questioner asked: From where did you get this knowledge? He answered: By sitting in
the court of Allah (i.e. his bestowal) for 40 years and the correct thing is that he was on the way
of Sufyan Thawri (rah) and Allah knows the best.

Junaid (rah) said: Our Madhab is based upon Quran and Sunnah, a person who does not read
Quran but writes only Hadith then according to our way his ittiba should not be done. Someone
saw a tasbih in his hand and asked him, Even after reaching this high stage you use Tasbih?
He replied: I have found the way to Allah through this therefore I do not want to leave it.

The Miraculous incident

Once a young Christian disguised as a Muslim came in his presence and asked him: What is
the meaning of this saying of Prophet (salallaho alaihi wasalam): “Beware of Momin’s insight as
he sees with the Nur of Allah”. Hearding this (Junayd) lowered his head for sometime and
then raised it saying: Your time to accept Islam has arrived therefore accept it. The
youngster accepted Islam there and then. 

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Merits of Sufis

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