TF]IE

RHN{EN{BRANCE
OF COI)
The Outcome of Contemplation
over Loud Dhikr
(N atTj atu al-fikr fil-j ahri b il- dhikr)

IMAM JALAL AL-DIN AL.SUYUT I

TLanslated by
SAJEDA MARYAM POS'WAL

Reuised with I'{otes, Biography and Appendices by

GIBRIL FOUAD HADDAD

AMAL PRESS
@ BRISTOL . ENGLAND
 CONTENTS
Copyright @ zoo8 Amal Press Ltd
A1l rights reserved.

Acknowledgements
Amal Press, PO Box 688, Bristol BS99 3ZR, England
Publisher\ Note
h ttp: / / www.a malpress. com
[email protected] Abbreviations xv
No part of this publication may be reproduced or transmitted in any form or by any tsiography of Imam al-5uyut1 I
means (except in the case of brief quotations embodied in critical articles and
reviews), electronic or mechanical, including photocopying or recording or by any The Remembrance of God t9
information storage and retrieval system without permission from the copyright
holder O, or in accordance with the provisions of the Copyright, Designs and Patents
APPENDICES:
Act 1988. I. Published works of al-Suyugr 35
II. Hanafr Fatwas on Loud Dhikr in the Mosque 45
Any person who does any unauthorised act in relation to this publication may be Ill. Dhikr "Allah, Allah" 5-3
liable to criminal prosecution and civil claims for damages. A CIP catalogue record
for this book is available from the British Library NOTES 59

Manufactured in the United States ofAmerica BIBLIOGRAPHY 79

ISBN 978-o-9 5S23Sg-5-5 paperback BIOGRAPHICAL NOTES 85

Special thanks to the Cordoba Financial Group.

tr
CORDOBA

v11
 PUBLISHER'S NOTE

wE LIVE IN a time when there is a growing interest in under-

standing Islam not only by Muslims but also by people of
other faiths and even by people of no faith. Books that were once
lvailable only in the Arabic language are being translated into English,
though as yet these translations represent only a scant fraction ofthe
realms of knowledge open for us to explore.-While Muslim scholars,
sages, and legal experts often expounded their philosophies in multi-
volume epics,r no comparison could be found in medieval Europe. It
is the intention ofAmal Press to make available to people in the West
these illuminating texts that have been taught and passed down from
teacher to student for generations in the Muslim lands.
Far from being the torchbearers of intellectual inquiry, the Muslim
world of today bears little resemblance to the past civilization that so
rnany Muslims passionately talk of. The Islamic discourse is highly
politicized, leaving ethical, moral, and spiritual dimensions to become
rnarginalized and neglected. It is because of this remarkable contrast
between the classical period and the modern that Amal Press seeks to
address the reasons for the current state of malaise in the Muslim
world. One thing is certain: the Islamic discourse of the past was never
determined by those whose mission was to destroy and wreak havoc.
W'hereas classical Islam offered a religion to live for, contemporary
expressions of Islam seem to create a religion to die for. It is no coin-
cidence that such proponents or movements do not have scholars
in their ranks, nor do they produce anything near the intellectual
output of their spiritual forefathers.
The Islamic tradition is rooted in knowledge that is carried and
transmitted by inheritors of the prophets who possess a light in their
hearts, a light that is passed on to others; illuminating and intoxicating

xi
 t,L,lil tstllil{ s N()'l l1 l't,lll lslllll('S N( )'l li

all thosc who corue iuto corrtact with it.Tragically,this diviuc'gift has l'lrr.strrtc ol'tltc ltc:tt't is ol'ttttttost itttportattt'c filr tlrc bclicvcr, tirr it
become nrutated and distorted, so rather than seeking enlightenrnent rr rrt.itltcr tl)c stiltus of tttrttt rtor ltis tlrttwrrrd firrn'r that will be of rrrry
fi:om its deep spiritual tradition, some Muslims have transformed lrt.nclit to hinr orr tltc clay drat all will be corue to know the fruits of
lslarn into a rabid ideology-one that hardens the hearts and is unable tlrcir';rctiotts, cxcept that is, those who bring God a sound heart
to provide equilibrium in the turmoil and agitation that surrounds us r'lrr z(r: tl tt-t39).
(( Jrr
all. These modern manifestations of Islam are quick to condemn the '['hc purification of the heart is conditional on the purification
'West, but they embrace its technology and readily use its weapons of
ol thc tongue and while today many Muslims seek to enrich the
mass destruction. rrrirrtl, they do so to the neglect of the heart.Too Gw know the science
Dhikr, that is the remembrance of God,2 is the cure for forgetfulness. ol'the attributes of the heart and thus fail to recognize the praisewor-
While humankind was created weak, constantly falling and slipping tlry rrnd blameworthy traits. Our tongues speak with such carelessness
into a state of heedlessness, prophets were sent to remind humankind ,rrrd inrpuniry that we fail to understand the consequences. How often
of their divine spark and the ability to reach great heights;to be great tlid tl-re Prophet & try to guard and restrain our tongues? His advice
people and transcend their lower desires. \v:rs to use it only to speak good (or to remain silent)6 and to keep it
This publication is a translation of a legal response (fatwa) to lrusy with the remembrance of God.7 The heart is the core of the
a specific question on "Remembering God" (dhikr Allah) aloud and Inrrnan creature and it is by constant dhikr that it becomes trained,
in a group of people. Written by the renowned Egyptian scholar, lrtrrrrbled. and purified.
historian, biographer, hadith master, jurist, and probably one of
the most prolific of all medieval Muslim scholars,Jalel al-Drn al-SuyugT
(d. SrrlI5o5) it should decisively end all disputes surrounding
a blessed act of communal worship.
At a time when people of violence are invoking God, we
learn from this major scholar the benefits of remembering God and
chanting His names. Its eflect is to instill tranquiliry and a sense of
calm within the one who recites blessed words, qualities that seems to
be absent from many people today.'Were people to remain in the state
they achieve through dhikr, the Prophet Muhammad @ said that,
"The angels would come to see you to the point that they would
greet you in the middle of the road."3
In countless prophetic traditions (hadith$, we are told how the
remembrance of God is "the best of all deeds," and how gatherings of
dhikr are akin to both the "gardens of paradise," and the "gatherings
of angels." It comes as no surprise that when the Prophet Muhammad
@ w"r asked, "'W'hich of the servants of God is best in rank before
Him on the day of resurrection?" he responded, "The ones who
remember Him much."4 The heart that pulsates to the testimony of
God's majesry begins to rust through the absence of the remembrance
of God, and it is only dhikr that can once again "polish"S the hearts.

xll xl11
 ABBREVIATIONS

'Abd b. $umayd:'Abd b. $umayd's Musnad

'Abd al-Razzd'q:' 5.6O il,-kazzaq's MuSannaf
Abu ljawud: Abu ljawud s Sunan

AbuYa'la :
AbuYa'le's Mwsnad
A[rmad: Ahmad's Musnad
aL-B azzir : al-Bazzar's Mus na d
al-Bukharl : al-Bukharr's SahTh
.:
a-t-Ijarrml : al-Darlml's lvlusn ad
al-Hakim : al-Hakim's Mustadrak
al-HaythamT : al-Haytha rnr's M aj m a' al - z aw a' i d
Ibn Abr Shayba: Ibn Abr Shayba's Musannaf
Ibn $ibb5n: $alfifu.lbn Hibban
Ibn Khuzayma: Ibn Khazayma's $al;illt
Ibn Mejah: Ibn Majah's Sunan
Ibn Sa'd: Ibn Sa'd's labaqdt al-kubra
al-Mundhin : al-Mundhin's al- ThrghTb wal- tarhib
Muslim : Muslim's $aft-rlz
al-Nasa'r : al-Nasa'Tt [Minor] Sunan (al-Mujtaba)
al-Taban : al-Taban's TafsTr
al-Tayalisr : al-TayllisT's Mwsnad
al-Tirmidhr : al-Tirmidht's Sunan

d
 I]IOGRAPHY OF IMAM AL_SUYUTI
(549-gtt / t443-1505)

AL-I\AHMAN s. Kamal al-DTn AbT Bakr b. Muhammad b. Sabiq

^lr)
Jalll al-Dln Abt al-Fadl al-Miqn- a1-Suyutr al-Khudayri al-Shafi T,
l I- I )rn,
;tlso known as Ibn al-Asyuti, one of the Friends of God and His Signs
to creation, the Mujtahid Imam and Renewer of the ninth Islamic
('clltury, foremost hadith master, jurist, Sufi, philologist, Ash'an the-
ologian, and historian, he authored works in virtually every Islarnic
st'ience. r Imam al-SuyuqT is arguably the most famous link in a three-
ccntury (from the seventh to the tenth) teacher-student chain of
scveral prestigious, major Shafi'r-Ash'an imams, all of them jurists and
lradith masters strongly inclined to tasawwwJ beginning in Damascus
tlten moving to Cairo, and ending in Makka al-Mukarrama:

al-Nawawi
I

al-Mizzl
I

al-tqT al-Subkf and al-Siraj al-BulqrnT

I

Sara and al-Tej al-Subkr, al-'Alam al-BulqrnT and al-Zayn al-'Iraqr

I

al-WalT al-'Iraqr, al-Bulqrm the grandson and Ibn flajar al- 'Asqalant
I

al- S akhlwr, al- S uyD -tI and Z akar iyry5 al-Ans arT
I

Ibn flajar al-HaytamT

All of them have been called Shaykh al-Islam.

 Iil()(;l(At,lly ()t IMAM Al_StJyt, ll Itl()(;ltAl'llY ()l lNlAN4 Al strYtrli
Biograp hit: s and Aut o hittsrap hi a s I lt, tlcvgtt.tl lrirrrsc'll' t() stl(lVipq tltt' s;tt'rctl st'icttr'cs tttttlcr tltc
Iort'rnost tt':tt'ltt'rs of'lris tirrrc. trrostly SIrafl'rs rrrrtl Hrtnlfis sttch :ts:
The five earliest sources for al-Suyuti's life are his two autobio-
graphical notices tn Husn al-muhddara and al-Thhadduth bi-ni,mat . Slrlykh :rl-lslrrnr Qacli rl-cpr{at 'Alam al-DTn Salih b.'(Jmar
Allah, the fourth volume of al-Sakhawls al-paw' dl-lami,,'Abd
:rl-[]ulclrnT (d. lJ68 nn) who wrote the comnlendation
al-Qadir al-'Aydarusr's, al-Nir al-safr 'an akhbar al-qarn al-,ashir,
(ttqrr:) for tl-SuyhtT's very first work-an explanation of
and Najm al-Drn a7-Ghazn's, al-Kawakib al-sd'ira bi-a'ydn al-mi,at
isti'idhd tnd basmala he wrote at age seventeen-and
al-'ashira.
rvith whonr he studied Shafi't jurisprudence until his death
two years later, then with his son (d. 878 nH) who gave
His Tbachers hinr authorization to teach and give fatwa the year of his
cleath, in al-SuyDgTt twenry-seventh year, after which the
Al-Suyuli was born to a prestigious family of shaykhs, governors, latter studied with:
and merchants. His mother was Ti:rkish and his father of either . Shaykh al-lslam Sharaf al-Dtn al-Munlwi, with whom he
Khudayri-Baghdafi or non-Arab ancestry. Al-'AydarDsr says that redfqh and exegesis;
al-Suy[tl's mother was Gtching a book for his father at the time she . TaqI al-DIn al-Shumunm al-flanafi in hadith and the
entered labor and gave birth to him in the library, hence his nickname sciences ofArabic, who wrote him commendations on Sharll
Ibn al-Kutub-Son of the Books. He was taken as a baby to the alfltyat Ibn Malik andJam' al-jatL,dmi'in Arabic, with whom
maqam of Sitt Nafrrsa where one of the friends of God, Shaykh he stayed for four years until his death, and whom he helped
Muharnmad al-Majdhub, supplicated for him.At the age of three, his correct his marginalia on'Iyd{'s Shifa;
father took him to the gathering of the peerless Shaykh al-lslam, . Shaykh MulryT al-Drn al-KefiajT with whom he studied
the unequaled hadith Master of the Ages, Ibn gajar al-'Asqahnr for fourteen years to-ftTr, usfil, Arabic, philology, and
jlt-8Sz ar-l) the year of rhe latteri death and obtained permission others; he names him the Teacher of the lJniverse (UstAdh
(ijdza) for'Abd al-RahmIn to narrate from him. Al-SuyutT said in al-wujud);
his Mu'jam he went on to obtain hadith auditions (sama) as well as . The specialist in the principles of the law, Jalal al-Dln
permissions to narrate from about a hundred and fifty shaykhs, "but al-Mahalh, together with whom he cornpiled perhaps the
I did not do much of hadith audition (samd' al-riwaya) because I bus- most widespread condensed commentary of Qur'an in our
ied myseif with what was more important, namely, the reading of its tilrre, T ifs r al --i al dl ay n;
r

expertise (qird' at al- dirdya)." . The flanbalT Qadi al-Quddr.'lzz al-Drn Ahrnad b. Ibrahrm
He lost his father at age six, in or around the year 855 an and was al-Kin5nr who gave him the kunyaAbi al-Fadl;
raised as an orphan in Cairo under the tutelage of rhe flanafr nxujtahid . Burhan al-Drn al-Biqa'T against whom he difFered sharply
al-Kamal b. al-Hum5m as stipulated in his father's testament. over tasawwuf;
He memorized the Qur'an at eight then Ibn Daqrq al-'lds .Llmdat . Shams al-DTn al-Sakhawt with whom he had a great
al-ahkam which regroups all the hadiths that are fundamental to the falling out;2
study of the law, al-NawawI's Minhaj al-tdlibTn, al-Baydawtt Minhai . The centenarian specialist of fara'i( Shiheb al-Drn al-
al-wusul ildllm al-usi.rl, and Ibn Melik's AUiyyo,a rhousand-line poem SharurnsafT; and
on Arabic grammar. . The hadith master Sayf al-Drn Qasim b. Qullnbagha.
 Iil()(;llAl,llY ()lr lMn M Al-5[iYl.ill Itl()(;l(Al'llY ()l ll\4Alvl Al stlYtlll

His'lioucls r,'l,l,.r, ltt'tl lrirrt lris Pl:rui:rrisrrr ol'p:tst [rotlks, lltttl othcrs sllitl tlr:rt tlrt'
,nvorks rrrrrtlc tirr tlrcir lrrck of conrplctiort rtntl fi'cqtrcrrt
1,r,,lirsi,,rr tlf-lris
He travelled in the pursuit of knowledge to Damascus, the Hljrz, ll.,rrr,',,,1 t.rlrrtr:t{ictio,s.T[is is a charse cotllrnonly laid at the cloor
Yemen, India, Morocco, the lands south of Morocco, as well as to cen- ,,1 plrlilic :ttttht>rs, sttch ils Ibn al-Jawzr and Ahmad b'Taymi1rya'
ters of learning in Egypt such as Mahalla, Dumyat, and Faly[m. He lllt.sscrl wirh success in his years of solitude, it is di{ficult to
was for some time head teacher of hadith at the Shaykhnnilya School n,un(' l tlclcl in wl-rich al-SuyDtr did not make outstanding contribu-
in Cairo at the recommendation of Imam Kamal al-Drn b. al*Hum5m, rr()r)s. runong them his thirty-volume hadith encyclopedia Jam'
then the Baybarsillra, out of which he was divested through the com- ,tl i,tr|irrri, [The collection of collections];his exegesis Thfstr al-jalalayn
plaints of disgruntled shaykhs, which he had replaced as teachers. He 1t ..,,,,,,,.,-,tary of the
two jalals], of which he finished the second half
then retired into scholarly seclusion, never to go back to teaching. ,,1 ,,,, ,,rrcorrrpleted manuscript by Jal5l al-DTn Mahalh in
just forty
,l,rys; his classic commentary on the sciences of hadith' Thdrib
al'rawT

li tlt,rrlr taqr-tb al-NawawT lThe training of the hadith transmitter: a

His Retirement from the World at the Age of Forty and many others' He
,.rrrrrtrenta-ry on al-Nawawr's "Facilitation"];
scholarly writings until his death at
Ibn Iyas in Taikh misr states that when al-Suy[tr reached forry years l,rrrtluced a sustained output of
of age, he abandoned the company of men for the solitude of Raw{at il,,' .g. of sixty-two. He was buried in Hawsh Qaw;un in Cairo'
al-Miqyas by the bank of the Nile, avoiding his former colleagues as
though he had never known them, and it was here that he authored
most of his nearly six hundred books and treatises.-Wealthy Muslirns His Hadith MasterY
and princes would visit him with offers of money and gifts, but he put
all of them off, and when the sultan requested his presence a number Al-Sha'r5ni h al-labaqat al-;ughra mentioned that al-Suyn(T said he
of times, he refused. He once said to the sultan's envoy:"Do not ever rrr,.rrrorized two hundred thousand hadiths and added:"If there were
come back to us with a gift, for in truth God has put an end to all nr.rre, I would have memorized them, and there might not be
nore
such needs for us." rlr:rrr that on the face of the earth."S Al-Suyutl had called Ibn $ajar,
,.tlre absolute hadith masref of the world" and said: "Hadith scholars
and
toclay depend on four figures in the field of narrator-criticism
His Works
otlrer related fields: al-MI zz1, a!-Dhahabi, al-'lreqT, and Ibn flajar."6
I lc relates that during pilgrimage, Ibn flajar dtank zamzam watet
and
The editors of the book,A Cuide to al-SuyittT\ Manuscriltts have listed
in hadith, which he sub-
723 works to al-Suyutrl name.3 Some of these are brief fatwas which [ctitioned to reach the level of al-Dhahabr
do not exceed four pages, like his notes on the hadith "'W'hoever says: ,"q.r..rtly "reached and surpassed" according to al-Suy[[T' to the point
'l am knowledgeable,' he is ignorant"4 titled A'dhab al-manahil f tl,at he was nicknamed "the second Bayhaql'" Al-Suy[[ said: "When
hadTth man qala ana 'alim;whrle others, like the Itqanfr 'ulfrm al-Qur'dn lwentonhajjidrankZamzdmwatertoseveralintentions.Among
or Thdnb al-rawr, are full-fledged tomes. His student and biographer, rlrem:that I reach, inJiqh,the level of Shaykh Siraj al-Drn a1-Bulqrm
Shams al-Drn al-DawUdi a1-Malik:r--the author of Tabaqdt al-mffissinn .rrrcl,in hadith, that of the hafiz lbn Hajai'7 In a later work he states:
..,Ihere is not in our time, on the face of the earth,from east to west,
al-kubra-said: "l saw the Shaykh with my own eyes writing and
;uryone more knowledgeable than myself in hadith and the
Arabic
finishing three works in one day which he himseif authored and
ll,,rg.r"g., save al-Khadir or the pole of saints or some other wah-tone
proofread. At the same time he was dictating hadith and replying
beautifully to whatever was brought to his attention." Sakhawl ,r[whom I include in my statement-and God knows best'"S
 tlt()(;l(Al,lly ()l: IMAM Al _sLtyt, ll lil()(;l(Al,ily ()t, tMAM At-stJytr ll
Al-StryutT also btrilt orr ar-r)hahabrrs,rastcrpiecc biourlprrical olr( ('r'llinl{
r tlrc filrcigrr worrls urrcl plrnrscs irr tltc Qtrr'rrnl, listirrg
dictionary, Thdhkirat al-huffaz IThe n're,rorial oFthe hadith
,rr"rt..r1, .r trrt,rl of'()vcr:l lrurrtlrctl worcls arrcl cxprcssions. His Durr al-mdntlrur
without peer i. Islamic literature, a chronological history of
synchronical layers of rhe hadith masrers beginning
the lil taltrr ,il-ttrt'llrfir rcprc'scnts the nrost volunrinous hadith-based com-
with Abo Bakr rr('ut;rry of tlre Qur'an in later times after the unsurpassed efforts of
al-Siddrq and ending with ar-Miz n, ar-Dhahabrt teacher.
Most of the .rl | .rb:rrr :rrtcl :rl-13aghawT.
rr76 entries contain, in addition to biographical d,ata,a hadith
trans- Al-Stryh-tT authored al-ltqan f 'ulum al-Qur'an, a systematic
mitted to al-Dhahabl through a chain containing the entryt
subject. ,'rr. vt'lopcdia of the obligatory Qur'anic sciences which every narrator
Ibn gajar received it from Abu Hurayra b. al-Dhahabr.g Ar-Suyorr ,l tonunentary and exegete must master.This book ranks among the
condensed and updated it in Tabaqdt al_fuffi2, adding
56 more , l,rssit's ofthe genre beginning with the early works of Fada'il al-Qur'an,
entries, followed by others.ro
tlrt'rr the rlvo great "etiquette of the Qur'an" works by al-Qu4ubt and
Al-SuyDgT also wrote an illustrious two_volume commentary
on ,rl Nrrwawr, finally the large manualsby al-Zarkashr- and al-Zarqam.
al-Nawawr's al - Th Erb w al - t ay s rr r i - m a' rifa t i s un a n ar - b as ht
r ar - n a dhti-an lrr tlre Itqdn al-Suy[tT cites from al-Jabarl's Ti{srr a seminal
abridgment of al-Nawawr,s own lrshad, itself a corunentary
on Ibn rr.rrmtir>n of Ibn 'Abbas on hermeneutical principles: "There are four
al-salafrt 'ulilm al-hadrth-which al-SuyDtr titled Thdrlb al-rawr ,rrpt'cts of explication: an aspect Arabs know from their language, an
fi sharlt taqrTb al-Nawawr and, which *.r, o., to become a classic ,'rr'gcsis that no one is excused for being ignorant of, an exegesis
textbook that is required reading in the sciences of hadith.
krrown to the scholars, and an exegesis no one knows except God."
( )ul teacher, N[r al-Drn 'Itr, comments in his own manual titled
'l tliim al-Qur'dn:
His Mastery of the eur'anic Sciences
'['his is a sound and fine division.The explication that Arabs know by
As in the sphere of hadith, al-Suyo-tr buirt on Ibn Hajarr
work in tafsrr their language goes back to the Arabic language, including philology,
and the Qur'anic sciences as well. In al-Il.tkdm ti_biyan
md fl_eur,dn grrrnrnatical analysis, and various disciplines ofArabic linguistics.The
min al-ibham, also named Mubhamdt al-eur'dn,rbn
flajar had colated cxplication no one is excused for not knowing is what is patent to
al-SuhaylTtrt al-Th'nf wal-i,ldm
fima ubhima fil_eur,in min al-asmd, :rnyone endowed with understanding. The explication the scholars
wal-1'ldm and its supplernent by Ibn .As5kir, Dhayl al_ta,if
wal_i,ldm, krrow goes back to their personal reasoning (ijtihad) and precisely
works devoted to the identification of unnamed .ef..e.rces
in the tleducing the Qur'ant finer points, including its hidden meanings,
Qur'an, to which al-Suyutr added his Mffiinat ar-aqrdnfi mubhamdt ar- rhetorical style, legal judgments, and other specialized disciplines. As
Qur'dn [Silencing the peers concerning the omission, of ,h. f,or the fourth division, it is what is associated with the realiry of the
eur'an].
Ibn $ajar had also authored a poem risting the non-Arabic
words unseen, e.g,, the angels and souls; knowing it as it truly is, is resigned
of the Qur'an and completing a similar work byTaj al-Drn
b. al-Subkl, to God Most High.12
to which al-SuyDgr added more in his two *ork, Mutawakkill
warada frl-Qur'dn bil-lughat al-llabashiyya wal_farkiyya
fimd
wal_rnriiyya
wal_-hindiyya wal-siryaniyya wal-,ibrdniyy,o *ol_iobotiiy, wal_qibgiyya
wal - t urkiy y a w al - z an i iy y a w al
HisThsauwuf
- b arb ar i yy a [My relianc e . orr...rirrg *hrt
was menrioned in the
eur,an in Ethiopian, Farsi, Greek, Hindr,Syriac, Al-Suyutrt chain of transmission in tasawwuf goes back to Shaykh'Abd
Hebrew, Nabatean, Coptrc, Tirrkic, African, and Berber]
and ,rl-Qadir al-J-rl-nr and he belonged to the ShedhiE tafiqa, which he
f
al- Muhadh dh ab m a waqa' a
fr- eur' dn mi n ar- mu' arrab [The emendation crrlogized in two monographs deGnding tasauwuJ ltl.tAf al-firqa bi+afwi
 Iil()(;l(At,ily ()ti tMAM Al -st,yt,, tl
Iil()(;l{Al,llY ()li IMAM Al -s(tYtr tl
al'khirqo lrhc gifi rr> trre grorrp irr rrrc
rrrc-rrcrirrg.f'trre crr>akl :urc.r ?ri,yirl
a.-Iruqtqar al-,aliyya tua._tashytd ll,rr 'Arrr[rr l l;ricrrd of'Ood wlrosc writirrgs rrrc firrbicltlcrr to tltosc
al_[d,qat al_s,nihitiyyal,
the higher truth and-rhe strengthening fi;;,r.;p;ort of rrlr,, rt';rtl tlrcnr witlrout first lclrrrirrg tlrc technic:rl te'rnrs used by thc
of the snaanin prtrrl. rJiir. r.t-
ter book he states: "I have tookea ',rrlir.rN Hc citcs fn>rrr lbrr l-.{ajaris list it Atfua' al-,g\rurur, among the
",
Ih. -",,.rs which the imams of trrrslt'tl sclrolrrs wlro kept a good opinion of lbn'Arabr or counted
Sharia have cricicized in Sufis, and I did not see a single true
Sufi hold- lrrrrr ,r rr,,rh lbn 'Ata'Allah al-Sakandan (d.log nn), al-Yafi'I (d. 678
ing such positions. Rather, they are herd
by the peopre of innovation
and the extrenlists who have craimed rrr), lbrr 'Abd al-Salrm after the latter's meeting with al-Shedhih,
for themserves the titre of Sufi
while in realiry they are not Sufis.,, In \lrilr;ib al-l)Tn Abu al-'Abbas Ahmad b.Ya[rya al-Malwr al-Tilimsanr
the Thshyrd he also pro-ar.J, ,r._
rative chains of transnrission proving
that al-Hasa" a-nrio JiJi, a.,
ll. 776 nrr), Siraj al-Drn AbD Ha{i 'lJmar b. Ishaq al-HindT al-Hanafr
narrate direcdy from,Ah b.Abi
Tehb d+ .l]irn go., ,grirrrt .o__onfy
t,l.nt au) the author of Sharh al-hiddya and Sharh al-'ayni,Najm
received opinion among rhe scholars ,rl I )rn al-Baht al-Hanbah (d. 8oz an), al-Jabartr (d. 8o6 au), the
of hadithl: altliough i, *r, .fr.
reported as the opinion of Imam Ahmad It'ricosrapher al-FayrizabadT (d. 8r8 nn), Shams al-DTn al-Bisatr
b. Hanbal. ra
Al-Suyuti gave tatawwuf his ,rl MrrlikT (d.842 aH), al-MundwT (d. 87I nH), and many others. Of
flawt lrl-fatawt, which contains legal
groo6 and precedents on many issues connected to rrrrtt' with regard to the above is the abundant use of Ibn'ArabT's
helped the Sufis reply to their objectors Sufism and r,ryirrgs by al-MunawT in his commentary of al-Suyugr-'s Jdmi' al-saghlr
and show that ,fr. pr".,i..,
of ta5aua,.uf were part ,'rrtitlcd Fay( al-qadtr, and by al-Fayrizabidr in his commentary on
p"...i of Islam, among them the fatwa
proving the permissibiliry "rrd ,rl lltrkhed's $ahth.tg Also of note is the fact that al-Biqd'T himself was
of lou d, ,hikr in rhe _orlqr.r, orrrri"*a
'.'Remembering God: the outcome ,r Srrt.i and that he received the Sufi mantle or khirqa from his shaykh,
oJ contemplation ouer loud dhikr,,in ",
book' In another fatwa titred ot-ulrlro yrt-sibha this 'Al,d Allah b. Khalrl al-Qal'T al-Dimashqr al-Sh5fi'T!2o
profit in dhikr
al-suyltr recounts the story of,Iirima, [The When the same al-Biqa'r attacked al-Ghazzall for saying,"There is
leads], who asked his teacher rro possibiliry of anything more perfect than what exists,"2r al-Suy0gT
'Umar al-Malikr about dhikr beads.The
latter repried that he had also
asked his teacher al-$asan al-Basri ,r1i.rirr refuted al-Biqa'Tt insinuations in his epistle Thshdtd al-arkan fi
about ir and was told:.,Something
we have used at the beginning of the layst -fi\-imkan abda'u mimmd kan lThe buttressing of the pillars con-
road we are not desirous to leave
at the end. I love to ,emember God , ('n)ing al-Ghazzall's saying "there is no possibiliry of anything more
with my heart, my hand, and my
tongue'" Al-SuyDtr comments: "And pt'rfe'ct than what exists"].22 Imam al-Haytamr refers to the incident
how should it' u. ott..*ir.,
when the dhikr beads remind one of n l'is Fatdwd fuadtthiyya:
God Most High, and ;
seldom sees dhikr beads except he rernembers ;;;r", Al-Biqe'Tt fanaticism led him to criticize the saying of al-Ghazzah,
God, which i, ,rn.rrrg
the greatest of its benefits?,irs Al_Haytamrt
later Fatdwd lladrthiyya tlre Proof of Islam, "There is no possibiliry of anything nore perfect
perfects the design pioneered by
al_Suyu-ti in defending the Sunni than what exists." He went vituperating him r-rntil people became dis-
character of tasau,wuf among other
i_po.trrt themes. gusted.Then, one day, he went to visit one of the scholars of knowl-
I7he, one of his teachers, Bu.har, ;;;hrm b. .(Jmar edge who was sitting somewhere alone.The latter took his slipper and
al-Biqa'1,t6 atracked Ibn'ArabT i, "l_il
, t.r.t- titted, Thnbrh ar-ghabr ira began to hit a1-Biqe'I with it until he almost destroyed it, all the while
takfr lbn 'Arabr Ntlarning to the dolt
that Ibn 'Arabt is an apostate], scolding him, saying: "Are you the one who criticizes al-Ghazzah?l
al-Suyuti countered with a tract enritred
inbrh ar-ghabt fi tanzTh lbn Are you the one who says such-and-such about him?I" until some
'Arabl Lwarning to the dort that lbn'Arabr
rs uprifht]. ioth epistres people came and rescued him, although no one disapproved of the
have been published.17 In his reply,
al_suy.,gr stares thar he considers incident. Following this, the people of his time rallied against al-BiqI'T
and published many refutations against him in defense of al-Ghazzali.
 ill()(;ltAl,lly ()lr tMAM Al._st.lyL,'lT
lll()(;l(Al,ltY ()| tMAM At.-sL)Yt, l'l
Thc gist olthcir.rcplics c.rrcer,i,g
al-()hazzrilris statcr,eut is that
whc, the l)ivine win ri,kecr itself to the origi'ation r ('nlinll tltcrrr. l\:rtlto', wc rcspc('t tlrcir right ovcr
on( us lrrcl rcnclcr it
of this world ancr
He originated it, ordaining the to lltt'ttt in tirll.trj
abiding of part of it to a set ,imit
that of its remainder indefinitely_*".r.ri.rg and
paradise and hellfire_
this precludecl the 1inkage (ta,ailuq) His Ash'arism
of Divrne power to the eradica_
tion (i'ddm) of the entirety of this
worrd. For Divine power is
linked except to the possibre, not Al SuytrtT was Ash'arT in doctrine as shown in many of his works. In
wh,e the eradication of the enrirety
this world is not possible_nor of ,1l,rr,i/i(, tl-hunafa waliday al-mustafa [Methods of those with pure
ontolo gtcattly (li_dhdtilz) but because -fi
rhe aforementioned linkage.
Since its ]radication is excruded
of_ l',r.licl'cr>ncerning the parents of the Proph.t &] he says:
ing to what we said, it follows accord-
that its origination in the first 'l'lrc l)rophett $ parents died before he was sent as Prophet and
was the apex of wisdom and place
completion, and the most perGct tlrclc is no punishment for them, since We neuer punish untilWe send
that can possibly be created, for, of all
as concluded above, there
is none rt tttt'lst'ttr{af whom they reject (Qrtr'tn r7:r5). OurAsh'an imams among
other in existence.23
tlrt>sc in kalam,u5iil,andJiqh agree on the statement that one who dies
Al-Suy,tr also marked his distate wlilc da'wa has not reached him, dies saved.This has been defined by
for al-Dhahabi,s aspersions against
early and lare Sufi authorities Irrrrrrrr al-Sh5fi'r [...] Some of thefuqaha'explained that the reason is,
lnti_Ash.an^ torr. i, t"ry
entries of his A,izan "ra fri,
rt rrlrrn. such a person followsfrra or pristine disposition, and has not stub-
!,i,ridal,l"rJiy early Sufi murakallim
a,-Harith al-Muhasibr.. in which t. ;";., the aspersions lrornly refused nor rejected any messenger.'6
hadith masterAbD Zur,a then of the
exclaims:' t ll'tlre narration from Abu Musa al-Ash'an: "The kursT is the footstool
And where are the likes of al_glrith ,rrrtl it groans like a new sadd1e"27 al-SuyutI says in al-Durr al-manthur
al_Mubasibr? How then ifAbt
Zur'a saw the books of later Sufis "'l'fris is a metaphor (hadha 'ala sabrl al-isti'ara). This fmetaphorical]
such as the eut al_qwtiibof AbD
Talib [at-Makkrl, and where are rtrt'uning is made clear by IbnJanr's narration from al-Dal.rhak whereby
the likes of the
saw Bahjat al_asydr ofAbd.Jah{am, eut? How then if he ''l'he kurst is placed below the throne and is where the angels stand."'
and I.IaqA,iq al_ta;fstrof al_Sulamr,
he would junlp to rhe ceilingl Al-SuyutT's elucidation is confirmed by what al-Qurpbl-another
How then lf h. ,.* the books ofAbfi
Hemid al_Ttsr flmam al_GhazzaTtl.. . ? Aslr'art-quoted from Ibn 'A1i1rya in his Th;fstr of the Verse of the
the Ghunyaof Shaykh,Abd 'l'lrrone whereby the meaning was that the kursT was placed in front
al-Qadir . . the
[aJ_J-rlani] Fupu5 oi-hipo* and Futul.tat al_makiyya
Ibn'Arab-d?l2a [of ol'the 'arsh 'just like" the footstool is placed in front of a high chair,
irrdicating that it did not necessitate reference to an actual footstool
Al-SuyDtr responds srrenuously
to al_Dhahabr: lrrrt referred, for example, to a seat or station. Al-BayhaqT-also an
Do not let al_Dhahabl,s mumblings Ash'ari-states the same.'S
deceive you, for he went so far
to mumble against Imam Fakhr al_Dtu as A1-SuyutT wrote Majaz al-;fwrsan ild majaz al-Qur'an,an abridgment
b. al_Khat_rb 1al_naz4 and
against one who is greater
than the Imam, namely,Ab,
ol al-Ishdra ila al-tjaz _fi bo'd anwa' al-majaz or Majaz al-Qwr'dn
Telib al_Makkf
the author of eut al-qulub,and
against o.r. *no is greater l'fhe metaphors of the Qur'an] by the great Ash'an imam, Sultan
than Abu rrl-'ljiamS' al-'Izz b.'Abd al-Salam in which the latter stated: "-W'hen
Talib, namely, Shaykh Abt al_iasan
al_Ash,an, whose fame has
filled the firmamentsl And al_Dhahrt (iod is described by something which is inapplicabie to Him literally
it Uooi, are filled with that: (br ltaqTqatihfl, He is described by it only metaphorically."
al-Mzan, al-Tartkh,
al_nubala,.a.. yo., going to accept
^"0 !r!:,
words against their likes? his In his commentary on Ibn Mejah's Sunan, al-Suy0tr gave a
Never, by Godl Uis wo.a is
not accepted thoroughlyAsh'an commentary on the concept of Divine aboveness
IO
II
 jlT
Iil()(;l(Al,ltY ()t, tMAM At -sUYr.r'tl Itl()(;ltAl'llY ()li IMAM Al-\l'IY(

as it
is nrcntionccl in the fbllowiug haclith fiour al-'Abbas b.'Abd ttt,tkt.tllt.tttrcflcct()Ilthccltlttritlitlttolthelteltvctlslrr'rcltlrctltl.tlttc.
of their (lreator' and they reject
al-Muttalib @" who said:"1 was in al-l3atl.ra'with a group of people llrt'rr rlrt'y risc ttp to tltc kttowlcclge
associate anything with G-od in
together with the Prophet @ when a cloud passed over him. He r,lol norsltiP witlr loathing, cc'rrsing to
rr,,rslti1r.'l'ltcrc'tirre, l-'e rosi'with them
from the clouds' then the heav-
looked at it and said:
throne' up to the Owner
,r,r,,1r",t tlte ocean, then the aw'dl'thenthe
(al-'azama)'
"What do you call this?"They replied: "Clouds." He said: "And the , rl tlrt''l'lttorte.This ,isi'g
is in the sense of rnagnificence
rain-bearing clouds." "And the rain-bearing clouds." "And the highest rrrrr ltrr'rttit>tt (al-makdn)'io', vtrily'
God is beyond taking th; tlryne
ciouds."And the highest clouds."The Prophet @ said:"Ifhat do you r,, I I rs tlwclli ,'rg 1*on''i[1 and settleme
rfi,(mustaqdn) I Rather' G- od is its
suppose is the distance that lies between the heaven and the earth?" ( l, ,t""tt"atnt beyond direction and place'"3r
l(',lt()l' arlcl He
as:"the clairn that evil
They replied: "We do not know." He said: "Verily, there is between the Al-Stryuti r,r..i"'fy J"nned Qaian doctrine
&vo a distance of one, or tvvo, or three and sevenry years. And the r,, t tt'rrtccl bY human beings'"32
heaven above that heaven lies at an identical distance." He went on to
count seven heavens in this fashion.Then he said: "Above the seventh His Fatwas in Defense oJ the Prophet's fu Parents
heaven there is an ocean. Between its surface and its bottorn lies the
same distance as befween one heaven and the next. Above that ocean Al Strytrli authored several epistles to show that the
Prophet's

be counted tthtt than saved' among them Masalik

there are eight mountain goats. Berween their hooves and their knees Ir,utrrts lr1ust not "' and others' 3 3
lies the same distance as between one heaven and the next. On top of - *'n'fo, al-Th' zTm wal- minna'
a', al-D uriij
, rl I1 r rt r a I o't

their shoulders ('ala zuhurihinna) rests the throne. From its bottom
to its top lies the same distance as between one heaven and the next. His Fatwa on the Mawlid
And Cod is aboue that (wa Alldhu fawqa dhalik);'
goal
lr lris fatwa , Husn al-maq;id f 'amal al-mawlid [The excellenttitled
Al-SuyntI comments: rrr tlrc celebration of ,t. i-irr.,ic birth] in his compendium
,il t.ltlrur lil-fatdu'a al-SuyltT says:
A1-T-rbl (d. l+l aH) said: "\Vhat is meant by 'sevenry' here is to
express great quantiry not an exact number (al-takthir la dl-tahdi\,in 'l'lrc reason for gathering fot taraunh prayers is sunna and seeking
the light of what came to us to the elfect that between the heaven ncarness to God (qurha)'ii*it"tty'
we say that the reason for gather-
(mandab) and an act of
and the earth and between each heaven lies a distance offive hundred irrg to celebrate the mawlid is recommended
to celebrate the mawlid is
years' travel." The hadith master Ibn $ajar reconciled [the two tlrrwing rrear (qurba) and that the intention
counts] in that "five hundred" is in the perspective of slowness, while cxcellent (mustafusana) without a doubt'
this is in the perspective of swiftness.29 was to refute point by
( )rrc of the reasons al-Suyfltr wrote this fatwa
'Umar b''Al1 al-Lakhmr al-
His statement: "Eight mountain goats." They are angels in the image poirrt the objections oiSf'"yftf' faj al-DTn
of the mawlid' Shaykh Ahmad
of mountain goats,3o as God said: And the angels will be on the sides ll+^") to ifr.'..t.Uotion
l::ikihdnT (d.
Z:rrroq said in t'i' tornrnt"t"y on
al-Qas1allenl's al-Mawahib
thereoJ and eigl'rt will uphold the throne of their Lord that day, aboue them
al-F5kihdnr' one of our Malikr
(Qur'an 69:t7). ,il-laduniyyai'As for the claim by al-taj
His statement: "And God Almighty is above that." Al-T-rbT said: , trlleagues, that the celebration
of the mawlid is a reprehensible and
"The Prophet @ meant to direct them away from lower-worldly l,rwly innovatlor,, toott care.of refuting all that he forwarded
"l-S'yutr God grant him increased
matters to higher-woridly ones (min al-suJliyydt ild al-'uluwiyydt),and of his claim word for word-may
ur sLrpport

r3
I2
 llt()(;l{Al,ily ()t, lMnM Al._suyu,lT
lil()(;lrAl,ilY ()tr IMAM At -sUYLt'tT
Ka tta-r, ci tect t in - yn m n u uta
;T:ri:il;;i:;,' "1-
i a t
t- i s, d d h i_ n aw t i d i Irr I,lrrsrr ol-rnufid1loro hc states:

I rv;rs glarttccl profound cxpcrtisc in seven sciences: exegesis, hadith

Hk Fatwa on the lr{umber ofThrawTll prayers l,rrrtl its rr<lnerrclaturel,fqh, granmar, philology, and rhetoric in the
tr';rrlitiorr of the Arabs and those of superlative eloquence-not that of
Al-Suyutr said: "Surery, if tlrc rron-Arabs and the philosophers; and a level below the above level
the exact number of the tardwit.t hadbeen
sub3ecr o[ rextu a] sdp u ol thosc seven sciences in the principles offiqh, dialectic, and declen-
la tion. i, i *., Jf-,rr.' f
a

g ; ;; il; riorr, and below it yet in composition, epistoiary sryle, and inheritance
I;;-,um::';::.':oertainly
:rv'rh ffi ;:?',ffi: :T;i :l:
i

more scrupulous
n
l,rws, and below it in the canonical readings which I did not take from
an act!,,35 than ,o .o-Jil,r.t, ,rrry tcacher, and below it in medicine.As for arithmetic it is the hard-
cst thing for me and the remotest from my mind: whenever I look
irrto a matter related to it, it is as if I try to carry a mountain [.. ..1 I"
His Rank o;f Mujtahid Mullaq rrry beginnings I had tried to read some logic but God cast its disiike

Al-SuyDli was taken ro task into my heart and I heard that Ibn al-Saleb had declared it i11icit, so
for his claim that he was capable I lbandoned it and God compensated me with the science of hadith,
independenr scholarl of
bi_ni,matAUdh, n exertlon or ijtihad mullaq
in al-Thhadduth which is the noblest science [. . .] Ar for the first seven sciences,
I do not think that any of my shaykhs reached my 1evel in them
As for utihdd' I have reached-praise *cept fiqh, for in that science my teacher was more proficient and
bel0ngs to God for His
cence_the .r"O munifi- cxpert than I.
ijtihad in legal rulings,
:lrt:rute
hadith, and in Arabic. _ ,rr"-n-ni.rr.
fh-e .ank qtiiii"i,
those three spheres was Al-SuyUfT includes AbO Muhammad al-Juwaym-the father of
gathered in the person
of shaykh "f
Taqi al-Drn al-Subkr and
was never I r r rrrnr a1-fl aramayn-among the absolute muj tahids :8
gathered in anyone after
him exc.O, _rr, . .] In the time before
al-Subk1 itihdd in the rulings [.
*r'r" ,rlit,n was gathered in several
people, among them Ibn,Iaymilya,
b.{o." him Ibn Daqiq at_,Id,
and before him al_Nawawr, "rrd His Rank of Mujaddid
,rrd'b.for. i* Sh,ma, and before
him Ibn al-Sal5h.As for earlier
rr,fro.iri"rl, rs
^Oo very abundant.36 'luh;fat al-mujtahidTn bi-asmd' al-mujaddidtn
In a later work he explains,
ln [The gem of the striving
somewhat apologetically:..i rt'lrolars: the names of the renewers of the religion] and al-Thhadduth
by rhar rhar I was ,imllr, ," did not mean
"r. .i,,r. i,].'
ananiriated*,;;,;;;a;;;,;;;;;;;;:;riT:.,ffi li-ni'mat Allah al-Suyutr listed the renewers as follows:
of tarjrll or distinguishing the :?::"'.f JJ|;:l.T:i ISt century: 'IJmar b.'Abd a1-'Anz;
rr.r, ar#i"rride the school,
contravene ar-NawawTt
tarjTr.t.And'*h., ir.r.hed
I did not znd century: al-Shafi'r;
mutrlaq, I did not contravene the lever of iitihdtl
ai_Shrfi ,l,s school.,, He 3rd century: Ibn Surayj and al-Ash'arr;
is not in our time, on continued:,, There
the A.. of th..r.rrr, *.* 4th century: Ibn al-BeqillenT, Sahl al-Su'lakr,Abn Hemid al-IsfarayrnT,
more knowledgeable rhan easr ro west. anyone and AbD Isfraq al-Shrrazl:
myself
save al-Kha{ir or the pole
i, hrdi;; and rhe Arabic language,
of sainrs ;;;;_. 5th century: al-Ghazzall and Abu Tehir al-Si1afr;
whom I olltsy LualT_none of 6th century: al-Fakhr al-Razr, al-Refi'I, and ai-Nawawr;
include in my sratemenr_and
God knows besr.,,37
7th century: Ibn Daqrq aJ-'Id $25-7o2
^H);39
I4
r5
 llt()(;l(At,ily ()lr tMAM Al _st,yu,lT
Iil()(;l(Al,llY ()l; IMAM Al -sL,YL'',lT
llth ccrrtury: .r-rlurtlrrri, .r-'rr.c,i,
.rrc.l N:r;ir :rr-r)rrr b. birt
al-Shadhil; and
ar_Mryracl Al 'A7inr Abldl tirllowcrl up rrl-Suyotrls list with the fbllowirrg
9th century: al-SuyDtr and Shaykh rltllt'rcttccs:
al_Islanr al_ea{r Zakariyya
al-An9arr.
r\l (('lrtrlry: Ibrr Shihab al-Zuhr-r, al-Qasim b. Mutrarnmad, Salim b.
It is possible ,o .01,::. rhe above mosdy_Shafi,i 'Al:tl Allrh, al-Hasan al-Basri, Muhammad b. Sirin, and Mul.rammad
list the following .rl-lllqir;
mosdy-Hanafr authontres:
.lnrl ccntury:Yahya b. Ma'in;
znd century:Abn Hanlfa;
I r(l ('cr)tury: al-NasIT:
3rd century: al-fafuawf and al_MaturldT; ,1th ccntr.rry: al-flakim,'Abd al-GhanI al-MaqdisI (d. 4o4 aH);
4th century: Abu Bakr al_Razr (al_Jaggeq); r rtlr century: Ibrahrm b. Hasan al-Kurdr al-Kawram al-Madani;
5th century: al-Sarakhsr; r:th ccntury: $tlih b. Mul.rammad b. Nuh al-Fulanr al-Madan!
6th century: al_Marghin-m;
,rl-Srryyid Murta{a al-Zabrdl; and
7th cenrury: al-Nasafi; ritl) century: Sayyid NadhTr $usayn, al-Qedr Husayn b. Mufamrnad
8th century: al-Mahbubr; Imam
al_Lacknawl in al-Fawa,id al-bahiyya ;rl-Arrsan al-l{hazrajl al-Sa'dt al-Yamanr, Naw5b SiddIq Hasan Khen
said this century saw the fonowing -rpah al-Qinnawjl.ao
peerress experts each in his I ih
al-BulqrnT in Shafi,l field:
fq.h, Z^yn al_.Irdql in hadith, Sirij al_Din
b. al-Mulaqqin in prolific works, ^l_Ot, A Syrian author,'Adnan KurdT, inhis Mujaddidiinfl-Isldm, adds the
Shams ,t-oi., ar_Fanan in his
profi_ Iolkrwing to al-SuyutI's list:
ciency in all the rational, historical,
and lexical sciences, Muhammad
b. ' Arafa al-'w'araghmr in
Marrkl fiqh and all the arabic sciences, 6th century: Isma'Tl b. Mutrammad al-Taymr (d. 53a aH);
Majd al-D-rn al_FayruzIbadl al_Shrrezi and
in Arabic. r rth century:'AlT al-Qtri (d. ror4 aH);
9th century: Kamal b. al_Humarn; r 2th century: Mu[rammad b. 'Abd al-Rasul al-Barzarlr (d. rrr 3 nH);
roth century: Ibn Nujaym.
.rl-Mahdr andJesus son of Maryam.
rrth century: al_Haskafr and Shaykh
Ahmad al_Faruql of Sirhind
(d. ro3a);
r2th cenrury: al_eutb ,Abd
AllIh al_fladded of Hadranuwr,yemen;
r3th century: Shaykh Khelid al-Baghdadr
and his student Shaykh
Muhammad Arrun ,Abidin (Ibn ,Abid_m),
both of Damascus; Shdh
WahAllIh and his son Shdh ,Abd al_,AzTz,
both of Delhi; Imam Ab[
al-Hasana-t Muhammad.Abd al_Hay al_Lacknaw_r, (Jthman
dan FodiO
of Nigeria; and
r4th cenrury: Shaykh Badr al_DIn al_flasanr
al_Maghribl of
Damascus, Shaykh Muhammad
Zehid al_Kawthan of Turkey, Imam
Al.rmad Rid- Khen of India, and
Shaykh Alrmad b. Musgafi al_Alawl
ofAlgeria.

I6
r7
THE REMEMBRANCE OF GOD
The Outcome of Contemplation
over Lou d Dhikr
(I'J atTj atu al-fikr fil-j ahri bil- dhikr)

By
IMAM JALAL AL-DIN AL-SUYUTI
 HADITHS WHICH EITHER
EXPLICITLY OR IMPLICITLY
PROVE THE DESIRABILITY
A1l praise is due
upon His chosen
to God and it is enough!
servantsr you have
Salutations of peace OF LOUDNESS IN DHIKR
youl-concerning the custom ,;?.;;;;'"ioo-rloro.
of the Sufi n
for the p"rpo,. o-ril, ik, Gr;;;;;i#1::,;il",T,1il1;.:fi
lxosques raising the voice The First Hadith
wtth tahrtr
whether this is disapproved (makrfit|'o,ihryirg itaha ,itu
ra atiialr,
There is nothing disapproved
,irl ^ru
Al-llr,rkharf narrated from Abi Flurayra pa that the Messenger of
many hadiths imply
i" ,"r-"i the above at a7l. In fact, (iod @ said:
.th"i
lord dhikr i J.ri.rbl. (mustallabb) whlle
other hadiths imply that s,ent an'i'p', ir-"aJrirable. The (lod the Almighry says,"I am as My servant thinks of Me, and I am
are reconciled in the fr.r, rwo statemenrs
r.h":. desirability varies in with him when he remembers Me. If he mentions Me within him-
varying circumstances and individuars.Tilir'r, accordance with
self I mention him within Myself. If he mentions Me in a gathering,
similarly reconc,ed the hadiths to* Imam ar-Nawawr
u", ;;. roud recitation of the I mention him in a better gathering."r
Qur'an with those that prefer muted i..i",ior.
point section by section. I shall explain this l)hikr pedormed in a gathering can only be done aloud.

The Serond Hadith

Al-l)azzar and al*H5kim in the Mustadrak-the latter grading it sound

(srrfiT|t)-narrated from Jabir p, that the Prophet fu ,^*, out to us
rrrrd said:

"O people! God the Almighry has angelic troops that descend and
join the gatherings of dhikr on earth. So go graze in the gardens of
paradisel" They asked, "'Where are the gardens of paradise?" He
replied,"The gatherings of dhikr. So take part in the remembrance of
God the Almighty morning and evening."2

2I
 ,t,,ti t)tis,(Al,l.t.t.y
()t, l.()ut)Ntiss tN /)r//I\r{
'l'ilti l)tisiltAIill.t't'Y ()tr t.()ul)Ntiss tN l)rrrl\,t
The Third Hadith
'I'lu: I:ilih Hadith
Muslim and al-Hakim_this is his
wording_narrated
"--.-.-u from
Hurayra & that the Messeng..
orcoJ d&-ria, 'urr Abd Mrrslirrr arrd al-TirmidhT narrated from Mu'5wiy^,&that the Prophet

God
{f, r.',,,,,. out and found some of his comianions [sitting] in a circle.
the Almighry has worthy angels lc
wander in search of the I ;rskccl:
gatherings of dhikr on earth.
Vzheri they find a dhikr gathering,
they close in against one anothert "Wlut made you sit?" They replied: "'We are sitting remembering
wings all the way ,. ,rr..-i.rr.r.
God the A_lmighry then says, ,.F.or, "*h..rce (bd the Almighry and praising Him." He said: "Gabriel came to me
have you come?,, ,rrrd informed me that God the Almighty is vaunting you before the
They reply, "We have come from
[a group of] your servants who
are exalting you,. magni&ing you, :rrrgcls!"5
pi"irirrg you, declarin* t;r.
Oneness, supplicating. you, and
,..kiog your protection.,, God the
Almighty asks, though He knows U.rI ,.arra what do they The Sixth Hadith
They answer,..Th-ey ask you for ask?,,
paradise.,,He says,...W.hy, have
seen it?,,They reply,,.Our they Al lJakim-he graded it sound (safuil.t)-and al-BayhaqI in Shu'ab al-
Lord, no!,,God the Aimighry
,.rr,..,Xafrt of
if they had seen itl,'Then He asks, .,From
what do they seek My
ttuti,t narrated thatAbU Sa'-rd al-Khudrl & said that the Messenger
( iod
protection?,,yet He knows about
them better than anyone. They $ said:
reply, "From the fire.,, He .,And
asks, have they seen it?,,They say, Mention God the Almighty abundantly until they call you mad.6
"No." He continrres, .,What if
they had seen itl,, Then He
"Bear witness that I have says,
forgiven them and granted ,tr.* *t r, ,i.y
request from Me and given The Seventh Hadith
them protecrion against that from
they sought my protection.,, which
Then the angels say,.,Our Lordl
There Al-llayhaqT narrated in Shu'ab al-lmdn from [the tdbi'\ Abn al-Jau,za'
is among them a very sinful person
them but is nor one of them.,,
*iro
]rrrt happenedto sit with & that the Messenger of God @ said:
To this ioa the Almighry replies,
"Him also I have forgiven! They l)erform the dhikr of God the Almighty so much that the hypocrites
,.. ,r.h people as none sits with
rhem and then perishes.,,3 say to you, "You are doing this for show."7
'f 'his is a mursal hadith companion-link]. The proof in this
[missing the
lrrrdith and the one before it is in the fact that they [the hypocrites]
The Fourth Hadith will only say this when they hear dhikr done out loud, not silendy.
Muslim and al-Tirmidhr narrated
from both AbD Hurayra and AbD The Eighth Hadith
al-Khudri,S that the tut.rr".rg..
Sa'r-d
o;il-di ;;;'r" ""'.
No group of people mendon God
Al-BayhaqT narrated from Anas $, that the Messenger of God @
the Almighry except the angels s:rid:
surround them closely, mercy
envelops them, tranquiliry descends "When you pass by the gardens of paradise, graze well from them."
upon them, and God the Almighry
me.rtiorrs them among those
arewith that They asked: "Messenger of-God, what are the gardens of paradise?"
Him.4
H. ,& replied: "The circles of dhikrl's

.3
 llll: l)tr\ll{Aliltll.y o1: l()t,l)NlrSS lN l)lttKtt 'l llll l)lrSlltAltlll'l Y ()li |()t,l)NlrSS lN r)rrrArt
'l'ln,Nintlr
Hartith '
l'l u" l'l irt cut th Haditl t
tsaqr b. Makhlad narrares
fronr.AbdAllah b.,Amr
;$s: ll,rr.l,rrir lll-frbarTl narrrtcd in his /4fiir that Ibn'Abbas $2 said in
The Prophet
S
passed by tw gatherings,
the first were supplicating , rlrl,rrr:rtitru of the verse And ncither hcauen nor earth shed a tear ouer
God the Almighry and longing
A, ,rr_,-*iie ,y,,,,,, 3 (etrr'rrrr 44:29):
r

ing knowledge. He ,:lO ,.-g.rf, "of the larter were teach_

better than the
&
,..'frff goodr"r, and one is
other.,,9 litrly, when a believer dies, that spot of earth upon which he used to
l,r':ry rrrd remetnber God the Almighry mourns him.r4

The Tbnth Hadith llrrr Abr al-Duny5 narrates thatAbD'Ubayd said:

Al-Bayhaqr narrared frorn 'Abd 'litrly, when a believer dies, the regions of the earth cry out: "The
A-reh b. Mughaffal
Messenger of God
$ said: ;$ that the
l,clieving servant of God has diedl" Thereupon both the earth and
No people gather together lhc heaven begin to weep. The Most Merciful asks: "Why do you
to remember God except
heaven calls out ," ,|:T,,,Rir. a caller from the rvccp for My servant?" They reply: "Our Lord! He never trod
deeds into good deeds.,,ro
G;;rJ', nru" changed your bacl ,rrrywhere in our parts except he rememberedYou."r j

I lrc proof in all of the above is in the fact that the hearing of the
The Eleuenth Hadith rnrrrrntains and the earth for the dhikr can only take place when dhikr
tr tlrlne out loud.
rromAbu Sa'rd al-Khudrr
Sl.TIhE';il:ated s' thauhe Messenger
The Fourteenth Hadith
The Lord Supreme
sal on the day of resurrection: ,.Today,
great multitude shall ;hall the Al-l\azzar and al-Bayhaql narrate with a sound transmission chain
know who the b.rr.fi.ir.l",
Someone asked,,,.Who of ,runificence
arel,,
are the beneficiaries lrrrn Ibn'Abbes Sa that the Messenger of God @ said that God the
,,The of munificence, Messenger
of God?,,He replieci: Alruighry said:
gatherin
* "iiri*in rhe mosques.,,rr
My servant, whenever you remember Me in seclusion I rernember
The Ttuelfth Hadith you in seclusion; and whenever you mention Me in a gathering
Al-BayhaqT narrated that I mention you in a better gathering and a greater onel'6
Ibn Mas.Dd ,& said:
Truly, mountains call out
to one another I The Fifteenth Hadith
'g S:and-so,;",
today?" If it replies
; rememberer of God
,.yes,,,
,r.1#; #;: ffi
the .,fr.. i,
fi^... ,n., ,Abd
AJlah [ibn
Al-BayhaqI narrated from Zayd b. Aslam that Ibn al-Adra' r$ said:
Mas'Dd] recited: Indeed
putforth o ,irrr"*ir, *"nstrous!At
ye. haue
are about to burst, the it the skies I went with the Messenger of God @ or. night, and he passed by a
earrh to sph )sundea o,n')
rrn' *ourroins
utter ruin, that they attributed
a son to the Most
to fa, down in rnan in the mosque who was raising his voice. I said, "Messenger of
C*nor, (eur,an r9:g9_9r).
Then he said:,,Do they God, perhaps he is doing this for show?" He replied, "No, rather, he
hear falsehoods ;;;;"r. the good2,,rz is an enraptured supplicant (la wa-ldkinnahu awwah)."17

24
25
 ,t,ilti t)tislt(Atill.t,l,y
()t; t.()ut)NItss tN t)tttKta
'l't.lLi l)lisillAllil,t'l'Y ()tr l.()ul)Ntiss tN r)rrr(,1
AI-I3ayhaqI also narrated from.Uqba
b. Amir ,&:
Thc Eighteenth Hadith
The Messenger of God
@ said of a man kn
that he madJpraintive cr.ies Al-'l'abar5nI and Ibn Jarrr narrate from 'Abd al-Rahman b. Sahl b.
(innahu awwah)jffi
remembering God the Almighry.ro
L:lJj;:lT:T": l,lrrrrayf ,@:
'l'he following verse was revealed to the Messenger of God
Al-Bayhaqr further narrates @ *h.r,
from JIbir b. .Abd Allah Irc was in his quarters: And keep yourself content with those who call. on
@:
A man used to raise his voice with the tltair Lord morning and euening (Qur'an r8:28),whereupon he came out
remembrance of God the
Almiglry whereupon someone irr search of these people. He found a group of them who were busy
said: ,,If only this man rowered
voicel" The Messenger of God ,r""rr. his irr the remembrance of God theAlmighry. Among these people were
,@ said: him, for he makes those with disheveled hair and desiccated skin wearing only single
rapturous exclamations (
fa-innahu awwdh).,, 20
garments. When he saw them he sat with them and said: "Praise be
to God the Almighry whc' made such people among n.ly umma and
commanded me to keep myself content with them!"23
The Sixteenth Hadith
AI-Hekim narrated from Shaddld
b.Aws o@,:
The Nineteenth Hadith
'We
were in the presence of the rur Al.rmad narrated in al- Zuhd from Thabit:
suddenly said: ,,Raise .
Messenger of God @ when he
I rr

a:d this rJil;;#:;

You have indeed sent me with
:::'U[:T|ji0,,!! !:^"!J rI;, Salman al-Ferisl ,@,
in the remembrance
*"r with a group of people that were engaged
of God the Almighty when the Messenger of
this blessed word. (kalima) and God @ passed by them and they stopped. He asked: "'What were
clmmanded me to say it-
and promised me paradise
of it. tuly, you never take ba.k on account you saying?" They replied: "'We were mentioning God the
Vorr. p.o*lrel,, Then he said, Almighry." He said: "I saw mercy descending upon you and loved to
"Be giad, God has forgiven
youl,,zr
take part in it with you!" Then he said: "Praise be to God the
Almighfy who made such people among rny umma and commanded
rne to keep myself content with them!"24
The Seuenteenth Hadith
narrared from Anas The Twentieth Hadith
#i*r^, & that the Messenger of God @
Al-A;bahanr reports in the Thrghfbzs from AbD Razrn al-'Uqayh
God the Aimighty has wandering
groups of angels who search lLaqIg b. gabira] p2, that the Messenger of God @ said to him:"Shall
sessions of dhikr. W-hen-they out
fi"d,rr."h grth.ri.rgr, they surround I not inform you of the mainstay of this whole affair by which you
them
closely. God the Almighry
comma"a, iir.rn, i, will achieve the best of this world and the next?" He replied: '(Yes-
with My mercyr For they are please do!"The Messenger of God @ said:"Keep to the gatherings
then perishss.,,z2
such peopre
",
;"::TSL;:il*TT of dhikr and, when you are alone, feven then] keep your tongue
rrroving with the dhikr of God."26

26
27
 'l llll l)lisll{AItllllY 'l'lllr l)lrSll(AllllllY ()li l()LJ l)NlrSS lN l)l'lNR
()lr I()(Jl)NllSS lN l),,,,\R
y()tlr colllpilttitltts ttl ritisc
'I'fu 'Iiucnty -Jirst Hadith ..rr.l:"(i:rtlricl ('lllllc t() nlc illld s:ritl"Ortlcr
tlrt'ir vtriccs in saying Atldhu akltar!"'30
Ibn Abf al-Dunya, al-Bayhaqr, and al-AsbahanT narrated from Anas
Sa that the Messenger of God @ said; TheTwentY-fifth Hadith
That I sit with a people who remember God the Almighry after the Mujahid that'Abd Alleh
in Kitdb ar-,Tdayn from
morning prayer until the sun rises is dearer to me than the whole Al Mrrrwazr narrared
lr. 't l rtttr and Abo Ht"'yt' @'
*ou1i enter the marketplace in the.ten
world over which the sun rises! Likewise, that I sit with a people who in takbTr (saving: Allahu
c'lays [of Dhml;;j;il-ising
their
remember God the Almighry after the mid-afternoon prayer until the f rirstf ""1:tt
l,ii,,,O ,"a ihey did g; there for.-anY other reason'3r
sun sets is dearer to me than the world and all it contains.2T ";i " 'lJmar used to raise
[-lc also narrated frori 'UUaya b''lJmayr: '@'
mo'ques would ra\se tak-
tlrt lrrleblri. ti, tt"t'ii-"" tr" ittprt i'tite
the whole of Minl
The Twenty-second Hadith
l,rr hrllowed by the pt;pit it tht L"tkelace until
rlrtrtrkwith takbTr:'3z
The two arch-masters [al-Bukharf and Muslim] narrated from Ibn Mahran: "I found that the
'Abbas p2:"The people raised their voices in dhikr when they finished Lle also narrated from Maymun b'
so mtrch that
1,c.rple raised takbtri";h;-;t;
[dtst] d"vs of Dhul H'jj'h
their obligatory prayers in the time of the Messenger of God @." Ibn because of its abundance'"
'Abbas said:"By hearing this [dhikr] I would know when they had just rt rcserr-rbled the waves of the sea

completed their prayers."28

The Twenty - third Hadith

Al-Hekim narrated from'lJmar b. al-Khattab @" that the Messenger

of God @ said:
'W'hoever
enters the marketplace and says:"There is no God but God
alone, no partner does He have, His is the kingdom and His is the
glory, He gives life and He gives death, and He is all-powerful over
all things" (La ildha illa Allahu wal.tdahu lA shanka lahu lahul mulku
wa-l.ahwl fuamdu yufiyT wa-yum'itu wa-huwa 'ald kulli shay'in qadir),
God the Almighry shall record for him one million good deeds, erase
one million of his sins, raise his rank one million times, and a house
is built for him in paradise." Some reports have: "[Whoever enters
the marketplace] and calls out."29

Th e Tw e nty -fo ur th H d di th

Alrmad,Abu DIwud, al-Tirmidhf-he declared it sal1Tfi, al-NasIT, and

Ibn Majah narrated from al-Sa'ib Sa that the Messenger of God &
29
28
 CONCLUSION

ll'you consider carefully the hadiths we adduced above you will

rt'rrlize from their collective evidence that there is no offensiveness
r,vlrrrtsoever in loud dhikr. kather, they contain evidence that it is
tlcsirable (mustahabb), some of these hadith being explicit while others
,rlc implicit, as we have indicated.
As for countering it [the desirability of loud dhikr] wrth the hadith:
"'l'lre best dhikris the silent one" (khayr al-dhikr al-khafl:33 it is like argu-
ing against the hadiths on loud recitation of the Qur'an on the basis of
tlrc hadith "The one who recites Qur'an silendy is like the one who
givcs Sadaqa in secret" (al-musirru bil-Qur'an kal-musirri bil-sadaqQ.3a
Irnam al-Nawawr reconciled the above in that sllent dhikr is better
when there is fear of show or when it would disturb those praying or
tlrose who are asleep, while loud dhikr is better in all other cases
bccause it entails more work, its benefit involves the listeners, it awak-
crrs the reciter's heart, musters his energy toward reflection, focuses his
lrcaring toward it, banishes drowsiness, and refreshes vigor.35
According to some it is desirable (mustallabb) to have part of onet
rccitation out loud and part of it silently. The silent reciter might get
rcstless, so loud recitation cheers him up, while the loud reciter might
gc't tired, so reciting silent\ will relax him.36
We say that the selfiame distinctions hold true for dhikr, and thus
the various hadiths can be reconciled.3T
If you were to argue producing the following verse'. And do you
lving your Lord to remembrance in your uery soul, with humility, and remem-
lrcr without loudness in words (Qur'an 7:zo5), then let me tell you that
this verse has three dimensions.38

3r
 (l()NCt USI()N
(:()N(].L.rSl()N
'l-hc l;irst
Dimension
ol ( iod rlt<rgcther'. T'lris is why thc vcrsc encls with: And do not fu <tl'
This verse was reveared in tltott rulro art, (Qur'an 7:zo).
Makka as was the verse of ar-Isr,,: un,lrccd-fitl.
speak your prayer aloud, Neither
nor speakit i; ;;* tune, but seek a midille
between (eur,an r7:tto),
aia tim" *fr., ,13 Messenger of course
recited the eur,an ,":r,_h"..,rpor-it. God @ TheThird Dimension
and hurl abuse at the
,aot",o.s would hear him
eur,an ,rd ,t CoJ tfr. Almighry who sent 'l'lrc Sufis have mentioned that the command in this verse is specific
So He ordered to leave
loud ,..iorior, ,. a preventive it.
He atso forbade the berieverr measure jusr as to tlrc Prophet @, the perfect and perfected exemplar.As for ordinary
following verse; Do not reuire 6;";;l ,urr. at their idoh rn the lirlk who are prone to whisperings and whims, they have been com-
thor, *ho* tiry calr upon
they
our of spke reuile G1( in besirles God, rest rrrrrncled to recite aloud because it is a more effective way of repelling
thei;
Later on. rhis obiective cameb";'o:;a'*u"1qur,^16:ro8). strt'h thoughts.
ro an end-as condirions improved. 'This view is supported by the hadith narrated by al-Bazzar from
This is indicated Uu Kathrr i, ;ir"Ta1str. where
-tUn
the purpose of the ,bo.,. he srares rhar Mtr'adh b.Jabal p, that the Messenger of God @ said:
,..r. (A;;;;"';,ro8) is the same as for
the previous verse: N:.,!!r,
,prrk';;;*pooyu ouua nor speak Whoever of you prays [supererogatory prayers] at night, 1et him raise
low tone but seek a midd!
,orn* ti,*rr['i6rr^, r7:rto):whenevera
it in his voice in his recitation, for truly the angels pray along with him
the idolators heard the
at God the Almighry and $11,an
b.i"; ;":i:;d they hurled abuse at ir, rnd listen attentively to his recitation, and any of the believing jinn
His Vfi".ig." r, God the w}ro happen to be in the air around him or who neighbor him in his
manded the Messenger to Almighry com_
lower hi, ,r;.; ii ...itrtio, clwelling also join him in his prayer and listen attentively to his
ators would not hear' not such that idol_
too silently so that the companions recitation. tuly, because of his reciting aloud, all the corru ones
could
was being ,"ii,"u,,-,o alrrong the jinn and the rebellious devils are expelled from his home
;*ff;r:[J#, "dopt " -iaa. *,y and neighborhood.40

lf you were to argue that God the Almighty said: Call on your Lord with
We Second Dimension lrumility and in priuate:for Cod loues not those who trespass beyond bounds
A group of exegetes.including.Abd (Qur'an 7:55) and that the exceeding of bounds here was explained to
al_Rahman b. Zayd,b.Aslam_ lcler to loudness in supplication,4r ,6... are two sides to the answer:
f;ili':tr*;frfl 10",/i:-; t'rri;;*'r u"d"'tooi'r* ""',. First, the preponderant explication of this verse is that it reGrs to
the supplication in which the original command is exceeded by the
one i, o.a...a',J
is,
for the book of God ;+!t.;i;,,# ffiX :HnJ:f*yI
the Af*i;h; *r,n _nr.n
one supplicating, or the invention of a supplication that has no basis
raised' This view is reinforced voices should
be in the law.42 This interpretation is supported by the report narrated
by"i;.;;;ction with the by Ibn Majah and al-F.Iakirn his Mustadrak-he declared it sound-
verse: when the [previousJ
Qur'an is recited,'risten to it with attention ancr hold your tlom Abn Nu'dma:
peacethaf you may rcceiue mercy
It may be that 1qr.:r, 7,roa;
the 'Abd Al1ah b. Mughallal heard his son praying: "O God the Almighryl
,,,,*n,r."ato;;il;"h.#E:i';::JrTTil::.,;:ff
manded to keep s,ent,with
tion of dhikr with the hrart
,i" ,;;;,;Jrr..tt [,*I
the regar obliga_
I askYou for the white palace on the right side of paradise." pon hear-
ing this he said [to his son]:"I have heard the Messenger of God @
remain;:;;';; saying:'There will come a time when some people in rrty umma who
."e "1.rr,
not neglec t the dhikr
will trespass bounds in their supplication."'43
32
JJ
 ( l( )N(;l.USl( )N

ora co,,rpario,,, a,d hc k,e.w

*.11'l':"'iilL:LtJ:;ltio. bcttcr f tharr
Second, supposing the objection was
supplication and nor rc granted, the verse refers
dhiir. A du'alinitself is to
because this makes it u",r.. ,ria'recretry
likelier - u.
said [in reference to.zakariyyr],irh"ii'"i..pla. u.r.. coJ,rr.ira*rrr,
(Qur'an ro::). For_-th1: he cried to hk Lord in
secret
(mustuhabb) to make ::#;. i; *'"ri..a upon that it is desirabte APPENDIX I
ist!,alha fr..f""g"lf prorection)
at
prayer secrerly, because
it happens ,;;.; supplication.44 rhe shrt of
If you were to th"i; is nar;;; from .Abd Afleh PUBLISHED WORKS OF AL-SUYUTI
".g.r.
that he saw some oeopre
safng ru',tun'r',ttu aildh ruisingtheirMas.ud
b.
in the mosque, *h.r.rpo, voices
he laid ro them:..1 do
anything but innovatorl,, not think you are
I say: this companion-report "nd
n;- ."*,il,t._ rro_ ,fr. Jolir.,u, llclow are the titles of some of al-SuytgT's works in print kept in the
from Ibn ivtrr.ua needs Arabic collection of the University of Princeton (New Jersey, USA)
mission thoroughly examined; its chain of irans_
mastership
*a *tol_ong the imams of hadith rrs of the year rggg.The most recent date has been given for works
has narrated it in his uootiara even
supposing it were to with more than one edition:
be established as authentr.,
,, *."fa^rnii'i
established t r*tn,
scenario such hadiths
wni:h *
take prioriry.
n"".^l."rr"'ri.;T::ffi,::? ;rffi"I
r. Abwdb al-sa'ddafi asbdb al-shahada Qg87) [The gates of feliciry in
the causes of the witnessing to oneness]
In addition, I sa1_lomething which z. al-Ahadlth al-llisdnf faf,l al-taylasdn (iS8:) [The fair narrations on
shows that rhe above
of rbn was the merit of the unstitched headshawl]
u",,Ja, m1.,, Ahmad b.
i;,i; :i:"iosition flanbat said in 3. Akhlaq fuamalat al-Qur'dn (rS8Z) [Manners of the carriers of
FJusayn b. Muhammad- Qur'an]
narrated to us: al_Mas.od_r46 narrated 4. Alrtyyat al-Suyillt fi mu$alalt al-fuadrth (1988) [The thousand-line
from'Amir b. Shaqr-q,a7 f.om to us
nbo Wajrll,rror. people poem on hadith nomenclature]
that'Abd Altah who claim
[bn Mas.frd] forbade 5. Alfiyyat al-Suyiltl al-nal.twiyya (r9oo) [The thousand-line poem on
ing with'Abd AIeh exce
"iiUi
he made dhikr*ail",'"t;10'l -, gather- grammar]
Imam Ahmad also narrat
ed' in ar-Zuhd fromThabit
6. 'Amal al-yawm wal-layla (tS8Z) [Supererogatory devotions for
by God that fhose who.remember ar-Bundru-: ..I swear each day and night]
God theAlmighty (ahr
the dhikr of God with ar-dhikr) sit for 7. AnTs al-jahs (1814 [The familiar companion]
sins.comorr"or. ,"
up and leave having done -."rntains, but when ,h.y g., 8. al-'Araj frl-fo*j (1988) [A commentary on Ibn AbT al-Dunyd's
dhikr ofc"a, rr"gre sin remains on them.,,
".t " "The deliverance," a work on hope and joy)
Here ends the text of al_SuyDtl,s 9. al-Arba'iln fuadtth fi qawa'id al-al.tkam al-shar'iyya (1986) [Forty
epistle, narrations on basic legal rulings]
Nap at at_fikr
fl_j ahri Uit_itapr) rc. Asbab al-nu2ill (i983) [Causes of Qur'anic revelation verse by verse]
God have mercy on him
and reward
tt. Asbab wurild al-L.radlth (t988) [Causes and circumstances of hadith]

himl
ru. al-Ashbdh wal-na4d'ir f furil' al-Shaf iyya llnterrelated topics in
Shdfi'I lawl
34
35
 l,t,B|\ilt.t) w()lU(\ ()t. n I s(ry(,ll l'l,ltl l\llll) w()l(l(\ ()l Al st,Yt)ll
r j. al-Aslrlnilt rt,,tl-rt,r:,1'ir.lil-,Ar,rlti1,1,tr
llrrtcrrcllteri t6pir.s irr Ar;rIicl 'r1. l:t114l ,il-rpi ',t'.li ,il.t,ilrtlt nrl' ,tl-ytl,11t1r.lil-drr ',7 (r9ti.5) lThc crrrptyirrg
r4. Asrar tartrb ar-eur'tin
e976) lrhe secret i, trre .>rcleri,g r>rthe ol'tlrc vcsse l corrt'crrtirtg rrrising tlrc Irancls wl'ren nrakirrg sr-rppli-
Qur'anl <'rrtiott
r5. al-Ayn at-kubrdfi sharh qissat al-isra, (rqgS) I

mentary on the story of the prophett night jour;ey]

[The great sign: com_ rt. ttl-limtt;' al-'a:rrn.fi liqa' al-l<driw (rgg+) [The great victory in
rrrcctirrg the all-generousl
16. '.4yn al-isaba f istidrak ,A,ishatalota ot_;i1at,
itself in'A'ishr,s rectification of the companions]
arrri' [Exactitude tr. il-Oht.rrar.fi fa(a'il 'Untar (r99r) [The radiant highlights:'LJmar's
r rr eritsl
t 7' dl- Azhar ar- mutandthira
fr- ahadrth ar-mutawatira (r qs r) [The most r.'. al-Haba'ikfi akhbar al-mald'ik (rs8S) [The celestial orbits or the
prominent of the reports concerning the
narratio* of_rrlorrr_ rcports concerning the angels]
mission]
18' Badhl al-himma 1y. l.-laq'iqatal-sunnawal-bid'aawal-Amrbil-ittiba'wal-nahr'anal-munkar
li tarab bard'at ar-dhimma [Directing one,s energies (r985) [The reality of sunna and innovation, or,The ordering of
to pursueclearness of conscience]; contained
in the conective obedient following and the prohibition of evil-doing]
volume entitled: Thalath rasa,ilfit_jhba (i988)
[Three .pir,l., o, 1. al-Hawi lil-fatdwt fl-rtqh wa-'ulilm al-tafstr wal-hadtth wal-usil
slanderl
19' ar-Bahiifi hukm ar-nabt rual-nal.twi wal-i'rab wa-sa'ir al-funun (rS::) [The collected
furit-tralin war-za-hir(rc8z) [The dazzling legal responses in jurisprudence, Qur'anic commentary, hadith,
light concerning the prophers judgment in
hidden and visible principles, language, and other sciences]
matters]
zo. 15. al-Hay'atu al-saniyya ftl-hay'ati al-sunniyya (r982) [Treatise on
al- Bahj at al- marcliyya
f. shartl al_ alfiyya (r 9 go) [The pleasing beaury: astrononry]
commentary on (Muhammad b..Abd Alleh
U. fr4aftt; itlyyol yt. al-Hujaj al-mubayyana fil-ta;f{il bayna Makkata wal-MadTna (t985)
zr. Bulbul al-raw{a (r9gr) J'rl
[Chronicle on al_rawda fggyp,)l
zz. Bushra al-ka'rb bi liqd'al_habib (196o) [The proofs made manifest concerning the superexcellence of
[The consoili-,, of th. ,ra Makka and MadIna]
with the meedng of the beloved]
q. flusn al-maqsidfi 'amal al-mawlid (t98) [Excellence of purpose in
4' Daqai'q al-akhbarfi dhikr al-janniti war-ndr
(196r) [The subtleties celebrating the birth of the Prophet &], also in the Hdwt
in the reports that mention paradise and the '
fire] 1li. Husra al-samti.ftl-;amt (r98) [The merits of srlence]
24. al-Drbaj ald Sahfu Muslim b. at-flajjaj (rssr)
menrary on
[Two_volume com_ .t,). Ihyd' al-mayt bi faf,a'il ahl al-bayt (1988) [Giving life to the dead,
Sal.tTfi Musliml
z5' al-Durar or,The merits of the family of the Proph"t &]
ar-muntathira
-ftr-afiadtth ar-mushtahara (r9gg) [The scat- ao. Ikhillaf al-madhahib (rS8q) [The divergences among the schools
tered pearls of the famous narrations];
also publish ed as'al.-Nau,ajh of lawl
al-'atiraftl-ahddTth ar-mushruhara
$9gz) [The fragrant scents of the 4. al-Ikltlfi ktinbdt al-tanzrl (rgsr) [The diadem: the extraction of
famous narrations]
z6' al-Durr al-manthur fir-tafsn bi ar-ma'thur rulings from the revealed book]
commentary
[The scattered pearls: a p. Inbdh al-adhkiyd'fi llaydt al-anbiyd' (:1916) [Notice to the wise
of eur,an based on transmilted reports]
concerning the life of the prophets (i.e, in the grave)]
z7 ' Durr al-sahaba
fiman dak,ala Misr min ar-safudia [Tirose of the q. al-Iqtirafuf ilm usfil al-nahw (rSZ8) [The authoritative discourse
companions that entered Egypt]; documenting
35o .rr_.s, seven concerning the science of philology]
of them women.
28. al- Durfrj al-muntfi 44. Isbdl al-kisa' ala al-nisa (rS8+) [Women and the donning of cover]
fil- aba,.al_ shar-tfa (r 9 r 6) [The outstanding entries
concerning the prophett ancestors] 45. al-Itqan f 'ulfim al-Qur'dn (rSS6) [Precision and mastery in the
sciences of the Qur'an]

Z6
37
 I't,til t\illrt) !fl1)l(t(S ()l,
nt s(IYt,l l
l,(,|ill\il1l) w()l{l(\ ()l Al stlYtlII
4(t' tl-rtrltr'rti-r.trrrtrt ttr-asrmTr (r9oo)
rhe descendants of rhe p."pfr., f'rrre
prescrrr
t..rrccrrrirrs r.vc i>f. l'.itib il-l,ilt,trrt rrtirr utrt'ru'rdl tl-Nld'drfl u,tt-lul.{it nl-:ura-fa' bi-asma'
4l' al-Izdihar fimd 'aqadahu aL-shulonT'*in&i' ,il-khilqfn'(r9u9) ll)octry orr the nanles of the caliphs]
ar-ar1a,'itrt war-athdr (tggt) Kifib al-tadhkrr bil-marii' wal-masTr (rSSr) [Book of the reminder
[The flourishes of po.t, ..l.t.d ;"';n.
prophetic narrations and of the return (to Allah)]
sayings of the companions]
48. Jam, al_jatudmi,, al_ma,ra;f bii_jami, (,.1 . Kitab tuhfat al-mujalis wa-nwzhat al-majalis (r9o8) [The jewel of
al_kabrr (ry70)fThecollection
collections, knorln ,, th.
rnr.jo, .ott".tior1
of cvery Gliow student and the pleasant gatherings]
49. Jdmi, al-ahadtth al_idmi, ot_5oght, al - La' a1i' al - ntasnii' a frl- allafith al-m awrJii' a $ 96o) [The artifi cial
*o-zowa,idihi (rgS+)
collection and its addenda] [The minor pearls in the forged hadiths]
5o. Jant al-jinds (r9g6) Laqat al-marian f afukdm al-jdnn (rS8S) [The gleanings of coral:
[The genera of rhetoricJ
5r. Jazrl al_mawahib rulings concerning the jinn]
fi.tkhil{ aLma*;tii"
trgg)) [The abundant gifts (,7 Lubab al-nuqal fi asbab al-nuzul (r98r) [The best of narrations
concerning the diflerences .

arnong the schools of law]

52. al-Kanz dl_madJhn wat_ptn* ot_*o,rit1in concerning the exact circumstances of revelation]
(rggr) [The buried treasure al-Luma'fi khasa'isi yawmi al-jumu'a (r986) [Virtues of the day of
in the laden ship (an encyclopecli"
53.
oiirlr_i.
Kaslr_[ al_salsala ,an u,a5_[.al_zatrrt,
history)]
.jumu'a]
rions concerning the lescriprion t,uiZl lfhe .^,
rransnritted exposi_ Ma rawahu al-asdttn fi 'adam al-majT' ild al-saldtTn (1992) [The
.i.rr,irorrr..]i.,.,,,,.." reports on avoidance of the courts of rulers]; wtth Dhamm al-maks
54' Kitab asmd' ar-murra'isrn
^(igsr) lirr. u""t of the na,res
narrators who conceal information] of [Blame of taxes and tolls]
55. Kitab bughyat al_wu,dtfi /t ) Mandhil ol-;oJd f takhrA ahadith al-shifa (1988) [The springs of
ldba.qdt nt_t,;gl,o*iyytr(r9o8)
[The goal of puriry: documentation of the hadiths mentioned in Qadi 'Iyadt
tt'"
i:: fffiU:,1,]n"'n'n* 'vn'f,.oni"t t'v", .ri.,.l.i"gi,* "The healing"]
56. KiAb lum, al_hawarni, sharh it Mandqib al-khula;fa' al-rdshidTn (rS9o) [Virtues of the well-guided
.iant, al_jawami,Ji ,ilnr a!_nahw (tglS) caliphsl
[The rushing floodgates, a";;:;;;^r,
collections on the science ".' on the co,ection of 1.'.. dl-Manhaj al-sawT wal-manhal al-rawrfl-tribb al-nabaui (1986) [The
of g.r,r,_r.i"'
t "o*r,ua)i''ui,,*
6 wat-ea-hira (rgo+)
straight path and quenching spring in the Prophet's medicine]
ff:;: ,'l::;,:!ffha-ttara
)tures concerning the tt,. al-Maqdmat al-sundusiyya fil-nisbat al-mustaJawiyyd Qgt6) [The
chronicle rrEgypr;a
cairo] resplendent stations concerning the prophetic lineage]
58. Kitdb itmdm al_tlirdya li ;.1. al-Masabtltf salat al-tardwTfu (ISSs) [The lanterns: on the prayer of
knowledge for the readers ,qurrd,^al_nuqdya eggt) [The perfection of rcsts \tarawth)l
of 1"f_S.rfuti,sl al_lr{uqdya)
se. Kitdb tubb at_tubab,f rulr.r*t 15. Masalik al-l.tunafa'fi waliday al-mu51afa (rSq:) [Method of those of
,'r,a_;7i;;o) [The kernei of
concerning the editorship kernels pure religion concerning the parents of the Prophet &]
of g..reriogieq
ao' Kitab ar-shamarikhT'it* ;rt. al-Matali' al-sa'ida sharh al-Suyiryt 'ala al-alfyya al-musammdt bi
ot nrfra "'*'
sralks: a primer on historiogrrptrylirsq;'rrhe book of date_hear,y al -fartda frl- naluu wal- tasrTf wal-khall ( r 98 I ) [al-Suyutr's commen-

6r. Kitab al_shihab t:lry on his own thousand-line poem entitled "The unique pearl"
al_thaqib
arrows_a commenrary (on
f itt;m;' al_khaltl (rggz) [The piercing on philologry, conjugation, and calligraphy]
the vizter and,r.irt..atr d^i^Ar,
"The healing of the parched ' 1. Llatla' al-badraynfiman ys'16 ajrahu marratayn (rg9r) [The rising of
.orr...ri.rg the castigation of one,s
dear friend,,,) on the tlre two full moons: those rewarded twice (i.e., sincere Christians
ethics .if.f."arlflf rvlro accept Islarn)]
38
39
 l'(,ltll\lllll) W()l{l(s ()lr Al._SUyl,
l.l
l,t,lll lSlllrlt W()l(l(S ()tr Rt_-St-JVO l't
" 'I"!r,rl::r::,:,,r, i.,yitdnt bit_s,rrtta
in clinging to tht
(rgg:) [rhe key ro
paractise
'u',.r, ;?;";;;i.I"&t
79. MrJhimat--tsts |i,) Nt:rn al-it11t,irr -li a'),tut al-a'),an (tqz7) [-Whot who in the ninth
Irijri centLrryl
,"i*iii;;,i,,{{;:n,:#:::1,?l!aj:;;[T..Lcida,.ns
tab
fima_ waqa,a
t
)() al-Nukat al-badT'a'alA al-mawdu,dt (r99r) [al-SuyDtr,s critique of
emendation concerning fl_eur,y** r, iru,arrab(isgg) lbn al-JawzT's collection of forged narrations]
the foreign words [The Nuzhat al-julasd' fi ashhari al-nisa' (1986) [The recreation of
.. eur,an] ancl phrases in
the
8t. MuJiza ma,a kara_tna (student) gatherings concerning famous women (poets)]
A l a:h u,,,,,, f kimb
"'r,l_',,::; al_slr^a,raf Nuzhat al-muta'ammil wa-murshid al-muta,ahhit
u'iiii m u n m:
:,,,:,,-'
a,t - h a a
fm a- m a n n a -fll-khatib wat-
evidentiary ::!,'^,1'u ,, ooi" l'ffs mutazaunuij (1989) [The recrearion of the fianc6 and the guide
"The Paramounr [rhe of the married]
^iJJ,rrr!,;^!1:,!
Honor,, r,h., ^, l-.lll,t''nq
the book of
bestowed in ;t upon and what Altah (
).J I',luzhat al-'umrfl-tffil bayna al-bTd u,al-sumr (rS:r) [The recre-
82. Mukhtasar sl, i,"lrr'^li,*'1':, o-li- has
ation of life on preferentialisrn between the white and the black
",.
i :
*' ; )i # Ii
ab r i d ge d,,,1'!.
-'.'' -''
of :i -y,2
al-SuyDtT's r' I r h e ;: i::' l, in complexionl

a- ir,nrrir*a-'nnrentary
minor .;il.il;, oy
,)4. I'Juzul 'isa ibn Maryam akhir al-zamdn e9B5) [The descent of
43. Munruha a1_,anal Jesus son of Maryam at the end of time]
f sltorl.t l.tadlrh innar al.a.'mat(res6)
or all practi.., .;;;; al-Qawl al-jaltf fadd'il'Ah (rygo) [The manifest discourse on the
," *,:;il;rTt"'
r;:":::::! [rhe goat
on the hadith ,.Jo'nr"lotr'J, virtues of 'Ali b.Abr Telib
o. 1;cordrns
64. Musnad Fa_timar
orry
al-Radd'ala man akhlada ild al-ard wa-jahila anna al-ijtihddaf kulli
"4[l
at_zairra,
@ wam; 'asrin fard (rS8+) [Refutation of the shiftless who have no idea
a.
.ili:,u,,fi:1.:;*':':;:: li,-'!^o{,!':!;,':;::) that scholarly striving is a religious obligation in every age]

': !^iy::'f:{ l:,';,::!i:;,,'i-,wa-r, (r q8s) rrhe grace^,r

t)7 al-Rahmafl-tibb wal-hikma fi97o) [Mercy in medicine and wis-
dom], a spurious attribution.
repo*s
86. Mutawakkih al-Rasd'il al-'ashr (lq8S) [Ten epistles]
fin; |
)t) RasJ alJa'al fi wasJ al-hildl (r 89o) [The stringing of the pearls in
r:${ii'r;:;!i:}'{':;i;';:iil;',,1;o'#:t:tir,iri; describing the new moon]
rivry *liril. r"il\iy* wat
lurki vva *,t
'vr)cerrr,g words
-
- r,y lo *r', -t,i),
nii al-Rawfl al-antq f fa(l al-siddiq (rqSo) [The beautiful garden of
er.r,. c...1, in th. eu.'rrl 'ri ,i, i"riiuTlt"' the merit ofAbu Bakr al-giddrq p[]
r, J j#'j.:, He b rew rv. u,,.r,," c;r,i""ilii1l; Risdlat al-sayf al-qdti'al-lami'li ahl al-i,tirdd al-shawa,i, (r935)
o _ 1,r.,5,
" ":'.'#|, of the sharp and glistening sword against the Shir naysayers]
[Epistle

" ![Iir,l'
-'''
-n i h v a-' al-Riyad al-anTqaJi sharh asma'khayr al-kl,raltqo & [The beautiful
to"-'7o,'
a t- a b a wa a t - s tt a rifa y n (r s r 6)
iY#' ;'*,
s,,,,j the two rorrv \n
;;;;;, -"g the *"""""'J':ffi:H:i;:,{,]:.J*tel
r. sardens: explanation of the names of the best of creation @].
his hanctgJ In the introduction to this dictionary on the names of the
oo
ta. NatUat al_fkr.frt_ial, l)rophet ,&, h. said: "It is my hope that Allah accepr this book
dhikr-(t.qso)
upon loud ,r^r;:::^" [The conc]usion of reflectic,n lud that through this book I shall gain the prophet's @ inter_
ra'r;d' cession. Perhaps it shall be that Allah make it the seal of all my
"'r',,' .a,li"i',,
;, Im,,r#;::J:[:;i#':1,::;s e of contenrplacion over
works, and srant rne what I have asked Hinr with longing
rcu:rrr{ing tlrc H<>nr>rable ()ne &." t-t. also wrote al-Bah.iat
il - lnl t i y'1ta
.li l- t s rr r rr-' t l - tt t ltar ri ),rr or r tlrc s:rrrrc topic.
.lo ),

4r
 I'tlltl lslll'l) w()l\l(5 ()l Al -StlYtlll
l'trlll lSlllrlr W()l(liS ()lr Al-S( jYtlll
(r/-(11'ss(Ir'-which cxcori:ltcs
tllc tttisttsc ol'
. ,r/-lrlr,r/,is trtitt l.t'trt"ldillt thc
ro.l .Srilr,a tl-tttrttrtiq tvil-knlirtr 'dn -l(lt'ilt al-ntantiq uul-kdlAru lg+l) lultl itlrrtttts rrrrtl crititltrcs
lrrtclith L'y '""'i-"ttt't""a by lb. al-Jrwzi :r.d
IMarrtral oFlogic and dialectic theologyl
ro4. Sharll shau,dhid al-mughnr (rqo+) [Commentary on the proof srrrrle-thet,eti a;';;' "f"'fths
'l by "'ot-;"*at'ntol<lrlri
it;uann al-clussds Ahnrad b'Taymtyya'
texts of ('Abd Alleh b. Hishami) Mughnl (alJabilr-The su{E- $e8(t) [Thc tloctr-
cient knowledge of the sensible one)] r rs. 'thkhrtj (il.tddtth '"'i)|*''-iif f"itm'aiin"The
,kalamcommentary oltltc
nlentation of *'"'i'Juft
*t"titt"tt
rcS. Sharh al-sudiir bi sharh lldl al-mawtd wal-qubilr (rS8S) [The ttttorogyl'a work by al-Qaqli'Adtrql
expanding of breasts, or, Commentary on the state of the dead stopping-platt' it ilJttit'i az1 (d' 56) l'
Abd'I-R;;-* u' af'*'9'i-lj"r-st"t
1
in the graves] al-Drn' al-'arsh (r99o) [Thc
rc6. Sharfu al-urjilza al-musammdt bi-'uqiid al-jumdn f 'alam al-ma'dn-i r lt. Thmhtd al-farsh i't'-ii*i 'l mfijiba.ti-z-itat
shading of the thronel
wal-bayan (rSSS) [The commentary in rajaz ("surging") meter characteristit"h;;';;;;;t"tt'i'"'a"a'-(icco) lwarning to thc
entitled: The pearl necklaces related to the world of meanings rn. ranbih at-ghabri'i';;:';:;'";i' ibn'Arabr (a reply
i*pt"t' t"o' to Mu[yT 't-p'"
irnbecile *t.,o 'Arabr is
lmbeci]e that lbn
rt
and precious discourse]
rc7. Shaqa'iq al-utrunj fi raqd'iq al-ghunj (1988) [The citron halves in to al-Biqa'T' ' #;t;;'^t tf't
disbeliever")]
the daintiness of women] Muwatta' Malik $96c) [The enlighten-
rc8. Shurit al-mufassir wa-dddbuh GSSD [The criteria to be met by :r . Tanwlr al-hawalik sharl't'ald Muwa[[a'l;
commentary on Malik's
r

commentators of Qur'an and their ethics] ment of intense blackness: those stalied
[Rescuing
rc9. Sihdm al-isdbaftl-da'autdt al-mustajdba (t98) [The arrows that hit wtth Is'df ot-*'Uotto'f rijdl -al-Muwatfa'
concerning tht "t"to's
of Malik s Muwaffa')
their target: about the prayers that are fulfilled] (r os r) [The enlightenment
r : z. TanwTr or*iqa
ai *); ;;i. 1bn' at'u
rro. al-Subul al-jaliyya ftl-dba' al-'aliyya (1916) [The manifest paths ^
commentary of Ibn'Abbas]
of torchlights from the Qur'anic t 6) [clearing the
v a' $s
concerning the lofty ancestors (of the Prophet @)]
r t 3 .'lanzilt rt-'nt'tvi:"
in'' 1t
rrr. Th'aqqubdt al-Suyfrll'ald mawdu'at Ibn al-Jawzi (r886) [al-SuyfitTt ^-t,ain .'111.i people make of them-
prophets from the comparisons ignot''-'t
critique of Ibn al-JawzIt collection of forged narrations]
rrz. Tabaqdt al-mufassirin (rS16) [The synchronical layers of Qur'an ielves with them] 1-1:^L:--
al-ijtihdd (rq8:) [Establishing authoritatrve
^',thnrit
commentators] r :q.
-- ThqrTr al-istinad fi'taJsTr
' of scholarly striving]
i" tlit t-o"t'"
rt3. al-salffi bi manaqib al-Imdm AbT flanTfi (1992) [The
ThbyTf, of authorshipl
rt\. al-Ta'rtf bi-adai ai-"fi"ttl [The.etiquette
"r.'rtptlo'
whitening of the page, or,The virtues of Imam Ab[ $anTfa] of the caliphsl
tr4. al-Thdhytl wal-tadhnTb 'ald al-nihdya -fi Slhon aLfiadith wal-dthar trb. Tar-tkh ol-kl"toii' t'sgl) iH"'-"1J ordering of the suras of the
(r982) [Marginal annotations on Ibn al-Ath;r's "The goal"] r :7. ThrtTb n *o,
ol6)r,ir"Girul [The
rr5. ThdrTb al-rdwl f shartl taqrib al-Nawawi (1994) [The training al-ntusamnfit al-ta'allul -wal-itfd'
of the hadith transmitter: an exegesis of Nawawrt "The ,r- ?:i# aLdbd' bi'fuqdan aL.abnd'
of parents who have
lindrin la yutJa'(rq8Z) [The consolation
''1'o of the
facilitation"l The extinction
k"o*' as'
n6. Thhdhtb al-khasd'is al-nabawiyya al-kubrd (rq8S) [The emendation lost their trlira'""'
of al-Suyn{I's book entitled "The awesorne characteristics of the unquenchable firel dovel
('t988) [The flight of the
Prophet $"] 1211. \'awq al'Shddhiliyya
al-tarlqa
'lh'yrd"t-t'"*in'o
al'lnqtqai al-'atiyya, u'a-tash)'ld of
rry. Thfidhrr al-khawd;; min akadhib al-qussds (r9lz) [W'arning the elite r.qct.
lofty t"tth bLrttressing
against the lies of storytellers] . In this work al-Suyugi re capitu-
(r9l+) lfhc trplrolttltlg tithe "tl;he
lates and builds on the work of al-'Iraqr (725-8o6), al-Ba'ith'ala ihc shitlhili strti Plthl
4.1
42
 l'LJlil.lSl I trt) W()l( t(S ()t,
Al._SUyU,l,l
r3r. al-'llt,;itu wal_rttinud
-li (tntta Ltbtlway msulallah .lil-.ianna (r9t6)
[That the ,*op_l:,: parenrs a.. i,,
r3z. Thzytn al-mama-lik bi_mandqib flr"dire]
,oyyiiira Uatik egoT)
ment of slaves with the viitues'of [The adorn_
Imam Mrlik]
r33 ' Tkhfat ar'abrar bi-nukat
al-adhkdr lil-Nawawr(rsso)
on Nawawit ..Supplications,,] [Commentary
134. Tuhfat al-'ajtanfifada'il ,rJthman
(rssr) [Merits of .Uthmdn b. APPENDIX II
'A{I}nl
t3s. Thhfat al-nujabd,
Ggso) [The gem
language)] o---' of patricians (a work on TJANAFI TATWAS ON LOUD DHrKR
136. 'Uqid al-zabarjad ,ald
musnail al_Imdm Afumad
GSBZ) [The
IN THE MOSQUE
chrysolite necklaces on fmam
A.rrrrad,s collection of ,"..rtion,
(traced ro the frrophet
t37. 'Uqfid al-zabajadfi i rai@)]
oi_hofrth al_nabawt
lite necklaces on the grammati.al Ggs+) [The chryso_ Act'rrrding to Imams Khayr al-Drn al-Ramlt in his Fatdwd khayriyya,
analysis of the propiret,s ,rl l.lrskafi in the Durr al-mukhtdr, al-Ndbulust in Jami' al-asrar,
narrationsJ, on rhe Musnad
of Atrmad ;l H,fi:.;r,ir"il,,i,. ,rl l.rrcknawT in Siballat al-fkr,lbn'Abidfn inlis l.tdshiyTa, andAhmad
same work as in the previous
entry. l(;rslrTd Gangohr in his Fatdwd rashidiyya, the correct position of
r38' ar-wasd'irfi musamarit al-awa-'ir
(rsio)
tion with rhe ancientsj; ,tro p.rUtir;'.;[The means for conversa_ tlrc flanafi school is that loud dhikr is permissible.In this respect the
al-awa'il (rsso)
,, ot_Wora,it iti),r:rr1r, l.l;rrnfi position is in line with the other three schools.
r39.
trn._:ri*:,, ,fr" ..q"rintance of tfr.
Wu:frl al-amdni bi u;fiI al-_uha!
frrrri'Efr. attainmenr "rli.r,tri
of one,s
h:O_.1n etiquete of *.U_*irffi Khoy, al-DTn al-Ramli\ Discussion
fe
r4o. al-Zajru bil-hijr (r?f)
of what is unlawful]
[h. r.p.i_".,i'by _.".r, of the reminder Itrruru Khayr al-D-m al-Ramh- said:
r4r. Zubdat al_laban
fawd,id wa_fuadtthiyya (r9S9) lConcerning] what the Sufi masters took as a custom in holding
^lughawiyya
cream of the milk: benefits [The <'ircles of dhikr and making loud congregational dhikr in the mosques
relat.d to lrrgrrage and hadith]
firrn.r generation to generation, reciting poems authored by the pos-
scssors of Divine wisdoms such as the Qadiriyya and Sa dilya and
Mtrtawwi'a among those acknowledged and accepted by theJuqaha'
of the Muslirn communiry and they say: O Shaykh'Abd al-Qadir! O
Shaykh Ahmad [al-BadawI]! O RifiT! Something for the sake of God
(slmy'un lillah) O 'Abd al-Qedir! and such, at which time they become
grcltly entranced and experience states that make them jump up and
tLlwn, etc.

I Icar.rswered-God have mercy on him: "Know first of all that

ilnron[l the f]mous rules that are firnrly put to use in the books of the
irrurnrs is the rule that urattcrs are judgecl according to their ends [...|

44
45
 ilANAll tAlwA\ ()N t()( tlt
t)tttKti lN llll, Al()\(l(,t,
I.l ANAII l'AlWn \ ()N l()t,l) l)r//Ar( lN 'l ll11 M()S(lt,ll
:rs (.11i1.11 fir>rrr tlrt, lr;rtlitlr of-thr,.Iho
Shayklrs :tl-lJrrklrrrri
accorc'lirrg ,o ln'"',,i",rs'[.
rrnrl Muslitrr: ,rrrr.l lrlditlrs tlrut tlt'rrrlrrtl sct rccy.. .thc luttcr is prcfi'rablc whcrr
;fiil':ffiir,lv . .J ;rrrd norrc derries
rrre .r'll tlisplrry (riy,i) is tl':rrcd or if it harrns those who are praying or
foolish ,o,i A, fo. th.
circies of ;'-T:;::T ffi:-"t, rIt'cpirru, while louclrrcss is otherwise preferable."I
".:jfi
;:ff ;:"J::'l'jl'n'#;;;;';:^^;:';':;;lifI;li;1ilil
r, ;i""T #.";H,::,:LT,-: 1_"1.":,:"
gathering,
tn
r,i- i, I i.*. al-flaskafi \ Permissions
other way than o.'rt loud, a gathering is not in any
and ,h. ,o,r.* for the circres o{ dhikr
I lrc great Damascene Hanafi Imam'Ala'al-Dtn Muhammad b.'Alr b.
and their circ,rramburation
by ,tr" nrr*"trg.f, Mrrl.ranrrnad b. 'Ah b. 'Abd al-Rahm5n b. Muhammad al-HiSnr
Imam Ibn flajar al-Haytami .rl l.faskafr9 (roz5-ro88 aH) in his major work al-Durr al-mukhtar,
al-Makki a,-shafi'r gave
a question on the dhikr a sim,ar reply to lrrs cornmentary on al-Ghazn al-Tumurtashu-'s (d. roo4 xr! Thnunr al-absar
ptactic.r;il;;, ,n.. .Jrrg..g"r,"rr,,o.rr..,
in the mosques and the;..i;;;;;;p* fty byttre rr u -.j i ni'
r al-bifudr, states'.
Sufi masrers.3
'Io beg in the mosque is fiaram while giving is makruh, in absolute
terrrrs, and it was aiso said: [only] if one steps over peoplet shoulders.
Ibn 'Abidrn s First Discussion So is to announce that something has been lost or recite poetry
Imanr Ibn .Abidrn cxcept what contains dhikr, or raising the voice with dhikr except {or
in his flashiyya; .,The
1a1d
[regarding toud, dhikr] i;:;;;,l,nrnrt of the Bazzdziyya rext students of rtqh l. . .)to
Fatdwa of the qaal First,
_h", it quores ,iom the
[klianf ;;;.;;"i#l on,o4 is
sounds reporr from
Ibn nOrr.oj" rfrat I tuaramdue to dre Ntrtc: his earlier namesake the Shafi'r faqTh and philologist Shams
the rne5qus that were saying ra ilaha ,uu" "*p"'ed a group from .rl I)Tn AbD al-Lutf Mutrammad b.'Al b. Mangtr b. Zayn al-'Arab
out loud and rhar h. ,aid and invokin g sarawdt ,rl l.laskafi al-$ism (819-859 nn) authored an eight-page fatwa on
to them, ,,, o, !,,:,:
tot think
'llrikr in which he defends not only the practice of loud dhikr in
but innovato.r." ' 'i Th.., you are anything
al-BazzdzTr"id,
nr()s(lues but the practice of the Sufi hadra.The fatwa begins with the
And also considering
what was narrated lollowing question and reply:
to rhose rhat were;.;:::"::.:::'ated in the gahth that he @ said
onvourse,ves-.;llr j:::Jfl:TT":":',#,:,:!r:^ii#r",:,j: tl."What is the position of the imams of the religion [...] regarding
Or,,.ro., arc calling wlrat the mutdsawwlfa do o{ dhikr in a standing position and loudness
upon one who js hearin,
as He is with yo.,;r seeing
and nearj,st rn dhikr [. . .]?
i,,, o.rr,or"l;;...::"d was no
raising voices for i, *r. advantage then to
"i".""",]r'.:ll'.:"ttt A. As for the standing dhikr, its merit is unquestionable, but dhikr
irary campaig,,;#ilil::l.:[',H in che mid,ror,,,,l
thenr harm. becaust :::: sitting is better because of what some of the accomplished verifiers
zit'', i, .]""
bi<lden in miiitary .:l:": -t'i;;;iirm:: hlvc said [..

a,,owed 0al.'I;;I ;^Tl)l,i);,t;,i;:;i,:;:1,,l: *,i in ar,iii, ,i'u

Ibn'Abidtn's Second Discussion
issue.in depth
"fl:i*.IHJ;:f:."'
r"rr.,"iJii";;d:;f 1n-the fFdtawa) khayriyya llrrr '[1rid-r, corllments on the above passage of the Durr'.

;lgrf#::J{:itr-;^!iii;t*j:. I
"(loncerning his statement: 'or raising the voice with dhikr, etc.'
r.ry, tlrere is inconsistency in the words of the author of the [Fatawa]
+6
47
 lrlllhll lN llll M()\(')tll
llANAll IAIwAS ()N t()Ut) t)il//rr( lN lllt lvl()\(Jt,ll llANAll IAIWA\ ()N l()trlr
I'l'il dtr's I :'tt
/r,r:-',7:i1,y,r in this. ()rrc tirrrc he strrtcs tlrrtt it is c:rtc{.r()ricillly prohibiteti ,t! - Sl trt rr t t rlttt/'i/i \ I{ r'irt'tit tr r ol al - rr
"t
(fiarant) arld:ulother tinre he states that it is pernrissible (ia'i^J.
'Whereas ltrr,tttl'llSlrtrrtrlr[ltrllrhslritl,ltstltttltctlirrlrl-Nlrlltrltrsrls./rrrrr.rll.rt.ititt-:
in the
discussion of the Fatdwd khayriyya whether it is
:tl-llrrlrrbr :ttttl tttlt
disliked or approved it says: Wlt,tt irl lttl cpistlc :rttribtltctl to'Allerrrrr
rvrts s:tid
tn<>vit.ts cltrring r/liitr' c'g' slrrrtllrihsl
, r' lrroltitritittg i, l"t"tti"g ltrtl
There is evidence ir.r the hadith that entails the requirement rl"flir whocvcr pernrits it' or
ltltls thc tlrtrttt :ttttl rvitttl
,rrr,l tlt'clltrtttg
of loud dhikr such as [the narration]: "And if he mentions mc tt ft>r rlrisirrg tltc voict' itt
rr\lrlrtltctlt to it: tl-ris fatwa is inco'rtct l'''l
in a gathering, I mention hinr in a better gathering."I2 The two
,//rr('r, tlrt'rc is lr cliftercncc of
opinion ovcr it lllll()ng our lllrrrr:rlil
shaykhs narrated it And there is other evidence that entails the
llll.llIls,t]:rdiKhsninhisFatdwat)]cl)tiol)Cclitsof}crrsivcclt:lt..tt.tct.
requirement of soft dhikr. The agreernent between them is that this
differs according to situation and personsjust as in the case ofthe nar- that "tl.rcrc is tto ltrtt'ttt
'rllrlt.Il[lrrM:rrrstrrItheautl-rcrrofal.Ba|trcitedfrtlrrral-Qitty,t|(]itty.tl
,tl I'ttrrrt'ifry rl-Zahiclrl, after citing Qadi Khar-r'
rations of loudness and softness in recitation (qirA'a). Nor is this
,,, 11 lrttt it is bctter to keep it soft"t5
[agreement] contradicted by the hadith, "The best dhikr rs the silent
one,"I3 asthe latter applies when self-display is feared, or causing nui-
sance tothose lvho are praying or sleeping. If those aspects are al- N abulusT's Swmmation
avoided, then some of the people of knowledge said that loud dhikr is
',lrrrLlr 'Atrtl al-Ghanr d-Nabulusl's
long and compreher.rsivc tirtwrr
better because it comprises more 'amal and because its benefit is , ,an ar-gilfiyyat ar-akh.yar ahl. o.l-t,ut"1in'l
rrrr, rr /,rril ar_asrdr Ji'r"ai ot tlr,ni
extended to those that hear it, and the heart of the person making ttfut'tlot' of the criticisltt lttrttlt'
l,rl ,r,lltl',tt' I t'lrc compe"Jt"- of secrets:
dhikris awakened so that his outward act is paired with his reflection,
,r,rrr"t tlr(' S'i', ptoptt o-f emotional swaying with d/rilrrl
his listening is nronopolized by dhikr, drowsiness is eliminated, and "f"., 't'" by the -Damascene, Flilr:rt
energy increased.
',lrr, lr ,rlso rccently tttti"ta an edition
for andagainst:1:n:.tt"rr
,l l\l,rlrlr tl):rt cites pt"ut'if, a[ the positions position is thrrt
"This is the gist of what he said and the complete text is there, so lrt, , lr,,,,lr .ttttl tt'.i. p'Jofs' ftt to"ttoies that the correct
anit"inthe mosque is absolutely pernrissiblc'
sure to read it." l,,rr,l ,.rr1',t r'tt:ttiottal
"It was also mentioned in flashiyat al-hamaui, quoting Irrrlrrr
al-Sha'rdnT:'The ulama of the sala;f and khalaf concur on the dcsrr (il-Qdr'i's Agreement with the Surts
ability of congregational dhikr in the mosques and elsewhere unl(.\\
addb al-murTdlr asrccs
their loudness cause nuisance on those that are sleeping, praying, or \l tr.rrt trr lris Sufi treatise Fatfu abwab al-dtnfr
his
,rtlr ,rl Slrrrrtrrrtrullh and al-NebulusT as per
-srlrrlrT'
reading, etc."' :h'lt'tt'o11
of
it is a kind defc'ct
.lr, lr l,r'l',irrs,"As for dancing (raq;)'evetthough
,,, r,1 l, )rrr(' s,rid it is dislirca"*f"it
others said it is permissible' alllorls
rl, rrr .rl l(,rli'r,.t-C;tl""ati' al-Nawawr ['''1:"6
"(
al-Haldbl\ Attack on the Su-fis

Imam Ibrahrm al-Halabr authored al-Rahs wal-waqs li-mustahill al-ru,1:

against tlre practice of the hadra, a slim book recently republishctl lrr al-Lacknawl's Fatwa
two rabid Damascene anti-Sufis, $asan al-Sama[iT Suwaydan and tlrr'
late 'Abd al-Qadir al-Arna'Dq in which the claine of Qadi Klr;rrr. l.'lrr...tttttl.tt.l:ltwllillstlpportoflouddhikrtltredsibahatal-fikrfil-jalti
Abu Ghudda' Inrattt
Fatdr.ua is reiterated. r4 r,r ,llrl'r, prrtrlishctl b, Si-'*ftf' 'Abd al-Fattah

49
48
 ilANA,.t lAlwA\ ()N t()t |) t)iltKR
lN lll,r M()s(J('11
'AIrtl ;sl-;.;,ry,rl- llANAl,l tAtwA\ ()N t()t,t) t)rrrAr{ lN 'l llll M()s(.!t.rll
L:rt.k

[,IH:T,,*"J; jI:J#;:.,::H.'*';il;:.H:"'];#^;,y,^;:;; Al-Slra'rrrrrT strprrl:rtt'tl irr l)ltikr al-dlnkir lil-nadhkilr tual-sh,ikir

lil-trtashkir vcrbetirrr: "'l'he ullma of the salal and khalJ'unaninrously
These are the positions :rqree on thc dcsirability of remembering God Most High in a group
of our colleagues, so consider rhem
how inconsisrent and in the mosques and elsewhere without any objection unless their
,il"";-.:Il*"ttl
their 1o
opinions
and see
permissible,,t. orn..',.1lltrgent are, one saying it
is dhikr alord disturbs solrreone sleeping, praying, or reciting the
,he mosr .;.;;.;;,,::,;["in:.T;:flf,;,a1! the *n,, *ieioii, Qur'an, as is confirmed in the books of fqh."zr
does nor rrespass as it
linrim, as chosen
bv ar-xhrv.v, ,ydn?;rong
Cangohr\ Fatwa Understanding the Hadiths against Raking
of the Voice in the Mosque
In his Fatdwd rashldiyya
he replies to tne^q_uestion,
tl
pernrissible o. i*p..-i""ti,^, "Is lood dhikr
in ".il",tu fr d;'l;; r;r,
Sorrre hadiths are misconstrued as proofs for prohibiting loud dhikr in
, airi-.r.r..;; :fi:T"sible the Hana
in the matter reqlldr'ns *,Y.li.*,, tlrc mosque:
b""kr;;H, i^u"i)i'"" some regarding it
toud ihikr in the
where ,, ;-;;;;Ti, as dislikei .n
*.i,,".*r,"* I . Our liege-lord, al-Sa'ib b.Yazrd @ said that someone threw a
,hi' J;;';;.;;ffifi:,1J*ile others regard ;, * p..-r,Jo", pebble at him as he stood in the mosque, whereupon he
",0 turned and saw it was our liege-lord'Umar 3$,.The latter told
Ibn ,Abidin\ Third him to call a certain two persons to him.When the two were
Endorsement of Loud
Croup Dhikr brought he asked: "Where are you from?" "T5'if," they
Ibn'Abidm also said replied. 'LJmar said: "Had you been from this country
ofloud group dhikn..In
doing dhikr rlon. al-GhazzalT compared
,nari ""rili""'^r'!tRn.-|mam [Madrna],I would have certainly made the two of you sorel
ajone and tbe adhan:::'-!!'r' of a group to the adha-n ofsomeone How dare you raise your voices in the mosque of the
,nuezzins rb;;;.'.',if,T:'":;:':i;'fi:f ".i;;;;f , ;il; ,
r"r.h MessengerofGod &?""
The meaning ofvoices in this report is that of laght-clatter
;[:r:';',"^0,i,;,:i:[T:il;;.'.d:J,x]illf J::llll;li',i:lif : and meaninglgss noise or babble as elucidated from the
narration of 'Abd al-Razzaq adduced by Ibn gajar in the
al-Tahlawi! Endorsement explanation of the above report:"'LJmar used to forbid them
of Loud Croup Dhikr to make noise (al-laghl) in the mosque."23 Compare this state
A]-TahFwr said ,r
in rlis
l commentary on ofdigniry and quiet in the augustpresence ofthe Prophet p to
,t-f"un,
al-faldfi: a]-Shurunbulal,s
Maraqi the present time, when the noise of vendors and their radios
The author of the Fatdt reach inside the f{aram al-Shar-rfin Madrna without obstacle,
said:.,None can be while those who greet and recite galawdt on the Prophet @
dhikr out r""i forbidden from making
i" ,i, ,{,lest the one forbidding,,."rr.'ffi are thrown out and humiliated!
the sapng
"i;;;riosques
forbids the approach ,o ),ntrn'And
who does greater utrong
than he who
:. The hadith of the fifteen signs preceding the day of
" resurrection, among which the Prophet said @ as reported
mentionett ,ir,r* nime ,or*i"'ii
1. i? r*,:^i,'',:,r{*f,l,!::His
in the by our liege-lords 'AlT and Ab[ Hurayra @ "voices shall be
Bazzdziyya.
raised in the mosques."24
Jo
5r
 I.tANAt,l l.A.t.WAS ()N t()L,t)
/)///A/i lN ,t,ilt1 M()s(l[,]:
'[''is rrcarrs..in
clisputes, trar)sactions, idle
pasti,les, arrd play,,
as per ar-Mubarakfirrt'in his
commenrary on al-Tirmidhi
Tirllfat al-afuwadhT, towhich titled
.r., t . the proclamation of
lost items as illustrated by "Ja.a
hadith to that effect in hi,
It; Uio_rn narration of the
"The rebuke against rririrg
$r;i',nder the subheadino
roii., i" ,fr.
of this evanescent world.,,2 J
_"rn".r;ffi;?
APPENDIX III
3. The same worldly meanings
banishes loud voices fro_1h.
are meant in the report that
mor. DHIKR "ALLAH, ALLAH"
"Keep away fiom
ro,r. -or*;;;Jilr['i#:#f:::
buying and selling, quarrels,
loud voices [. . .],,although this
report is inauthentic.26
'l'lrc qr-restion is sometimes asked whether it is permissible to make
And God Most High knows ,lltikr by repeating the name of God alone, saying "Allah, Allah, Allah
best.
f ...f
"without any accompanying phrase or constrLlct such as subl.tan
, lll,llt, al-hamdu lillah, Allahu akbar, la ilaha illa AUdh or with a vocative
tornt ("Ya Alldh"), etc.
'l-he proofs of this begin with the glorious
Qur'an: Say:AllahThen
Ir',tlc them to their playing (Qur'an 6:9r); Surely by mentioningAllah hearts
I'rrortrc peaceful (Qur'an r3:28).
'T'hen come all the hadiths in al-Suy[trt fatwa mentioning that
,,rrc rnakes mention (dhikr) of Allah, i.e., the literal mention of His
r,unc, as the foremost principle in the Arabic language is that words
,rn' primarily understood literally unless there is an impediment to
,loittg so.
ln addition, our liege-lord,'AbdAlleh b. Mughaffal 3$ mentioned
tlr;rt the Messenger of God @ said:

Allah,Allah! Fear Him regarding nry companionsl Do not make them

tlrgets after me!Whoever loves them loves them with his love for me;
rrrrcl whoever hates them hates them with his hatred for me.'Whoever
bcars enmiry for them, bears enmity for me; and whoever bears
crrmity for me, bears enmiry for God. And whoever bears enmity for
(iod is about to perishlr

Asrru' bint 'lJmays, the wife of our liege-lord AbD Bakr and mother
,rl''Abcl Alleh b. Ja'far b. Abi Telib-&-said: "The Messenger of
t iotl S taught me words for me to say in times of duress:'Allah,Allah

52
s3
 I)'lll(H "Al.l'All, Al',l'All"
I)I//r\R "Al.l.Al I, Al.l.Al l "
clhikr"lllr'rrl 'Ahd"
is nry Lord nor do I associate with hinr anything!"'tr 'A'isha, llilrrl $a ttsctl to rtrlkc tllc single-name'-repetitive of Mrrkkrr witlr
f'"V' inroug1l the mountains
ivlrile bcing clrrggctl OV tr.t,es'
Thawban, and others narrate the same as a special instruction to the theiadith of the ninety-nine
.r ropearound hi' nttttl'z;J;; al-Nawawt'
as
Prophett family &.3 Imam al-Nawawri daily devotion (rlulr{ uses *'*t' tiCoa'o only ninery-nine'
this very dhikr as narrated to us by the late Shaykh Mullammad b. rt tloes not limit
'f't othtt' made clear in their
'Alawr al-Malikr and others PB. ,l-()urtubr, Ibrl Ne'l' i-'*--a
Anas ;$ mentioned that the Messenger of God @ said: "The , ,,ti,r.n,rries of that hadith' is almost
of $ahih Muslim'which
hour will not rise until Allah, Allahl is no longer said on the earth." Note that tht Sidd;;;""l"tiot' rirstratslates the
,,s t'lrwed Kharil];tffi; iohth oi-nuuhari
as the as God is
Another version of the same states: "The hour will not rise on wouldrrot come so long
lirst as:"The hour t"""ttti""l (resurrecdon)
anyone saying: A1lah, Allah."a second as "The hour
rrrpplicated i" tr" *otril;;;;t is
Muslim narrated both in his gafutfu, "Book of tmanl' chapter 66 r"'* as he supplicates God'"This
titled @y al-Nawaw-r): "The disappearance of belief at the end of rv.uld not come '#;";;;t '" iils right as a commentary' slnce
times." \vr()ng as translation;;;l;*t'gh is is all--i'worship according
..ryirrg "A1lah. All"h"1;
;"'it"?-^Ftim'
;s'pprit*t' *o"i]ip itselfl'8
Imam al-Nawawr said in his commentary on this chapter: "Know
that the narrations of this hadith are unanimous in the repetition of r. the hadith "r 'it;[;;'' in uanslation' the word
fo,rr ,igl,-
I [.wever, *i't' ttg'J-'" ';;;;;t' of this
the name of God the Exalted for both versions and that is the way it
by al-Naw# *"" Ut kept intact in any explanation sxyrtrg:
is found in all the authoritative books."5 lrghted God" but specifically
h,rtlith. It is not *.";.J;:,*pfii.^,*g
Note that Imam al-Nawawr placed Anas' hadith under the l' # i ;{l:*
*ffitf's" :H[' :i'J :#- H
heading of the disappearance of belief (Tmdn) at the end of time
" A ah, Alah" u..
u ;1;:
,f',"-4., that an alternate version .
in any way canccl ottt
although there is no mention of belief in the hadith.This shows that
rvrrrds la ilaha illa aitanl""t"Jtf"Allah'Allah"
saying "Allah, Allah" stands for belief. Those who say it have belief,
one cats
while those who do not say it do not have belief. Those who fight "Th^11 rypes of eaters:
those who say it are actually worse than those who merely lack belief "'"'"'":r*iil1,#Hr,u, 1re lhree end; one eats n<>thing
start of his food to the
and do not say "Allah,Allah!" lrglrt and faith frorfrhe fi"t o"t names Allah at tlrc
lrtrt [ood; and one t;;;i;;; $tuirn)'T,,e Hinr at thc
Note also that al-NawawT highlights the authenticity of the HiT i wiit' t*'y' bi"'
and thanks
repetition of the form to establish that the words "Allah, Allah" are a lrcginning, thebeeinning and thanks
Hi,r rtt
"*t*Utt' at
t'rtl; the second ";t";;:;;im tharrks Hitlr tror
sunna ma'thfrra or invocation inherited from the Prophet @ and his neither names fri* "ot
companions as it stands. This makes it clear that Shaykh Ahmad ibn rlrc cnd; the third one
Taymilryat claim-in purported refutation of Imam a|-GhazzaFr- '
tt'tttctttbers Him'"^- rr^^"LLonr1 teoortedlY said: "This path is t-rtrilt
Nltslrbandl^*.:1;:lo;;,t
that the words must not be used alone but obligatorily in construct sr,at, Bah-a'al-Drn ,o ,r,. w.,,ld, p,"*-
(
on pain of innovation6 is itself unsubstantiated. Further, one who
]?iil*..TiJff l'31ffi ;; *ia """ brc a'rh i'lLI
knows that the dhikr "A17ah, Allah" has been mehtioned by the :
:
I I: :,H:'[ with him'A Musli..r scie,tist
wr()tc'
Messenger of God @ is not at liberty to dispute it on the grounds r,rrrctify t'i' will breathc tlvc
"l)trri.g tht"tttt""i;t;;;;t urt'p'n' ' person
that the companions did not use it. It suffices for its licit basis that the "t;;;;"n"*""
it @.
""'if1;;1,"ffi,'l7^iit l,ro in his,rasterpiece,
Prophet said .!,h!:' .,','.'tn""rt-t'itr
Nor can one object to similar forms of single-name dhikr such on clestrut'it" (muht'ikat)"'l)ook rrf tlrc
(1:rt;-zo), rn the section 'l"t
"Thc cliffercrrcc trctwccrr ittsptrrtttott
as Huwa, llayy and Hoqq. Tb God belong the most beautiful ndmeq so
*',rtttlcrs tl-r" ht;;:;'ft"t t"
call Him by them (Qur'an 7:r8o). It is established that our liege-lorcl "f
55
54
 I)'/lI(,r "At I Alt, Al t Atl" lrlllhl{ "Al l All, Al l All"
of this worlcl' Mawlhrlr
arrd lc:rnring," dcscribirry dhikr, as cited by al-Kharri in his grert ( )ur llrlstcr, tlrc ligllt ol'tlttr cycs' thc trc;)stlre
.rl-Shaykh Nnzinr "itt"i"-tl''t'tttlkt
tt'n"'ibecl frorn hirn under the
sunrmatiorr al - Bahj a t al - an iyya fi A d ab al- tarl qat al- N aqs hb andiyya :
s

lrtlc lrrol,1 DlutYd to Mawld:

He seciudes himself, doing no more than the obligatory worships and the second
Thc first condition for protection is to believe in God
(fara'i.$ and their non-obligatory additions (rawdtib). He does nor dis- pray'
and put down your prayer-carpet'
tract his thoughts (while performing the following dhikr) by reciting r. conrinue worshipping. Run except
now
rrtttke dhikr,tnd glorifr tire
Lord'There is no protecdon left
the Qur'an nor reflecting about ta$rr, books of hadith, or other sub-
one single person [' ' ' ]
jects. On the contrary, he makes an effort that none but God Most that. Even whole armies cannot Protect
It gives power and. peace to
High crosses his mind. God likes and orders to be glorified'
illa Allah'say: Allah' Allah'
make salawat
After sitting in seclusion, he persists in continuously saying with vou. Trv to say more: La ilaha
the tongue "Allah,Allah" with presence of heart unril he ends up in ,,,r the P.oPhet $'
to reach to spiritual power'
rlir

Try to give more time of your day

i

a state where he quits moving the tongue and sees as if the word is more love for'the
Every worshipping ancl dhikr helps' giving you
still running over his tongue. He perseveres until its traces disappear love
lll

love' Saints say: people without I

from the tongue yet he finds his heart continuing the dhikr.ro Lord, and real life comes through
lre like deacl ones walking on earth' 1l

Then he perseveres with this untii the image of the expression '
As much as your
1^--.- rs
love
Love is iife, light o" perfection'
[AXah], its ietters, and the form of the word are erased from the heart, "J t"joyftl and happier' The main purpose of
while the meaning of the word remains alone in his heart, present growing, you live'*o* and
therein, as if established in the heart and not leaving it. rarTqas is to truin n';;;;
;t *opn at'"tu'' so that they may take support
He has the choice to reach this limit and the choice to preserve Jtom it'
now' Hundreds of signs have
1ttnuet

this state by repelling away wasLudsa but he has no choice after that in The dme of qiydma is approaching of the
that people leave glorification
acquiring the subsequent mercy of God: he became, as a result of rrppeared ,"d o"t'of tht'n'is by
treatment
Lord. Ancl ,otf"'i"g' down on them'Then they ask
what he did, exposed to the bestowing breezes of the mercy of Godl ';
So what remains is but to wait for what mercy God may open up, as clrtlgs.
Through your love
He opened it up upon the prophets and awliya'in this manner. A11 illnesses go away by glorifiing the Lord'
happiness here
Then, if his resolve (fudda) is truthful and his determinarion pure, tirr the m,a yoo *tri t*J health' pleasure and
and if he perseveres well, such that his desires do nor keep pulling him ,rnd hereafter'"
and his internal prattle about worldly bonds does not disrrac him,r I And God knows best'
then the lights of truth shall shine in his heartl
Blessings and peace on our
liege-lord the
This will initially be unstable like swift lightning.Then ir will return
and may linger. If this returns, it may persist and it may also be short. If eroih.t Muhammad @ tris f.-il'
A11
it persists, it may be for a long while, and it may be for a short dura-
and all his comPanions'
Praise belongs
to God
tion. Similar but different states lxay follow each other, or it may onfy
the Lord of the
be one qpe, and the levels therein of the friends of God are countless
worlds
just as their individual natures and moral Gatures are coundess.
This method goes back to norhing more than purification,
cleansing and polishing on your part, followed oniy by readiness and
.)#
waiting.r2

57
56
'!F'

NOTES

Publisher\ Note

t. T[ke for example, Imam al-JabarTt (d. 3ro/g7t) ThJsir spannins some
ten thousand pages and consisting of 3o volumes; the massive 8o volume
biographical dictionary Thtikh mattnat Dimashq of 'All b. al-Hasan b.
'Asakir (d.57t/u7); Imam al-Qurpbrt (d.67r/rz7) al-Jarni'li ahkam
al-Qur'an consisting of zo volumes and the Siyar a'ldm al-nubalA' writ-
ten by Muhammad Shams al-Drn al-Dhahabr (d. 748/r348) consisting
of z3 volumes. Not only did Muslim scholars write multi-volume
works, but also the overall quantity of books that the medieval scholars
produced was staggering.
Dhikr has many meanings, which include the Qur'an and its recitation,
prayer,learning, and teaching, etc. While some Muslims simply restrict
dhikr to aspects just noted, this book examines the last rwo categories of
the meaning of dhikr, namely the "invocation of God with the tongue
according to one of the formulas taught by the Messenger of God @
or any other formula, and the remembrance of God in the heart, or in
both the heart and the tongue."
.1. Related by Muslim in trlls gahih.
4. The hadith reads: Ab[ Sa'-rd narrates that the Messenger of God @ *..
asked, "Which of the servants of God is best in rank before Him on the
day of resurrection?" He replied:"The ones who remember him much." I
said: "O Messenger of God, what about the fighter in the way of God?"
He answered: "Even if he strikes the disbelievers and polytheists with his
sword until it broke, and becomes red with their blood, truly those who
do the remembrance of God are better than him in rank." Related by
Afmad, Tirnridhr, and BayhaqT. For a detailed discussion on verses from
the Qur'an and various hadiths that deal with fighting, see David Dakake,

-59
 N()'1 1;1
NO'I'I:S
"Thc Mytrr of a Miritant
Israr,," i, Aftab Ahnrad Malik (ect.,) .r-hc
are In: Identity,Tbrror anri the Law statt: wt,
ofJihad (Bristol: Amal'press, .1. Mrrl.rrrrrrrrrltl b. lbr;rlrrrrr rrl-ShaybanT ancl Ahrrrad a1-I{hazindar, eds. Dal.tl
essay draws extensively z"*;.rnr, nttrkhptAt rrl-SrtyulT, zncl ed. (Kr-rwait: Manshurat Markaz al-Makhtutat,
upon eariy traditional
providing an historicar analysis eur,anic exegesis while also
of the "actual fo.r,s of the | 995).
.*rr:r* in that this hadith is narrated by a1-
rhe conduct of the mwjahidi;n,the
fighters in jihad, as exemplified -o 1. al-'Ajlnnr KashJ al-khaJA' states
by the
Prophet of Islam and his ,r...rro.r.,ITo fabarSm in al-Awsat from Ibn'(Jmar rather than the Prophet @, and
see how wafare is regulated and
limits established fiom the Qur'an ,rra ,n. hadith, that al-Haytamr said in his Fataua lladtthiyya that it is actually a saying of
"Indiscriminate Killing in see Suheil Laher,
Lighi of Islamic Sacred Texts,, (Ibid.). (the tabi'i) Yafuye b. Kathrr.
s ' 'Abd A,ah b. 't,mar
narrares that the Messenger 5. In al-Kattanr, Fahras al-faharis wal-athbat (ztotz).
of God @ .rs.d to ,ry,
"Everything has a porish, (t. al-Suyutr, Tabaqat al-hffiz (p. Sr8).
and the potiri, oiir"rrt is the
remembrance of
God' Nothing is more valuabre 7. a1-Suyt1r, Hwsn al-muha(arafi akhbar Misr wal-Qahira (p. r57).
,o ."r..r" from God s punishment
the remembrance of Goci.,,He than 8. al-SuyrrtT. al-Radd 'ald man akhlada ila al-ard (p. r rn;.
was ,rt.i *Ar.rh.r this
to jihad in Godt path, and did not apply aiso
he replied: ,,Nor even if \),Ibn flajar, al-Mu'jam (p. 4oo $r774).
sword unril it breaks.,,Related one should ply his
to. See the entry of the Thdhkira in the bibliography.
by Bayhaql in Mishkat al_masabih.
6. al-Bukhari, Kifib al_riqaq, tt. The pious Sevillian imam and hadith rnaster, Abn a1-Qasim Abu Zayd
1rr,3oS; ,.,a Urrti_, Kitab al_imar, (z:r8).
The comprete hadith is: "Let 'Abd al-Rahmen b. 'Abd Atleh b. Ahmad al-Suhayh (5o8*58r au). He
whoever b.li.rr", in God
Day either speak good or remain and the Last
silent; and let whoever believes became blind at seventeen and went on to become an authority in history
and the iast day be generous in God the canonical readings, and Arabic. He authored al-Rawf, al-wnuf fi sharh
to his neighbor; and let whoever
in God and the Last Day be generous believes
,l hr, ,qhanb al-siyar, a vast conlmentary on Ibn Isl.iaq's Srra,in which he said he
7. The hadith states that: ,,A Lr, ."rrr. to *r"rr.,, sunrmed up about rzo books. Al-DhahabT documents him in his TAilkh
th. e.ophet and said, ,O
Messenger of Godr The raws
and conditions of Isiam have (ann. 58t-5go: rr3-tr6 $zi) and Thdhkiyat al-fuffi2 (4:r348-135o SroCC).
many for me.Gll me something become too
that I can always keep., The prophet Translation courtesy of Musa Furber.
said: 'Keep your tongue
rnoist with the remembrance @ l.l. See, for example, al-Sakhawr's words in his Maqa5id,in the entry khirqa.
of God., ,,N"r."t.d
ti

by Ahrnad, Tirmidhr. and I ;1. Ibn Abr Ya'ld, lab aqat al-llanabila ( r : r 9z) : "My father (al-Qad1 AbuYa'le)
Ibn Majah. fUn ffiiU.,, cleclarecl
it fair (hasan) .
narrated to me in writing: 'IsI b. Muhamrnad b.'Alr narrated to us: I
heard'Abd Alleh b. Muhamrnad (Imam Abu al-Qesini ai-Baghaw1) say:
I heard Abtr 'Abd Allah Ahmad b. Muhammad b. Hanbal say:'al-F.Iasan
Biography o;f Imam al-Swyurr
did narrate (qad rawa) from 'Ah b. Ab1 Telib."' For the listing of the
r. See Appendix I for a partial list of his published chains of transmission establishing that al-Hasan narrated from 'Ah see
z' cf' al-suyutit vitrioric tract ar-KawT-fiirad,r works.
,ara rJ-Suyutii Ta'yrd al-fiaqtqa al-'aliyya wa-rashytd al-tanqa al-shadhiltyya and
ar-sakhawr [The searing
brand in refuting al_Sakhawf] haykh Al1mad al- Ghuman's extensive discussion in his al- Burh dn al-j ah.
an.l his ,rnru., mention in the poenr S

Naznt ar-,iqyan] a,yan ar-a,yan.A1*sakhi*r l) al-SuyDtr, al-Ham lfl-fatzua. Cf. section or dhikr beads in al-Shawkanlt
rr'"*
ai suyrtr i" ir*,
t-,ii at-tami.They were ,.,r.irrTi?'.'Ji#{:fr*ffi: Nayl al-awlar (z:3t61r7) and Zakariyya al-Kandihlawr's $ayat al-sal.taba.
Ash'arr hadith masters and Albeni's astounding claim that whoever carries dhikrbeads in his hand to
studen ts of Amtr ar-mu,minrn.
lJrrjrr a1-'Asqareni' Trre urama ftL-hadtth Ib, rcmember God is misguided and innovating was refuted in Mahmud
prohibit looking into the
lrr.irt,t.crr (.()rtcr)rporari", clispures
,rrd .oJrrrrrrd th. tr,l.rslirns Sa,'1d's Wu5ul al.-tahAnt bi ithbft sunniyyat al-sibfia utal-radd 'dlA al-AlbAni
( )rrly tlr,sc to ignore the,r.
rvlro scck.filrio probe them. lThc aliglrtirrg of nrutual benefit and the confirmation that dhikrbeads
rlrc l sr.lr)na in rcfutrtion ofAlbarrrl. Arrot]rer refutation was published by
()( )
 Ntt';;'1
No'1 1;5

H-ruid Mirza Krra, al-Firghanr ar-Na,r,akanr

i, trre scventh
rnas,etra ot titlctl ,r/-//rri:. tttirr k,tl,int si)tyidi dl-.qltdtlth'Abd al-'A:t: (::zr3-2,54).1 did
his al-l4asa,il al_ti-;, (Mtffrna:
Maktabat al_lman, rqgS) p.
r6. al-I3iqa'i is Ibrahrm b.,Umar ++_4g. n()t scc tlrc work of Eric ()rnrsby, 'l'hrcdiq, in IslanicThtntqht:The Dispute
b. al_Hasan al_Dimashqr (d.
and raised in the _lleka valley, 885 nH). Born orrr dl-()htr:dlT's "Btst tf All Possiblc Worlds" (Prilrceton: Irrinceton
he nroved to L)a',ascus, then
al_euds, then Univcrsity Press, r 9,34).
cairo' studying under the authorities
of his dme. Anrong his students ,.1. :rl-l)hahab1, MizAn (r:43o
were al-Haytan,- rvho criticized $r6o6).
him heavily for his attack on Sufis,
ticularly Ibn 'Arabr' Al-Sakhrwi
also bore hinr great aversion
par_ 'r. rrl-Srryutr, Qam' al-mu'drif, bi n.usratIIn al-Fari/ [The tanring of the
in al-Daw'ar-rdmi' (r:ror):"I do ancr wrore objector with the vindication of Ibn al-Ferid] in his Maqtundt
not hnd that he becarrre accorrrplished
in any of the disciplines and his (2917 gt9) and as quoted by lmarn al-LacknawT rn al-Raf' u,al-takmil
works bear witness to what I
sai<l.,,A,I-
Sh.rwkanr rakes an lil-Jarl1 wal-ta'dTl (p. 3t9-3zo)
r(r. liss discussion in our monograph,Al.banT and His Fricnds.
h im,, th e
*..,,, -,,,11n,
his contcrnporaries"r At-tsiqa'i
ffi :,iffi :,:l i;#,i,J,,rll JTJj l;1,
was taken to task for rris frequent
#j r'7. lts chain is weak (Qatf) as stated by the editor of al-Bayhaqr's al-Asmd'
the Torah.and the Gospel use of t,al-tifat. Even if it were sound, it is not traced back to the Prophet @
tn his Th;fstr.When the Maliki qadi
alrrrost convicted hirn of krfr of Cairo brrt wonld be a mawclif narration halted at Abar MusI p, furthermore its
he left Cairo ,rO .",rr. to Damascus where
he continued to face ftiais until chain is broken (mun.qati),x rhe tdbi'i r,vho relates it,'(Jmara b.'Umayr,
his deat.
17. al-Biqa'r, Masra, ,-r-r::iyrf,aw,.TanbTh clid not meet Abu Musa al-Ash'arr. Finally, the scholars of hadith agree
al_ghahr ila takfu lbn,Arabi, I

'Abd al-Rahrnrn al_W.ak-rl.(Bilbis: ed. that none of the narrations that mention the groaning is authentic.The i

Da, al_Taqwa, I C8q); al_SuylttT,

Thn.brh pref,-'rred explanation of the frr.rr-si according to many of the salglis Ibn
al-ghabr
-fi takhti'at lbtr ,Arabt, ed. ,Abd ,l]-R"h_a'
(Cairo: Maktabat al_Adab, Hasan Mahm[d 'Abbes's report: "It means His knowledge." Narrated ruarfl' from the
r99o).
r8. Al-Haytarrrr voices a sin.rilar l)rophet @ Uy Sofyan al-ThawrT with a sound chain according to Ibn
fatwa in Itjs Fatduta hadtthiyya
I9. Ibn I.-lajar said in hfia-, al.glumr:,,Whe, (p.295_296). L.{a.1ar in Fatl.t al-harT (1959 ed. 8:199) and al-Tabardnr in al-Sunntt; a;rtd
,tr. ,ryirg, of Ibn .ArabT became
famous inyemen and Shaykh tnawrluf frorn Ibn'Abbas by al-Tabau with three sound chains inhis Thfsir
Isnra.-rl al_Jaba# i.*rn
to invite people ro (3:9-r r), al-Mawardr inhis Thfsrr (r:9o8), a1-Suyutr in al-Durr al-manthfir
them and rhey won over.the
,lo,rra ofth"or" ;;;,rr, Shaykh
began to incorporare in.iris Majd al_D_rn (1327), al-Shawkant tn Fath al-qadtr (t:24), and others. A1-fabarr
cornnrentary,rf ailnrkha. the I

'Arabr in the Futuhdt,which words of Ibn chooses it as the rnost correct explanation: "The external wording of the
rvas th"..rro, ;rr;;';;;:;:;;.,1" '
20. Cf. Kashf at-zunurt (z:t827). Qur'an indicates the correctness of the report from Ibn'Abbas that it [the l,r

27. Cf. Ibn 'ArabT, ,Aqtdat (,rrr.ri] is l{is 'ilm . .l and the original sense of a/-kursT rs al-'ilm." Afso nar-
ahl. al_kldrn: *He perfected [.
ft671 the making of
thc universe and nrade it uniqueiy rrted in "suspended" form Qnu'allaq) by al-Bukharl in his Sa/rilr from
o..tt.ni (akmala san,a al_,dlami
wa-abila'ahu) when He brought Sa'id b.Jubayr (Book of Th$tr, chapter on the sayrng of God, the Most
it into eristence and invented it.,,
22. C{. Kasll' al-:tlrijrt (r:4olt), ,Uqt1d Htgh: And if you go in. fear, then (pray) standing or on horsebac& (Qur'an
al_.laruhar, .Jusn al-rnu|tddara
and Hadiyy,rt ,il-'tirilirt (r:s:z) ()rrr.rcachcr (t:Z++),
Marvland al_Shaykh Napim
said conccrrrilrg.l-(i':rzzerrrs (z/4:rB5-r86) where he shows that Su$ran al-Thawn,'Abd al-Rahruan
st;rtt.rrt.rrt trr;rt it r-c,resc,ts the afc.x of
g;ood conduct with thc ( lrc:rtor. b. Mahdr. and Waio:' narrated tt nayfA'from the Prophet @, although in
23. al-Haytan,, Fatatua lra,itltiyya (tr. tl-tc l;atll he declares the mautquf version from Ibn'Abbas more likely.
S+). Arr cxlr,rrrsl i't. tlisr.rrssion and
clocumentadon ofall the scholarly
positi.rrs tukt,rr .rr ,rl ( ilr,rzz.ilils
'.s . ln al-Asma' wal-sifat (z: r 97 , z:297) .

st:rtcnrcnr is given by ShaykhAhmad flrrrous ,,t. lrt Fatlt al-bdri (t959 ed. r j:4r4).
b. al_Mubnrrrk (1. r rsi nrr)
ttt.rrrt'1';ri1.1.1. lriography in his 1rr. Ot-. Ibn:rl-Athrr in al-Nihayd.fi.qlmrTb al-hadrtl.tThe aut'al are also the
of the Ghawth Sidi ,Abd al_ Aztz,,f
lr,,t,t,,,utl rrobility. (',f . I-isttrr ol-'Antb lnti /iiyrri:,7/r,7dT's qdrniis, enrry ur'-l.
(t ).
(rl

t
 /lII
N() l'lrs
N() llrS
-lr. al-Suyuri ct rl., Slarlr Surtarr lltrt Mojatr (p.
32. li 'lhdrrb al-yau,r (r:3g9).
rB).
rrl-Urrkhlrr (5:r,3-s j grro45), Muslinr (4:2o69 $2689),Alrniad (z:382 $tt96o
ctc.), al-$akinr (r:495 : t'.672 $r8zr ;af-l1,) and others.
i3' See extensive transrations in the Encycroperlia oJ Isramic Doctriru,
(z:r43-r Muslim (4:2o74 $z7oo), Ibn Majah (z:r245 S:Zst), Ahmad (3:92
5).
$rr 893), and others.
34. al*KattanT, al-yumnu wal*is,id bi_mawlicli khayr
al_,ibed @.2+). Muslim (4:2o75 $z7or), al-Tirmidhr (S:+6o S::Zg), al-Nas5'r (8:249
3 5. al*SuyDrr , al-Mapdbrft
Ji sdlat al_tdrawth (p. t+).
36. al-SuyutT, al-Thhadduth bi-ni, mat Allah (p rSo) $5426), Ahmad (4:92), and others.
(t. 'Abd b. Hurnayd (p. 289 $925), Ahmad (3:68 $r t67r a'nd 3:7t $t r69z),
37. al-Suyngl, al-Radd ,ala man akhlada ita ai_ard (p.
r16). AbuYa'ld (z:5zr $r376), al-Thbaram in al-Du'a' (p. 5zr),Ibn Hibban
38. In al-Thhadduth bi-ni,matAllah (p.rSr).
(3:99 $8r7), al-Hakim (t,+gg: r:677 $r839 sahih al-isnad), al-Bayhaqr in
39. "We did not see any of our shaykhs differ over
rhe fact that Ibn Daqrq Shu'ab al-imdn (r:397 $526) a:nd al-Da'awat al-kabTr (r:r7 $zr), and oth-
al-'Id is the scholer of learning r.rt
rt th. onset of the seventh century ers, all of them through Darraj Abu al-Samh, from Ab[ al-Haytham:
and alluded to in the prophetic
haditf,, Ibn al_Subkl , fArqit a_ a weak link cf. al-Haythamr $o:75*76).Al-Nawawr did not include it
shaf iyya al-kubrd (9:zo9).
4o. al-'Aqrm Abaai, ,Awn al-ma,bi.rd (4:fi2). tn his Adhkan and both Ibn 'AdT and al-Dhahabt consider this report
Note that al_Lacknawr "disclaimed" Qnunl<ar). Yet al-Munawl in Fayd al-qadTr (z:85) and aI-
authored three books-in print-in
.afrtrtio, of certain errors com_ Shawkenl in Tuhfat al-dhakirTn (p. 3z) say that Ibn Hajar declares it "fair"
mitted by ai_einnaw;T: (1) Ibraz al_ghay
Thdhkirat ar-rdshid bi-radd tabsirat
al_wdqi, fi shtfa, ,t_iii, tirl (hasan) in his Amalt and thus also does al-SuyutI mark it tn al-Jami' al-
or-naqidi and (iir) Thnbth arbab ar_khibra
'ala musdmafiat mu'allf al-hitta. 5aghtr ($1397), however, Ibn Hajar's Amali on al-Nawawrt Adhkar titled
Nata'ij al-aJkar (I:97) show a weak grading for the selfsame chain.
Nevertheless, the hadith is good for meritorious deeds. Al-Ghuman
mentions in al-Mudawi li-'ilal al-munau.,r (zt6$ that the Moroccan saint
The Remembrance of God Abu 'Abd All5h Muhammad b. 'Afr al-Zuwawi al-Bij5'r authored a
r. al-Bukha, (6:2694 s6szo), Musrim (4:zo6r monograph titled 'Unutan ahl al-sayr al-masiln wa-kashf 'awrat ahl al-mr.rjun
sz6zs), ar_Tirmidhr (5:58r binafaraha Allahu bihi nin Jawn'idi hadtth udhkuru Allahq harrd yaqulu maj-
5:6o:),Ibn Mejah (t:r255 g38zz),Ahnra d (z:4t3 g934o, i
z:482 groz5s), nun in which he listed no less than one hundred and sixry-six benefits
and others.
z' A reGrence to the sayrng of God Most to this hadith alone. Note that the author of the"al-Muhaddith" con-
High: o you who belieue! celebrate puterized compilation in a footnote to this hadith in the file for Fay dal-
the praises of Cod, antl_ ,o girify Him morning and euening
so.o;ften; and
qadTr rejects al-Suyttr's conclusion that loud dhikr in the mosques is
(Qur'an 33:4r-42). Narrated from
Jabi uf .aua b. Humayd (p. ::: permissible on the grounds that it contradicts the hadith "Keep away
$rro7), Abn ya.la (j:39o g1865, a:lol
Srr:t), al_Bazzar (g3o6a), al_ from your mosques your young boys, madmen, buying and selling, quar-
fabaranr in al-Awsat (3:67 $z5or)
"nd
etsewhere, al_flakim
ft:4g4 : r:67r rels, loud voices, execution of penal sentences (fuudAfi, and drawing of
$fizo safuiftal-isnad but al_Dhahabi said one of
.

in swords. Put your latrines (matrdhir) at their doors and incense them on
Bayhaqr the shu,ab
Mundhi, (z:34 $2264:z:z6t
(r:3e7-je8 g5z8) anct.i:ffi::::j';:ll#- the days o{ Jumu'a." The latter report is narrated by Ibn Mejah in his
5zjz5j declares it fair (hasan). some
vcrsions add: "Therefore, 100k into Sunan with a chain containing a discarded narrator, an unknown, and a
yourselves. He who wishes to
lrrs r.rrk irr the eyes of God know third weak narrator while al-Tabaranr's chain contains two discarded
theAlmighty should first look into
Io lrolv lrt. lrirrrsclIestir himself as rlarrarors and one unknown as shown n Fatfi al-bdfi, Thlkht: al-fuabrr, al-
'ilal al-mutanahiya, al-Asrar al-marJil 'a, etc. Al-Bayhaqr declared it munkar
I I r rr. r,,,,,,,,,*,.,..,1i,',::ff
,Hffi','if;;'irHfH*I:f;:: nncl inrutherrtic in his Snan (to r01). In addition, the sunna establishes
( r,l
6.5

t
 N()llls
N()llrs
(t:'jH
:rl-lirryh:rtlr itt 'rl-M-atlklt'tl
il'1
'il-srrtt'ut 'rl-lLrrlrrti
th:rt lroys pr:ryc(l in tltc rrrosclue in Mrrdrrr:r bchind thc rrrcrr rrtrtl lrcforc ,il-strtrtt,t (p lrr)' Mtthartttrtittl Y:isttr
tt'tl tl'" shaykh of our tclchers
thc worrrcn. A further cluc of fbrgery is the continuation "placc yorrr $4rrz: p. 3orr),
latrines at their entrances." Finally, how could such important directivcs rl-Frrdtnr al-Makkt ""
'ii'^' 'fi1-al'tddittr al-musalsala h' r'g)' through
touching the places and cthics olrvorship of the umma be known only
" pio"-nf'rcan qadi'Abd a1-Rahrn^:-^?*'l^O
rl-l )arimr, "U tt"o" gt'''f" pertalnlng to
to one or two singr.rlar strings of dubious narrators? At any rate, such a b. An'um al-Afrrqr who
i' we"k but acceptable in narrations
him reliable regardless' ln addition'
all
morals, while al-tsukliao
Ottrn'
very weak or forged hadith cannot be used to invaliclate a hadith that is
Alleh b' R5fr' al-Trnukhr who
is also
merely weak although neither of thenr is strong enough to independ- but Ibn Majah s tt"in to"t'irr'Abd who is dis-
ently support a legal ruling, and God knows best. weak. lbn Mejaht ;;;
t' through Dewfid b' al-Zibriqan
Mi$ab G:zz)'
Ibn al-Mubarak in al-Zuhd (p. 362 \rozz) and, through hinr,'Abd Allah carded, from Bakr U"fi*"'y' *f'o i' weak' Cf' al-Bnirrl'
b.Ahnrad in al-Zuhd (p. ro8) and al-BayhaqT in the S/ru'ab $397 \52), Mizan, Mughnt, Kamil' md Thqiib'
similar is narratecl fromAnas
all of them mursal while al-Tabaranr in al-Kabtr (tz:r69 $r2786) and, ro. al-Bayhaqr ,Shu'ab1"ao' 5Sl+l Something
'Sl;;;;i
\4141)' Abn Nu'avnr
by Ahmad (r''o'
AbLl Ya'1e
thror.rgh him, Abu Nu'ayrn (3:[lr) narrate it from Abo al-Jawza', lrom -(7:167 in rhe Kamil
lbn'Adr
(3:ro8), al-Jabarrnr it-"i-i'*"'
$r556)' (z:r54
Ibn'Abbes with a connected but weak chain per al-Haythamr Qo:76) inhts Mukhtara (7"234
authenticated by al-Maqdisi
and al-Sr,ryutr in the Jami' al-Saghir (S9o:). (6:4r4), and others' :2"322 \zz6o)' and
z''lo S'izs)' al-Mundhiri (z:zOo $z3zo
8. al-Tirmidhr (S:S:z SIS ro lysan ghanb),Ahmad (3:r5o \r2545),AbDYa'15 $2675 and third companion' Suhayl b'
al-Haythamr ('o'zr')"nfto
narrated *:]"
(6:t55 $3432),Abu Nu'aym (6:z{:8), and al-BayhaqI in the S/ru'ab Q:398 i
Abi Shryba (6:6o \29477 and 7:244
i'
$529).Ibn flajar cited irin Fath al-bat fi r:zio) and al-SuyltTnrarked it Hanzala 'i-'AU'n'i'i' '0" (p' zoS)' al-Tabardnr in al-KaLit (6:ztz
;alffi in the Jami' al-saghrr ($U 59) The sanre is narrated from Abu Hurayra
. Sf Szr:), Al.rmad in"'A't'ZA'a
(;;;r;' the Shu'alt (r:+.s-+ S6s+-6qs)'
and al-Bavhaqr in
by al-Tirn-ridhT (5:532 $35o9 lza-saa ghanb);libir by the narrators of note (z:3r3 $to46' 2:s3t
z abovc and by lbn Maru' rn his Musndd cf. Ibn gajar, al-Matalib al-'dliya rr. Abnrad (3:68 $r 'i'"' $rr74o)' Abo Ya'la
"'o al-llavhaqr in the S/ru'ab ir:4ot $s:s)'
rnd Narta'ry al-afkar (r:zz);also frour Ibn'Abbas by al-Tabaranr in al-Kablr Sr+o:),Ib" Hibbe; a''*'St'il' it with two chains' one of
(rr:95 $rrr58) with a chain containing an unnanred narrator cf. Al-Haythamr "ia ('ozo)';'Alrmadlarrated Ibn
is fair, likewise Alt'y''ta:'
Cf' sornethirrg siruilar also from
al-Haythanu (r:rz(t); Ibn'Umar through M51ik by AbD Nu'aym (6,154; which
and Mu'adh by Ibn Abr Shayba (6:58 $29458 and 7:t7t $35o59) and, 'Abbas in Abtr Nr-r'aym (6:62)'
Sa'Td b' Mausur rrn his
rz. irl-fabarrnr in the Kabi (g:to3 \8542) through
through him, al-Tabaranl h al-Kabir (zo:r57 \326) and Ibn'Abd al-Barr Ibn Abr Shayba
trre Zurttl (p. r rz-r 13 s333),
in al-Thnrlud (6:58). Abt-rY[suf in his Ailtdr (p. :rZ SgSq) narrares it as a sunan,rbnar_Mubarak in Nu' ayrn
(7 : r r o $3 4579), Abu al-Shaykh
in al-'A z anta (5:t7 r 7 $ r r 762)' Abu
saying of Ibn Mas'ud with the addition:"These are not the gatherings of and others cf' Ibn
Shu'ab (r:4or-4oz SS:Z-sl8)'
tl.re storyteliers but the gatherings of the people of .liqh!" (4:z4z),a1-Bayhaqr i, thc
(ro:79) said al-TabaranT tt'ir-
(). The full wording is, "They both are full of goodness but these teach-fqlr 'Abd al-Barr, n"'nii (zz33l Al-Haythalr
of the .sa{rili. A, nrrrate it
broken-chai,c:d
and I was but sent as a teacher (innamd br.t'ithtu mu'alliman))'Then he sat rares ;";r;;.i
it through grand-uncle Ibn
o' 'Utba and his paternal
with the latter group. Some versions have: "These are better and with between 'A*' b' ;;; is antamount to a
n'o"r,oj ^utnof thc lattcr' The nnu'qiiJ
them is what is neededl" Narrated from 'Abd Allrh b.'Arnr b. al-'As by Mas'ud, 'aying unknorvable
^' ^ *ht'l it pertains to an iurperceprible matter 'ald kitab b'
al-Derinl Q:64-(t6 $365),Ibn Majah (r:83 \zz9),al-Bazzar (6:428 Sz+Sti), prophetic
"1'o" ;;; See on this: Ibn Hajar' al-llukat
Ibn al-Mubdrak in al-Zuhd (p. atl8-a89 $r388), through him al-Jayalisr except through b' Munabbih) in
f"nt' (on Ka'b al-Alrber andWahb
(p. 298 $zz5 r) and al-Harith in hts Musnad (r:r 85 $4o), both through Ibrr al-saldl.t (z:532);fU'l Ibn Hairlr\ 'S/r'rrlr
tr" commentary on
al-Muberak, al-Khalrb with four chains in al-Faqrh wal-mutafaqqilt hrs Tifir tl'lz, '7ta''-4a1;al-Qdri's
nukhbat al-ikar fi l,utstalal't'It 'ilil 'il''rtlt'n
(r :tl81o S3o-32, S:+ : ,:ro-r r), Ibn Shrhln in Sharll madhdhib ahl ,illukhba entitlej Sl'n'"t'
'io'h
(t6
6l
 N()IL\
N()llls
ll-LllylrrrqT' S/rrr irh
al- I'lriqnt-,(tr: Ilio) ct"
(r,:-lr() \r().t\) ;rrttl Ibrr l'libb:rn ttt
lOorrrurcntlly ()n lbrl [lujur'ls r'onrnrcr)t;lry oll lris owrr l;ook "(]hoscrr "rl"
f.,i;";""u t" nt' SA111;];3;rlt:Jli;il:';::
tlroughts ()n the tcnninology of hadith scholars" p. J4ti-,S49);al-Sakhar.vTls (s:rso \r'rtur)
ii.r-.,"ri in Abvssinia,'" ln
his masterplece
Fntll al-nu.ghrtlr (Ileirut: l)ar al-lmam al-Jaban-, 1992 r:I_5o-r5r); Ntrr :::::'.i al-mril1I1
;,,:,1ru, wal-qabus
u,asqal',,
arr abridgme" of ntt
l"''*t-- **' t'tled.at-Qanrus encom-
al-DTn'ltr, Manhaj al-naqdf 'ilum al-fiadTtlr (p. 3zB) and others. kaldttt al''Atabi sl'tamatTt' [The
d;';;;;; '"in
t3. Referring to Pharaoh and his arnry rvhen they were drowned. al-tuasT! al-.ianti'li*'d of the Arabic tongue
handsorne median compenrlium
74. al-Jabarr (25:tz) and Ibn Nasr a1-Marlvan in 7h'zTm qadr al-5alat (t:335 passing ocearr and
,h,t h,, lio ne to'n'J'i' i; ;; ;''* i*'o"o'-T.t,f;::[:: ffi I# fl -
\328). Sornething similar is narrated {i'omAnas, from the Prophet @ by (al-muqin);or tl.
al-TirnridhT who weakens its chain (5:3llo $3255), Abu Ya'la (7:t6o "Th. o,re who has certitudc the learned
trt'''"'i o"lLni"""to lal-rafim al-raqTq);or
$at33),Abu Nu'aym (::S:), and al-tsaghawr rn Md'dliru al-tanztl (4:r5z)
da'd'); ott},"
aqth);";:;{;;i'"::i:'"1,1\,}?#',:;':::$lt'
I

cf. al-HaythamT (7:ro5) but al-SuyDtr marks it hasar rn al-Jani' al-;aghrr ,,,a*,*(at'f nlef,Iungs
it; ".lt" iho'-t fifteerr ditlbrent
($8o9r); and as a saying of 'Ah by Ibn al-Muberakrn al.-Zuhd (p. ,r4 it"
"two-Pi'ecc garment' ;;r
*, ,ranr. was 'Abd
r8. Dhfil-t3r.1adayn means bot" witness
$336), Ibn al-Ja'd in his Musnad (p.::S Sz:oS), and Ibn Nasr in 77'rm t.'tri,tr, nrtuil and the Prophet @ (r:4r7
qadr al-5alat (r:334 $327). Ibn al-Jawzr cites both in his Zad al-masir A[ah b.,nua xrt* t. cf',shu'ab al'iman $583)'
cod
0,t++-t+). that he loved
(4:
""fiffi;;;E (t7:zs5
;' ;';mt u'"ot-xoutr
3)' both wirh
\ttr
r5 Ibn al-Mubarak rn al-Zuhd (p. at \16r) and Ibn Abl al-Dunya cf. ru. Ahmad I
"0"; 59) in thc Sfirr'al;
a frit chain ot' '";;;n'-i'''u'l' "-'d 'l-Btvh't1T
al-Tha'alibi in his Tlfsrr (4:r39-i4o). AbD'Ubayd might be Ibn AbT
al-Dunya's direct teacher Abil 'Ubayd A115h Yal.rye b. Mullarmnad b.
al-Sakan or Irnam ai-Q5sim b. Sall5m the companion of Imarn Ahurad, or ," li-iliJlt?],,,,thes,,u,) rhere
1,,:",1:'.:::.*:,J=K:,:
prophetic praisc.for m
fiT,jt'
from Najd whorr the

someone else. l)harr showing lwwAhofTabirk as narnted by

Prophet S tli""ttfio"td
d*"l* thc campaign In vet
r6. al-Tabarlm tn al-Du'a' (p. Sr: \r869) and al-Kabrr (rz:64 $r2,18.1),
'Abcl a1-Razz'o (''';;'S;;;
;tbn Hajar' Llatt'r al'batr (6:38e)'
in the fem-
al-Bayhaqr in the S/zz'alt (r'.4o6 $55r), and al-Bazzar with a chain the atmibute a*waha
: z'.3r4 $zzz7) declared sound cf. also al-
ai-Mundhirr (z:z5z \zz8ti another
ilJo";t; & 'ppl1'l from our mother
"oo"'n" ar^iJahsh as narrared
(ro:78) and ai-Maqdisr w.ho incl-rded it in the Mukhtara inine to or. ,-,.,o,rr.r" [r^ii and Ibn'Abd al-Barr
Haythamr Abu ti (z:52-y)
Maymuna ui" l-flatit"i';' (3:r7o) narrates
(ro:zr4 $zz5). ""l lz"zry)'rbn Sa'd
in at'tstl'db(o'"';i';;i ijn"n*'
sivar
r7 al-Bayhaclr, Shu'ab $:4r7-4r8 $-s8r), also from Zayd, fron Salama b.
al-Akwa', ibid. (r:4I7 $5Bz). Alrmad (+:lzl) narrates it through the it as a saving "r.,;;';'-1ord.'I1*:."l T',1'-"f;#tli;
rr
il|:,fr".,
:rnd 6:425)' al-Tabarant
narrators o{ the Safutfi cf. ai-HaythamI (9:369) but with the wording :r. Atrnrad l4:tz4
o3-r r o4)' ,J',Btzzir 5(7 : I 6--t 57 527 | 7
r 5 7.' r 5 8 $ r
:
r
"oft-repentent" (awwah). Abir Nu'aym (I:rzr) narrates with his chain Mu s nad al-shantiyytn(z orhers. Ar-HavrhmrT
(i:079 gr844). arrd
frorrr Anas that the Prophet @ defined autwdh as "the solitary unswerv- rrrd 8:4o8 s,o*rl.';;;r; fit" th.ri'-' are trustworthy whilc
(r:ru) slid tnt n"I:tto"
it' 'tht"'a't
ing entreater" (akaT al-mutaiawid min al-'unl/ al-khalil.Tivo expianations t : 2: 3 30 t;:i^l'l,I'
for aunpah are related from Ibn Mas'ud: [il "the relentless naker of dw'd' a]-Mundhir{,r,,t)-}'* S" 5 Y:-l
w ::::iil:,,,
(al-da'a')" as per Sa'rd b. Mansur in hts Sunan (-5:288 $ro43) and Ibn ,r. Nu'aylr (6:268) and al-Bazzar Zuhd (p' 286) narrates
sonre-
Hannad t,,,the
Abi Shayba (6:329 $3r8r5); and [ii] "the clement" (Wl-rallm) x per al-Havthar,r ('"'';;1;;i'
^Oo both reports
al-Basrt' lbn tlajar cites
al-JabarSnr rn the Kabir (9:zo-5 \9ooz-9oo3). Ibn 'Abbas reportediy thirrg sirrrilar n"ni')' Uo'n'a1-Hasan thenr acceptable as Pcr'
(lr:zr3)' which means.he considers
glossed it as "the devotee ir.r his prayer alone in the r.vilderness" per in the F'atir
wordins is established :rs
his introduction'The
Hirnnad in al-Zuhd (z:6o5 \ru93) and al-Hasan al-Ba;rr as "He whosc thc criterion nt"*'lta ''
to end'
lrerrrt lrangs where God is" per al-Bukherr in the T'arikh al-kabtr Ituthclltic froru bcginning
('r<)

6n
 NOTES
N()',t tis
(8::+8-A+q 58816)
-J. al-fabari (r,5:235). Al-HirythanrT (7:zl) says al-Tabaranr n.lrrates it with (4:rz7 $1299), Sahl b. Sa'd by al-fabar5nT in al-Awsat.
Rahoyah in his Musnad (r:37r $384)
a chain of the narrators of the Sahih. l'J.TabarSnr, Ibn Qeni', and IbnAbI and others,Abu Hurayra by Isfaq b'
Abu Um5ma by al-
and al-Tabartru it al'Du'a' (p' 525 $r88r)'
and
Dawud counted'Abd al-Ratrman b. Sahl b. Hunayf among the compan-
and 8:265 $8o28) and al-Du'd' (p' 5zs
ions while Ibn Mandah, al-'Askan- and others considered him a tdbi'|. Tabardnl io al-Kabir (8:z6o $8or3
fromAbu (Jmama specif,es that the dhikr con-
Ibn $ajar in the Isdba (5:38) mentions some of the above as well as the $I882).Another wording
report and concludes it is possible he saw the Prophet @. If n" ls , sists in takbrr, tahmtd, tasbTfu, and tahhl in Ahmad (5:253 \zzz39' 51255

a fair chain per al-Haythamr (ro:ro4)' Also

companion but narrates nothing from the Prophet @ then his report is \22248,5:z6i $zz3o8) with
narrated mawqirf ftomMu'adh and'Ubada b'
al-$dmit by Ibn Abr Shayba
a companion-mursal, a link considered sound by agreement.The report
is confirmed by similar Abu Sa'td al-Khudn in
narrations from (6:S8-sq Szp+s8, Sr9+zo,7:r7o $35o48' 7:r7z $35o7o)'
Ahmad (t:367
al-BayhaqI's Shu'ab (7:334-33j Sro49r) and Ab[ al-Darda' in Abfl 28. al-Bukhari (r:288 $8o5-8o6), Muslim (r:4ro $583)'
(3:toz Srzoz), and 'Abd al-kazzdq (z:245
Nu'aym (r,:+S). Sl+28), Ibn Khuzayma
is evt-
24. Al-Hakim (r:zro $4r9) with a strong chain of gahth narrators: from (:rrs).Imam al-Nawawt said h Sharh 5afulfu Muslim (5:84):"This

Thabit b. Aslam al-Bunanl from Aba 'UthmIn al-NahdI mursal, how- denceforwhatsomeoftheearliergenerations(salaJ)said'namely'that
ever, the latter is established as narrating from Salmdn in the two $al1ifus itisdesirable(mustal.tabb)toraisethevoicewithtakbiranddhikrdirectly
schoiars who also
and Sunan hence al-Dhahabr confirmed al-fldkim's grading of safutfu. following the obligatory prayers' Among the later
Ab[ Nu'aymt (r:342) chain is missing AbO'Uthman. declared it desirable is lbn Hazm al-fihitl'
ghanb)'
25. al-Thrghib wal-tarhib by the hdfiz and imam Abt al-Qasim Isma'-rl 29. al-Tirmrdhl through two different chains (5:49I \34281429
(r:238 $rz5)'
b. Muhammad b. al-Fadl al-Qurashl ai-ThymI al-Asbahant, Qawwdm al-Darimt (2479 $2692), Ahmad (r:47 \327)' il-Bazzu
(I:39 al-Tabaranl in al-Kabrr
al-Sunna (d. 535 aH), God have mercy on him and all the pure-hearted al-fayetisl (r:4 $rz),'Abd b' F.lumayd $28)'
(r z : 3 oof r ZS) and
r al-Du' d' (pt' z r 5z
5 -z )' al-Ramahurmuzr in
SZSS-ZSf
scholars, one of those who authored the Dala'il al-nubuwwa. S
and from
26. Abn Nu'a1.rn (r:j66-j67) and al-Bayhaql, Shu'ab (6:49z-49: SSoz+). n2-n3),al-Hekim (r:7zt-7zz srgz+)
al-Mul.taddith al-Jd5n @.
shatt al-shaykhayn
Narrated with the much more widespread wording "Keep your tongue Ibn'Umar also (t:7zz1z3 $1975-1976 isndd sehih'dla
(5:r3z-r33
but al-DhahabI clemurred), and al-Baghawl in shatfu al-sunna
moist with the dhikr of Allah" from 'Abd Alleh b. Busr by al-TirmidhT
$438l.tasanghanb).At-Qarrsaidinal-Asraral-marfi't'a(p'329-33o$a86): of
the imams
others. This great hadith is the elucidation of the hadith from Mu'5dh: "Ibn al)awztyyasaid this hadith was defective and
Qa1ryim
"ShallI not inform you of the mainstay of this whole affair? Control hadithdeclareditdefective.A]-TirmidhlmentioneditinhisJa-ni.then
this!" as ne S neta his tongue ($29 of al-Nawawl's Forty). said it Abr HSdm said"I asked my father about this
is singular (ghafib)'Ibn
containing many mis-
27. Al-BayhaqI in the Shu'ab (t:4o9 SSSS) in this wording while others and he told me it is a disclain'rcd (munkat) hadith
narrate the final sentence as "dearer to me than to fiee four (or eight) takes.'IbnMajahnarrateditinhisSunanbutthereisweaknessinitschain
as per al-Daraqupr, al-Nasa5, al-Dariml'
andAbo Zw/a'lbn Hibben said
slaves &om the descendents of Ismd'rl" cf.Ab[ Daw[d (3:324 $3667),Abtr
to write his
Ya'la (6:rr9 $3392, 7:rz8 $4o87, 7:r54 $4125-4:126) as per al-Haythamr- [of 'Amr b. DTnar Qahrumdn fu at-Zubayr]:'It is not law{ul
(ro:ro5), al-labarInI in al-Awsatr (6:r37-r38 $6ozz) and al-Du'd' narrationsexcepttomarvei!Heusedtosinglehimselfoutinattributing
forgeries to the top trustworthy narrators; and
God knows best the truth
(p. +-Sz S $r 878-1 88o), al-Jayalis1 (r :28 r
Abo Nu'aym (3 :3 5),
$z r o4),
do not inciude 'Amr
Sz

al-Bayhaqr in the Sunan (8:38, 8:79) and Shu'ab (r:4o9-4ro $56o-562), of all situations."' However, it has other chains that
runcJ others, an authentic report per al-Maqdisl who included it in the b.DTnarQahrunrSn'irrlightofwhichtheauthoritiesstrengthenedthis
lr:rdith cf" al-MtrrtclhirT in al- lhr'qhlb (z:337 $z(r19: 3:tt $255r
isnaduhu
l\lr*ltt,ird (Z:32*34 \z4rtl-24r9). Also narrated with variant wordings
lirrrn 'Alr lry 'Alrtl ll-l\irzzrrq (r:sro \zoz7), al-'Abbas by al-Bazzar rttrrtfrt.sil/ra.r.rlr)':rl-l)lrirlllrlrTirlthc.Siyrrr(I.l'i.vilrrcd.t7:4t18_4gtlinad;alil.t

7t
7o
 N() I 1.5
N()llrs
ot'sccrct r//riL'r is
',lirlrlirl dl-dhtikifir ("11ts,rtt rrt tlrc very least") j7. rrl-'Ajltrrri irt K'r's/r/. il-khtla s:ricl that .thc,tttc:ttttttg bctter thrrrt
irr
.qlrdrrlt), rrrrci rrl-Sh:nvkrrrrr hottt is
whilc al-MecldisT incluclecl it in the Muklrtaro l:29(rz9i $rtl(rrlili) ; t; ;l" sa;'ing""Iilaklerrr of one the first lir.rcs o[
tafakkurrrr reflection
also said in
which reconciles Shu'ayb al-Arna'lt's conclusion that ali its chains arc rvorshipping'""tn""""tti^io""t*'loudrress \n tlhikr are all the same to
and
very weak in his edition of the Muymd (t:4ro-4r3 $327) wirh his Th-fsTt xlrat Maryamt'tl"t sonnt" akrrraru iklln5arr)' AIrd
statenrent tliat "it has other parhs that strengthen it" in his edition of God ;;';;.r;.. ,inceriry. rual-,ikrfd'u
bur sofrness ,, preft'rs loud
although he otherwise
d-Bagharvr's Slnrll al-sunrta (5:r3z), and God krrorvs best. this is thc po'ition ol'tlNt*'*i as already cited'
r//riler because it t"'i'
lrror" 'on'olthan silent dhikt
3c. Muluattd'(r:3 ja $736),Ab[ D-wnd (z:r6z \r.3r.1),Afrmad (+:-sS-S6), Ibn fiom the Fatdwd khayriyyr
cf' al-Lacknawr's
Mejah (z:97-5 \z9zz), and others, none of thenr menrioning takhTr but t8. This elaboration i' '^t"' (p' z8-29)'
citations in Sibafuil al"likr
rather tdhlTl md tnlbiya.
(i:7o)'
j r . al-FakihT, Akhbdr Makka (j :9-r o $, Zo+). te. Cf. Ibn Kathrr, Takir j U'"tt"-tf.rairr ed through unknown
narr ators

32. al-Rtyhacll, Swnn (r:rrz $6o6r), al-Frkihr, Akhbar Makka (4:258-25t1 4o. al-Bazzartr' r,- "o'ilu si
to lbn Hajar cf' his notes
on

$25.9o), and al-Bukharr (r:33o) without chain cf. Ibn flajar, Thgliltq with nu'nko']""U*t"tt accor-clinq
a long
\93r =.r:318-3
I9 Sqlc)' al-Haythenrt
al-ta'lTq (z:378-38o) ancT Fatll al-bdit (z:462). al-Mundhirr t"'o'j'4' (::'lc)'
(.o';; to 'rl-'ULlavlT in al-Dtr'af'r'
33. Ahnrad fi:t7z $t477, r:r8o \r559, r:rtt7 \r623),AbtrYa'la (z:8r $7rr), lz:253-25$'' "tt"di"ng others cr' Abr Hnti,r and
i1
'Abd b. F.lumayd (p.26 Sr:Z), Ibn Abr Shayba (6:8,5 929663,7:84 4r. As nrrratecl ""i"7;;;";:ilal-Jaban (3:zo6-zo7) 1o,-, and others This verse
al-Suyuqr, o'* ttto'ili76)' Kathrr)
S3+:ZZ), al-Bayhaqr in the S/rH'ab Q:4o6-4o7 $552, 7:296 \ro369) and
refers to rhe adab:fi":;' 1tr'
l-1'ut'i fronr lbn'Abbes and Ibn by
others fioln Sa'd b. Milik;AbhYa'la (8:r8z \4738),Ibn Abl Shayba (6:85
which deruano, ;;;,
.o*ro,rr., dignity, and berury "to
^' "512$[5fred
$2966a), al-Bayhaqi in the Slur'ab (r:4o7 $555), ancl orhers from'A'itl-,, selt-display
il ol-D"u o'l-"'o'rffir'ir' keep shottt in
witlr weak chains as per al-'lraqT in his docunrentation of the llrya',al- the reports fi""a iy 'f-S'y"'ttna becr.lse some peoplc used to
Mtrnlwi in ltayd al-qadtr, al-Haythanu, and Asad in his edition of Abu (riya') at b"y" (at-qurquUf Another
restraint (lbn-Miirh arrd Jalalayn)'
their du'd'
Ya'le; Ibn Hibban (3:9r $8o9) and al-Bayhaqr in the Shr'ab (r:4o7 $554) "d 'h;;';; ancl silent dltiki isthe
verse sal':Who deliu-

from Sa'd b. Abr Waqqes, a weak hadith according to al-Nawawr in his Qur'anic o'""ri'ittil'o atrl tlrc sea? Yott call t'rpott
Him tuith open

Fatawd,al-Haythanu (ro:8r), and the editor of Ibn Hibbant Sah-lr.As for ersyou -from
*' a)pll*' 't drc lancl trrly rdll ttf- the
IJ'we delit',watl 'fronr this' tt'e -fu
tlre report attribr,rted to al-Hasan al-Ba;n that "Silent dhikr is sevenry .fbruor and ,arc
b;r al-faberr ancl 7iy'sir
al-jalalavn
"""""'"'-'l*fi'tft inclicxed
tinres better than loud dhiki' its meaning is strbject to the stipulations of thankfut(Qt"'"'';:;;; ^"
u'a-strran'
sincerity, etc. orltlined by al-Nawaw and others, although its chain is wlrile tbn Kathtr states:jahran
(z: r oo;' or ) ' and others'
(op
broken and rveak, while its attriburion to the Prophet & in al-Raztt 42. Cf .al-Baghawr 'rl-Suyulr Hibban (r5:r55 $(1763{7(14)'
Vfa:' h(z:tz1t \z94rr)'lbn
Thfsrr al-kabTr is chainless. 43. Abmad tS'SSi'm)' others'
34. Ahirracl (4:zor), Abu Ya'la (r:278 \1737), d-Bukharr in Khalq qf,Al al-
("'o'' (;;;' r')'+ S'qiq sa'l'r.it1 at-isnaS'and
al-Hekim t"
AhmaJ;;;;;;;''in1a n at-t1.aqq (p'lrz):"The'vcrse 'r''rcrs
'ibAd $. r r r), and al-Tabar5nr in al-Kabir (rl:534 \923) and al-Awsat. 4+ ctMufti
(3:3oa $3235), all of thenr frorn'Uqba b.'Anrir.Also from him but in tlu'd'tnd""';;;;'nfdhik''hndtonrakedir'a'softlyi:lrcttcr's'r
also al-Qurtubr's trtctt(i.tt
tlt'tt
total sincerity-'cf.
that one rnay achieve i'tl'tr 'tr rr'''ll t"
dhikrof"Anitt"secrct itt
reverse order of wording, al-Tiruridhi (_5:rllo $zgt9 hasan gharib),Ab,rnad
keep the
(4: r-5r, 4: r58), Ibn Hibban (l:8 SZ:+), and others. Also narrared from the $anafis n';;;<;
rrrr"rrrrrrl' rrrr rrrl rrr
is patently thc spt't ilit
Mu':rdh bi, al-Bayhaqr in the Shu'ab (2384 $zr3r). Qur'an-recita't""U**irbehindtheimaruirtpr''rvt'tilrrllrr'lr'r"liol
t\ .rl N,rrr'.rrvl. .'ldltk,Ir (chapter To "Tilarvat al-Qur'an"), Fatawa (p. that Divrne tcl"'""i''nis
' 't '\)..ur(l .\/i,l/r r.r/l/r llrrslittt (t7:t(t). theprohibitio"''tiit-."'sblAbiil'l:rrr'il'r'll'rr'rlllrrilrrrrlll"til't
t I rl t.trrrlrrl,r l1,llrl,,tr (lr .t 1S :1r,l \rzo). Ishaqal-Dihl*,,-.^,',Glrrgtllri.l(.rr1illt.(J,r..lrIllrl.l.
 Nt l1 1;1
N( )',il:S
4.J' Ar-rxrirrrr i, trrc Mrrqadtrittta.r'is
.\r,rarr fio.r ar_Hak.rrr
who nlrrltes fi-ortr ,Amr b. al_Mr-rbar:rk
Of-. Ibn l.lirjlrls rcjcction in the Fatfu of the clainr that the hadith of the
U. Srfi,rr, ,f_ffln 7.
Ibn Ma.rn saw h. and said: """ Khaybar campaign proves that to recite dhikr and du'a'in a loud voice
Kharrash ';;"*:;J;:::tti:'fl,;;ffi;; is disliked unconditionally: "a1-Bukharl's arrangement dictates that this
I

who are "id'"H:'l

*.,0 ;;j, ;i::..fJ,X;,il ?j:'-li,,isred him amo,! *o,. dislike concerns takbir before battle, as for raising the voice in other
I

r fiki n (p. z t z
y r, :, i,, i u,i#:i::1 ;:rl, ;";ff ; r:,1,
m a t
g
z z e),,
3 _ contexts, we already mentioned in the "Book of salAt' the hadith of Ibn
(z: 49 r) ; al_Haythamr.
declared n*, 'Abbas that the raising of voice with dhikr was pracriced in the time of
titled ,,Beb al_,ummal .,a
*.rOr r, Maj ma, al_ zawa,
id,chaprer the Prophet @ when they left the obligatory prayer." Nore that our
ol-g.d"fr.,, ,,rlrrn.rrr.iry
al-SuyDtr in the presenr was questioned by
farwa *), t i*l"t:3r); liege-iord 'Al1 &" similarly ordered his troops to observe humility and
t:, al_Hifnr in Fa/l al_tas_
ar-Lacknawi''"'''i-.,.o,awr quiet speech before the battle of SifFrn as cited in Ibn al-Athrr's a/-
-n*'::,:i;'n:;:;bv hi,rserr in sibdtua t Nihdya,wder '-n-y.
ol ln,: i, .aua ;;#;l:,^,#,ii;f?.,Urba 8. Frorn hts Hashiyyat radd al-muhtar (Beirut: 1386 edition) 6:398. Cf.
07. y: is',stightty^, weak,,(layyin). --'- -' ". b ,Abd Areh b Mas.id
al-Lacknawr, SibA|rat al-Jikr (p.3o): The Fdfiwa khayriyya said that Qadi
48. Cired by al-MunawT ir'p",,) _t Khan's fatwa applies only to al-jahr al-fdhkh al-mu/in __ "excessive,
--,= ,
harmful loudness."
i;i:i!;;;:i:Y,;i,i:,:i,:[r::,",;;i,:t";T,;]n,H::,!:;;;;:, 9. From Hisn Kayfb in Dyarbakr, Iraq.
ro. Durr (Cairo ed. r'.617:3rd r3z3 Bulaq ed. r:463: 1386 Beirut ed.
r:66o).
Cf. Riye{ al-Malih, Fahras makhtiilat al-ta;awwuJ fl-maktabat al- z ahiriyya
Appendix II (z:357-358 Sr+6+).
r. See note r p.64 12. See note r.
z. al-Ranrll Fatdwa kh r3. See note 33 p.72
r8o-r8i)'
3. al-Hayram! Fdtawdayniyw $' t4. ai-flalabl, Rah5 $.58 ).As for the mention that theJaqih and sufi shaykh,
(p 67 and p. 80).
4. 1.e., the Fatdwa ,r=y!"h*!: Sidi Afrnrad al-Zarruq (d. 846 au) disapproved of the hadra-the sranding,
j r,.e .,.-.di,g to*a;i:i:^:::,lii",rn moving dhikrpracticed by the Shedhihs-that, surely, was in his first phase,
declarcd it other than o-' rrone
'rvr,' orthe hadith authorities
when he disapproved of many aspects of taSawwu;f on the grounds of
t /a,lf
external knowledge. In his second and final phase there is no such disap-
l,i#ffi:,!,';1'r'ru::l", :",'' Musrin't (4:2o76 szto+),ar-rirmidhr
r.. -a u o' no
same way as the verse
o,.,i; ffi-'fi Ifil.ti,-" tn"
adab of du'd'
(+' t st + t,)
"' ;;;in "., proval. Ibn'AjTba narrates from his teachers'teachers, concerning Sidi al-
Zarriq, that he was an imam in tarlqdbut not in fuaqtqa and dhawq-intll
alreadycirecl frorn
,orrlo
'|',
sDrat ar-A'raf, and-by
the very late in life: "He was not granted an opening (fatfi untll the last part
sion-dhikr.Tn,,
"., ,"1r":':::'..:^'"
,, exten_ of his life and almost left this life empty-handed, hence his frequent objec-
ar-Nawawr,r,o,""*','rj",i:;";::,':,Tr.fffi
one is pre.rable when
';":f *rl*a tions to the people of nisba and his hard stances and criticism of them"as
there is ,ro ,...^il. stated in 'Abd Alleh al-thdI's al-Mutrib bi-Dhikri Awliye' al-Maghrib
is a need then one loudness, and if
uses loudness just there (p. rSz) and "l heard Mawlay al-'Arabl al-Darqawr al-FJasanr-;$-+;ry:
nrenrion." Simirarry as the

illustrrred by rh. ..,po.r

rbn H;rjar in path ,,1ii",Jli#rT:.,t:Trr.,.fl Shaykh Zarntq among the people of external knowledgc is sonrctlrrrrl,q
of Ibn ,Abbas to that big, but anlong the people of internai knowledgc hc is sornctlrrrrg rtrr,rll
;rftt'r 1,r/,r-l i,, rt,," ,i,,i" e:ffect i'e., loud
.rf-thc prophc.t dhikr right
@. [.. .] And among the awliya those of the uppcr lcvcls ;.,',rlv 1l11r1r' lrr,hnr'
them, not the reverse."
7,t
7\

[I
 N ()',t.Ili NOTES

r J. al-NIbulasT's narrators cf' al-Buqtrt'

Jdttt, al-asrdr, p. 9214. 7. Ibn Mdjah (r:53 $r5o) through trustworthy
r6' cf' Riyed al-Merih, Fahras makhtragt ar-tasaunauffir-maktabat ar-zdhiriyya Mi5bafu (r:23); Ahmad (i:4o4 Sl8:z), al-$dkim $4zo $5238 5at1ifu
(z:333 9r433).
al-isnafi,Ibn Hibban (r5:558 SZo8:), Ibn AbI Shayba (6:396 $32333
17. Cf. al-Qarl, Mirqat (9345 $545o Fitan,znd section).
etc.),Abtr Nu'aym (I:r48-149), al-Bayhaqr in the Shu'ab (z:239 $r629)'
18. Sibdhat al-fkr (p. 3r).
and others.
19. Gangohl Fatdwd rashidiyya (Delhi ed. r:54). D1wud (z:76
8. al-Tirmidhl (5:zrr $2969, 537453247,5:456 $3372)'Abu
zo. Ibn'Abldrn, lldshiyya (Beirut ed.6:398). (4:267,4:z7r' 4:276)' and others'
Sr+ZS), Ibn Majah (z:r258 $3 Sz8),Alrma d
zr. flashiyyat (p. zr4_zr5).
mardqT al-falAfu
Adel M.A.Abbas, Hls ThtoneWas onWatet (p' 8I)'
9.
zz. al-Bukharl $:ry9 $458) and al_Bayhaqi in the Sunan (z:447 This dhikr of the heart is the dhikr of the Naqshbandi path' The
ro: ro3).
$4rq ail, IO.
in the
modalities about dhikr that foilow are identical to those practiced
23. Fatll al-barr g:56r).
Naqshbandi path'
24. al-Tirmidht (4:494 $zzto gharrb, 4:4g5
$zzrr ghanb). It is related that Shaykh al-'ArabI al-DarqawT said: "It is better for one
25. Ibn Hibben (4:529 g165r). of
to mention God once, pray one prayer, or recite one sura or the like
26. See note 9. p.66.
that with the state of the Shariah of Muhanmad @ than to
do it a
thousand times with rhe blameworthy state which is intense
thirst for
God
Appendix III this world and devotion to idle talk, and absorption in misguidance.
save usl"
r. al-TirmidhT (5:696 $3862 ftasan, ghaiib), Ahmad (5:54,
n. Ifiyd''uliim al-din (3:r9-zo).
5:57, 5:39o
Sz3:62) with three good chains, al_Bukharr in the Tdnkh
15,r3r $3A9;,
al-Ruyanl inhis Musnad (z:92
$8Bz),Abu Nu,aym (g:287),at_nayhaqi
in the Shu,ab (z:19r $r5rr) and al_I,tiqdd (p.
lzr),and others.Al_Suyugr
declared it fair (fuasan) rn al_JAmi, al_ (Sr++z).The
5aghTr term ttasan is
missing from some editions of al-Tirmidhr but
others mention it cf.
al-TahdT, Fada'il al- sahaba (p.6onr).
z. AbD Ddwud (z:87 gr5z5), Ibn Mejah (ztz77 g3S8z),Ibn
Abi Shayba
(6:zo $z9r5z), and orhers.
3. Ibn Hibben (3:r45 $86a), al-Bayhaqr in the Sunan (6t66_168
$ro483-ro493), ai-fabaranl in al_Awsa1 (5:z7t_z7z $529o) cf. al_Haythamr_
(ro:r37), and others.
4. Both in Muslim (r:r3r gr48), al_TirmidhI (4:492 gzzoT),Ahmad
(3:ro7
etc.), and orhers.
5. Sharh gahih Muslim (z:r78:Dar al_ealam ed. vol. r/z p. y7).
6. Ahmad b. Taymi11a, Majmil, al_fatawa
$o496_397, ro:556_562). He
actually says, "If a person repeated a million
times the name of God
he would still not become a believer nor merit
reward from God nor
His paradise."

76 77
 r
7

BIBLIOGRAPHY

'Abd b. flumayd. al-Muntakhab min musnad'Abd b. flumayd Eds. Sub[rr al-Badn

al-Srmire'i and Mahmud al-Sa'idr. Cairo: Maktabat al-Sunna, 1988.
'Abd al-Razzaq. al-Musannaf r r vols. Ed. Habft al-Rahmdn al-A'7amI. Beirut:
al-Maktab al-Islemr-, rq83.With Ma'mar b. Rtshid al-Azdrn Kitub al-jdmi'
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AbU Dewud al-Sijistem. Sunan.3 vols. Ed. Mu[rammad Fu'ad'Abd al-Baql. Beirut:
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Abt D5w[d al-Jay-alisr. See al-JayalisT.
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Beirut: Ddr al-Kitab al-'Arabr" r985.
Abu al-Shaykh [Ibn flallzan al-fubahanr]. al-'A4ama. j vols. Ed. Ride'Ai1ah
al-Mubarakfiin. Riyadh: Dar al-'A5ima, r 988.
AbUYa'la al-MawqiE. Musnad. r 3 vols. Ed. Husayn SalTm Asad. Damascus: DIr
al-Ma'mDn hl-Tirrath, r 984.
Ahmad b. $anbal. al-Musnad.6 vols. Cairo: Mu'assasat Qurruba, n.d.
al-Zuhd Beirut: Dar al-Kutub al-'Ilmiyya, 1978.
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-.
al-Kutub al-'Ilmiyya, r 985.
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znd ed. Beirut: al-Maktab al-Islamr-, r983-
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-. al-Jadrda,
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Maktabat A{wa-' al-Salaf. r 99o.
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al-Haytaml, Ah mad. al-Fatawd al-fuadithiyya. Cairo: Mustafh al-Bebe al-Haiab;,
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::;?!'! Muharnmad ar-Munraqd
Ibn AbT Shayba. al-Musannaf 7 vols. Ed. Kamal al-Htt. Riyadh: Maktabat
ar_Derinrtt_M,,,;,;;t:;';j':;;ii:::;f al-Rushd, r989.
al-mwsammd bit_musnail
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B:
I I]II]LIOGI\APHY

al-MuJam ar-kabir. zo vols. Ed. flarndi b.'Abd

al-Majr-d ar-Salaff. Mosul:
Maktabat al-'Ul0m wal-flikam, 1983.
-'
al-Mu,jam al- Saghtr z vols. Ed. Muhammad
Shakur MatjmEd. Beirut:
al-Maktab alJslemi; Amman: DIr .AmmIr, 1985.
-.
Musnad al-shdmiyyin. z vols. Ed.
Hamfi b.'Abd al-Majrd ar-Salaff. Beirut:
-' Mu'assasar al-RisIla, r9g4.
al-faban-, Muljammad b.Jaitu.JAmi, al-bayAnf
ufstu al-eur,dn 3o vols. Beirut: BIOGRAPHICAL NOTES
DIr al-Ma'ari{ r98o; Dir al_Fikr, 1985.
al-Talidr,'Abd Allah- Fara'it ar-;agaba wal-dfi'an
kartimatihim wa-bayiin khatar
mubghifihim wal-1d,ininafihim. Beirut: Dtu Ibn
iHazrr., t99g. from
in Middle Eastern Studies
d-fayelis!Abfr Dawud. Musnad.Beirut: Drr al-Kireb Sajeda Maryam Poswal holds a degree
allubnrnr; Drr al-Ma.rifa; from
several treatises
DIr al-Thw6q, n.d.AIl three are oftet reprints of the
t3zt/rgo3 tfre Urrirrerriry of Manchester' She has translated
edition of
shaykh Abtr An-n Muhammad Barkat
'A1r into
Dd' irat al-ma,drif al-,uthmdniyya in Hyderabad. tt t.r.t i.,gs of
al-Tha'alibl..fawiihir al-hisanfi tafstir al_eur,dn "
English.
4 vols. Beirur: Mu,assasat
al-A'lamr-, n.d.
scholar and
d-Tirmidlu-. Sunan. 5 vols. Ed.Ahmad Shakir
and Mufammad Fu,ed.Abd Gibril E Haddad is a well-known Lebanese American
PhD degree from
al-Baql Beirut: DIr lfye,al_Ti:rath al_.Arabl, n.d.
Jgiom leader. Schooled in England, he took his
al-'Uqayli, dl-Du,@' min al-ruwdt.4 vols. Ed.,Abd on an intensive
al_Mu.gIAmrtn eal.aji. Beirut: Coiumbia University in NewYork, before embarking
DIr d-Kutub d-.Ilmiyya, 1984. leading authorities of
study of hadith, Islamic law and doctrine under
the Middle East.

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