You forgot to mention that Sharh al-Sudūr was authored by Imām Suyūtī.
I suppose, according to you, he too was a follower of, "distortion, lies and folklore religion".
I suppose, according to you, he too was a follower of, "distortion, lies and folklore religion".
https://twitter.com/BrEhsan2/status/1399409424935104514
The first quote can be found on page 141:
In the Tārīkh of Ibn Najjār with his chain, from Abu'l Qāsim ibn Hibatullāh ibn Salām, the Mufassir [exegete], he said:
“We had a Shaykh whom we would recite to. One of his companions passed away, and the Shaykh saw him in his dream.
In the Tārīkh of Ibn Najjār with his chain, from Abu'l Qāsim ibn Hibatullāh ibn Salām, the Mufassir [exegete], he said:
“We had a Shaykh whom we would recite to. One of his companions passed away, and the Shaykh saw him in his dream.
He asked him, ‘What did Allāh do with you?’
He replied, ‘He forgave me’
He asked, ‘How was your state with Munkar and Nakīr?’
He said, ‘O Ustād, when they made me sit and asked me, Who is your Lord and who is your Nabī?’
Allāh gave me ilhām [inspiration], that I say to them,
He replied, ‘He forgave me’
He asked, ‘How was your state with Munkar and Nakīr?’
He said, ‘O Ustād, when they made me sit and asked me, Who is your Lord and who is your Nabī?’
Allāh gave me ilhām [inspiration], that I say to them,
‘Leave me, by the right of Abū Bakr and Úmar.
Thus, one of them said to the other, ‘He has sworn against us with a great matter, leave him.’
Therefore, they left me and went away.”
Thus, one of them said to the other, ‘He has sworn against us with a great matter, leave him.’
Therefore, they left me and went away.”
Ibn al-Jawzī also mentioned this report in his book Manāqib Amīr al-Mu'minīn Úmar ibn al-Khattāb, pg. 241.
I suppose Ibn al-Jawzī will also be called out and attacked by these Najdī Wahābīs, or shall they apply different standards with him?
I suppose Ibn al-Jawzī will also be called out and attacked by these Najdī Wahābīs, or shall they apply different standards with him?
For those who are claiming there is no chain for this report, then we may look to the entry of Abu'l Qāsim Hibatullāh ibn Salāmah in Muntażim of Ibn al-Jawzī 15/138, where Ibn al-Jawzī repeats this report with his chain of narration.
As for the Shaykh who saw this dream, he was described by Ibn al-Jawzī and other scholars as:
“Among the people, he was the one who had memorised the most of the tafsīr of the Qur'ān. He would give lessons in Great Mosque of Mansūr.
“Among the people, he was the one who had memorised the most of the tafsīr of the Qur'ān. He would give lessons in Great Mosque of Mansūr.
He heard hadīth from Abū Bakr ibn Mālik al-Qatīyī and others.”
After mentioning the report above, he writes:
“Hibatullāh passed away in this year [410 AH], in Rajab, and was buried in the graveyard of the Great Mosque of Mansūr.”
This corresponds to November 1019 CE.
After mentioning the report above, he writes:
“Hibatullāh passed away in this year [410 AH], in Rajab, and was buried in the graveyard of the Great Mosque of Mansūr.”
This corresponds to November 1019 CE.
As for the second report, this is also mentioned by Imām Suyūtī in the same book, page 142:
Said Shaykh Ábd al-Ghaffār al-Qawsī in “Tawhīd”:
“I was near the house of Shaykh Nāsiruddīn, and Shaykh Bahāuddīn al-Akhmīmī arrived. I carried his coat upon my shoulders,
Said Shaykh Ábd al-Ghaffār al-Qawsī in “Tawhīd”:
“I was near the house of Shaykh Nāsiruddīn, and Shaykh Bahāuddīn al-Akhmīmī arrived. I carried his coat upon my shoulders,
then he related to me that the servant of Shaykh Abū Yazīd would carry his coat upon his shoulders, and he was a pious man.
Then the hadīth regarding the topic of Munkar and Nakīr in the grave was mentioned, then that faqīr, and he was a Maghribī, said:
Then the hadīth regarding the topic of Munkar and Nakīr in the grave was mentioned, then that faqīr, and he was a Maghribī, said:
‘By Allāh! If they ask me I shall reply unto them.’
They asked him, ‘How will that be known?’
He said, ‘Sit at my grave till you hear.’
Then, when the Maghribī passed away, they sat at his grave, they heard the matter, and heard him say:
They asked him, ‘How will that be known?’
He said, ‘Sit at my grave till you hear.’
Then, when the Maghribī passed away, they sat at his grave, they heard the matter, and heard him say:
‘Do you two question me, when I have carried the coat of Abū Yazid upon my neck?’
Thus they left him and went away.”
Thus they left him and went away.”
Shaykh Ábd al-Ghaffār al-Qawsī was from among the greatest scholars and gnostics of his time. He has been praised by many scholars, including Ibn Mulaqqin, Ibn Hajar al-Ásqalānī, Safadī, Maqrīzī, Shá'rānī and others.
Correction: Mufassir Hibatullāh was one who narrated this from one of his shaykhs who saw the dream.
Ibn Hajar writes:
“Ábd al-Ghaffār ibn Ahmad ibn Ábd al-Majīd ibn Nūh ibn Hātim ibn Ábd al-Hamīd al-Qawsī, his origin is from Aqsar.
He heard hadīth from Dimyātī and Muhibb al-Tabarī, and he accompanied Ábd al-Ázīz al-Manūfī and Abu'l Ábbās al-Mulaththam,
“Ábd al-Ghaffār ibn Ahmad ibn Ábd al-Majīd ibn Nūh ibn Hātim ibn Ábd al-Hamīd al-Qawsī, his origin is from Aqsar.
He heard hadīth from Dimyātī and Muhibb al-Tabarī, and he accompanied Ábd al-Ázīz al-Manūfī and Abu'l Ábbās al-Mulaththam,
and other than them from the nobles of the path.
He authored a book regarding that which emulated Risālah al-Qushayrī...and he named it Wahīd fī Sulūk Ahl al-Tawhīd, and that consists of two volumes.
He authored a book regarding that which emulated Risālah al-Qushayrī...and he named it Wahīd fī Sulūk Ahl al-Tawhīd, and that consists of two volumes.
He built in the outskirt of Qaws a good ribāt, and there occurred with him an incident relating to the Christians of Qaws and their churches in the year 700 [1300 CE], so he was taken to Cairo and remained there till he passed away in Dhu'l Qádah, in the year 708 [April 1309 CE].
Abū Hayyān, Qutb al-Halabī, and Álāuddīn al-Qūnawī and others wrote from him.”
[Durar al-Kāminah, 2/385]
[Durar al-Kāminah, 2/385]
Shaykh Ábdullāh al-Yāfayī al-Shāfiyī [696-768 AH / 1298-1367 CE] writes regarding him:
“The aforementioned Sayyid [master], of sublime rank, Ábd al-Ghaffār, owner of the zāwiyah in the city of Qaws.”
[Mirʼāt al-Jinān, 4/99]
“The aforementioned Sayyid [master], of sublime rank, Ábd al-Ghaffār, owner of the zāwiyah in the city of Qaws.”
[Mirʼāt al-Jinān, 4/99]
Shaykh Ábd al-Wahhāb al-Shárānī al-Shāfiyī [898-973 AH / 1493-1565 CE] writes regarding him:
“Author of the book Tawhīd fī Ílm al-Tawhīd. He, may Allāh be pleased with him, combined between Sharīáh and Haqīqah, enjoining good and forbidding evil.
“Author of the book Tawhīd fī Ílm al-Tawhīd. He, may Allāh be pleased with him, combined between Sharīáh and Haqīqah, enjoining good and forbidding evil.
He sold himself in the obedience of Allāh táālā.
It is narrated that he was once eating gourd with his son, and he said unto his son, ‘Indeed RasūlAllāh ﷺ loved gourd.’
He replied, ‘What is this except rubbish?’
Thus he drew his sword and struck the neck of his son.”
It is narrated that he was once eating gourd with his son, and he said unto his son, ‘Indeed RasūlAllāh ﷺ loved gourd.’
He replied, ‘What is this except rubbish?’
Thus he drew his sword and struck the neck of his son.”
[Tabaqāt al-Kubrā, 1/139]
As for Shaykh Bahāuddīn al-Akhmīmī [700-764 AH / 1300-1363 CE] who related this report to Shaykh Ábd al-Ghaffār, he was a Mutakallim and Shāfiyī scholar.
He studied with Shaykh al-Islām Taqīuddīn al-Subkī and was praised by many scholars such as Dhahabī, Ibn Hajar and others.
He studied with Shaykh al-Islām Taqīuddīn al-Subkī and was praised by many scholars such as Dhahabī, Ibn Hajar and others.
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