The elegance of the scholars ... Abu Hanifa is wearing a $ 5,000 gown and is known for his perfume and owner's legacy, which includes 500 pairs of shoes and 100 turban.

Ibrahim Al-Dwairi

Historians noted the translations of scholars, their positions and their tastes. They mentioned to us what the great imams and jurists preferred in clothes, colors, corridors, stripes, furniture and boats.

In fact, what came in the etiquette of dress, elegance and enjoyment in the goodness of goodness in Islam among these imams did not deviate from the general spirit of Islamic legislation, which suggests that the origin in things is permissible and that prohibitions are an exception, and this is summed up by the adage of the great companion Abdullah bin Abbas ( T 68e), which was narrated by Ibn Abi Shaybah (d. 235 AH) in Al-Musannaf: “All you want, and confusion, you will not be mistaken by two qualities: an error and an imagination (= prank)”.

This tendency to adopt the reasons for adornment and elegance, but reflects several facts; foremost among them is the great balance that Islam established between matter and spirit, and standing on the causes of life and dealing with shares of the breadth of livelihood and its narrow logic to speak and show grace without extravagance or lackluster.

Thus, the refinement of clothing or the neglect of caring for form and housing were not among the rituals that Islam loved, and it was he who called for the introduction of the earthly portion according to what God Almighty swore, unlike other religions. This is what we seek to find out about many of the details of its exciting applications in this article, through a tour of aspects of the private life of imams of jurisprudential schools.

A prophetic example follows
in the Great Explanation of Al-Razi Pride (d. 606 AH) that the ornaments ordered - in Surat Al-Aaraf - by taking them at the mosques include "all kinds of decorations, so all kinds of decorations are inserted under the decorations, under which the cleaning of the body is inserted from all faces, and the composite is entered under it, And there are also kinds of jewelry underneath it, because all of this is decoration. And had it not been for the text mentioned in the prohibition of gold, silver and alabisum (= the finest silk) for men, it would have been inside this general.

And before we stop with the "elegance" of the imams of the doctrinal doctrines followed, it is better to briefly dwell on some aspects of their applications among the companions and the followers. The book of translations of their personal possessions - as well as their counterparts among the scholars after them - was a branch of their interest in the life of the Prophet, peace and blessings of God be upon him and his various holdings The noble clothes, housing, rings, weapon, insole, slippers, frayed and mirror. In the first part of the “Great Classes” of Ibn Saad (d. 230 AH), we find a detailed breakdown of all of this, as well as in other books of the Prophet’s biography.

While the companions prevailed asceticism in the world, some of them were known to care for elegance, and the garments of some of them, especially the adult caliphs, were counted. Ibn Saad transmitted the license of the Prophet, peace and blessings be upon him, to Abd al-Rahman bin Auf (d. 32 AH) - one of the ten preachers of paradise - in wearing silk because of “urticaria (= skin blisters) was in it,” and narrated from Hasan al-Basri (d. 110 AH) that Muslims "They wore silk in war," the reason the Sharia permitted the walking gait in the war, which was to show strength to the enemies.

It was reported that Saad bin Abi Waqqas (d. 55 AH) was pigmented in black and wore "stewardship" (= a kind of silk) and sealed with gold, and "Talha bin Ubayd Allah (d. 36 AH) used to wear spacers", meaning clothes dyed with the color of the sparrow plant, and he was "killed" The day of the camel, with a golden ring on it ... with a red ruby. "Saad and Talha are both from the ten who preach Paradise. It was seen on “Imran bin Husayn (d. 52 AH), the terminal of disgrace,” and the terminal square robe. The dress code was not confined to the wealthy companions, but it was reported that Abu Hurairah (d. 59 AH) "was wearing the dress", as in the "great classes".

A follower approach:
During the era of the followers, we find that their master Saeed bin Al-Musayyib (d. 94 AH) - who is one of the seven great scholars of the prophetic city - was "wearing an oriental dress", and dimming "in al-Fitr and al-Adha a black turban, and wearing a red robe (= head covering) He also wore “white precious frigates” and “Khaz”, and “Tlisana (= a robe for the shoulders and head) whose buttons were brocade,” and he “did not bother his mustache very well, taking from him a good take.”

This was narrated by Orwah ibn al-Zubayr (d. 94 AH) - also one of the seven jurists - who was like Said in relieving his mustache and not keeping it, and “he used to wash every day once”, and “he wore a yellowish robe” and “clothe” and wore the “false cloak” In the brocade there are [pictures] of men's faces. He wore "Quba (= kaftan) in the heat with a silk lined" and "he used to pray in a shirt and a sheet of paper containing the shirt."

It seems that most of the seven jurists used to see that a mustache's proverb is a similar example. This Qasim bin Muhammed bin Abi Bakr (d. 107 AH) was like his predecessors, "He does not protect his mustache", and they saw "On him a meal of shame, a garment of cereal, and a turban of shame", and he had a "hood" of green porcelain. , And Saberi's robe (= fine fluffy) has a colorful flag dyed with some saffron, "and he" pours his head and beard with henna. "

It is interesting to see the scholars of Islam - in the first chest - of elegance and urge them to do that they linked it to the requirements of human progress expressed in their era with "virility", and compared it to increasing intelligence and expelling worries. Ibn Muflih al-Hanbali narrated - in 'Islamic morals' - on the companion Abdullah bin Omar (d. 73 AH), he said: “The man’s chivalry is the purity of his garment.” Imam Malik bin Anas (d. 179 AH) - according to what Al-Qadi Ayyad (544 AH) tells him in the 'order of perceptions' - that "the purity of the garment, the goodness of the body, and the display of hypocrisy are part of a few forty parts of the prophecy."

In the relationship of elegance with increased intelligence and psychological comfort, Ismail Al-Muzni (d. 264 AH) recounts that he heard his sheikh, the Imam "Al-Shafi’i (d. 204 AH) say who cleaned his garment, he became less concerned, and whoever has a good smell has increased his mind", according to what Ibn Al-Jawzi tells about in Safat Al-Safwa. And Imam Malik - as mentioned by Ayyad in the "Arranging the Perceptions" - resists the calls for outward asceticism and declares that "humility is in relation to religion and not in dress." Rather, it was narrated that regard for elegance is a science. Abu Qara said I heard an owner saying: "Learn from knowledge even to wear The Insole!

A history of fashion It
is nice to note that Islam historians are concerned with elegance that they carefully monitored the dates of the beginning of the use of some costumes and the first age of “fashion” in the Arabian Peninsula and the Islamic regions. The son of Qutayba al-Dinuri (d. 276 AH) states - in 'al-Ma'arif' - that "the first to wear a city in Jubair Bin Restaurant (d. 59 AH), and the first to wear naive pumice (= not colored or decorated) in Basra and linen clothes Ziyad bin Abi Sufyan (d. 53 AH), and the first to wear clothing ... from the Arabs Abdullah bin Amer (d. 57 e), and the first of The wearing of the black shields was chosen by al-Mukhtar bin Abi Ubaid al-Thaqafi (d. 67 AH).

Among those who monitored the commencement of the date of the wearing of some garments was the words of Imam al-Suyuti (d. 911 AH) - in 'Al-Hawi of al-Fatwa' - commenting on the palace of the companion of the companion Anas bin Malik (d. 93 AH): “Rather, the long calves occurred in the days of the Caliph Al-Mansour in the year fifty-three and a hundred or so. In that, the poet says:
We were hoping for the Imam of Ziyada ** so Imam al-Mustafa increased in the calanas.

Ibn Khallikan (d. 681 AH) - in 'Deaths of Notables' - also reported to us among the priorities of Judge Abi Yusef (d. 180 AH) that he was "the first to be called a 'judge of the judges', and it is said that he was the first to change the attire of scholars to this body that they are in This time, and people were dressed before that one thing, no one is distinguished from his clothes. "

This dress - which has become an official costume for the scholars since the days of Abu Yusef - consisted of a taisan and a lined (= a wrapped garment inside it), as evidenced by the funny story narrated by Abu al-Faraj al-Isfahani (d. 356 AH) in the 'Songs'; he said: "It was Isaac Al-Mawsali ( D. 235 AH) He entered a padded and a talisan like the uniform of the jurists on the safe, so he asked him to authorize him to enter the cabin (= a place at the front of the mosque dedicated to the caliph and his entourage) on Friday with a black shield and a black tasan, so the safe smiled and said to him: Not all of this at all, Isaac! We bought this matter from you (= request) for 100,000 dirhams so that it would not be darkened, and he was ordered to carry it to it and it was loaded. "

We should not be surprised by the fact that Al-Mawsali wore the garment of jurists. Al-Dhahabi (d. 748 AH) - in his biographies of the nobles' flags - described him as "the imam, the scholar, the keeper ... the owner of music." It was pleased Suyuti At 'container' during his discussion of the passport allocation of supervision Balamamp Alkhaddra- Inference some scholars, saying the Almighty: {O Prophet, tell your wives and daughters and the believing women, ask them from behind a screen to know so do not disturb} "Customize scholars dressed specialize in him The length of the sleeves, the management of the tilans, and so on, so that they may be known, so that they may be honored in honor of science, and this is a good face. "

Najm al-Din al-Ghazzi (d. 1061 AH) - in “Being alert to what is mentioned in the similarity” - sees that one of the signs of a person's foolish discharge is "every hour in a phase other than the advanced stage in terms of morality, in terms of movement, or in terms of dress. Agendas, and sometimes the dress of boys (= fatwa groups ), and sometimes the dress of jurists, and sometimes speaks and contradicts something in the council, and rises and sits in the council a lot, and comes out of it and returns a lot, to other differences and developments.

Gourmet match with the
Sunni and Shiite translations - within the limits of our research and knowledge - did not touch on the elegance and clothing of Imam Zaid bin Ali Zain Al-Abidin (d. 120 AH); even that Abu al-Qasim Abdul Aziz bin Ishaq Al-Baghdadi (d. 363 AH) did not address that in his book 'Summary of the Rites of the Imam Zaid ', but was limited to mentioning his characteristics, and focused on his jihad, asceticism and piety.

In his brief, from his adjective, it was stated that he was "expressive, grave and handsome, and he was one of the most beautiful Bani Hashem beautiful, the greatest noble and perfect, and I explained them to a tongue, and explained them a statement, and proved them a paradise, and the most powerful pillar, broad-minded, great dream, exceeded the people of his era in asceticism and tolerance of tenderness, nor He gives his quality, and does not keep his promise. "

In Ibn Sa’ad’s “Great Classes” that Imam Zaida was angry when the children of illiteracy “He went out from Hisham, taking his mustache in his hand and twisting it and saying:“ I never love life except humiliation! ” The deflating of the mustache indicates that it was the doctrine of the people of the city that it was not permissible to eradicate it, and this output is the one in which he was martyred and crucified, and his life was not long, he lived forty-two years, and at that time his creed and many of his followers were not crystallized. Tournaments, clothes and possessions.

As for Imam Ja`far al-Sadiq (d. 148 AH), the Sunni and Ja`fari references conveyed to us pluck that relates to his elegance and opinions in it. Abu Na`im al-Asfahani (d. 430 AH) - in “Hilyat al-Awliya” - reported on Sufyan al-Thawri (d. 161 AH) that he said: “I entered Ja`far Ibn Muhammad (= Jaafar al-Sadiq) and he had a meal of dark storey and a vegan dress, so I made him look at him, and he said to me: Oh revolutionary, what do you look at us? Perhaps you are amazed at what you saw? He said: I said: Oh son of the Messenger of God, this is not from your clothing or clothing. Your fathers, then he said to me: O revolutionary, that was a desolate and desolate time, and they were working on the level of his despise and disdain, and this is a time when everything I accept as a source of honor is attributed to him. He turned his forehead, and if there was a white wool underneath for it, the tail fell short of the tail, and the Jordan was from the Jordan, so he told me: O revolutionary, we wore this to God, and this is for you, so what God had hidden us, and what you had shown us!

It was stated in Al-Kafi to al-Kulayni (d. 329 AH) that Ja`far al-Sadiq said to Ubayd ibn Ziyad: “Showing grace is more beloved to God than its maintenance, so do not be adorned except in the best attire of your people,” he said: “So what was seen as servants except in the best garments of his people until he died.” And in it - after he mentioned what Imam Ali used to wear his clothes - that he wore a day for another's clothes, then he said: "This clothing that you should wear, but we cannot wear this day, if we did, they would say: Crazy! Or they would say: a dissembler! Our list was this dress. "

Imam Atir
The news of the elegance of Imam Abu Hanifa (d. 150 AH) had a steady presence in most of the books that recorded his titles; a period that made him under the title: "The authority of Abu Hanifa and his characteristic and good dress", as with Abu Abdullah Al-Samari (d. 436 AH) in 'Akhbar Abi Hanifa And his companions'; or singled out a special “papa” for his “morals in his clothing” by Al-Salih Al-Shafi’i (d. 942 AH); or in “his clothing” only according to the choice of the author of the book “Good Deeds in the Venerables of Abu Hanifa Al-Numan”.

The life bloggers of Imam Abu Hanifa and news carriers attracted the attention of his bloggers, his great interest in perfumes and his fame for that. According to Al-Smari, "He is very fragrant, known as a pleasant smell if he comes and if he goes out of his house before he sees him" He also caught their attention so much that he pledged to himself that he was "pledging to shine him so that he would not be seen as disconnected from the shining", according to the author of the 'Good Deeds'.

Because of the constant commitment to himself, his clothing, and his appearance, all those who transmitted his characteristic noted that "it was the goodness of the face, the garment, the sole, the righteousness, and sympathy for everyone who circulated it." In another narration - when Al-Samiri - it summed up his description that he "was dressed well-dressed" and the third was that he was "beautifully dressed, he kept the garment secret", that is, the clothes he cleaned.

They also conveyed his respect for social etiquette in the details of his daily life. So, according to al-Khatib al-Baghdadi (d. 463 AH), in his "History of Baghdad" his mind is shown in: his logic, his walk, his entrance and his exit. Style also had a prominent presence in his worship even in the darkness retreats, "If he wanted to pray at night, he would be adorned until [he] lay off his beard."

One of the interesting ways for the students of the greatest imam to pass on the details of his elegance is to tell them about the number of his clothes and their prices. Ibn al-Bazzaz al-Kurd (d. 827 AH) - in “Manaqib al-Azam” - from the student of Abu Hanifa al-Qadi, Abu Mutee al-Balkhi (d. 199 AH), said that he said: “I saw it (= Abu Hanifa) On Friday, a shirt and a robe worth four hundred dirhams, "which equates to approximately $ 500 today. As if Ibn Al-Bazzaz - who is the Hanafi jurist - was afraid that his contemporaries - those who were overpowered by Sufism - would think of luxury and honor in front of him, commenting on the obedient father saying: "I know that some of the austere chose the suit (= comfort) in the dress, and that it is contrary to the text, God Almighty said: Say: "Who forbade the adornment of God?"

And in a funny story that tells us the atmosphere of that era and the relationship of its scholars with each other. Al-Nadhar bin Muhammad (d. 183 AH), who was a friend of Abu Hanifa, said to me: “He told me [Abu Hanifa] He wanted to ride: Give me your clothes and take my clothes, and I did; and when he came back, he said to me: Shame me It was five dinars thick, and then I saw five dinars, then I saw a clothing of thirty dinars (= 5,000 USD approximately), and his clothing and shirt were valued at four hundred dirhams ... and seven bills ", as in the" Good Deeds ".

Aesthetic education
Abu Hanifa in his scientific councils was not limited to spreading the topics of jurisprudence and the maturity of the Fatwa queens, but he was also concerned with the appearances and elegance of his students, and forbade them from austerity. Al-Hassan bin Ziyad (d. 204 AH) said, while Al-Baghdadi narrated it: “The History of Baghdad”: “Abu Hanifa saw some of his companions shabby clothes, so he commanded him to sit until the people dispersed and stayed alone, so he said to him: Lift the chapel (= carpet) and take what is under it, so the man raised the chapel A thousand dirhams were under him, and he said to him: Take these dirhams and change them from your condition. The man said: I am affluent and I am in grace and I do not need it! Then he said to him: As for the hadith reached you: “God loves to see the effect of his grace on his servant?”! To change your condition so that your friend does not overlook you "!!

And if we wondered why Abu Hanifa cares about his elegance and secret of his experience with the clothes and the prices of the clothes, then we will find the answer for Ibn Al-Bazzaz that it is "the frequency that he used to sell in masoud (= lucky) skillful in it, and he has a shop in Kufa, and partners who travel to him to buy that, and sell it A selfless, self-indulgent, not greedy. Al-Baghdadi mentioned to us the place of Abu Hanifa's shop, and said that he was "known in the house of Amr ibn Harith" al-Makhzoumi (d. 85 AH), who is considered one of the youngest companions, and his house was the most famous in Kufa. And al-Tabari (d. 310 AH) - in its history - determined the exact location and said that it was "Beside the palace (= Al-Wali Palace) in the middle of the market," it contains the shops of the merchants.

It appears that this Abu Hanifa boutique was the address of a major company to distribute shame; the evidence for this is the presence of the mentioned partners, the wealth with which the greatest Imam was known, and the financial experience that spread about him in the horizons; until the Umayyad emir over Iraq wanted Yazid bin Omar bin Hubeira (d. 132 AH) To place it "on the house of money, and he refused, and struck him with whips", according to the 'History of Baghdad'; as he was found on the day of his death, "deposits of fifty thousand were lost, not one dirham."

Abu Hanifa dispensed with the profits of his popular business, and his steadfast conviction of the money of the princes and rulers seized him. "So none of them accepted an award nor a gift," according to the owner of the "Good Good". Rather, he was wiling to refuse prizes and gifts. It was reported that "Abu Jaafar Al-Mansour (d. 158 AH) authorized Abu Hanifa with thirty thousand dirhams (= approximately $ 37,000) in installments, and he said: O Commander of the Faithful, I have a strange Baghdad and I do not have a place, so I make it In Bayt al-Mal, Al-Mansur replied to that; he said: When Abu Hanifa died, people ’deposits were taken out of his house. Al-Mansur said: Abu Hanifa deceived us !! !!

Abu Hanifa had a noble philosophy of earning money and spending it on the needy among his fellow scholars. It came - in the 'History of Baghdad' - that he was sending goods to Baghdad, buying them luggage and carrying them to Kufa, and collecting profits with him from year to year, and buying the needs of the sheikhs The modernizers, their powers, their clothing, and all their needs, then pay the rest of the dinars from the profits to them, and he says: Spend in your needs and do not praise but God, for I did not give you anything from my money, but from the grace of God on me in you, and these are the profits of your goods, for it is God and what God brings to you on My hand, what is in God’s sustenance for others. "

And I have told several stories about the sophistication of his dealings with his customers and his application of the Islamic principle of tolerance in buying and selling. It is his commercial nobility that he used to say: "I would not have won a friend!" The translators did not neglect to mention Abu Hanifa’s house, furniture, pension, and worship. Al-Dhahabi said, “The History of Islam”: “He has a home and makers (or loss = farmer) and an extended pension.”

Substantial elegance
The translators of the imam of the city addressed news of his elegance under various headings; among them is when Imam Ayyad is in the 'arrangement of perceptions': “A door in his clothing, his goodness, his jewelry, his residence, his restaurant and his drinker”, and at Ibn al-Mabrad al-Hanbali (d. 909 AH) in his book, “Guidance of the Traveler to the Imam Malik Section thirty-five in its capacity, appearance, and beauty.

In folding those chapters, those who took Malik and his visitors - from different regions - took great care in describing his elegance, clothes, and goodness, and the belongings of his home, and his opinion and taste in the different clothes and colors, which suggests his prestige in that. They said that he was "beautifully dressed, pure, gentle, and hates the dress code." His clothes were very clean, and no one saw "Malik's dress as cat ink."

And they narrated that "he does not wear the veil and does not see his clothing, and the white is dressed" from the colors, and perhaps Malik left the clothing of the tank due to his strong followers of the fatwas of Abdullah bin Omar, who was "not wearing the tank, and he would see some of his son so he would not deny it." According to Ayadh, among the clothes that were seen on him were "tall, concrete and high Egyptian clothing (= precious)", and he was wearing "a typical fluffy hoodie".

One of the manifestations of Malik's elegance recorded by his biographers was that he was "a lot of confusions", as he was "changing his clothes on Friday until his sole", as in Rashad al-Salik. And they noticed that the turban was one of the requirements of his elegance, so it was: “If he wears his clothes and circulated, and no one from his family or his friends sees him as a general, he wears his clothes.” And his disciples, Achhab (d. 204 AH) conveyed to us the attribute of his turban wearing, and he said that it was “if it was darkened, he would make it under his chin, and he would drop Its tip is between his shoulders. "

His student, Bishr Al-Hafi (d. 227 AH), conveyed to us the price of one of his garments. He said: "I entered Malik, and I saw a five hundred pupils, whose wings fell on his eyes, something like a king." Ibn Wahhab (d. 197 AH) saw him wearing a quilts "dyed with a slight hardship (= red dye)". Malik told his students that he liked this dye, but his family "increased saffron" and left it, and it affected the whiteness and "he says: I like the reader to be white in clothes."

Home care and
Imam Malik informs us when the scholars wore these clothes and the first of them wore them, so he says: “No one [of the scholars] realized that these clothes wore the garment, but they wore the peritoneum (= the thick) except Rabia (= Rabiaa al-Ra’af who died 136 AH), then he used to wear Like this; he pointed to a shirt with a thin Adeni. "

Among the fine details that we have been told by the owners of the owner of his position rejecting the kohl, and that it was "if he committed himself to necessity, he sat in his house and hated him only for a cause." As for the perfume, they mentioned that it was "using the good perfume: musk and others." They also conveyed to us the news of his ring and engraving it, so the seal of Malik "who died while in his hand is a black stone lobe engraved by two lines in it: God counted us and yes the agent, in a great book, and he locked him in his left and perhaps he came out on us while he was in his right hand. We do not doubt that if he turns his right into it."

Matarif bin Abdullah Al-Hilali (d. 220 AH) asked his sheikh and his maternal uncle, Malik, about the reason for choosing to engrave his ring. He replied: “I heard God say: {And they said: God counted us and yes the agent”}, Matarif said: So Khatami was transformed and so made him. And for such rooting the Qur’an is a great presence in the details of Malik's choices in his form and living conditions, as we find in his news about the verse written on the door of his house, it was "at the door of Malik written": "God willing"! He was told about that, and he said: God said: {And had it not been when you entered your paradise, I would have said what God wills} the verse, and the house is paradise.

It is strange that the house of Imam Malik commanded that it did not belong to him. His pupil, Ahmed bin Saleh al-Masri (d. 248 AH), told us that Malik "did not have a home, and he lived in rent until he died, and asked him [Caliph] al-Mahdi (d. 169 AH): Elk Dar? And he said: No. " The house of the landlord was originally the house of the companion Abdullah bin Masoud (d. 32 AH), may God be pleased with him.

Malik rooted the importance of taking care of the home and taking care of him with what his sheikh Rabiaa Al-Rai said to him that “the lineage of a person is his home”, and therefore we were given details of his luxurious furniture. Ibn Abdul Bar Al-Andalusi (d. 463 AH) transmits - in 'selection in the virtues of the three imams the jurists' - from Al-Waqidi (D. 207 AH) What was included in the house of Malik from "Dajaa (= barracks)", and we discussed the left and right in the rest of the house for those who come from Quraysh, Ansar, and the people's faces (= their faces). As he was in his house, pillows and their companions had bases, and his student Khalid bin Khaddash al-Muhallabi (d. 223 AH) asked him about these pillows and furniture: Did he see people using that before him or was it something he did? Malik replied, "I saw people on him."

Hndam 's salary
has not neglected the owner to save an image Cikhm owners , and caring of his poetry; they said , "It was a long great grave important, white head and beard, very white to yellowish eyes (= wide - eyed) Hassan's bald smell (= based nose), a great beard Tamha of His chest was of a length and capacity, and he used to take the frame of his mustache, not shave it, not protect it, and see his throat from the proverb, and he would leave him two ways and invoke [them] with a life span of his mustache if the matter concerned him. ”

Although the owners of Malik narrated that "what anyone has ever seen eating or drinking where people see it, and does not laugh, and does not speak about what it does not mean", they conveyed to us some of the foods he preferred, for "every day there was two dirhams of meat, and he commanded his baker ( = Chef) is a blessing every Friday that he and his family work a lot of food, ”as Ayad tells him in the 'order of perceptions'. And his student, Matarf, said: “If every day, if one owner does not find two dirhams and buys meat for them, unless he sells his goods for that, he will do his job in his flesh.” And his “breaking his fast was bread and oil.” His sister who is staying with him would prepare him at his house.

As for his favorite drink and fruit, it was sweetened his drink "in the summer of sugar and in the winter honey", and he "liked bananas and said: He did not touch flies or a hand ..., and nothing similar to the fruit of Heaven from him: We do not ask for him in winter or summer unless I find him!" Here, the Qur’an attends, and the Imam inferred the virtue of bananas available in all chapters, by the words of God Almighty: “I eat them forever and shade them.”

There is a narration related to the boat of Imam Malik and his entry into his house was transmitted by Talal Bin Al Samah Al-Lakhmi (d. 211 AH), and he said: “I saw Malik on a secret mule, with a secret saddle on it, and he had secret clothes, and a boy walking behind him even if the door of his house came and he entered a passenger to the place of his wedding (= He stopped and sat down, so the boy took a handkerchief, and he wiped his lightness and pulled it off. Judge Ayyad denied - in the "arrangement of perceptions" - this story for contradicting what has been proven by leaving the owner of the ride "in the city in honor of soil in which the Messenger of God, peace be upon him, is buried."

Perhaps the legacy left by the imam of the city tells us about the entirety and nature of his possessions, and most of them were gifts from princes, merchants and wealthy brothers from his scholars. He left "from a hundred turban as well as others", and "all that was in his house - the day God Almighty had mercy on him - died from platforms (= Chairs) and deterrent, rugs and grooves (= placement of pillows) stuffed with feathers and so on, denouncing five hundred dinars. Perhaps we are not surprised by the number of turbans - which are central to the elegance of Malik - if we know that he left behind "upon his death" five hundred pairs of insole! According to Ayyad's novel, the number may be overestimated by the novel!

The taste of Shafi’i,
despite what was classified in the titles of Imam Al-Shafi’i as books of nearly forty, and what Al-Khatib Al-Baghdadi concluded with his translation - in 'The History of Baghdad' - when he said: “If we fulfill the conditions of Shafi’i and his news, it would not include several parts,” promising to fulfill them in a separate book that did not Our hands reach him yet; if the books of his existing punishments are not exhausted in mentioning the details of his elegance, and perhaps Omar al-Shafi’i had a role in the diminution of this aspect of his life, in contrast to Malik and Abu Hanifa, whose lives extended long enough to enjoy a rich and monitored life.

From his personal characteristics, they conveyed that he was a "tall (= tall) man of good character, loved by people, clean of clothes, eloquent, tender, very ritualistic, very charitable to creation." When his disciple al-Muradi al-Muradi (d. 270 AH) was asked about the clothes of al-Shafi’i, he said: “His clothing was frugal, he did not wear fine clothes: he wore linen and cotton Baghdadi, and perhaps he wore a hood [not] very honorably, and he often wore turban and slippers.”

And on his relationship with perfume and perfume; Imam Al-Bayhaqi (d. 458 AH) - in “Munaqib al-Shafi’i” - narrated from his grandson, “He said: I heard my mother say: My father did not perfume the mawred for the location of his flavor, and he said: It is similar to the intoxicant.” It was stated in 'Arranging the Perceptions' of Ayyad that "Al-Shafi’i was fragrant, and his servant used to come to him every day with an expensive (= kind of perfume) wiping the drum he sits to" to teach his students in the Amr Ibn Al-Aas Mosque (d. 43 AH) in Egypt. And they preserved for us the inscription of his seal, which had the text: “God is the trust of Muhammad ibn Idris,” according to what was stated in the 'Etiquette of Shafi’i and his Manakib' by Ibn Abi Hatim al-Razi (d. 327 AH).

And regarding Shafi’i's choices regarding the table and his taste in the food, Judge Ayad - in the 'arrangement of perceptions' - is curious about this story that brought together the wit and depth of significance in the "modernity" of that era, even in a detailed matter that we calculated from the conversations of our time as usual, "menus" for example, Or customize every day of the week with a specific cooking recipe!

This story says: “When Al-Shafi’i presented Ali [Abi Ali] Al-Zaafrani (he was the most trusted of his students in Iraq and died 260 AH), he descended on it, so Al-Zaafrani was writing to the maid in terms of colors (= meals) every day for his food. So Al-Shafi’i called the current day and looked at the book and increased his plan A color that he desired, when he attended the food, al-Zafarani denied the color that he did not order and asked the female servant, so I told him, and when he looked at the patch (= the menu) and found it in Al-Shafi’i's script, he freed the girl who was happy with that!

Generosity ventured
not Shafei from the center of business as his predecessors of Imam Abu Hanifa and Malik, but lived an orphan and the news of poverty even written, and he used to say: "onsite poverty until I became not Ostouhh him," in the novel: "What was afraid of poverty never, and has passed me a while My eternity is eating the rook (= dough) and I drink water on it. "And" he used to see that asking the curiosity of the world is a punishment that God punishes the people of monotheism, "as Al-Bayhaqi narrates.

And when Abdullah bin Abd al-Hakam (d. 214 AH) said to him: “If you intend to live in the country - meaning Egypt - then you will have a year’s strength, and a council of the Sultan will be strengthened by it.” He replied, saying: “O Abu Muhammad, whoever is not devoted to piety, do not give it to him. And I was born in Gaza, raised in Hejaz, and we have no food for a night, and we are not hungry. Al-Shafi’i summarized to his students his experience with poverty and narrow hand. He said: “None of you is inspired by bankruptcy. I have gone bankrupt three times and then have been made easy!”

The left of al-Shafi’i, who followed his bankruptcy, did not take long. Abu Thur (d. 246 AH) said that al-Shafi’i wanted to “return to Mecca with money,” he said: I said to him and he rarely held anything from his eminence: you should buy this money as a waste that will be for you and your child after you, he said So he went out and came to us and asked him about that money, and he said: I did not find a lost place in Mecca that I could buy to find out about its origin; most of it had been stopped, but I had built a club with a racket (= dwelling place).

And for the generosity of Karam Al-Shafi’i’s excessive interest in him, he wrote his titles with great interest. One of his expressive images is that this imam went out to Yemen with some governors, then he went to Mecca with ten thousand dirhams (= approximately $ 12,000), and he struck a tent in a place outside of Makkah so people would come to him So he remained from his position to that of all its divisions ", as Ibn Abd al-Barr says in Al-Intiqa.

Elegant simplicity, the
elegance of Imam Ahmad bin Hanbal (d. 241 AH) was not far from the elegance of his Sheikh Al-Shafi’i, for both of them defeated asceticism and belonged to two poor families, and this is why we find Ibn Al-Jawzi (d. 597 AH) say in his book, “The Rites of Imam Ahmad”: “The clothes of Ahmed bin Hanbal between thobe, his tuxedo is equal to fifteen dirhams, and his shirt was taken in dinars and the like, he had no denial, and no truffle was denied, and his turtle was cloaked. And he tells us that Ahmed "did not wear his clothes with that; but it was clean cotton, and he was in good condition in his clothes when he used the help of the yield when his son dispensed with it."

And the fact that Imam Ahmad's dress was not characterized by high quality; Ibn al-Jawzi did not prevent the investigation of mentioning all the clothes he saw in the various seasons, as he wore "two winter shirts and a colored meal between them; perhaps he wore a shirt and a heavy fur", or "a turban over the hood. And heavy clothing. " His companions used to admire his clothing, until his neighbor, Abu-Imran al-Rarkani (d. 228 AH), once told him: “What is this whole dress?” He laughed and then said: “O Abu Imran, I am thin in the cold!”

In the summer, they saw him "a shirt, pants, and a robe, perhaps he wore a shirt and a robe, and he wore a robe, and he often wore over the shirt", and what was seen on him was "Tylan cat, no robe, but rather a small wrapper." Ibn al-Jawzi used to infer in the asceticism of Imam Ahmad by wearing the patchwork, and not seeing him relaxing the ambush, and narrated from his grandson Zuhair bin Saleh (d. 303 AH) that his father saw his grandfather Ahmed wearing "a hood, and he sewed it with his hand in it, so if he wore it at night, he would wear it."

And he cites - in another account - the words of his faithful disciple - who has been in need for more than twenty years - Abdul Malik Al-Maimouni (d. 274 AH): "I do not know that I have seen someone clean the garment and do not adhere more to himself in his mustache, his hair and his hair, and I do not purify the dress and the intensity of white, From Ahmed bin Hanbal. " And at Al-Dhahabi - in the walk - that if you see Ahmad "you know that he does not show the hermit, I saw a shoe that does not resemble the sole of the readers (= scholars) ... and I saw on him a scarf and a planned cold meal."

There are other accounts that convey to us some of the great position of Imam Ahmad even among non-Muslims among the People of the Book. Ibn al-Jawzi says: “I saw a Christian doctor who came out from Ahmad with a monk, so [the doctor] said: He (= monk) asked me to come With me to see Abu Abdullah, and I entered a Christian over Abu Abdullah, and he said to him: I have longed to see you for years, what is your righteousness to Islam alone, but to all of us, and none of our companions except one who has pleased you! Therefore, when Imam Ahmad died, followers of all religions went to his funeral. Al-Khatib Al-Baghdadi stated that when Imam Ahmad died, "the funeral and mourning occurred in four classes of people: Muslims, Jews, Christians, and Magus" !!

Asamat Al-Samt
in our browsing this news of the elegance of the imams of Islam and the care of the Book of the Venerable in the details of the news of their lives; The author of the translation does not win with little attention, except in some cases related to the translations of governors and politicians.

This historical tour in the lives of the imams mentioned in it reveals to us the extent of the place they have received in the conscience of their followers, so that monitoring the details of their diaries has become an integral part of their daily program in seeking knowledge and "guidance, evidence and name", and the richness of the books of manners, classes and translations in issues that Subsequently, doctrinal opinions were expressed in ethics and behavior, through the University's Department of Literature, in which some doctrinal scholars append their books of jurisprudence, especially in the Maliki and Hanbali schools.

The biographies tell us that the honors that the students of the imams narrated have become behavior for some of them, but rather a chain of transmission between the jurists and their students, and here we are satisfied with this important story mentioned by Ayadh and Al-Hafiz Ibn Asaker (d. 571 AH) - in the "History of Damascus" and its text here from it - that it was said To Abu Bakr bin Ishaq al-Sabbagh (d. 342 AH): "Do you not look at the ability of Abu Ali al-Thaqafi (d. 328 AH) from his mind, and he said that the mind of the Companions and the followers of the people of the city of the Messenger of God (PBUH), it was said: How did that? He said that Malik bin Anas was wise The people of his time, and it was said that the minds of those who sat among them were followed by him, so Yahya ibn Yahya (died al-Tamimi, d. 226 AH) took him and took his mind and his name, even if he was not Khorasan in his time [one] in his mind and his reputation, so he said to you this name of Malik bin Anas and his mind; then Muhammad bin Nasr (d. 294 AH) sits Yahya bin Yahya years until he took from his name and his mind, did not see - after Yahya bin Yahya - from the rationalest scholars of Khorasan From him; then, Abu Ali [Al-Thaqafi] seated Muhammad bin Nasr for four years, and he was not wiser after him.