خاندان: · 261 اندراجات

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شخصیت

• أبو ذر الغفاري

  تقریباً 590 عیسویA tribesman of Ghifar among the very first converts, remembered for fierce asceticism and for denouncing the hoarding of wealth; Uthman exiled him to al-Rabadha, where he died.

• عامر بن عبد القيس العنبري

  Amir b. 'Abd al-Qays al-'Anbari, an ascetic of Basra whose way of life drew the attention of Humran b. Aban, the agent of 'Uthman, who denounced him to the caliph. He was interrogated, exiled to Damascus and died there, probably in the caliphate of Mu'awiya. Sufism counts him among the principal zuhhad.

• ابن أدهم

  Ascetic and hadith transmitter from Balkh, remembered among the early Sufi ascetics.

• عبد الواحد بن زيد

  An ascetic, exemplar and preacher, known as the leading worshipper of Basra. He transmitted from al-Hasan al-Basri and Ata' ibn Abi Rabah.

• أبو يزيد البسطامي

  804 عیسوی · 188 ھOne of the great figures of Islamic Sufism, whose influence was large on his contemporaries and later generations.

• ابن الأعرابي أحمد بن محمد

  861 عیسوی · 246 ھA hadith scholar, memorizer, historian and ascetic Sufi from Basra, learned in hadith and biographical classes.

• أحمد بن عيسى الخراز

  A major Sufi, named al-Kharraz after the trade of leather-stitching.

• أبو سعيد الخراز

  A major Sufi, known for the station of trust in God. Ibn al-Jawzi places his death under 277 (with a variant 286), describing him as 'one of the foremost in effort, devoutness and self-watchfulness'.

• أحمد بن يحيى الجلاء

  A major Sufi of Baghdadi origin, who lived in Ramla and Damascus.

• ابن السماك الواعظ البغدادي

  تقریباً 942 عیسوی · 330 ھ

• الأنصاري الهروي عبد الله بن محمد

  1005 عیسوی · 396 ھA memorizer, historian, hadith scholar, Sufi and Qur'an commentator from Herat, a Hanbali who traced his lineage to Abu Ayyub al-Ansari.

• أبو القاسم عبد الصمد بن علي الدينوري الواعظ

  Abd al-Samad ibn Umar ibn Ali ibn Ishaq, Abu al-Qasim al-Dinawari, a preacher and ascetic. He recited the Qur'an and studied Shafi'i jurisprudence under Abu Sa'id al-Istakhri, and heard hadith from Abu Bakr al-Najjad; al-Azji and al-Sayyimari transmitted from him. He kept to a way of life proverbial for striving against the self, austerity and enjoining good. He used to pound galingale (sa'd) for the perfumers. He heard a Jewish perfumer tell his son that he had tested the Muslims and found no one trustworthy among them, so he hired himself to guard the man's shop for three ratls of bread and two dirhams a day, and served him for a year without betrayal. Then he told him that he had not wanted to work for him, but had heard him say to his son that he had found no honest man among the Muslims, and he wished to prove those words wrong; he informed him of his faith, and his piety became famous among the people, and he devoted himself to preaching. He died in Darb Shammas, by the Nahr al-Qala'in on the western side, on Tuesday, seven days before the end of Dhu al-Hijja of the year 397, and was buried in the cemetery of Imam Ahmad.

• أبو عبد الرحمن السلمي

  Draft card for Abu Abd al-Rahman Muhammad ibn al-Husayn al-Sulami of Nishapur, author of Tabaqat al-Sufiyya and chronicler of eleventh-century Sufism, d. 1021; the biographical entry is not yet checked on the page.

• أحمد الجامي

  تقریباً 1049 عیسوی · تقریباً 441 ھAhmad-e Jami, Shihab al-Din Abu Nasr, a Khorasani Sufi and Persian writer, born in the village of Nama in Turshiz about 441/1049–50 and called Zhanda Pil. After a conversion in 463/1070–1 he lived in solitude, and later founded a convent and a mosque at Ma'addabad of Jam, where he died in Muharram 536/1141. His Persian works include Uns al-tainin and Sirat al-sairin.

• عبد القادر الجيلاني

  1078 عیسوی · 470 ھOne of the major masters of Sunni Sufism, named after Gilan. He had a large influence on preaching and spiritual guidance.

• ابن برجان عبد السلام بن عبد الرحمن

  An ascetic Sufi and theologian from the Maghrib, known for his preaching and for Sufism and kalam.

• أحمد اليسوي

  Ahmad Yasawi, Turkish Sufi shaykh of Central Asia, born at Sayram (Isfijab) in Turkistan in the second half of the fifth/eleventh century. He studied at Bukhara under Yusuf Hamadhani, succeeded him in 555/1160, and died at Yasi in 562/1166. His tomb became a place of pilgrimage for kings and princes, and the Diwan-i Hikmet is ascribed to him.

• جلال الدين الرومي

  1207 عیسوی · 603 ھ†Jalal al-Din Rumi.

• روزبهان البقلي

  A Sufi scholar of Shiraz, known as Sadr al-Din, with contributions to several fields and one of the major writers on Persian Sufism.

• الأبرقوهي أحمد بن إسحاق

  1218 عیسوی · 615 ھJudge of Abarquh and a Shafi'i scholar, hadith transmitter and Sufi; born in Abarquh in Fars and died in Egypt.

• علي الهمداني (أمير كشمير)

  1314 عیسوی · 714 ھAli Hamadani, a Sufi of a sayyid family of Hamadan and the apostle of Islam in Kashmir. He visited Kashmir three times (1372, 1379 and 1383) and died in 786/1385 on his way to Turkistan, being buried at Khuttalan. His works include the Awrad-i fathiyya and the Dhakhirat al-muluk on political ethics.

• شهاب الدين ابن رسلان

  تقریباً 1372 عیسوی · 773 ھIbn Ruslan (b. Ramla 773) — the Jerusalem saint-jurist author of the Zubd rhymed Shafi'i manual (composed, tradition says, then cast into the sea and returned unharmed); taught under the Ba'uni's licence then turned wholly to the 'sound Sufi path,' becoming 'a beacon for wayfarers'; commentaries on Sunan Abi Dawud, the Minhaj, the Alfiyya and sixty rhymed sciences; died Jerusalem Monday 8 Ramadan 844 aged 71 — 'the world shuddered at his death and the land saw none like him after'.

• عز الدين القيلوي

  تقریباً 1378 عیسوی · 780 ھAl-Qaylawi (b. Baghdad's east side ~780) — the survivor of Timur's sack who fled to 'Ajam, learned Hanafi fiqh from al-Harawi, took tasawwuf from Bar 'Ali al-Siwasi at Erzincan, sat with Ibn al-Ha'im at Jerusalem, and settled at Cairo as a sowing ascetic 'patient under people's burdens' who never sought office; died Ramadan 859 past eighty.

• الشيخ إبراهيم الزيات المجذوب

  تقریباً 1378 عیسوی · 780 ھIbrahim al-Zayyat (b. Cairo ~780) — the majdhub of Bulaq who chastised its womenfolk and cemetery-visitors yet was sought by the baraka-seekers; 'he spoke in the unseen and passed beyond what men of reason allow'; died 862.

• زين الدين القادري الصالحي

  تقریباً 1381 عیسوی · 782 ھZayn al-Din al-Qadiri (b. 782) — 'shaykh of the path and sign of the Truth,' the Salihiyya ascetic whose father composed the litanies he lived by; author of al-Kanz al-Akbar on commanding right, Nuzhat al-Nufus on the virtues of plants/animals/stones, and the mawlid awrad; beloved of qadis and deputies of every madhhab; died Friday night end-Rabi' II 856, buried in the turba he built before his zawiya — a fellow Sufi swore he answered the salam from his grave.

• الجامي عبد الرحمن بن أحمد

  1414 عیسوی · 817 ھThe Persian poet and Sufi of Jam — Sa'd al-Din Kashghari's disciple and Khwaja 'Ubaydallah Ahrar's companion, 'the wonder of his age in learning, deeds, letters and poetry'; Sharh Fusus al-Hikam, the best sharh of the Kafiya, Nafahat al-Uns, Silsilat al-Dhahab, al-Durra al-Fakhira; he got as far as Hamadan answering Bayezid's summons then begged off for the plague in Rum; died at Herat 898, his chronogram 'whoever enters it is safe'.

• أبو المواهب ابن زغدان

  تقریباً 1417 عیسوی · 820 ھIbn Zaghdan (b. Tunis 820) — the Maliki Sufi 'treasure of the gnostics': took hadith from Ibn Hajar, tasawwuf from Ibn Abi Wafa'; author of Mazarib al-Kamal, the unmatched sharh al-Hikam and Qawa'id Hukm al-Ishraq; al-Sha'rani: 'nothing like it written on the Path'; a defender of Ibn 'Arabi with a risala on the lawfulness of the lute; his khalwa sat atop the Azhar where al-Ghuri's minaret stood; died 882, buried in the Shadhili cemetery.

• تقي الدين البلاطنسي

  تقریباً 27 اگست 1447 عیسوی · 10 رجب 851 ھShaykh mashayikh al-Islam of Damascus — b. Friday 10 Rajab 851, of 'a house of piety and learning' per his own pupil; settled in Damascus never taking a dirham of its waqfs, refusing money and posts, the recourse of jurists and governors in hard questions, a khatma every Friday and two each Ramadan night; his nuniyya praised Sulayman and chronicled Rhodes and Chaldiran; died Monday eve 2 Muharram, buried beside his grandfather at Bab al-Saghir.

• الحسين البعلوي شيخ حضرموت

  Shaykh al-Husayn ibn 'Abd al-Rahman al-Ba'alawi, 'shaykh of the Hadramawt lands'; died Ramadan 865.

• يحيى الشيرواني الخلوتي

  Yahya al-Shirwani — 'shaykh of the Khalwati way at Baku,' who 'first instituted the khulafa' system on which the turuq run today' and whose name some give to the very Khalwatiyya; over ten thousand murids followed him and his deputies were planted across Shirvan, Armenia, Gilan and 'Ajam; died ~868 at Baku.

• محمد الجزولي السملالي

  From the mountains of Sus in the Maghrib, author of the widely read Dala'il al-Khayrat on blessings upon the Prophet.

• الطنبداوي البكري الصديقي

  تقریباً 1466 عیسوی · تقریباً 870 ھZabid's riyasa of fatwa and teaching — 'the sun among his generation's stars', fierce for truth; Ibn Ziyad's own teacher (who told him 'you have one of the Muzjaj's profit, we have his glance and his tongue'); he skimmed both huge volumes of the Idah in a single night writing three notebooks of notes — 'a breach of the norm'; works: the relied-upon Zabid fatawa, Sharh al-Tanbih in four volumes, a gloss on al-'Ubab.

• أحمد بن عروس التونسي

  Ibn 'Arus — 'among the greatest saints of the ecstatic way at Tunis': wild birds came down to eat from his hand, he stretched both hands into the air and produced his fuqara's provender, sat atop a Tunis funduq night and day till death ~871.

• فاطمة بنت قريميزان

  تقریباً 16 جون 1473 عیسوی · 4 محرم 878 ھFatima bint Quraymizan — shaykha of both the 'Adiliyya and Dajajiyya khanqahs of Aleppo; b. 4 Muharram 878, a fine calligrapher who copied many books, learned 'from this husband of mine' — the Ardabili who said 'God taught me thirty-six sciences'; she willed her prayer mat buried with her, and Ibn al-Hanbali bore her bier [966].

• إبراهيم بن عبد ربه الصوفي

  Ibn 'Abd Rabbih — the Sufi of Jami' al-Zahid's khalwa 'counted among the felicitous': once ate a whole ox then fasted the year after; at his grave the promised watermelon appeared in a disciple's stairwell; died Safar 878, buried at the mosque's gate.

• إبراهيم البقاعي الصوفي

  تقریباً جولائی 1479 عیسوی · ربیع الاول 885 ھThe speed-reader mystic — read all of Sahih al-Bukhari on al-Badr al-Ghazzi in six days and Sahih Muslim in five sittings within twenty days; al-Ghazzi wrote him up as 'one of the saints who do not know themselves'; martyred by dysentery Tuesday 11 Sha'ban 935.

• الصدر سليمان الأبشيطي

  Al-Ubshithi — the Shaykhuniyya scholar turned Sufi who put the Shamsiyya away when al-Hurayfish's karama redirected him; his unattended mule went to Rumayla and returned at lesson's end; died ~887 near eighty.

• أبو علي حسين الصوفي النموسي

  Abu 'Ali Husayn — al-Manawi's 'Sufi of transformation': found as a lion, a soldier, an elephant to successive visitors; cut to pieces at night and found praying whole at dawn; forty years sealed in a riverside khalwa eating and drinking nothing; his followers reared foundlings as the 'Nummusiyya' until Qaytbay beheaded some for exceeding the shari'a; died ~891.

• الشيخ مدين خليفة الأشموني

  Shaykh Midin — descendant of Abu Madyan's line, the Ashmuni zahid who reached the opening in three days where al-Ghumri needed fifteen years; his tilted minaret straightened at his leaning back, he sent Jaqmaq a silver-assaying rod when the treasury ran short ('the sultan said: these are the real kings'), and set the old man who asked to memorize the Qur'an to dhikr in the khalwa; died Wednesday 9 Rabi' I 892, buried at his zawiya.

• معروف الشيبي قطب شبام

  تقریباً 10 ستمبر 1488 عیسوی · 11 رمضان 893 ھMa'ruf al-Shibi — Shabwa's qutb b. Friday eve 11 Ramadan 893; when Sultan Badr al-Kathiri ordered him exiled and paraded with a rope on his neck, the amir detailed to do it was one of the shaykh's own devotees and hesitated — the shaykh sent to him: 'do what you were ordered; I stand surety for you to God for Paradise'; died Saturday eve 15 Safar [970] at Du'an.

• الشيخ عبد الله «حاجي خليفة»

  Hajji Khalifa of Kastamonu — the exoteric sciences mastered first, then Taj al-Din ibn Bakhshi's successor in the Sufi path, 'an aya in generosity and futuwwa'; died end of Jumada II 894.

• عبد الله الإلهي السماوي

  Al-Ilahi of Simav — the Naqshbandi carrier to Anatolia: a faqir's prompting saved only the book of shaykhs' letters when he meant to burn his library; served Khwaja 'Ubaydallah Ahrar at Samarqand, did i'tikaf at Baha' al-Din Naqshband's grave, kept company with Jami at Herat; the Zeyrek mosque crowd in Constantinople finally drove him to Rumeli where he died ~896.

• مصلح الدين مصطفى «ابن وفاء»

  Ibn Wafa — the reclusive Constantinople Sufi, master of 'ilm al-wafq, eloquent preacher who 'preferred the fuqara's company'; Mehmed II and Bayezid both sought his company and were refused, and Bayezid attended his funeral and had his face uncovered to look on him; died ~896.

• الشعراني

  تقریباً 1492 عیسوی · تقریباً 898 ھAl-Sha'rani — of Muhammad b. al-Hanafiyya's line; orphaned a child, he memorized the Qur'an by about seven and the Rawd to the qadi-book; at the Ghuri mosque he took the Six Books on Amin al-Din and read on al-Qastallani, al-Ashmuni, Zakariyya and al-Ramli; years of a rope hung from his cell's roof so he would not lie down, breaking his fast on an ounce of bread, clothing himself from scavenged rags — then 'he would fly from the Ghuri mosque's mihrab to its roof'; his works: Mukhtasar al-Futuhat, al-Mizan, Kashf al-Ghumma, Lawaqih al-Anwar, al-Yawaqit wa'l-Jawahir, three Tabaqat — while envious rivals forged words into his books to smear him.

• جمال الدين الأفندي محمد بن حميد الدين

  A Sufi shaykh from a scholarly family, a follower of the Halveti order, known as al-Afandi.

• أبو المواهب التونسي الشاذلي

  The Shadhili of Tunis resident in Cairo, seated facing the Maghreb riwaq at the Azhar, a man of litanies and states; Burhan al-Din al-Iqsara'i took the path from him and was named 'al-Muwahhibi' after him; d. 901.

• محمد بن داود النسيمي المنزلاوي

  A saint of al-Manzilawa who held his community to the Prophet's words and deeds alone — 'we have no shaykh but the Messenger of God' — in his treatise Tariqat al-Faqr al-Muhammadi; he lodged and served the poor, and the tale is told of a night-guest for whom he had nothing, who watched the empty pot fill now with rice and milk, now rice and sweet, now meat and broth; buried beside his zawiya at al-Nassimiyya, his grave still visited.

• الملا علاء الدين علي العربي

  An Aleppine who studied under Molla al-Kurani then served Khidr Beg, repetiteur at Edirne's Dar al-Hadith, then master of the Manisa madrasa where he joined the leadership of learning and the Sufi path — forty-day retreats, a heart-dhikr audible from afar, the tale of smelling 'the scent of impurity' on a visiting imam carrying Ibn Qadi Samawna's treatise which he then ordered burned; ended as mufti of Constantinople, first to gloss the Four Muqaddimat, d. 901.

• إسماعيل بن عبد الله الصالحي

  The God-intoxicated saint of the Salihiyya — 'his brain dried up from overmuch recitation of the Qur'an in the Abu 'Umar madrasa and his reason departed, or, it was said, he loved and was consumed'; in his rapture he recited constantly and spoke fine words, and all people held him in deep regard, keeping to the New Mosque and the Afram mosque; Ibn Tulun heard him declaim the verse 'he who casts off worldly hopes is rich though he die of hunger'; d. 19 Ramadan 901.

• بدر الدين الغزي العامري شيخ إسلام دمشق

  تقریباً 12 جون 1499 عیسوی · 14 ذوالقعدہ 904 ھBadr al-Din al-Ghazzi — Damascus's shaykh al-Islam; given the khirqa and a full ijaza by Abu al-Fath al-Mizzi before he was two, teaching from seventeen; holder of the Umayyad qurra' mashyakha and six madrasa chairs, who let qadis and na'ibs wait at his door and closed the gift-door absolutely; 115 works including the great verse tafsir in 180,000 verses; died Wednesday 16 Shawwal 984, buried at Shaykh Arslan's turba.

• عبد الحليم المنزيلاوي

  The murid-tester shaykh — he struck disciples so severely some fell near death, then 'renewed their life' as they accepted repentance; open-handed to all; died shortly after Sultan Qaytbay.

• برهان الدين الأقصرائي المواهبي

  Named 'al-Muwahhibi' after his initiator Abu al-Mawahib al-Tunisi — 'the great saint' whose grace, the source says, opened hearts through him; Ibn Fahd notes his three years' residence at Mecca from 904; author of Ihkam al-Hikam on Ibn 'Ata' Allah's Hikam, a sharh on the Sanusiyya in usul, Sharh al-Tamwil on the litany 'Ya mawlana ya Wahid ya Ahad', a diwan, seven ahzab and works on the Prophetic visitation; d. Thursday night 18 Jumada II 908.

• عبد الصمد القادري الدمشقي

  تقریباً 1505 عیسوی · 911 ھ'Abd al-Samad al-Samadi al-Qadiri — b. 911, devout Qur'an-hafiz of the qadiri path, served at Medina under Sa'd al-Din and read the Shifa' fully on his shaykh 'Abd al-Rahman al-Saqqa; served scholars at his home and taught boys; died Friday eve 10 Safar 994.

• إبراهيم الشاذلي المصري

  Al-Ghuri's trusted shaykh — 'fed people abundantly from the unseen', formed in the Baytiyya way under Abu al-Mawahib al-Tunisi the Qawanin author, yet combined both disciplines; the kings of the age vied for him; d. 914.

• نجم الدين الغيطي شيخ الإسلام بمصر

  تقریباً 1510 عیسوی · تقریباً 916 ھ†Najm al-Din al-Ghayti — Alexandria-born musnid of Egypt, 'the Bukhari of his age' per qadi Muhibb al-Din; holder of the Salahiyya mashyakha and Siryaqusiyya khanqah unsought, an unafraid enjoiner of right before amirs; his Mi'raj book read at the Azhar every Rajab.

• الشيخ العيدروس شيخ تريم

  تقریباً 1513 عیسوی · 919 ھShaykh b. 'Abd Allah al-'Aydarus — Tarim's 'shaykh of his age by the gnosis of his time,' the Ba 'Alawi of whom Abu Bakr b. Salim said none of their house was given his like; four 'umras a night and four by day in Ramadan, teacher of Ibn Hajar al-Haytami; author of the 'Aqd Nabawi, al-Fawz wa'l-Bushra, Tuhfat al-Murid; moved to India 958 and died at Ahmadabad Saturday eve 26 Ramadan [990].

• زين الدين الدشطوطي

  'Sahib Misr' — the Upper Egyptian mystic of the famous karamat whom Qaytbay venerated by rubbing his face on the mystic's feet; the Nile stood still three cubits at his command 'rise, by God's leave'; he walked barefoot on hajj and lay three days unconscious on the Bab al-Salam threshold; died 924, his absent funeral prayed at the Umayyad mosque.

• أحمد الحصامي النحوي

  The nahwi the scholars compared to Ibn Malik and Ibn Hisham — yet he carried his own market goods, bathed in cotton without soap, wore short Salafi-style clothes, fasted and rose nightly, and 'you could sit with him two days and not hear one idle word'; a Murshifi Sufi, died Tuesday 15 Rabi' II [925] in Cairo.

• عبد الله المجذوب المصري

  The Abyssinian-born majdhub 'shaykh of the hashish-takers' — built himself a turba at the Gharqi gateway on the mujawirin road, 'his intellect a calamity, never sleeping night or day', whose vigil-stand endures by Shaykh Idris's mujawirin.

• كمال الدين الشماخي الباكوي

  A Shirvani initiatic chain in a craftsman's shop — after Shah Isma'il's fitna he came to Cairo showing no shaykhdom, sat in a stall by Khan al-Khalili fashioning Persian-style caps and coifs 'with beautiful workmanship', while carrying a store of shaykhs' sayings and manners 'missing from many of the turbaned'; died Monday night 3 Rabi' I, aged one hundred and thirteen.

• أبو النور التونسي

  The Tunisian mujawir of Mecca — thirty-five years 'in rapture and longing and awe of God' until fear nearly killed him and his mind wore out; a khatma every fifteen days in two-thirds readings, perpetual fasting, so pure 'they said he never trod the sun'; died Ramadan 931.

• برهان الدين الحسيب النسيب

  The celibate mystic of Abu Ayyub — his father a sayyid of the 'Ajam and himself 'among the greatest saints'; he studied at Bursa under Sinan al-Din, served Hasan al-Samuni then Khwaja-zada, taught at Sultan Bayezid's madrasa on a hundred uthmani, and Selim bought him the house beside Abu Ayyub's tomb which he endowed to whoever teaches at its madrasa; never married, indifferent to gold or clay; d. 935, buried at the Abu Ayyub mosque.

• إبراهيم العجمي صاحب التكية

  The Tabrizi Sufi of the 'Umar Rawsani line — at Bab Zuwayla's madrasa he interpreted the Qur'an and taught the brethren's epistles until his murids grew so numerous the sultan was told 'he may yet take Egypt'; summoned to Rum, sent back and ordered to disperse his followers, he received a takiyya facing the Mu'ayyadiyya with khalawi for the poor; his rule: no disciple performs hajj until he knows God; d. Cairo 940.

• إبراهيم المجذوب أبو لهف

  The majdhub of the Citadel's Red Tower — twenty years there, then he sent word to al-Ghuri: 'leave the citadel, give the keys to their owners'; dismissed as a madman, he descended to Cairo — and a year later the Circassian state fell. Barefoot and bare-headed, he warned visitors of coming afflictions and went a month sleepless murmuring dhikr; d. 940, buried at Qantarat al-Sadd.

• أبو العباس الحريري المصري

  Ibn 'Anan's favourite son-in-law and al-Murshifi's successor — he would not give guidance until voices bade him, then instructed some ten thousand murids; 'we left the world and no companion in the Path went with us' were his dying words; five khatmas before the maghrib adhan in al-Sha'rani's presence, a forty-day fast; buried at Damietta in al-Shami's zawiya, his grave still visited.

• علي الذويب

  Qutb of the East per al-Sha'rani's dream — twenty years in Cairo then the countryside; he dressed sometimes as a porter, sometimes as a sweeper, walked on water vanishing when spotted, seen every year at 'Arafa; though utterly detached from the world they found about eighty thousand dinars in his house after his death.

• شاهين الجركسي

  Qaytbay's freed mamluk — he asked his master for manumission to worship, wandered to the 'Ajam lands, took the path from 'Umar Rawsani at Tabriz, then settled on the Muqattam where he did not descend for forty-seven years; Egypt's amirs, qadis and notables climbed to visit him; the flying water-skin karama; the sultan built a qubba over his zawiya.

• عبد القادر السبكي المجذوب

  'Abd al-Qadir al-Sabki — a majdhub who 'came to' late in life and began a daily khatma, yet kept riding his mare over the water in the days of the Nile's flood; he served the widows — buying oil, butter, honey and treacle in a single vessel and doling each her need unmingled — dressed by turns as a soldier, a horseman and a faqir, chiding those who denied him; died Jumada II [960].

• أحمد العيدروس قطب تريم

  Ahmad al-'Aydarus — 'qutb, knower of God, master of the way's shaykhs, unveiled by the lights of reality'; he died at Tarim on 7 Jumada I [968]; Ibn al-'Imad's own father elegised him.

• الزغبي المجذوب الشامي

  Al-Zughbi — a great shaykh 'famous for majdhubiyya, rich in miracles and states'; the author's father kept his company and delighted in it; ever-devout, speaking only at need; died at the Cairo bimaristan 978.

• عبد القادر بن شيخ العيدروس صاحب النور السافر

  تقریباً 22 اگست 1570 عیسوی · 20 ربیع الاول 978 ھ'Abd al-Qadir b. Shaykh al-'Aydarus — author of *al-Nur al-Safir 'an Akhbar al-Qarn al-'Ashir*, Ibn al-'Imad's principal source for tenth-century notices; born Thursday eve 20 Rabi' I 978.

• أبو بكر بن أبي القاسم الأهدل

  1576 عیسوی · 983 ھThe Tihami Sufi Abu Bakr ibn Abi al-Qasim ibn Ahmad al-Ahdal al-Husayni, born in 983 AH and died in 1035 AH; he wrote works on hadith, history and biography.

• أبو بكر بن سالم باعلوي قطب عينات

  Abu Bakr b. Salim Ba 'Alawi of 'Aynat — 'sought by visitors from the farthest lands, his miracles carried by every caravan; consensus agreed upon his sainthood'; died Sunday eve 27 Dhu'l-Hijja 992 at 'Aynat, half a stage from Tarim.

• محمد البكري الصديقي أستاذ الأعظم

  Shaykh Muhammad al-Bakri al-Siddiqi — 'the greatest teacher, shaykh of his age unchallenged,' son and successor of Abu al-Hasan al-Bakri; Ibn Hajar al-Haytami attested his perfected shaykh-hood and heard 'benefits beyond reckoning' from him; died Rabi' II 993.

• مصطفى البكري

  1688 عیسوی · 1099 ھA Sufi scholar of Damascus, a member of the Khalwati order and one of the scholars of the Bakri al-Siddiqi family.

• الحفناوي أبو المكارم نجم الدين محمد بن سالم

  1690 عیسوی · 1101 ھShafi'i jurist of the Khalwati Sufi order, named after Hifna in the Sharqiyya province of Egypt; born 1101 AH (1690 CE) and died 1181 AH (1767 CE).

• أحمد بن حمى الله التيشيتي

  1695 عیسوی · 1107 ھA Mauritanian scholar known by the nisba of his homeland, Tishit, and descended from the Sharif Ahmad.

• إبراهيم حقي الأرضروملي

  1703 عیسوی · 1115 ھAn Ottoman scholar from Erzurum. He returned there after his father's death to complete his education, then served one of his teachers at Nilüfer.

• محمد التاردي بن سودة

  1707 عیسوی · 1118 ھA jurist from a family of scholars in Fez, who was also a hadith scholar and a Sufi.

• البرزنجي

  1716 عیسوی · 1128 ھScholar from the Barzanji family of sayyids in Medina, a family known for learning and piety; died 1177 AH.

• أحمد التجاني

  1737 عیسوی · 1150 ھThe founder of the Tijaniyya Sufi order, born in Ain Madi in Algeria.

• محمد بن أحمد أكنسوس

  1776 عیسوی · 1190 ھ†The Sufi preacher Muhammad ibn Ahmad Aknasus, a figure of the Tijani order in the Sus region of Morocco; the order spread in the region through his efforts.

• صفاء الدين عيسى البندنيجي

  1788 عیسوی · 1203 ھA Sufi scholar of Baghdad from the Qadiri and Naqshbandi orders, named after Bandanijin.

• أحمد الصغير بن حمى الله

  1809 عیسوی · 1224 ھA learned and pious scholar whose lineage goes back to al-Muslimi, known as al-Saghir.

• شهاب الدين الحلواني أحمد بن أحمد

  1833 عیسوی · 1249 ھA Shafi'i and Khalwati scholar from Egypt.

• أحمد التجاني الكتياني

  1912 عیسوی · 1331 ھA scholar of the Kitabi family, well known among the tribes of the Maghrib.

• أبو الوفا الغنيمي التفتازاني

  1930 عیسوی · 1348 ھBorn in Kafr al-Ghunaymi in the Sharqiyya governorate of Egypt. He studied Islamic philosophy and Sufism.

• نصرت فتح علي خان

  1948 عیسوی · 1367 ھ†The greatest qawwali singer of the 20th century, who carried Sufi devotional song to world stages.

• عارضة بروين (عبيدة بارفين)

  1954 عیسوی · 1373 ھ†The foremost female voice of Pakistani Sufi song — sings Shah Abdul Latif and Bulleh Shah at Sindh's shrines.

• راحت فتح علي خان

  1974 عیسوی · 1394 ھ†Nusrat's nephew and heir of modern qawwali — one of South Asia's most-streamed voices.

• عبد الغني النابلسي

  Draft card for Abd al-Ghani ibn Ismail al-Nabulsi, the Damascene scholar, Sufi and travel writer of the late seventeenth century, d. 1731; the biographical entry is not yet checked on the page.

• عبد الرزاق الكاشاني

  Draft card for Abd al-Razzaq al-Qashani, the fourteenth-century expositor of Ibn Arabi author of Istilahat al-Sufiyya; the biographical entry is not yet checked on the page.

• عبد السلام الأسمر

  Draft card for Abd al-Salam al-Asmar, the sixteenth-century saint of Libya who settled at Zliten, d. 1575; the biographical entry is not yet checked on the page.

• عبد السلام بن مشيش

  Draft card for Abd al-Salam ibn Mashish al-Alami, the Moroccan Sufi master of al-Shadhili on Jabal al-Alam in the thirteenth century, d. 1228; the biographical entry is not yet checked on the page.

• عبد الوهاب الشعراني

  Draft card for Abd al-Wahhab ibn Ahmad al-Sha'rani, the prolific sixteenth-century Egyptian Sufi author of al-Tabaqat al-Kubra, d. 1565; the biographical entry is not yet checked on the page.

• عبد الله بن علوي الحداد

  Draft card for Abdullah ibn Alawi al-Haddad, the eighteenth-century scholar of Hadramawt and shaykh of the Alawi path author of al-Nasa'ih al-Diniyya, d. 1720; the biographical entry is not yet checked on the page.

• عبد الله البوسنوي

  Draft card for Abdullah ibn Abd al-Rahman al-Bosnevi, the seventeenth-century Malamati Sufi and poet, d. 1644; the biographical entry is not yet checked on the page.

• عبد الله بن أسعد اليافعي

  Draft card for Abdullah ibn As'ad al-Yafi'i, the fourteenth-century Yemeni jurist, historian and Sufi author of Mir'at al-Jinan, d. 1367; the biographical entry is not yet checked on the page.

• عبد الله بن شيخ العيدروس

  Draft card for Abdullah ibn Shaykh al-Aidarus, the seventeenth-century Hadrami sayyid, d. 1611; the biographical entry is not yet checked on the page.

• أبو العباس السبتي

  Draft card for Abu'l-Abbas Ahmad ibn Ja'far al-Sabti, the twelfth-century patron saint of Marrakesh, d. 1204; the biographical entry is not yet checked on the page.

• أبو الحسين النوري

  Draft card for Ahmad ibn Muhammad al-Nuri, the Baghdadi ascetic and shaykh of the early Sufis author of Maqamat al-Qulub, d. 907; the biographical entry is not yet checked on the page.

• أبو علي الدقاق النيسابوري

  Draft card for Abu Ali al-Hasan al-Daqqaq al-Nisaburi, the eleventh-century shaykh of al-Qushayri, d. 1015; the biographical entry is not yet checked on the page.

• أبو بكر الكلاباذي

  Draft card for Abu Bakr Muhammad ibn Ishaq al-Kalabadhi, the Bukhara Hanafi author of al-Ta'arruf in the tenth century, d. about 990; the biographical entry is not yet checked on the page.

• أبو الحسن الخرقاني

  Draft card for Abu al-Hasan Ali ibn Ahmad al-Kharaqani, the Khurasani Sufi of the eleventh century author of Nur al-Ulum, d. 1033; the biographical entry is not yet checked on the page.

• أبو سعيد المخزومي

  Draft card for Abu Sa'id al-Mubarak al-Makhzumi, the twelfth-century shaykh of Abd al-Qadir al-Jilani, d. 1119; the biographical entry is not yet checked on the page.

• أبو عثمان المغربي

  Draft card for Sa'id ibn Isma'il Abu Uthman al-Maghribi, the tenth-century Sicilian ascetic who travelled between Iraq and Egypt, d. 983; the biographical entry is not yet checked on the page.

• أحمد بن علي البوني

  Draft card for Ahmad ibn Ali al-Buni, the thirteenth-century Maghrebi Sufi author of Shams al-Ma'arif and works on letter-lore, d. 1225; the biographical entry is not yet checked on the page.

• أحمد بن الحسين بن قسي

  Draft card for Ahmad ibn al-Husayn ibn Qasi, the Andalusi Sufi who rebelled against the Almoravids and held a small state in the Gharb in the twelfth century, author of Khal' al-Na'layn, d. 1151; the biographical entry is not yet checked on the page.

• أحمد زروق

  Draft card for Ahmad ibn Ahmad Zarruq al-Barnusi, the fifteenth-century jurist and Shadhili shaykh author of Qawa'id al-Tasawwuf, d. 1493; the biographical entry is not yet checked on the page.

• عائشة الباعونية

  Draft card for A'isha bint Yusuf al-Ba'uniyya of Damascus, the sixteenth-century Sufi poetess with works on mysticism and praise poems, d. 1516; the biographical entry is not yet checked on the page.

• الأسمر عبد السلام

  Libyan Sufi shaykh of Tripoli whose seclusion (khalwa) became known under his name.

• الحكيم الترمذي

  Draft card for Muhammad ibn Ali al-Hakim al-Tirmidhi, the ninth-century Khurasani Sufi author of Khatm al-Awliya and Ma'rifat al-Usul; the biographical entry is not yet checked on the page.

• علاء الدولة السمناني

  Draft card for Ala al-Dawla Ahmad ibn Muhammad al-Simnani, the fourteenth-century Sufi who left Ghazan's court for the way of discipline, d. 1336; the biographical entry is not yet checked on the page.

• علاء الدين العطار

  Draft card for Alauddin Muhammad al-Bukhari al-Attar, the fourteenth-century successor in the Naqshbandi path, d. 1400; the biographical entry is not yet checked on the page.

• عاشق باشا

  Draft card for Asik Pasha, the fourteenth-century Turkish poet and mystic author of Gharib-name, d. 1333; the biographical entry is not yet checked on the page.

• بهاء الدين ولد

  Draft card for Baha al-Din Walad, the thirteenth-century jurist and mystic of Balkh, father of Jalal al-Din Rumi and author of the Ma'arif, d. 1231; the biographical entry is not yet checked on the page.

• بهاء الدين زكريا

  Draft card for Baha al-Din Zakariya al-Multani, the thirteenth-century Suhrawardi shaykh of Multan, d. 1262; the biographical entry is not yet checked on the page.

• بالم سلطان

  Draft card for Balim Sultan, the sixteenth-century Bektashi shaykh who organised the order, d. 1517; the source entry is not yet checked on the page.

• داود الطائي

  Draft card for Dawud ibn Nusayr al-Ta'i, the eighth-century Kufan ascetic and pupil of Abu Hanifa, d. 781; the biographical entry is not yet checked on the page.

• حاجي بيرام ولي

  Draft card for Nu'man ibn Ahmad known as Haci Bayram Veli, the Sufi of Ankara and founder of the Bayramiyya in the fifteenth century, d. 1430; the biographical entry is not yet checked on the page.

• حمزة بالي

  Draft card for Hamza Bali Orlović, the sixteenth-century Bosnian Sufi leader, d. 1573; the biographical entry is not yet checked on the page.

• محمد هاشم التتوي

  Draft card for Makhdum Muhammad Hashim al-Thattvi, the eighteenth-century jurist and Sufi of Sindh, d. 1746; the biographical entry is not yet checked on the page.

• حيدر الآملي

  Draft card for Haydar al-Amuli, the fourteenth-century Twelver Shi'i mystic-philosopher who reconciled Sufism and Shi'ism in his Jami' al-Asrar, d. 1408; the biographical entry is not yet checked on the page.

• ابن عطاء اللہ اسکندری

  Taj al-Din Ahmad ibn Muhammad ibn Ata Allah al-Iskandari (d. 709 AH), the ascetic preacher, pupil of Abu'l-Abbas al-Mursi of the Shadhili order; al-Dhahabi describes him in the Siyar as 'one of the great opponents of Shaykh Taqi al-Din Ibn Taymiyya', whose funeral was widely attended.

• إسماعيل حقي البروسوي

  Draft card for Ismail Hakki al-Bursewi, the eighteenth-century Ottoman exegete and mystic author of Ruh al-Bayan, d. 1725; the biographical entry is not yet checked on the page.

• خواجة أحرار

  Draft card for Ubayd Allah ibn Mahmud known as Khawaja Ahrar, the fifteenth-century Naqshbandi shaykh of Transoxiana and influential figure in the Timurid court, d. 1490; the biographical entry is not yet checked on the page.

• كول نسيمي

  Draft card for Kul Nesimi, the seventeenth-century Bektashi poet; the biographical entry is not yet checked on the page.

• عزيز محمود هدائي

  Draft card for Aziz Mahmud Hüdayi, the seventeenth-century shaykh of the Celveti order at Üsküdar, d. 1628; the biographical entry is not yet checked on the page.

• مركز أفندي

  Draft card for Merkez Efendi Musa, the sixteenth-century Halveti shaykh of Istanbul, d. 1552; the biographical entry is not yet checked on the page.

• مصطفى بن كمال الدين البكري

  Draft card for Mustafa ibn Kamal al-Din al-Bakri, the eighteenth-century Sufi and writer of Damascus, d. 1749; the biographical entry is not yet checked on the page.

• نجم الدين الكبرى

  Draft card for Najm al-Din Abu al-Jannab Ahmad ibn Umar al-Khiwaqi, 'al-Kubra', the Khwarezmian shaykh and founder of the Kubrawiyya order who died resisting the Mongols in 1221; the biographical entry is not yet checked on the page.

• نجم الدين الرازي

  Draft card for Najm al-Din Abu Bakr al-Razi known as al-Daya, the thirteenth-century Sufi author of Mirsad al-Ibad, d. 1256; the biographical entry is not yet checked on the page.

• نعمة الله الولي

  Draft card for Shah Ni'matullah al-Wali al-Kirmani, founder of the Ni'matullahi order and Sufi poet of the fourteenth-fifteenth centuries, d. 1431; the biographical entry is not yet checked on the page.

• نيازي مصري

  Draft card for Niyazi al-Misri, the seventeenth-century Sufi poet and shaykh of the Khalwati path, d. 1694; the biographical entry is not yet checked on the page.

• نور قطب عالم

  Draft card for Nur Qutb Alam, the fifteenth-century Sufi saint of Bengal, d. 1415; the biographical entry is not yet checked on the page.

• ركن عالم ملتان

  Draft card for Shaykh Rukn al-Din Abu'l-Fath, the fourteenth-century Suhrawardi saint of Multan, d. 1335; the biographical entry is not yet checked on the page.

• سليم جشتي

  Draft card for Shaykh Salim Chishti, the Sufi of Fatehpur Sikri associated with Akbar and entombed in its celebrated shrine, d. 1572; the biographical entry is not yet checked on the page.

• ساري صالتق

  Draft card for Sari Saltuk, the thirteenth-century warrior-dervish of the Balkans to whom deeds and shrines are ascribed from Rumelia to Crimea, d. 1297; the biographical entry is not yet checked on the page.

• السيد علي الهمداني

  Draft card for Sayyid Ali ibn Shihab al-Din al-Hamadani, the Kubrawi shaykh known as Amir-i Kabir who carried the call to Kashmir and Khorasan, d. 1385; the biographical entry is not yet checked on the page.

• شاه عبد اللطيف بهتائي

  Draft card for Shah Abdul Latif Bhittai, the greatest Sindhi Sufi poet author of the Shah Jo Risalo, d. 1751; the biographical entry is not yet checked on the page.

• الشيخ غالب

  Draft card for Shaykh Ghalib, the last great Ottoman divan poet and Mevlevi shaykh of the Galata lodge author of Husn u Ask, d. 1799; the biographical entry is not yet checked on the page.

• سيدي الهواري

  Draft card for Sidi al-Hawari Muhammad ibn Isa, the fifteenth-century imam and Sufi of Oran, d. 1439; the biographical entry is not yet checked on the page.

• سيدي أمحمد بوقبرين

  Draft card for Sidi M'hamed ibn Abd al-Rahman Bu Qubrin, the eighteenth-century Algerian Sufi founder of the Rahmaniyya, d. 1793; the biographical entry is not yet checked on the page.

• صمونجي بابا

  Draft card for Shaykh Hamid al-Din Somuncu Baba, the fourteenth-century mystic and shaykh of Hajji Bayram Wali at Bursa, d. 1412; the biographical entry is not yet checked on the page.

• سليمان الباقرغاني

  Draft card for Sulayman Baqirghani known as Hakim Ata, the twelfth-century disciple of Ahmad Yasawi, d. 1186; the biographical entry is not yet checked on the page.

• سلطان ولد

  Draft card for Baha al-Din Sultan Walad, son of Jalal al-Din Rumi and successor at the head of the Mevlevi order, a poet of ideas and symbols, d. 1312; the biographical entry is not yet checked on the page.

• سونن كاليجاغا

  Draft card for Sunan Kalijaga, one of the nine saints (Wali Songo) who spread Islam in Java in the fifteenth century; the biographical entry is not yet checked on the page.

• سونن قدوس

  Draft card for Sunan Kudus Ja'far al-Sadiq, one of Java's nine saints and founder of the Kudus state, d. 1550; the biographical entry is not yet checked on the page.

• سنبل أفندي

  Draft card for Sünbül Efendi Sinan, the sixteenth-century Khalwati shaykh of Istanbul, d. 1529; the biographical entry is not yet checked on the page.

• أولو عارف شلبي

  Draft card for Ulu Arif Celebi, the fourteenth-century Mevlevi shaykh and grandson of Rumi, d. 1320; the biographical entry is not yet checked on the page.

• عثمان الهاروني

  Draft card for Usman al-Haruni, the thirteenth-century shaykh of Mu'in al-Din Chishti, d. 1207; the biographical entry is not yet checked on the page.

• يحيى الشرواني الباكوبي

  Draft card for Sayyid Yahya al-Shirvani al-Bakubi, the fifteenth-century founder of the Khalwati order whose spiritual line ran through Anatolia, d. 1462; the biographical entry is not yet checked on the page.

• يعقوب الجرخي

  Draft card for Ya'qub ibn Uthman al-Jarkhi al-Ghaznawi, the fifteenth-century Sufi among the early Naqshbandi masters, d. 1447; the biographical entry is not yet checked on the page.

• يوسف الهمداني

  Draft card for Yusuf al-Hamdani, the Khwajagan master who taught Abd al-Khaliq al-Ghujdawani in twelfth-century Transoxiana, d. 1140; the biographical entry is not yet checked on the page.

تصنیف

• الرسالة الكاملية في السيرة النبوية (فاضل بن ناطق)

  Ibn al-Nafis's philosophical tale of a child who deduces religion and science alone on an island — the earliest complete philosophical novel, a root of science fiction.

• المترجمة

  Leila Aboulela's novel of a devout Sudanese widow in Aberdeen — a landmark of English-language Muslim fiction.

• قواعد العشق الأربعون

  Elif Shafak's global bestseller on Shams of Tabriz and Rumi, with a modern parallel story — the most popular Sufi novel of the century.

• أليف الخفي

  G. Willow Wilson's techno-fantasy of an Arab hacker and an ancient jinn manuscript — code, Sufism and the Arab Spring.

• نور الاقتباس في مشكاة وصية النبي لابن عباس

  A standalone treatise by Ibn Rajab al-Hanbali devoted to the commentary of Ibn Abbas's hadith 'O boy, I shall teach you words: guard God and He will guard you...', the nineteenth of al-Nawawi's Forty; in the Jami' al-Ulum wal-Hikam Ibn Rajab says the hadith comprises great counsels and universal maxims among the religion's most important matters and that he 'devoted a large separate portion to its commentary' — the printed book bearing this title.

• تجديد الفكر الديني في الإسلام

  A book by Muhammad Iqbal in a preface and seven lectures, in which he tries to reconstruct Muslim religious philosophy in the light of its philosophical tradition and of modern knowledge. Lecture I asks how knowledge and religious experience relate and proposes two tests for the claims that experience makes.

گروہ

• الأخوان صابري

  The Pakistani qawwali ensemble behind 'Tajdar-e-Haram' — with NFAK, the deepest mark on the form's global spread.

• الأخيّة

  The Akhi associations were young men's guilds in Anatolia in the 13th and 14th centuries, which took the ideals of futuwwa and recruited mainly craftsmen; each was led by an 'akhi'. Their information fades in the 15th century, but their tradition survives in the Turkish guilds.

• آل العلمي بالقدس

  The al-'Alami family of Jerusalem traces its descent to Ibn Mashish and was probably one of the Maghribi families that came to Jerusalem in the 14th century. Two sons of 'Alam al-Din governed the city and kept the sacred places of Jerusalem and Hebron in turn, and the family produced Sufi saints, lecturers and muftis into the 20th century.

• الطريقة الأحمدية البدوية

  Draft card for the Ahmadiyya-Badawiyya, the Sufi order founded by Ahmad al-Badawi at Tanta in the thirteenth century, later among Egypt's most widespread orders; the source entry is not yet checked on the page.

• البيرامية

  Draft card for the Bayramiyya, the Sufi order founded by Haji Bayram Veli at Ankara in the fourteenth century which later split into Celveti and Semsiyye branches; the source entry is not yet checked on the page.

• بکتاشیہ طریقہ

  The Bektashi order is a Sufi order traced to Haji Bektash, famous for its link with the Ottoman Janissaries and its distinctive Alid doctrines; academic monographs treat it as an order with a distinctive composition.

• چشتیہ طریقہ

  The Chishti order is among the greatest Sufi orders of South Asia, traced to Chisht in Khurasan and spread through India until it became among its widest orders.

• اخوان الصفا

  Ikhwan al-Safa was a literary-philosophical circle in fourth-century Basra, authors of the fifty-one Epistles of the Brethren of Purity; al-Dhahabi's Siyar records Abu Hamid al-Ghazali's engagement with the epistles and the debate around them.

• الطريقة الخلوتية

  Draft card for the Khalwatiyya, the Sufi order widespread in Anatolia and the Balkans tracing its chain to Umar al-Khalwati; treated in the cited encyclopedia, the page not yet checked.

• الكبروية

  Draft card for the Kubrawiyya, the Sufi order founded by Najm al-Din Kubra in Khwarazm in the thirteenth century whose branches reached Iran and Kashmir; the source entry is not yet checked on the page.

• الملامتية

  Draft card for the Malamatiyya, the ninth-century Nishapuri ascetic movement that concealed spiritual states and shunned public esteem, influencing later Sufi paths; the page not yet checked.

• الطريقة النعمة اللهية

  Draft card for the Ni'matullahi order, the Sufi tariqa founded by Shah Ni'matullah al-Wali in the fifteenth century, spreading through Persia and India and later to the West; the page not yet checked.

• النوربخشية

  Draft card for the Nurbakhshiyya, the Sufi order founded by Muhammad Nurbakhsh in the fifteenth century that spread through Iran and Kashmir; the source entry is not yet checked on the page.

• القلندرية

  Draft card for the Qalandariyya, the wandering dervish movement noted for shaved faces and itinerancy across Anatolia, Persia and India in the medieval period; treated in the cited encyclopedia, the page not yet checked.

• الطريقة الرفاعية

  Draft card for the Rifa'iyya, the Sufi order ascribed to Ahmad al-Rifa'i of the Bata'ih marshes, known for its dhikr practices in Iraq and beyond; treated in the biographical sources under its founder, the page not yet checked.

• شاذلیہ طریقہ

  The Shadhili order is among the greatest Sufi orders of the Maghreb and Egypt, traced to Abu'l-Hasan al-Shadhili; al-Maqqari records the shaykh's Sufi path passing to his disciple Abu'l-Abbas al-Mursi.

• الشطارية

  Draft card for the Shattariyya, the Sunni Sufi order that spread from Iran into India and Indonesia from the fifteenth century; the Duha al-Islam entry is not yet checked on the page.

• اليسوية

  Draft card for the Yasawiyya, the order of Turkistan founded by Ahmad Yasawi in the twelfth century to carry Islam among the Turks; the encyclopedia entry is not yet checked on the page.

تصور

• الأدب النبوي

  The body of proper conduct the believer is commanded in his words, deeds and relations with God and His servants; from the formula 'whoever believes in God and the Last Day' in Abu Hurayra's hadith Ibn Rajab derives that these traits are of the traits of iman and that deeds enter into iman, dividing the hadith's three commands into what belongs to God's rights — speaking good or keeping silent — and what belongs to His servants' rights — honouring the neighbour, withholding harm from him and honouring the guest; he transmits Aswad ibn Asram's report of the Prophet's counsel 'do not say with your tongue except what is good and do not extend your hand except to good', and that the tongue's uprightness is of the traits of iman; Abu Amr ibn al-Salah reports from Abu Muhammad ibn Abi Zayd, the Maliki imam of his time, that the conduct of goodness and all its reins branch from four hadiths: speaking good or keeping silent, leaving what does not concern one, 'do not become angry', and loving for one's brother what one loves for oneself.

• أخي بابا

  Akhi Baba was the title of the shaykh of the tekke of Akhi Evran at Kirshehir, and was also given to his delegates in the Turkish guilds of Anatolia, Rumelia and Bosnia, especially those of the tanners and leather workers, and to the heads of those guilds. Its main task was to initiate apprentices by the girding ceremony; the Akhi Babas came to control most Turkish guilds until the old guilds were abolished in 1908.

• فرشتے اور شیطان کا القاء

  شیخ عمر عبدالکافی کہتے ہیں کہ فرشتے اور شیطان دونوں کا دل پر ایک القاء ہوتا ہے، جسے لمّہ کہا جاتا ہے۔ وہ فرشتے کے القاء کو بھلائی کا وعدہ اور حق کی تصدیق بتاتے ہیں۔

• لوگوں سے مانگنا (المسألہ)

  المسألہ یعنی لوگوں سے عطیہ مانگنا۔ شیخ عمر عبدالکافی نبی کی تعلیم بیان کرتے ہیں کہ غربت کوئی پیشہ نہیں جسے انسان اپنائے؛ اسلام محتاج کو مدد کا حق دیتا ہے، غربت کی عزت نہیں؛ مانگنا صرف حقیقی ضرورت کی حالت میں جائز ہے؛ اور شکایت لوگوں سے نہیں بلکہ اللہ سے کی جائے۔

• نفس اور روح

  شعراوی کے نزدیک نفس اس وقت بنتی ہے جب روح مادے سے ملتی ہے اور اسے زندگی دیتی ہے۔ ان کے نزدیک مادہ اور روح دونوں ملنے سے پہلے اللہ کی تسبیح کرتے ہیں، اور حواس قیامت کے دن گواہی دیں گے کیونکہ وہ نافرمانی میں انسان کے تابع نہیں رہے ۔

• التبتل والعزوف عن الدنيا

• اللہ سے انس

  شیخ عمر عبدالکافی دل کے اللہ سے انس کی بات کرتے ہیں، جو ان کے بقول لوگوں کے درمیان بھی ظاہر ہوتا ہے اور تنہائی میں بھی۔ جو شخص دونوں جگہوں پر یہ انس پا لے وہ اللہ کا محبوب ہے، اور جو دونوں جگہوں پر اسے نہ پائے وہ اس سے محروم ہے۔

• اليقين ودرجاته

  Sha'rawi sets out certainty in three degrees: knowledge of certainty when the report comes from someone one trusts, sight of certainty when the matter has been seen, and truth of certainty when one enters into the reality of the thing. He cites the Surat al-Takathur, and says Abu Bakr accepted the night journey because it came from one he trusted.

• البر

  In the twenty-seventh hadith of the Forty, righteousness (birr) and sin (ithm) are defined through conscience and character together: in al-Nawwas ibn Sam'an's report in Muslim (2553), 'righteousness is good character, and sin is what wavers in your soul and you dislike for people to see it' — righteousness reduced to sheer character, and sin marked by inner unease joined to dislike of public exposure; and in Wabisa ibn Ma'bad's report in Ahmad and al-Darimi, the Prophet commanded 'consult your own soul' while poking his chest with three fingers: righteousness is what the heart and soul are at peace with, and sin is what wavers in the heart and hesitates in the breast even if people give verdict upon verdict — inner rest and expansiveness made the sign of righteousness, and inner hesitation the sign of sin even against the muftis' rulings; Abu Umama's route 'if something wavers in your breast, leave it' and Abu Tha'laba al-Khushani's 'righteousness is what the soul rests in and the heart is at peace with … even if the muftis give you verdicts' corroborate it, both chains sound for Ibn Rajab.

• الذكر

  Remembrance of God in the fiftieth hadith — the seal of Ibn Rajab's additions — is the comprehensive gate to hold to when the laws grow many: 'keep your tongue moist with the remembrance of God', with Mu'adh's corroborant 'that you die with your tongue moist with the remembrance of God'; Ibn Rajab notes that many excellences of remembrance were scattered through the book and treats here the merit of its constancy and abundance — through the verses commanding much remembrance and praising the remembering men and women with forgiveness and a great reward — so dhikr is the easiest of works and the noblest, the nearest to God, needing no place, state, ablution, facing of the qibla or any other condition (Jami' al-Ulum wal-Hikam p. 927).

• ذکر (فقہی احکام میں اللہ کی یاد)

  فقہی اصطلاح میں ذکر یہ ہے کہ بندہ زبان یا قلب سے اپنے رب کو یاد کرے، اور یہ ہر وقت مستحب ہے، سوائے مخصوص مواقع کے جیسے قضائے حاجت، جماع اور خطبۂ جمعہ۔ قرآن سب سے افضل ذکر ہے، پھر چار کلمات۔

• فراست

  شیخ عمر عبد الکافی کے درس میں فراست الہام کی ایک قسم ہے جو اس مومن کو ملتی ہے جس نے اپنے دل کو کینے، حسد اور بغض سے پاک کر لیا ہو؛ یہ نبوت کے درجے سے کم ہے، اور مغرب میں بعض لوگ اسے «چھٹی حس» کہتے ہیں. ان کا خیال ہے کہ صحابہ اپنی روحوں کی پاکیزگی کی وجہ سے اس تک پہنچے، اور بہت سے گناہ اسے روک دیتے ہیں.

• الفؤاد والقلب

  Two Qur'anic words, fu'ad and qalb, used for an inner faculty of insight that sees and understands and through which a person reaches aspects of reality that the senses alone do not reach. Muhammad Iqbal places it beside sense-perception in Lecture I, and reads it as a way of dealing with reality rather than a special hidden faculty.

• الغضب

  The soul's agitation at offence or opposition, from which the sharia magnifies the call to guard; a man came to the Prophet saying 'counsel me' and he answered 'do not become angry', the man repeating his request several times and receiving the same answer — one route has 'teach me something and do not make it long that I may retain it', another 'point me to a deed that admits me to Paradise' — the answer one in every case; Ibn Rajab infers that repeating the answer to the renewed request shows anger to be the sum of evil and guarding against it the sum of good; Abu Amr ibn al-Salah reports from Abu Muhammad ibn Abi Zayd that 'do not become angry' is one of the four hadiths from which all the conduct of goodness branches, and among the definitions of good character are Ahmad's 'that you not become angry or fierce' and Ishaq ibn Rahuya's 'a cheerful face and not becoming angry'.

• الشُّكْر

  Shukr is the acknowledgement of a kindness, its spreading and praise of its doer. It is made by the tongue, the heart and the limbs; thanking God means using His favours in what pleases Him. Thanking God is obligatory in general, and much thanks is recommended. It applies to favours received, to the removal of harm, and to hardship borne with patience. Its virtue is clear in the Qur'an and the sunna, and its opposite is ingratitude. Whoever does not thank people does not thank God, and to repay a kindness in deed is the root of thanks; if one cannot, a good word is enough.

• الهم بالعمل

  The hamm in the thirty-seventh hadith of the Forty — the heart's resolve upon an act before doing it — is the measure by which deeds are written with God: 'whoever resolves on a good deed and does not do it, God writes it down as a complete good deed; if he resolves and does it, ten good deeds to seven hundred times over and more; if he resolves on an evil deed and does not do it, He writes it down as a complete good deed; and if he resolves and does it, God writes it down as a single evil deed' — so resolve for good is rewarded even without the act, resolve for evil is unpunished and counts as good when left for God's sake, and no evil deed is written except upon doing; resolve outranks a passing thought as a settled purpose approaching firm intention (Jami' al-Ulum wal-Hikam pp. 754–755).

• الحسد

  Envy in the hadith 'do not envy one another, do not outbid one another, do not hate one another, do not turn away from one another' — the thirty-fifth of the Forty — is the first of four prohibitions ordering the heart's side of Islamic brotherhood before the prohibitions of dealings: the wishing that another's blessing be removed or the resenting of his favour, placed alongside najash — bidding on goods without intent to buy so as to deceive — and mutual hatred and turning away, all of them diseases of hearts from which the severing of brotherhood grows, the hadith coupling them with the despising of a Muslim brother declared sufficient evil for its doer (Jami' al-Ulum wal-Hikam p. 710).

• الهوى

  Hawa in the forty-first hadith of the Forty is the soul's inclination that must be made subject to revelation: 'none of you believes until his desire is brought to follow what I have brought' — following vain desire is the opposite of following the Messenger, and a condition of faith is that the soul's bent be made a follower of the Law, not followed; from it grow the corruption of opinion ruling alone and the preferring of appetite over proof (Jami' al-Ulum wal-Hikam p. 824).

• حفظ اللسان

  Guarding the tongue is, for Ibn Rajab, the controlling element of all religious practice: in Mu'adh's hadith, after the gates of good and the head-pillar-peak of the matter, the Prophet asked 'shall I tell you of what controls all of that?', took hold of his own tongue and said 'restrain this', and when Mu'adh asked whether people are taken to account for their speech he answered 'may your mother be bereft of you — are people thrown onto their faces, or their nostrils, in the Fire for anything but the harvest of their tongues?'; it stands alongside Abu Hurayra's 'whoever believes in God and the Last Day let him speak good or keep silent' (hadith 15) and the Prophet's gesture to his own tongue when Sufyan al-Thaqafi asked what to guard against (hadith 21) — one organ whose harvest is the commonest cause of people being pitched into the Fire, as the repeated hadiths of the Forty declare.

• الحب للأخ

  That the believer loves for his brother, and for people, what he loves for himself of good; in Anas ibn Malik's hadith 'none of you believes until he loves for his brother what he loves for himself' — Muslim's wording 'for his neighbour or his brother' — and in Ibn Hibban's version 'no servant reaches the reality of iman until he loves for people what he loves for himself of good'; Ibn Rajab explains that this addition clarifies that the negation of iman is a negation of attaining its reality and perfection rather than of its root, iman being often negated for the absence of some of its pillars and duties — loving good for one's brother, neighbour and people among them; Abu Amr ibn al-Salah reports from Abu Muhammad ibn Abi Zayd that 'the believer loves for his brother what he loves for himself' is one of the four hadiths from which all the conduct of goodness branches.

• اللہ کی محبت

  شیخ عمر عبدالکافی کہتے ہیں کہ اللہ کی محبت اس وقت ایمان کی حقیقت کو پہنچتی ہے جب دل مال اور عزت سے زیادہ اللہ کو عزیز ہو۔ وہ اس محبت کے منبع بتاتے ہیں، جیسے سوچ سمجھ کر بات کرنا، حلال کھانا اور اللہ کی نعمتوں کو سمجھنا، اور اس کی علامات میں اللہ کی رضا کے لیے بھلائی کرنا اور قرآن کی تلاوت پر دل کا کانپ اٹھنا شامل ہیں۔

• حسن الإسلام وترك ما لا يعني

  Part of the goodness of a person's Islam is leaving what does not concern him in word and deed and confining himself to what does; Ibn Rajab explains that 'concerns him' means what his purposeful attention attaches to, and that the leaving is governed by the ruling of the sharia and Islam rather than by whim or the soul's desire — which is why the Prophet made it a mark of the goodness of one's Islam; when a person's Islam is sound it entails leaving all that does not concern him of the forbidden, the doubtful, the disliked, and the superfluous among the permissible for which he has no need, rising thereby to the station of ihsan, from which, together with watchfulness, is born modesty before God and the abandoning of all that occasions shame; Ibn Rajab calls it a great foundation of the foundations of proper conduct and cites Abu Amr ibn al-Salah reporting from Abu Muhammad ibn Abi Zayd, the Maliki imam of his time, that the conduct of goodness and all its reins branch from four hadiths: 'whoever believes in God and the Last Day, let him speak good or keep silent', this hadith, 'do not become angry', and 'the believer loves for his brother what he loves for himself'.

• اللہ کے ساتھ حسن ظن اور امید (حسن الظن باللہ)

  شیخ عمر عبدالکافی اللہ کے ساتھ حسن ظن کو مومن کی بھلائی اور آسانی کی امید کے طور پر پیش کرتے ہیں؛ وہ استبشار کو بھلائی کی توقع کہتے ہیں، مایوسی پر تنقید کرتے ہیں، یعقوب کے واقعے سے استدلال کرتے ہیں، اور کہتے ہیں کہ مایوسی مومن کی صفت نہیں۔

• الإحسان

  The third level named in the hadith of Jibril after islam and iman, defined by the Prophet as worshipping God as though you see Him, for even if you do not see Him, He sees you. In his commentary on Shaddad ibn Aws's hadith 'God has prescribed ihsan upon everything' Ibn Rajab extends it from the station of watchful worship to a ruling written upon all things — reaching excellence even in execution and slaughter — noting that the wording of 'writing' entails obligation for most jurists and usul scholars.

• الإلهام

  Ilham is, in the lexical sense, God putting into the soul a matter that moves to act or to refrain; for the usulis it is a thing cast on the heart that quiets the breast, reserved by God for some of His chosen servants. The ilham of the prophets is true and binding on them and on their community; the ilham of others is not binding for most scholars, and it differs from whispering and from careful search.

• اللہ پر استغناء

  شیخ عمر عبدالکافی اللہ پر استغناء اور کسی چیز سے بے نیازی کے فرق کو واضح کرتے ہیں، اور کہتے ہیں کہ پہلا حقیقی استغناء اور حقیقی ایمان ہے۔ وہ اللہ پر استغناء کی دو علامتیں بتاتے ہیں: یہ کہ انسان اللہ کے سوا کسی سے نہ ڈرے، اور یہ کہ وہ اپنے ہاتھ کی چیز کے بجائے اللہ کے ہاتھ کی چیز پر بھروسا کرے۔

• الاستقامة

  Standing firm upon faith and obedience after the words 'I believe in God'; in Sufyan ibn Abdullah al-Thaqafi's hadith he asked the Prophet for comprehensive words of Islam he would not need to ask anyone after him about and was answered 'say: I believe in God, then stand firm' — one route 'say: my Lord is God, then stand firm' — its meaning for Ibn Rajab drawn from 'those who say our Lord is God then stand firm' in Fussilat and al-Ahqaf; Abu Bakr is reported glossing 'then stood firm' three ways: 'they associated nothing with God', 'they did not turn to a god other than Him', and 'they stood firm that God is their Lord'; a weak al-Nasa'i route through Anas adds 'people have said it then most of them disbelieved, and whoever dies upon it is of the people of istiqama'; and in the hadith's continuation in al-Tirmidhi and al-Nasa'i, when he asked 'what do you most fear for me?' and 'what shall I guard against?', the Prophet took hold of his own tongue — 'this' — or gestured to it, making guarding the tongue among the greatest things istiqama watches.

• خواتيم الأعمال

  That deeds are weighed by their endings; in his commentary on Ibn Masud's hadith Ibn Rajab explains 'deeds are but by their endings' as meaning that what counts is the state — sound or corrupt — in which the deed ends, that an evil ending comes through a hidden inward corrupting trait in the servant that people do not see, and that 'endings are the legacy of what preceded'; hence the early generations' intense fear of a bad ending and their fear that lesser hypocrisy might overcome them at the end and carry them into greater hypocrisy, while the Prophet often prayed 'O turner of hearts, make my heart firm on Your religion'.

• خوفِ خدا (خوف)

  شیخ عمر عبد الکافی ابن عباس سے نقل کرتے ہیں کہ ڈرانے والے کے ساتھ بیٹھنا، تاکہ قیامت کے دن امن ملے، اس کے ساتھ بیٹھنے سے بہتر ہے جو بے خوف کرے اور اس دن خوف ملے (needs_source) ۔ وہ کہتے ہیں کہ اللہ بندے پر دو امن اور دو خوف جمع نہیں کرتا: جو دنیا میں ڈرتا ہے اسے آخرت میں امن دیتا ہے ۔ ان کی رائے ہے کہ اسلام سادہ ہے اور ہم نے اس کے مسائل پیچیدہ بنا دیے ہیں، اور حساب کی امید نہ رکھنے کو وہ حساب سے نہ ڈرنے کے معنی میں لیتے ہیں ۔

• الخلق الحسن

  Treating people with what pleases them in word and deed while withholding harm — the third clause of 'fear God wherever you are': 'and keep company with people in good character' — which together with taqwa combines God's rights and His servants' rights, a combination Ibn Rajab calls rare, sustained only by the most complete of prophets and the truthful; its summit, as God describes the muttaqun, is giving freely and bearing hurt — 'who spend in ease and hardship, who restrain their anger and pardon people' — and revelation reports 'the most complete of believers in faith are the best of them in character', that it is the heaviest thing laid in the scales, raising its owner to the rank of the one fasting and praying, the best gift given a Muslim and what makes them most beloved to God and nearest to the Prophet in station; among its definitions: Ahmad's 'that you not become angry or fierce' and, in another report, 'that you bear what comes from people', Ishaq ibn Rahuya's 'a cheerful face and not becoming angry', and some scholars' 'restraining anger for God, showing openness and cheer except to the innovator and the flagrant, pardoning the erring except for discipline or establishing a hadd, and withholding harm from every Muslim and covenanted person except to change an evil or take what is due for the wronged without transgression'.

• المغفرة

  Divine forgiveness in the forty-second hadith — the last of al-Nawawi's Forty — is the widest promise God made His servants: 'son of Adam, so long as you call upon Me and hope in Me, I forgive you whatever has issued from you, and I do not care; son of Adam, were your sins to reach the clouds of the sky and then you sought My forgiveness, I would forgive you; son of Adam, were you to come to Me with an earthful of sins and then meet Me associating nothing with Me, I would come to you with an earthful of forgiveness' — from which Ibn Rajab drew three means by which it is won: supplication joined to hope, seeking forgiveness, and meeting God without association — so forgiveness answers sins however great, so long as they are free of shirk and met with hopeful supplication and sincere seeking of pardon (Jami' al-Ulum wal-Hikam pp. 830–831).

• مراقبہ

  شیخ عمر عبدالکافی کے درس میں مراقبہ یہ ہے کہ دل اپنے مالک کا نگہبان ہو: جو اللہ کے سامنے اپنے دل کی نگرانی نہ کرے، اسے لوگوں کی نگرانی کا کوئی فائدہ نہیں۔ وہ اس کے لیے تین بیٹوں اور مرغوں کا واقعہ اور چرواہے کا قصہ بیان کرتے ہیں۔

• النصيحة

  Wishing good for the one counselled and standing for him in the ways of good in will and deed; in Tamim al-Dari's hadith 'the religion is nasiha' — to God, His book, His messenger, the leaders of the Muslims and their common folk — Ibn Rajab cites al-Khattabi that the root of nash in the language is purity, its meaning toward God being sound belief in His oneness and sincere intention in worshipping Him, toward His book faith in it and acting on what is in it, toward His messenger believing his prophethood and offering him obedience in what he commanded and forbade, and toward the generality of Muslims guiding them to their welfare; and he transmits Ibn al-Salah's detailed exposition of each, the pledge of Jarir ibn Abdullah 'to establish prayer, give zakat and counsel every Muslim', Abu Dawud's report that it is one of the hadiths around which jurisprudence revolves, and Muhammad ibn Aslam al-Tusi's that it is a quarter of the religion.

• النوافل

  Supererogatory works in the thirty-eighth hadith of the Forty are the second rank of drawing near after the obligations: 'My servant draws near to Me by nothing dearer to Me than what I have made obligatory on him, and My servant keeps drawing near to Me through the supererogatory until I love him' — works beyond the required of prayer, fasting, charity and remembrance, by which the servant perseveres after establishing the obligatory until God's love reaches him; their rank in the commentary is subordinate to the obligations and never precedes them — whoever neglects the obligatory while busying himself with the supererogatory has put the lesser before the greater (Jami' al-Ulum wal-Hikam p. 770).

• النفاق

  Hypocrisy in the forty-eighth hadith of Ibn Rajab's additions is known by its practical marks: 'four traits — whoever has them all is a hypocrite, and whoever has one of them has a trait of hypocrisy until he gives it up: when he speaks he lies, when he promises he breaks his word, when he disputes he behaves wickedly, and when he pledges he betrays' — their totality is perfected hypocrisy while a single one is a trait of it without constituting unbelief alone; Abu Hurayra's wording adds 'though he fast and pray and claim to be a Muslim'; Ibn Rajab rejects the interpretation of those leaning to irja' who confined the hadith to the hypocrites of the Prophet's era via Muhammad al-Muharram's report from Ata' from Jabir — calling it a lie, al-Muharram being a known liar (Jami' al-Ulum wal-Hikam p. 901).

• النية في الأعمال

  The purpose and will behind an act; Ibn Rajab notes that intention has two senses in scholars' usage: distinguishing acts of worship from one another and from habits — the sense dominant in the jurists' books — and distinguishing the aim intended by the act, whether for God alone or for other than Him — the sense dominant among the early generations and companion to sincerity; al-Shafi'i is reported to have called the hadith 'actions are but by intentions' a third of knowledge entering seventy chapters of jurisprudence, and al-Bukhari opened his Sahih with it.

• قلبِ سلیم

  شیخ عمر عبدالکافی کے درسوں میں قلبِ سلیم وہ دل ہے جو ایمان کے نور سے روشن ہو، اور اس کے مقابل وہ دل ہے جو نفاق اور سختی کے سوا کچھ نہیں جانتا۔ شیخ دلوں کی کئی قسمیں بیان کرتے ہیں: نشیط دل، غافل دل اور سست دل، اور اسے اپنی وضاحت کے طور پر پیش کرتے ہیں۔

• قناعت

  شیخ عمر عبدالکافی کے درسوں میں قناعت اس بات کو کہتے ہیں کہ نفس اس پر راضی ہو جو اللہ نے تقسیم کیا، جبکہ لالچ انسان کو تھوڑے پر راضی نہیں ہونے دیتا۔ شیخ کے مطابق لالچ انسانی فطرت کا حصہ ہے، اور آدمی دوسروں کی چیزوں کی تمنا نہ کرے بلکہ اللہ سے اس کا فضل مانگے۔

• تقليل الطعام

  Eating little in the forty-seventh hadith of Ibn Rajab's additions is the prophetic rule of food and austerity: 'no human has filled a vessel worse than the belly; enough for the son of Adam are morsels that keep his back upright, and if he must, a third for food, a third for drink and a third for breath' — sufficiency is what keeps the spine straight, not satiety, and when more is needed the belly is divided into thirds rather than filled with food; the narration's occasion shows the people of Khaybar struck by fever for excess in lawful fruit — so excess even in the permissible breeds harm (Jami' al-Ulum wal-Hikam p. 891).

• قصر الأمل

  Curtailing hopes in the world, founded on the fortieth hadith of the Forty: 'be in this world as though a stranger or a wayfarer' — for a stranger does not settle into a foreign abode, and a passer-by clings to it even less; upon it Ibn Umar built his saying 'when you reach evening do not await the morning, and when you reach morning do not await the evening, and take from your health for your sickness and from your life for your death'; Ibn Rajab calls this hadith a foundation of curtailing hope in this world, such that the believer should not take it as his lasting home and set his heart at rest in it (Jami' al-Ulum wal-Hikam pp. 810–811).

• رحمت

  شیخ عمر عبدالکافی کے درسوں میں رحمت وہ اصول ہے جو مسلمان کے لوگوں اور جانوروں کے ساتھ برتاؤ کو طے کرتا ہے: یہ دل کو سکون دیتی ہے اور امید زندہ رکھتی ہے۔ اللہ نے رحمت کو اپنے اوپر لازم کیا؛ دنیا میں اس کی رحمت مومن اور کافر دونوں کو شامل ہے، اور آخرت میں یہ ان پر ظاہر ہوگی جنہوں نے اللہ کے بندوں پر رحم کیا۔ اس کی صورتوں میں فقیر، والدین، رشتہ داروں، پڑوسیوں اور بیوی کے ساتھ حسنِ سلوک، اور ذبح میں نرمی شامل ہیں۔

• التجربة الدينية

  The inner experience on which faith rests, in the view of Muhammad Iqbal. In Lecture I he treats it as one of the data of human experience, not reducible to the data of natural science, whose claims must be tested by the standards of knowledge in general.

• خواب (رؤیا، فقہی احکام اور تعبیر)

  رؤیا وہ ہے جو آدمی نیند میں دیکھتا ہے، اور اسے الہام، حلم، خاطر اور وحی سے ممتاز کیا جاتا ہے۔ اچھا خواب نبوت کے اجزا میں سے ہے، اور تعبیر اس کے ظاہر سے باطن کی طرف لے جانا ہے۔

• الصبر

  Holding the soul to God's obedience, away from disobedience, and through His painful decrees; in the commentary on Ibn Abbas's counsel Ibn Rajab records that contentment is a recommended excellence while patience is binding upon the believer, God having commanded it and promised a vast reward, that in patience over what one dislikes lies much good since the affliction written upon the servant, borne patiently, yields much good — Amr mawla Ghafra's route adding 'if you can work for God with contentment in certainty then do, and if not, then in patience over what you dislike lies much good'; the servant needs God's aid for performing the commands, abandoning the forbidden and bearing all decreed things in the world, at death and through the terrors of the barzakh and resurrection — none can aid that but God, and whoever truly seeks His aid is aided, as in 'strive for what benefits you, seek God's help and do not flag'; 'victory is with patience' covers both jihads, the outward enemy and the inward — the patient triumphs and the fretter is captured or slain — and Ibn al-Mubarak's saying 'whoever is patient, how little he needs to endure, and whoever frets, how little he enjoys', followed by 'relief is with affliction' and 'with hardship is ease'.

• ستر المسلم

  Concealing a Muslim, in Abu Hurayra's hadith — the thirty-sixth of the Forty — is one of the acts of aiding a brother that are repaid in kind: 'whoever conceals a Muslim, God will conceal him in this world and the next' — shielding a brother's exposed fault in religion or worldly affairs from people's eyes and not tearing his covering, set alongside relieving distress, easing for the insolvent, and the rule 'God is at the servant's aid so long as the servant is at his brother's aid' — so that concealment is a form of aid rewarded with its like in both abodes (Jami' al-Ulum wal-Hikam p. 731).

• شرحِ صدر

  شیخ عمر عبدالکافی کے بیان کے مطابق شرحِ صدر اور انشراحِ صدر: صدر کے اسرار صرف خالق کو معلوم، شرحِ صدر کی حسی اور معنوی قسمیں، نبی کے بچپن میں شقِ صدر کا واقعہ اور اس کی طبی تشریح، اور مکرر سوال کرنے والے کے ساتھ سعتِ صدر ۔

• التقوى

  That the servant sets between himself and what he fears a guard to shield him — his taqwa of his Lord being a guard against what he dreads of His anger, displeasure and punishment, namely doing His obedience and avoiding disobedience; this is Ibn Rajab's root definition in the commentary on 'fear God wherever you are'; taqwa is ascribed to God's name as the guarding against His wrath — the greatest of what is guarded against — and to His punishment like the Fire and His time like the Day of Resurrection; complete taqwa includes doing the obligations and leaving the forbidden and the doubtful, its highest degree adding the recommended and leaving the disliked; among the early generations: Umar ibn Abd al-Aziz held taqwa is not fasting the day or praying the night but leaving what God forbade and performing what He imposed, Talq ibn Habib that it is working in obedience upon light from God hoping His reward and leaving disobedience upon light fearing His punishment, Abu al-Darda' that its perfection is guarding to an atom's weight until some of the lawful is left as a screen from the unlawful, al-Thawri that they were called muttaqun for avoiding what need not be avoided, and Ibn Masud glossed 'fear God as He should be feared' as being obeyed and not disobeyed, remembered and not forgotten, thanked and not denied; taqwa is God's counsel to the first and the last and His messenger's bequest to his community — he counselled the commander of every expedition with it, told Abu Dharr 'I counsel you with taqwa, for it is the head of the whole matter', and the pair 'taqwa of God and good character' is what most admits people to Paradise.

• التصوف

  Tasawwuf.

• تسبیح (اللہ کی پاکی بیان کرنا)

  Tasbih is declaring God free of every defect; the word is also used for remembrance, prayer and praise. Its rule is recommendation, at all times. It has set places in bowing, prostration and the opening of prayer, and rules for voice and number. It is disliked in unclean places, forbidden for one listening to the sermon in some schools, and disliked aloud before a funeral; it is recommended at thunder.

• التوكل

  Tawakkul in the forty-ninth hadith of Ibn Rajab's additions is the heart's worship answered with provision: 'were you to put your trust in God as He deserves, He would provide for you as He provides for the birds — they set out hungry in the morning and return full in the evening' — true tawakkul is the heart's reliance on God for obtaining what is sought together with taking the means, as the birds' own morning flight shows, not the abandoning of effort; the birds themselves set out and return, joining work with entrustment (Jami' al-Ulum wal-Hikam p. 914).

• اختبارا التجربة الدينية: العقلي والعملي

  Two criteria that Muhammad Iqbal proposes for weighing the claims of religious experience: an intellectual test, a critical interpretation asking whether the claim leads to a reality of the same character as the experience reveals; and a pragmatic test, judging the experience by its fruits. He assigns the first to the philosopher and the second to the prophet, and says he will apply the intellectual test in Lecture II.

• العُجب

  Self-admiration is taking pride in one's own deed, knowledge or opinion. Al-Sallabi quotes Ali: self-admiration is a plague of minds, and cites Ibn Taymiyya that it is the associating of the self, where show is the associating of creatures.

• عزلت

  In the lexicon, uzla is a noun from i'tizal, avoiding a thing with the body or the heart; as a technical term it is withdrawal from mixing with people by seclusion and cutting off. It differs from khalwa, being alone with oneself. Scholars agree that withdrawal is better in times of trial and corruption, unless one can remove the trial, in which case one must strive to remove it. Outside such times they differ: most jurists and hadith scholars prefer mixing with people while being safe from their harm, while some prefer withdrawal for its safety, and the ruling varies with the person. Withdrawal has benefits, such as devotion and avoiding the sins that company often brings, and a loss, namely the benefits that come from help of others. Writers on spirituality give etiquette for the one who withdraws, including wishing others safety from one's own evil rather than one's safety from theirs, and leaving blameworthy traits.

• وجل القلوب عند ذكر الله

  Rida glosses wajal in the Anfal verse as a felt apprehension of the heart, which may come from fear of an unknown end or from awe and majesty. He argues that whoever restricts the remembrance to threat misses this, and sees no contradiction with the Ra'd verse that hearts find rest in remembrance of God, since promise, threat and God's attributes all bring the heart to rest.

• ولی

  The wali in the creed is one of the friends of the Merciful; the Tahawiyya affirms 'all the believers are friends of the Merciful, the noblest to God the most obedient' and 'we do not prefer any wali over any prophet'.

• الورع

  Stopping at doubtful matters, guarding against them, and leaving what causes unease for what does not; this meaning appears in Ibn Rajab's commentary on two of the Forty hadiths: al-Nu'man ibn Bashir's 'the lawful is clear and the unlawful is clear and between them are doubtful matters' with 'whoever guards against the doubtful has cleared his religion and honour', and al-Hasan ibn Ali's 'leave what makes you doubt for what does not', whose meaning Ibn Rajab says reduces to standing fast at the doubtful and avoiding it; it is supported by a weak report from Wathila ibn al-Asqa' in which, asked who is scrupulous, the Prophet answered 'the one who stops at the doubtful', and by another weak report that 'the scrupulous Muslim leaves the lesser sin for fear of the greater' and that the heart is agitated by the unlawful and rests in the lawful; among the sayings of the early generations he cites Ibn Masud's 'why turn to what troubles you when four thousand things around you do not?' and Umar's 'leave both usury and suspicion', meaning what you suspect to be usury even without certainty. In fiqh: the lexical sense of wara' is restraint. Ibn al-Humam and al-Nawawi define it as avoiding doubtful matters; al-Dusuqi as leaving some permitted things for fear of falling into doubt; al-Ghazali and Ibn al-Qayyim add leaving what is known to be forbidden, out of fear of God. Jurists separate it from piety (taqwa), which is wider, from precaution (ihtiyat), which is wider still, and from asceticism (zuhd), which is about the heart rather than conduct. Al-Qarafi holds wara' recommended; it applies where a ruling is unclear because the evidence is hidden or conflicting, where the cause of prohibition is doubtful, or, as far as possible, to leave a scholarly disagreement. Ibn al-Shatt and al-Shatibi deny that leaving every disagreement is wara', since it would lead to hardship. Ibn Taymiyya lists three ways scrupulosity goes wrong: restricting it to avoiding the forbidden and neglecting duties, treating a natural distaste as a legal ruling, and weighing the harm of an act while ignoring a greater good it serves. Al-Ghazali sets four grades: the wara' of the upright, of the righteous, of the pious and of the truthful. In leading prayer the Hanafis put the more scrupulous after the most learned in its rules and the best reciter; the Shafi'is have two views on placing him before the most learned in jurisprudence; the Hanbalis put him after the ruler, the householder and the regular imam. Scrupulousness is recommended for rulers, judges and the market inspector; Ibn Taymiyya prefers, for judgeship, the most learned and most scrupulous, depending on whether the matter is plain or delicate.

• ولاية الله

  Friendship with God in the thirty-eighth sacred hadith of the Forty: 'whoever is hostile to a friend of Mine, I have declared war on him; My servant draws near to Me by nothing dearer to Me than what I have made obligatory on him; and My servant keeps drawing near to Me through supererogatory works until I love him' — the wali, on the commentary's account, is the one upright upon the obligations who then ascends through supererogatory works until he becomes beloved of God, his hearing, sight, hand and foot then acting by Him; the drawing near that founds wilaya has two ranks — the obligations first, dearest of all approaches, then the supererogatory after them — while enmity to a friend occasions God's own declaration of war, the gravest of threats in defence of His beloveds (Jami' al-Ulum wal-Hikam pp. 770–771).

• وِرْد

  Wird (plural awrad) is, in the lexicon, a fixed portion of recitation or other practice; in the technical sense it is what a person sets himself each day or night as a regular act. The related term hizb is a practice a person keeps up, such as prayer or recitation, and its technical sense does not depart from the lexical one. Al-Ghazali treats the awrad as the path to meeting God, since love and intimacy come only from constant remembrance, which in turn needs leaving worldly concerns to what is necessary. The virtue of remembrance is supported by Qur'an passages in several surahs (al-Ahzab, al-Ankabut, al-Nisa', al-Baqara) and by a hadith on those who go ahead by remembering God often; Ibn Abbas explains remembrance as practised after prayers, on going to sleep and on leaving home. Because the soul tires of one kind of act, varying the awrad keeps them pleasant and sustained. Prayer is the best of the awrad, and half of its right is the outward and inward work; six inward acts are to be observed in it: presence of heart, understanding, reverence, awe, hope and modesty. Attending the congregation in the nearest mosque, in the first row, and without worldly talk is recommended. Recitation of the Qur'an is the best remembrance, and its amount varies with the reader: a man busy with teaching or judging keeps to what does not disturb his work, and others recite as much as they can without tiring. The Qur'an is divided into seven portions by length; the division is reported through a report from Aws ibn Hudhayfa, which Ibn Abd al-Barr judged not firmly established. Transmitted supplications and remembrances belong to the awrad, while devising remembrances unsupported by the Book and the sunna is to be avoided; al-Sha'rani records a covenant to that effect, and Ibn Allan reports from al-Nawawi that the practices of the shaykhs may be followed where they do not depart from the transmitted. The principle is constancy: a small act done regularly is loved by God, while an act abandoned loses its effect. The seven daytime awrad run from dawn to sunset: first the supplication, remembrance, recitation and reflection after the dawn prayer, then the forenoon prayer, then work and a midday rest, then the prayer after noon, then Qur'an reflection in the afternoon, and finally glorification and seeking forgiveness until sunset. The night awrad include the voluntary prayers between maghrib and isha, the recitation of transmitted surahs and the witr before sleep, moderate sleep, the night prayer in the later part of the night, and seeking forgiveness at dawn. The awrad vary with the state of the person: the devotee gives his time to worship and recitation; the scholar to teaching and writing; the student to learning; the ruler gives the needs of Muslims precedence over his own awrad; the craftsman joins remembrance to his work and gives away what he does not need; and one absorbed in love of God moves according to what his practice calls for. A missed wird should be made up, and a sound report says that whoever sleeps through his night portion and reads it between dawn and noon is credited as if he read it at night. Certain months, days and nights are given extra merit for devotion, and the entry refers the detail to other headwords.

• الزهد

  Zuhd of a thing means turning away from it out of contempt for it and rising above it; in Ibn Rajab's commentary on 'renounce the world and God will love you', renouncing the world is neither forbidding the lawful nor wasting wealth — as halted at Abu Muslim al-Khawlani in Ahmad's Kitab al-Zuhd, the reading he prefers — but being more confident in what is in God's hand than in what is in your own, and, when calamity strikes, more hopeful of its reward and store than of its survival; al-Zuhri defined the renunciant as one whom the unlawful does not overcome in patience nor the lawful distract from gratitude; Sufyan ibn Uyayna as one who gives thanks when blessed and is patient when tried; Sufyan al-Thawri and the Imam Ahmad as 'renouncing the world is shortening hopes, not eating coarse food nor wearing a rough cloak' — Ahmad once adding 'and despairing of what is in people's hands'; Ibrahim ibn Adham made it three kinds: obligatory, renunciation of the unlawful; meritorious, of the lawful; and safekeeping, of the doubtful — people disputing whether renouncing the unlawful alone earns the name, and Abu Sulayman al-Darani gathering all its meanings as 'renouncing whatever occupies you away from God', a saying Ibn Rajab calls comprehensive of all its senses, divisions and kinds; and its fullness includes that a believer who intends by lawful pleasures strength for obedience finds them counted worship, as Mu'adh said 'I reckon my sleep as I reckon my night vigil' (Jami' al-Ulum wal-Hikam pp. 643–655).

واقعہ

• زيارة الأربعين

  The world's largest annual gathering — millions, mostly Shia, walking Najaf to Karbala for the fortieth day of Husayn's death.

• مهرجان فاس للموسيقى الروحية العالمية

  Fez's annual festival convening Sufi chant, qawwali and nasheed alongside the sacred music of other faiths; since 1994.

• شب عروس (ليلة الزفاف)

  Konya's annual commemoration of Rumi's death with the Mevlevi whirling-dervish sema — the world's most visible Sufi ceremony.

• عُرس أجمير شريف

  The six-day annual death-anniversary festival of Mu'in al-Din Chishti at Ajmer — qawwali and pilgrimage for hundreds of thousands.

نادر شے

• مخطوط قونية (الفتوحات المكية)

  Ibn Arabi's own autograph copy of his Meccan Revelations kept in Konya; the most precious Ibn Arabi document extant.

عمل

• الذكر

  Repeating God's names, tasbih and istighfar, alone and in gatherings — 'in the remembrance of God hearts find rest'; the Sufi orders built litanies and assemblies on it.

• الدعاء

  Supplication to God; the Qur'an says 'call on Me, I answer you', scholars call it the marrow of worship, with etiquettes from facing the qibla to raising the hands.

• الاستخارة

  Two rak'as and the istikhara supplication before a decision one wavers over; the Prophet taught his companions it as he taught a sura of the Qur'an.

• العُرس (الذكرى السنوية للأولياء)

  The annual death-anniversary festival at a saint's shrine in South Asian and Maghrebi tradition — qawwali, pilgrimage, food; 'urs' as union with God.

اسکریننگ روم

• ألف

  The Pakistani series pairing a famous filmmaker with a young Qur'an memoriser — contemporary Pakistani TV's most-discussed treatment of art, faith and the soul.

• ستموت في العشرين

  2019 عیسوی · 1440 ھ†You Will Die at Twenty.

• آيات الحب

  2008 عیسوی · 1429 ھ†The Indonesian phenomenon based on Habiburrahman El-Shirazy's novel about a pious Indonesian student at al-Azhar and his loves — it remade Indonesian cinema toward religious romance.

• باب عزيز

  2005 عیسوی · 1426 ھ†Nacer Khemir's Tunisian film about a Sufi dervish crossing the desert to a gathering; the best-known Arab Sufi film, dedicated to depicting Islam's spirit.

• حين يسبّح الحب

  2009 عیسوی · 1430 ھ†The Indonesian adaptation of Habiburrahman El-Shirazy's novel about an al-Azhar student balancing study, love and livelihood in Cairo — a major Indonesian religious hit.

• الله والمحبة

  A Pakistani series about a young man whose love for a religious girl transforms his life; revived with later seasons that broke Pakistani viewership records.

• ميموزاس

  2016 عیسوی · 1437 ھ†Mimosas.

• منافق

  2016 عیسوی · 1437 ھ†Munafik.

• رقص بسم الله

  A Pakistani series about a religious family's son whose forbidden love teaches him the difference between inherited piety and true devotion — a modern hit.

• شهر ذات

  A Pakistani drama about an elite young woman whose unrequited love becomes a search for God — a landmark spiritual drama.

• طعم الكرز

  1997 عیسوی · 1418 ھ†Abbas Kiarostami's Palme d'Or winner about a Tehran man seeking someone to bury him if he dies by suicide — its dialogues turn on Islamic arguments over life and death.

• تقوى: خوف الرجل من الله

  2006 عیسوی · 1427 ھ†A Turkish–German film about a devout doorkeeper hired to collect money for a Sufi order, whose piety is shaken by wealth and power — a study of religion and modern life.

• طائر الطين

  2002 عیسوی · 1423 ھ†The Clay Bird.

• ثلج

  2008 عیسوی · 1429 ھ†Snow.

• يونس إمره: رحلة الحب

  A TRT series about the Sufi poet Yunus Emre and his apprenticeship under Taptuk Emre — one of few television dramas centred on a Sufi's life.

کیا چیز غائب ہے؟ ہمیں بتائیں · موضوع اس وقت کھلتا ہے جب اس کی جائزہ شدہ رہنمائی، 10 سوالات، 5 اقسام میں 25 اندراجات، اور کئی روایات اور خطوں کی آوازیں ہوں۔

متنازع موضوعات

• Sexuality and gender diversity
• Converts and those who leave
• Images and figural art
• Takfir and its critics
• Dissent, heresy and freethought
• Conquest and its debates
• Violent extremism and the Muslim response
• Islam and atheism or secular thought