Timion's Sufis, al-Dhahabi wears a rag, and al-Hanbali Gilani creates the largest method: the merging of Sufis, hadiths, and jurists .. How did they do it ?!

Sufism in Islam was not an imported idea or a strange guest who came from distant lands;

Rather, it was part of the core of Islam and an extension of the meanings of asceticism and purification - in their positive legal concept of benefit and balanced in spirit and substance - which Islam has theorized since the Meccan period.

Therefore, the scholars were not among the jurists and hadiths of the scholars and hadiths out of favor with it, as some might fancy because of some of their criticism of certain sayings and actions attributed to the people of Sufism, and this criticism did not mean the exclusion and exclusion of the Sufis.

The truth is that the scholars ’criticism of the paths of Sufism was part of a long reform process that attempts to purify the Sufi curricula, then reintegrate them into the mainstream of the mainstream, especially within the Sunnis and the community.

This reform process was very long and complex, and drawing a historical outline to investigate it is a known difficulty for those who follow the history of ideas, groups, and societal cultural phenomena, especially if this path attempts to monitor the responses of the three parties to the reform process (Sufis, jurists, and modernists) to the challenges of this process and their contributions to it.

The idea that this article deals with - evidenced by statements and facts - is to try to monitor how the three trends were able to transform the difference between them into a close alliance, embodied in great imams who combined them in their personalities and compilations, and corrected and corrected the views of each sect towards the other two sects, with inference. With the sayings of the scholars of hadith scholars recommending the original direction of Sufism, and how there was no hostility between the two parties - in the moderate line of both - since the beginning of Islam until today, and that cooperation and discipline of hadith and jurisprudential discipline remained the prevailing feature of all.

The scientific skirmishes between the three parties were part of an approach rooted in the Islamic heritage and the civilizational legacy of the nation in managing intellectual and behavioral differences, which drives us today to discuss how these methodological and historical precedents are inspired to unify the dissonances of the scientific and reform arena today.

An accumulative path

Any action to reform an idea must start with looking at its origin and course and redrawing its presence in memory.

How did the jurists and modernists view the historical crystallization of Sufism, and how did they systematically divide its stages and patterns?

Imam Ibn Taymiyyah (d. 728 AH / 1328 CE) provides us with a valuable text that helps us - albeit roughly - in drawing the time curve for tracking the generations of Sufis since the end of the second century AH / eighth century AD.

We find him saying in his book 'Safadiyyah': “The great sheikhs - whom Abu Abd al-Rahman al-Salami (d. 412 AH / 1023 CE) mentioned in‘ Tabaqat al-Sufiyya ’” and Abu al-Qasim al-Qushayri (d. People of hadith, such as Al-Fudhail bin Ayyad (d.187 AH / 803 CE), Al-Junaid bin Muhammad (Al-Baghdadi 297 AH / 910 CE), Sahl bin Abdullah Al-Tastari (d.283 AH / 896 AD), Amr bin Othman Al-Makki (d. After 300 AH / 912 AD), and Abu Abdullah Muhammad bin Khafif Al-Shirazi (d. 371 AH / 982 AD) and others, and their words are found in the Sunnah, and they classified books in it.

Ibn Taymiyyah adds another dimension to his method of extrapolating the mobility of Sufism in Islam, which is the systematic division to which the Sufism system was subjected, like other cognitive and behavioral approaches.

Where the Imam distributes the flags of Sufism into classes that are dominated by certain scientific methods according to the context of each era and every category, and according to the state of development of these curricula and their predominance in the Islamic scientific arena, including the method of “Sufism of the Hadiths” in his expression: “But some of the later ones (= Sufis) It was in the manner of some people of speech in some branches of beliefs, and there was no one among them according to the doctrine of the philosophers, rather philosophizing appeared in the later Sufis, so the Sufis sometimes became the way of the Sufis of the people of hadith and they are their choice and their flags, and sometimes on the belief of the Sufis of the people of speech, then these are without them, and sometimes on the belief Mystical philosophers ".

Imam al-Dhahabi (d. 748 AH / 1348 CE) builds on Ibn Taymiyyah al-Taqibi’s extrapolation to demonstrate the split of the second relationship between the two camps of jurisprudence and hadith, which allowed the understanding between them to comprehend the Sufi phenomenon and integrate it into the general cognitive fabric of “Ahl al-Sunnah wal-Jama'a”.

So we find that Al-Dhahabi best monitored and described the status of the scientific arena until the beginning of the fourth / tenth century AD, and the value of this description is that it provided us with the nature of the ground on which the meeting between the nation’s scholars of various disciplines was based.

He mentioned - in the biographies of the Nobles' flags - a group of imams combining between jurisprudence and hadith, then he said: “The hadiths at that time were imams who knew of jurisprudence as well, and the people of opinion were Basra in the hadith, and they had gone in his request and advanced in his knowledge. Today (= century). The eighth / fourteenth century A.D.), so the muhaddith was satisfied with the path and the sermon, so he does not understand or memorize, just as the jurist has clung to a jurisprudence that he does not know well and does not know what the hadith is !!

And before Ibn Taymiyyah and al-Dhahabi;

In the 'Hailiyat al-Awliya', Imam al-Hafiz Abu Nu'ayim al-Asbahani al-Shafi’i (d.430 AH / 1040 CE) provided us with an important glimpse that helped complete the conception of the historical scheme of Sufi reform, and extended the thread - retroactively - to the era of the Companions of the people of the class, making Sufism a follow-up doctrine supported and entrenched The Companions to those who he called "the first among the salaf", rejecting the unacceptable intruders of Sufism or the doctrine of "arrogant people who are obsessed with the ignorance of Sufism."

As he put it.

In this he says: “We have come to those whom Sheikh Abu Abd al-Rahman al-Salami mentioned (in the 'classes of Sufism') and their attribution to the endemicity and descent of the class, and he is one of those we have met and who has full care in introducing and refining the doctrine of the Sufis according to what the early predecessors showed, [he] Imitated by their simplicity, inherent in their method, followed by their traces, departing from what is influenced by the arrogant arrogant people who are obsessed by the ignorance of this sect, they are denounced, because the truth of this doctrine has the Messenger, may God’s prayers and peace be upon him, follow up on what was reported, legislated, referred to, and cracked, and then [the people] of the archeology verified by scholars of Sufism and Sufism. And the rulers of the jurists ..., [then we came to] what was mentioned by Al-Aghar Al-Ablaj Abu Saeed Ibn Al-Arabi (Al-Basri d. Layers of hermits ''.

The conclusion here is that one of the tasks of reform was charting the path of the Sufi idea and its relationship to the legal system, and this is what the three aforementioned imams tried to do.

They did not view Sufism as an imported foreign movement, but rather as a part of the authentic Islamic system, even if it resembled some intruder, and that it stems from its one problems, and if it is withdrawn from the rules of crystallization and the defects of development, what is applied to all legal sciences and knowledge.

Various factors and the

truth is that Sufism was not absent from the general pattern of the crystallization of the legal system in the first centuries.

We can here indicate - albeit with some appreciation - that with the dominance of the science of the hadith narration from the era of the Companions until the third / ninth century AD, and the concomitant emergence of jurisprudential schools since the end of the second century, then the crystallization and stability of these schools - starting from the fourth century - In the form it has continued;

The movement of asceticism and acclamation - which is the root of Sufism - was at the core of the legitimate movement and connected to it, especially with the emergence of imams who used to combine mysticism with narration of hadith and jurisprudence, like those mentioned by Ibn Taymiyyah.

Moreover, the cooperation and convergence of the three groups is what prepared the ground for the completion of the reform process, the essence of which is the return to the first biography of judging the encounter of knowledge on one land as it was.

To complement building historical monitoring;

We see that with the advent of the fifth / eleventh century AD, Ibn Taymiyyah's investigation of Sufi generations "approved" for his modification ceased;

A sect of those who could be called the "Sufi jurists" emerged - beginning with al-Qushayri and Sheikh al-Islam al-Harawi (d. 481 AH / 1088 CE) and ending with al-Ghazali (d. 505 AH / 1111 CE) - that sought to unify the path with the Sufis and meet with them on a common word.

They were accompanied by another group of hadiths who combined the practice of Sufi education and preaching with the study of narration and the chain of narration, such as Imams al-Salami and al-Qushayri.

Then, in the sixth / twelfth century AD, the phenomenon of "Sufism of the Hadiths" was reinforced by imams such as Sheikh Abd al-Qadir al-Jaili / al-Gilani al-Hanbali (d. 561 AH / 1166 CE) and Abu Taher al-Salafi (d. 576 AH / 1180 CE);

We find flags of dozens of those who are literally described in the books of translations and history as "the modern Sufi" or "the Sufi muhaddith", and they are the ones who were made by Imam Ibn Taymiyyah, a group he called the "Sufi people of hadith" !!

Then he was followed by Ibn Rajab al-Hanbali (d. 795 AH / 1393 CE) in “Thail Tabaqat al-Hanbali” when he called them “the Sufis of the people of hadith”.

In this century also, prominent figures of asceticism appeared, famous people who deepened this path by adding a third dimension - in addition to knowledge of hadith and Sufism in its disciplined concept of authorization - which is knowledge of jurisprudence, and among the most prominent of these are the two Maliki Imams Abu Bakr al-Tartoushi (d.520 AH / 1126 CE) and al-Qadi Ibn al-Arabi (d.543 AH / 1148 CE) ), And the two Imams al-Hanbalian Abd al-Qadir al-Jaili and Ibn al-Jawzi (d.597 AH / 1200 CE). It is striking here that we are witnessing - in this era - the beginning of the emergence of Sufism among the Hanbalis, represented by Sheikh Abd al-Qadir al-Jaili, the founder of the oldest and largest Sufi order in Islamic history.

It is a phenomenon whose examples will proliferate starting from the seventh / thirteenth century AD, with figures who were epistemologically "three-dimensional", as they were characterized by the imamate in the three directions (hadith, jurisprudence and Sufism in its disciplined concept of guideline).

For example: Al-Ezz Ibn Abd al-Salam (d.660 AH / 1262 CE), al-Nawawi (d. 676 AH / 1277 CE) and al-Qurtubi al-Mafsir (d. 671 AH / 1272 CE), and then took its great momentum in the eighth century represented - to varying degrees - in Ibn Taymiyyah, al-Dhahabi and Taqi al-Din al-Sabki (d. 756 AH) / 1355 CE) and his son Taj al-Din al-Subki (d. 771 AH / 1370 CE) and Ibn al-Qayyim (d. 751 AH / 1351 CE), to be continued in the ninth century with imams such as Ibn Hajar al-Asqalani (d. 852 AH / 1448 CE) and his student al-Sakhawi (d. 902/1497) and al-Suyuti (d.911 AH) / 1506 AD).

In the context of talking about this remarkable phenomenon;

It is worth noting the great contribution made in it by the “Dur al-Hadith” which was established - starting in the sixth century by the Zangid sultans, and the “schools of jurisprudence” and the “Sufism Khanaqahs” established by their Ayyubid successors in bringing together the three sects and merging their knowledge, for what we know about the sultans of the two states Who cares for the knowledge of hadith, jurisprudence and Sufism at the same time.

It can be said that the effect of these schools - in integrating these scientific tracks in their students and in the balanced formulation of their scientific personalities - parallels what the schools of the Seljuk Minister Nizam al-Mulk (d. 485 AH / 1092 CE) did in the reconciliation between jurists (Shafi’i and Maliki mainly) and Ash'ari speakers, which established the foundation An inclusive scientific current was the one that prevailed on the Islamic scene, so it stabilized and continued.

An articulated contribution

after charting the historical course of the mystical reform process;

We turn to how scholars comprehend what is legally accepted from Sufism, sort and exclude the intruder, and here it is better to alert in particular to the decisive role of Al-Ghazali in opening the path of meeting between jurists and Sufis, and his counterpart, the detailed contribution of Sheikh Al-Jaili by paving the path of communication between the modernists and the Sufis.

On the basis of these two historical reconciliatory achievements between the three trends (jurisprudence, hadith and Sufism);

A new ground arose that brought together the blackness of the nation and crystallized its harmonious general intellectual pattern and reconciliations between the owners of the three directions. This was a softening of the “dryness” of the jurists, a softening of the modernist “boundaries”, and a control of the “unbridled” Sufis!

Speaking of the reformative process of sifting through Sufism

It can be said that Al-Ghazali - after his adherence to Sufism starting from his isolation in 488 AH / 1095 CE - led efforts for reconciliation between Sufism and the sciences of Sharia, although it was a fact that did not establish that reconciliation because the jurists and modernists before him were many of them Sufis as mentioned above and his statement will come, and they had clear efforts in The extremists followed, but al-Ghazali expanded on this reformist criticism of Sufism and classified into it several compilations.

In his criticism of the Sufis who drop legal assignments on the pretext of attaining the degree of certainty and disclosure;

Al-Ghazali says in “Ihya Ulum al-Din”: “As for the shath, we mean two types of speech that some Sufis have narrated: one of them is the long and broad claims in love with God Almighty, and the connection that dispenses with outward deeds, until people end up calling for union and raising the veil and witnessing by seeing and speaking through the discourse, And they say: We were told such-and-such and we said such-and-such, and this is an art of speech that is of great harm to the public .., because this speech is pleasing to nature, as it involves unemployment from work with self-purification in awareness of the status and conditions, so fools are not unable to claim that for themselves !!

Al-Ghazali criticizes the sufficiency of appearance without substance according to many Sufis, especially Sufis of his time at the end of the fifth century and the beginning of the sixth: “The third type of Sufis, and what is most of their vanity, and those who are deceived are many groups: So a group of them - and they are Sufis of the people of time except for those who are infallible by God - were deceived by the costume, the form and the logic, So they helped (= imitate) the truthful people of Sufism in their uniforms and appearance, in their words, in their manners and in their ceremonies ... and they never bothered themselves in striving, sports, observing the heart, cleansing the inside and the apparent of hidden and apparent sins ..., but they are clamoring for the forbidden, the suspicions, and the money of the sultans! " !

In general, it can be said that the hadiths and jurists followed two paths in reforming Sufism, namely: First: Criticism of exaggeration and the rejection of extremists, and second: Defending Sufism disciplined by Sharia, and determining its facts away from exaggeration, superficiality, superstition and sorcery, in an attempt to assimilate the Sufis with their pure legal knowledge within the scientific community, to be completed Thus, the pillars of the desired scientific Muslim personality: belief, law and ethics.

Various

aspects. In what follows, we will briefly say about these two tracks whose fruitful results opened the way in favor of the emergence of a phenomenon that could be called "scientific mysticism."

This phenomenon, which was manifested in the existence of a wide range of imams, merged in their personalities - culture and practice - the formative curricula of these three currents, or “the people of hadith, the ascetic people and the people of jurisprudence,” in Ibn Taymiyyah’s expression in “Majmoo 'al-Fatwas”;

They were hadiths, scholars and Sufis at the same time.

The most important faculties of the sects that were criticized by the jurists and hadiths about the groups of Sufis - which did not adhere to their education in the texts of the Sharia, its purposes and rules - can be limited to the following points:

1- Lack of attention to knowledge: One of the central issues that the modern scholars and jurists criticized regarding some Sufis is their ignorance of the legal disciplinary sciences and their indifference to it.

This was mentioned by Imam Al-Ghazali - in the 'Balance of Work' - when he said that “Sufis did not incite the learning and study of sciences, and the collection of what the classifiers have classified in the search for the facts of matters.”

If the Sufis searched for the purpose and the goal and paved another way to reach them other than the way of studying Sharia sciences.

Al-Ghazali believes that the principals from among the jurists “did not deny the existence of this path and its clearance to the destination .. but they borrowed this way .. and claimed that the elimination of relationships to that extent by ijtihad is like the one who refrains from it, and if it occurs in a situation, its stability is far from it!”

Then he added: "How many Sufis remained in imagination for eleven years until he got rid of it, and if he had mastered the sciences first, he would get rid of it on intuition."

The viewer in Al-Ghazali's books Al-Muqaddimah and Al-Ihya realizes that he and his ilk are reformers of Sufism before and after him. He believes that the only solution to the generalization of Sufism - so that the approach of an entire nation will last - is to deny income and corruption from it, and to define its features and faculties in a way that distinguishes the good from the evil.

And he believed that the way for that is to combine Sufism in the sciences of Sharia, to act as a brake on the rejection of the soul when it is released.

And in the footsteps of Al-Ghazali - who is the Shafi'i al-Ash'ari jurist - in his criticism of the denial of Sufism to legal learning;

Ibn al-Jawzi, who is a Hanbali school of jurisprudence, followed a strong belief in it, which made Ibn Taymiyyah say - in “Explanation of the Isfahani Creed” - that in his doctrinal discourse, what is far from the saying of Ahmad (Ibn Hanbal d. D. 324 AH / 936 AD) and the imams of his companions !!

We find Ibn Al-Jawzi urging the Sufis to learn the sciences of Sharia and not to be satisfied with the states of the soul in moments of purity and remembrance.

Ibn al-Jawzi says in Sayd al-Khater: “I found most Sufism and asceticism deviated from the Sharia between ignorance of the law and starting with opinion, as they infer verses whose meaning they do not understand, and hadiths that have reasons.”

Ibn al-Jawzi - in “Dressing the Devil” - explains his cruelty to Sufism by their lack of attention to Sharia sciences: “And when Sufism’s knowledge of the Shari'a was less, then some of the deeds and sayings that are not permissible were issued from them, as we have mentioned, then they likened them to those who were not among them and called by their name and it was issued from them as we have told. And the good among them was rare; they were criticized by some of the scholars and their reproaches, even their sheikhs reproached them. "

We also find that Imam al-Nawawi encourages the Sufi fanatics who issue fatwas without knowledge.

Here he says - in 'Sharh Muslim' - after mentioning the hadiths of medication: “And in it there is an answer to those who deny treatment among the extremists of Sufism.”

We find an echo of this later with Imam Ibn Hajar in 'Fath al-Bari'.

On one of the issues, he criticizes the ignorant Sufis, saying: “Some of the Sufi extremists took the time to interpret the hadith without knowledge.”

Claiming and plagiarism

This is the same reason that made Imam Al-Suyuti - one of the great later scholars who combined the triple affiliation of the hadiths, jurists and Sufis - criticized some of the Sufis of his time, so he sought - in his message 'The difference between the compiler and the thief' - an excuse for the jurists in criticizing their ignorance of the Sharia, saying: And like him, many jurists fall into Sufism, and hidden suspicions offend them, because he sees an intruder .. He claims that he is among them and he is without wealth from them, ignorant of hadiths, jurisprudence and principles, he does not have Sufism and no harvest.

2- Fabrication of hadiths: We realize that many Sufis were modern imams, and many of them were great jurists from all jurisprudential schools of thought, so these were the scientific wings of the Sufi group in its original disciplined movement.

However, within the Sufi house, we find sects that are content with asceticism, piety, sponsorship, and solemnity, and neglected to devote themselves to knowledge and Sharia.

Even though they were weak and abandoned, they - in the vast majority of them - did not intend to lie, that is, they were not derived from their trust, as much as they were given by the weakness of their control over their narratives and their human symptoms.

In that reference, al-Nawawi says, explaining the saying of Imam Yahya bin Saeed Al-Qattan (d. 198 AH / 814 CE): “We did not see the righteous in anything that was false to them in the hadith! Meaning: What Muslim said (= Imam Muslim Al-Nisaburi d. 261 AH / 875 CE): Lying is carried out on their tongues from Not intentionally, because they do not know the manufacture of this art, and they are informed of everything that they heard and in which lies, so they are [thus] liars; for lying [is] telling about something contrary to what it is [it], inadvertently, it was informing or intentionally.

However, a small group of Sufis deliberately lay down and lie, and in them Al-Nawawi also says: “Know that deliberately posting hadith is forbidden by the consensus of Muslims who are counted in consensus, and the dignity - the innovated sect - has been permissible to place it in the carrot and the intimidation and the asceticism, and their behavior has been followed by some ignorant people who have the attribute of asceticism. Desiring good, in their false claim; this is apparent idiocy and utter ignorance. "

In conclusion, the hadiths did not recite a hadith from a narrator just because he is a Sufi, and they did not accept any other hadith because he is not a Sufi.

This is not a condition of accepting the novel and returning it to the people of art.

Rather, the criterion was the availability of those conditions pertaining to the narrator - that is, the narrator - such as truthfulness, discipline, and trustworthiness. As for Sufism as a behavioral state disciplined by the Sharia, it does not have to be accepted or rejected, and we will see that among the Sufis were imams in the science of narrating hadith.

Exotic practices

3 - the belief in superstitions: the nature of the hadiths' Sindhi methodology which investigates each narration before it, and only accepts the solid and solid structure of the narrations.

They refuted the Sufi narratives that indicate irrational matters that were not properly mentioned in the Sharia.

Regarding this, Ibn al-Jawzi says in Sayd al-Khater: “How much do they say that people are walking on water, and Ibrahim Al-Harbi (d. 285 AH / 898 AD) said: It is not true that anyone walked on water at all! If they heard this, they said: Do you deny the dignities of the saints and the righteous?” We say: We are not among those who deny it, but we follow what is true, and the righteous are those who follow the Sharia and do not worship their opinions.

Al-Dhahabi rejects such myths.

In the History of Islam he says: “Among these satanic conditions that mislead the public are: eating snakes, entering the fire, walking in the air, those who suffer sins and breach their duties! The ignorant may come and say: Shut up, do not speak about the saints of God! He spoke about the saints of God and insulted them, as he brought into them these crazy bastards the guardians of demons.

In the translation of the founder of the Rifa’i order Ahmad al-Rifai (d. 512 AH / 1118 CE);

Al-Dhahabi observes - in 'Al-Abr' - the moment of negative change in the practices of this method, describing Al-Rifa’i as “the ascetic as an example, and to him the end was in humility, conviction, the softness of the word ... and the integrity of the batin.”

Then he continues, saying: “But his companions (= his disciples) are among them the good and the bad, and they have become increasingly populated and have regenerated satanic conditions since the Tatars took Iraq (year 656 AH / 1258 AD): from entering fires, riding on lions, and playing with life, and this is what the sheikh knew and did not. The righteousness of his companions, so we seek refuge in God from Satan! "

4- Saying about solutions and unity: the modernists and jurists launched the raid against the fanatics of Sufism from claiming solutions and unity, and it should be understood that these raids were scientific and included within the rich debate among the ummah’s scholars, and were not merely an apostasy or an un-institutionalized innovation as perceived by some.

Therefore, we find that the hadiths sought excuses for this type of Sufis despite their severity in the scientific responses to them.

Imam al-Dhahabi was keen on those from whom he smelled the smell of solutions and unity, and despite that we find him meticulous in using phrases against them, and attentive to the exits of common interpretations of their words.

In his translation of Najm al-Din al-Shaybani (d. 677 AH / 1278 CE), he mentioned this verse from his poetry:

You are nothing but the universe, but you are its own ** and this secret can be understood by those who taste!

Then he commented on him saying: “There is no doubt about the abundance of declaring the union in this person’s poetry according to the apparent meaning of his words. If he means by saying what appears from his systems, there is no doubt about his disbelief. The deism aspect of what cannot be launched.

Al-Dhahabi himself declares this and says in 'Mizan al-Moderation': “Tayfour bin Isa Abu Yazid Al-Bastami (d.261 AH / 875 CE), the sheikh of Sufism, has a wonderful news and a strange situation .. And what is the sweetest saying: If you look at a man he will be given dignity until he rises in the air So do not be deceived by it until you see how it is at the command and forbidding and keeping the limits of the Sharia. They have quoted from my father more [problematic] things .. that are valid on him. "

Then he conveyed some of those problematic phrases, seeking excuses for him, assigning his command to God: “[As for] Abu Yazid ... a Muslim is his condition, and God takes over the secrets, and we absolve God of everyone who intends to violate the Qur’an and Sunnah.”

Defense and distinction

The criticism of the jurists and modernists of some Sufis - in most of them - was not a criticism from outside, or between different and competing factions and currents, as if it was a disagreement between the Mu'tazila and Hanbali, or the Ash'ari and the Shiites.

Rather, it was an act of reform from within the Sufi house, as many of the hadiths and jurists were among the people of Sufism, as we shall see, and many of them - even those who were not Sufis - used to follow an accurate scientific approach in criticism and remedy, far from emotion and whims.

But if the jurists and modernists strongly criticized - as we have seen - Sufism that escapes from the legal controls and costs, then they defended its disciplined division with the texts of Sharia.

Ibn al-Jawzi, for example, went through deep psychological and spiritual phases and transformations that led him to that conviction, and we see him - in his 'hunting of sins' - decides that he arrived - when he himself spoke to him of isolation and left the preaching councils for fear of hypocrisy - that “isolation should be from evil and not from good .. As for teaching the seekers and guiding the purveyors, it is the worship of the world. And whoever neglects some scholars to disavow prayer and fasting from classifying a book or teaching a science that is beneficial, because that is a seed that will increase its revenue and extend the time of its benefit.

Despite its severity for the Sufis;

We find Ibn Al-Jawzi summarizing two books from the pillars of the teachings of Sufism, namely: Hilyat al-Awliya by al-Isfahani, which he summarized in his book “The Characteristic of the Safwah,” and “Ihya Ulum al-Din” by al-Ghazali, who deposited his summary in his book, “Minhaj al-Qasidin.”

Then Ibn Taymiyyah came and corrected the view of Sufism when he placed it in its natural context as one of the striving religious teams in religion that affects and transcends like others.

He said - in Majmoo 'al-Fatwas - that “because of what happened in many of them (= Sufis) of ijtihad and disputed: People quarreled on their way, so a sect condemned Sufism and Sufism and said that they are innovators outside the Sunnah ... and a sect that infiltrated them and claimed that they are the best of creation. And he completed them after the prophets, and both sides of these matters are reprehensible, and the right thing is that they strive to obey God just as other people of obedience to God strive, for in them the former is close according to his jurisprudence, and among them is the thrifty one who is one of the righteous .., and among those affiliated with them is someone who is unjust to himself, disobeying his Lord. Sects of heresy and heresy have joined them, but among the investigators among the people of Sufism [they] are not among them. "

And in one of the great shrines of a normal soul that takes into account the openness of religious and human brotherhood;

The hadiths distinguished between their scholarly disagreement with the fanatical Sufis, and their understanding of the status of mankind and its symptoms, the fluctuations and conditions of the soul, and what it is going through in terms of positions and inspirations and the like

They defended the Sufis, even some of those who saw them as extremists, and ordered them to think better about them and to interpret them as justified, but at the same time they warned against their statements and actions that are not proven by the texts of Sharia.

These are two important levels that should be distinguished between them.

Al-Dhahabi judges - in the 'Balance of Moderation' - on Ibn al-Farid (d.632 AH / 1234 CE) that he “embraces frank union in his poetry, and this is a great calamity! Ponder his order and do not rush, but think well of Sufism” in all of their sayings and conditions.

Al-Dhahabi defends the dignities of the saints and denies those who deny them, even if he is one of the greatest imams of scholars and hadiths.

He says - in the biography - a translator of Imam Abi Ishaq Al-Esfraiyani Al-Shafi’i (d.418 AH / 1028 CE) that he is “one of the mujtahids of his time ... and one of the diligent people in the exaggerated worship of piety ... and he was steadfast in the hadith ..; he was denying the dignities of the saints It is not permissible, and this is a big slip!

read al-Dhahabi's translations of a large number of Sufi scholars, and we see him do justice to them, and praise them for their Sufism disciplined by Sharia and their non-Sufi knowledge.

Here he says - in the History of Islam - on the authority of Idris al-Khawlani al-Zahid (d. 211 AH / 826 CE) - using some of the dialectical terms of Sufism without embarrassment - that “he used to say: He is from the substitution, and he was likened to a barefoot human (d.226 AH / 841 CE) in his bounty. And worship him. "

Aba Al-Tafilisi describes the Sufi Sufi (d. 631 AH / 1234 AD) as "a sufi, Jalil, great, noble, with knowledge of jurisprudence, origins, Arabic, news, poetry and behavior, and he was the owner of sports and struggles."

It was also translated by Abu al-Mahamid al-Zanjani, the Sufi al-Shafi’i (d. 674 AH / 1275 CE), who said that “her jurist was an imam, a righteous ascetic, of great importance.”

Al-Dhahabi regrets the loss of his meeting with one of the elders of Sufism, Abu al-Fadl Ibn al-Damiri al-Lakhmi (d.695 AH / 1296 CE).

And he says about him: “Sheikh Imam Al-Musnad ... and he wore a rag from Sheikh Shihab al-Din al-Suhrawardi (Abu Hafs d. 632 AH / 1235 CE), and he was one of the greatest of the chain of narrators, so I missed seeing him (= meeting him) and he heard his creation from him."

Rather, the golden man himself was a Sufi and a robe of Sufism.

He said in the translation of Sheikh Dia al-Din al-Sabti al-Sufi (d.696 AH / 1297 CE): “Malih used to recite the hadith .. He dressed me in a rag and mentioned to me that he wore it in Mecca from Sheikh Shihab al-Din al-Suhrawardi .. and he was humble and adhering to the clothing of Sufism and the jurists.”

Al-Dhahabi affirms that the legal scholar must be a Sufi educator, and that the Sufi must know the correct Sharia.

He set - in the biography - a general rule that summarizes the approach of the hadiths towards the two parties: “The world is naked from Sufism and deification, then it is empty, just as the Sufi who is naked from the knowledge of the Sunnah goes away from the straight path !!”

It seems that al-Dhahabi followed the same approach of his sheikh Ibn Taymiyyah, who distinguished between the righteous and the bad from the Sufis, and al-Dhahabi quotes from him his account in the chain of transmission from Abu Hafs al-Suhroudi.

In the History of Islam he says: “I heard our Sheikh Ibn Taymiyyah say: I heard Sheikh Izz al-Din Ahmad al-Farouthi (d.694 AH / 1295 CE) saying: I heard our Sheikh Shihab al-Din al-Suhrawardi saying: I decided to engage in speech and the fundamentals of religion, so I said to myself: I consult Sheikh Abdul Qadir [ Al-Jili], so I came to him, and he said before I moved: Oh Omar, what is the kit of the grave! He said: So I left it.

Sheikh Abd al-Qadir al-Jaili was the “Sheikh of the Hanbalis” in his era, and at the same time he was the “Sheikh of Sheikhs” Sufis, the founder of the greatest and widespread methods of Sufism in the Islamic world.

And in it Al-Dhahabi says in “The History of Islam”: “He is the owner of the dignities and the shrines and the sheikh of the Hanbalis .. He heard the hadith .. and he was the imam of his time and the pole of his time, and the sheikh of the sheikhs of the time without a defender.”

Al-Jaili was a Sufi reformer from within, and his efforts in repairing the Sufi house and trying to tooth it were no less than those of Al-Ghazali.

Rather, the efforts of the generation were more important because they considered the Hanbali jurisprudential and the doctrinal affiliation. He brought Hanbali and Sufis closer and softened the hearts of Hanbali militants in Baghdad on asceticism and the pious people from Sufism, and expanded the legal horizon of these by mixing with those.

Hence, the "Sufi Ahl al-Hadith" school was strengthened.

As Ibn Taymiyyah calls it.

A disciplined alternative

and also the elders of Hanbali Sufism who contributed to the consolidation of modern Sufism within the Hanbali school;

Sheikh Al-Islam Abu Ismail Al-Ansari Al-Harawi Al-Hanbali, when Ibn Rajab translated to him, he said that he was "the jurist, the interpreter, the hafiz, the Sufi preacher, the sheikh of Islam." And he mentioned that he was very loyal to the Hanbali school, so he said: "The Sheikh of Islam was famous in the horizons for the tenderness and intensity of the Sunnah." He says to his students: “The school of Ahmad Ahmad is a madhhab,” then he formulated that verse, and he “chanted on the pulpit on the day of his assembly in Harrat:

I am Hanbali as long as I live, and if I die ** my advice to the people is that they should bear them.”

Ibn Rajab transmitted the testimony of Ibn Taymiyyah of the Imamate of Al-Harawi in Sufism and Hadith: “And Sheikh Al-Islam Abu Al-Abbas (= Ibn Taymiyyah) said in the book“ The Egyptian Answers ”: Sheikh of Islam (= Al-Harawi) is well-known and is well known among people, he is an imam in hadith, mysticism and interpretation, and he is In jurisprudence according to the doctrine of the people of hadith, [the two Imams] glorify al-Shafi’i (d. 204 AH / 820 CE) and Ahmad.

If we come to another great Hadith Hafiz, Imam Ibn Hajar al-Asqalani, we will find that he was not one of the absolute opponents of the Sufis. Rather, his praise and praise for the Sufism disciplined by the Sharia is more famous than being publicized.

In fact, we find this line continuous since Imam al-Shafi’i who says about the merit of being with them: “I accompanied Sufism, and I did not benefit from them except with two words. I heard them say: Time is a sword. If you cut it, it will cut you off, and your soul if you do not occupy it with truth will occupy you with falsehood!”

Ibn al-Qayyim said - in his Sufi book 'Madarij al-Salikin' - commenting on the word of al-Shafi’i: “I said: What two words have the benefit of them and unite them, and guide them to the height and vigilance of the one who said it! This is sufficient for Al-Shafi’i’s praise for this sect as much as their words.”

In this defensive orientation of Sufism disciplined:

It enters a series of compilations developed by jurists and modernists to present a Sufi epistemological alternative that excludes intrusive components in his curricula, as the hadith imam Abu Nu`ayim al-Asbahani al-Shafi`i compiled his book 'Hailiyat al-Awliya', in which he translated it for the notables of Sufism and their elders. 'The description of Sufism', then the modern Imam Abu Bakr Ibn al-Arabi al-Maliki presented his book 'The Siraj al-Meridid', which some called “Sufism of the hadiths”;

As in the 'Rules of Sufism' by Imam Ahmad Zarrouk al-Fassi (d.899 AH / 1494 CE).

It is worth noting here that even the Sufi women mourn fragrant praise for them from the great hadiths, as they praise the men of Sufism, and perhaps more.

In the translation of Sayyidah Bint Abd Al-Rahim Al-Suhrawardi (d.640 AH / 1242 CE), Al-Dhahabi said in “History of Islam”: “The wife of Sheikh Shihab al-Din al-Suhrawardi ... and she spoke and approved .. a group, and there was goodness, goodness and devotion in it.”

And he translated - in Al-Sirah - by Rab'a Al-Adawiya Al-Basri (d.180 AH / 796 AD), describing it as “the ascetic, the humble, the humble mother of Amr Rabi’a bint Ismail ... and it was narrated about it by: Sufyan (Al-Thawri d. 161 AH / 778 CE) and Shu’bah (Ibn Al-Hajaj d. 160 AH / 777 AD)) And others, evidence of the invalidity of what was said about her. "

Al-Dhahabi inferred the validity of a fourth belief and the integrity of its biography, according to the testimony of great narrators, such as Sufyan and Shu'bah, who took from it.

Al-Dhahabi vehemently denied those who accused her of letting go, describing them as "hyperbole and ignorance."

He also praises - in 'Al-Ibr' - the sublimity and worship of the Sufi Sheikh Fatimah Al-Baghdadi (d. 714 AH / 1314 AD), stating that he visited her;

He says: “The ascetic scholar and jurist, a woman of her time, a preacher .., some women benefited from her and repented. In 'Al-Seer': “I visited it and I liked its name and its numbness !!”

after we provided a historical and systematic account of the dual reform effort in criticism and defense of the Sufis, which was accomplished to build an image and formula for Sufism by which it would contribute - in balance and positive - to the formulation and behavior of the main current expressing the ummah;

We now present examples of imams from among the leading figures of the phenomenon of "scientific mysticism" who adopted this synthetic formulation, combining legal science (modern and jurisprudence) with Sufism as behavior and education!

1-

: Among the ancient modern Sufis: Salam bin Maymun al-Zahid al-Razi (d. Around 220 AH / 835 CE) who “narrated on the authority of Malik (Ibn Anas d. 179 AH / 795 CE) and Ibn Aynah (Sufyan d. 198 AH / 814 CE), who is a major Sufi.” ;

According to the golden in the 'balance of moderation'.

Al-Khatib Al-Baghdadi (d. 463 AH / 1072 AD) translated by Abu Jaafar Ibn Al-Faraji Al-Sufi (d. After 270 AH / 883 AD), saying that he “inherited a lot of money and he took it all out and spent it in the pursuit of knowledge, on the poor, hermits and Sufism. He had a place of knowledge, jurisprudence and knowledge of hadith. Bin Al-Medaini (Imam of the Hadiths d. 234 AH / 849 CE) and more on his authority, and he used to memorize hadith and issue fatwas ... and he accompanied Sufi [sheikhs].

Likewise, Imam Abu Saeed Ibn Al-Arabi Al-Basri aforementioned among them.

Al-Dhahabi described him - in his 'biography' - as “the modern imam, the model, the Saduq al-Hafiz, Sheikh of Islam ... a resident of Mecca and the sheikh of the Haram ... he traveled to the provinces, gathered and classed, accompanied the sheikhs, worshiped and deified, and carried a thousand Sufi virtues, and carried [the book] 'Sunan' on the authority of Abi Dawood (d. 275 AH / 888 AD) .., and he was the chief of the matter of far-fame and highly attribution .., and he .. accompanied Al-Junaid [Al-Baghdadi] .., Ibn Al-Arabi was a Sufi scholar, so he did not accept any of the conventions of the people except on the basis of an argument. .

Among them is Muhammad ibn al-Farrakhan al-Douri (359 AH / 970 CE), who was mentioned by al-Khatib al-Baghdadi, who said that “he used to pledge to Sufis and hadith companions, and he encountered a group of Sufis like Junaid .. and he was talking about them.”

In the fifth century, we meet with us among them al-Hasan bin Muhammad al-Balkhi al-Darbandi (d. 456 AH / 1065 CE), whom al-Dhahabi called - in 'the biography' - “Sheikh Imam al-Hafiz ... the modern Sufi, one of the sheikhs traveling in hadith.”

He also translated to Abu Salih the muezzin: Ahmad ibn Abd al-Malik al-Nisaburi (d. 470 AH / 1077 CE), who said that he was “the preserved ascetic imam, the sufi narrator of Khurasan ..., [he was] the only fabric ... in memorizing the Qur’an and collecting hadiths.”

Among them in the sixth century was Imam Al-Farawi (d. 587 AH / 1191 AD), one of the narrators of Sahih Muslim. Al-Nawawi said about him - in Sharh Muslim - that he was a “brilliant imam in jurisprudence, fundamentals and other things, many narrations with authentic chain of narrators. Students from countries traveled to him. ..., and he was called the Faqih of the Sanctuary for spreading knowledge and spreading knowledge in Makkah .. He grew up among Sufis.

Al-Dhahabi says - in al-Sirah - that al-Farawi “gathered in him .. the loudness of the chain of transmission, the abundance of knowledge, the validity of belief and good manners.”

And here is the modernist of his time, Abu Taher Al-Salafi, the modern imam, Salah Al-Din Al-Ala’i Al-Shafi’i (d. 761 AH / 1360 CE) - in the 'short series' - calls him “the Sufi Salafi.”

The Salafi was taking on the authority of some of the great Sufis

It says in Lisan al-Mizan by Ibn Hajar that Ahmad bin Ali al-Taraitithi (d. 497 AH / 1104 CE) was “the sheikh of the Salafi. He spoke at some of his ears. His origins (= his documented books), and his headphones are as visible as the sun!

Among the Sufi hadith presidents, Imam al-Hafiz Abu al-Shabab al-Dahstani (d. 503 AH / 1109 CE), and he was one of the imams of the people of hadith in his time to the point that his sheikh al-Khatib al-Baghdadi narrated about him. Al-Dhahabi said in “Tazirat al-Hafiz”: “He was a prominent imam in this art, and narrated from him. His sheikh Abu Bakr Al-Khatib, "Al-Baghdadi.

Al-Dhahabi describes him as "following the path of the ancestors."

Nevertheless, when Tous was revealed, he honored him al-Ghazali and corrected his copy of the two Sahihs and narrated it on his authority.

The Sufi al-Ghazali takes from the Salafi Dahistani without embarrassment, and so was the understanding of the great imams of both groups!

and we find Ibn al -

updated Hambali ,

nevertheless severity and cruelty to the

Sufis as Mr- takes to

talk about Hafiz mystic Abu time Alsdze (d .

552 AH / 1157 AD), says in the

'regular': " It

was our sheikh is

valid on named the

predecessor of

many male and worship and tahajjud and crying" .

Al-Dhahabi describes him - in the "biography" - as "the ascetic, benevolent and sufi sheikh, the sheikh of Islam who is the supporter of the horizons."

2- The

: As in Sufism there have been prominent hadith scholars throughout the centuries;

The episodes of their upbringing also witnessed - over the ages - the presence of imams of jurists, some of whom were Hanafi, and some were Maliki, and some were Shafi'i, and among them were Hanbalis, and some were even adherents of the apparent doctrine known for its strict wealth!

We will suffice here, as an example, by mentioning examples from before the ninth century, and we are limited - mostly - to al-Dhahabi's translations of his accepted accuracy in knowing the destinies of scholars and his usual fairness, and for his combination - to a large extent - between the three trends.

Among the flags of the Hanafi Sufism: Abu Mansour Omar bin Ahmad al-Jouri al-Nisaburi al-Hanafi (d. 469 AH / 1076 CE), whom al-Dhahabi describes - in the 'Sira' - as “the trustworthy and trustworthy conservative scholar Abu Mansur ... the Hanafi Sufi Al-Abed, the disciple of Sheikh Abi Abdul Rahman Al-Salami .. , And it was one of the characteristics of the companions of Al-Salami [P] he wrote about his classifications.

He also translated - in the 'History of Islam' - by Abdul Aziz al-Burhan al-Khattani (d.697 AH / 1298 CE), so he described it as “the Sufi Hanafi ..., a virtuous and ascetic sheikh of great magnitude, the owner of worship, conviction, devotion and martyrdom.”

Mahmud al-Kalabadhi (d. 700 AH / 1300 CE) also mentioned that he was “the modern imam .. the Hanafi Sufi ... and he was a pious religion. He was a careful scholar, a lot of knowledge, a lot of information, good religion and belief, and he was one of the notables of the Sufi mystic al-Khanqah” in Baghdad. .

Among the flags of the Maliki Sufism is: Ismail al-Manflouti (d.652 AH / 1254 CE), who al-Suyuti describes - in 'Hassan al-Muallaqa' - as “he was one of the collectors of Sharia and the truth, a Maliki jurist with dignities, discoveries and Sufi knowledge.”

He said on the authority of Sheikh Ibn Ata Allah al-Sukandari (d. 709 AH / 1309 CE) that “he was a collector of all kinds of sciences of interpretation, hadith, grammar, principles and jurisprudence according to Malik’s doctrine, and he accompanied in Sufism Sheikh Aba Al-Abbas Al-Mursi (d.686 AH / 1287 AD), and he was a miracle of his time in it, and he took it from him. Al-Taqi Al-Sobky. "

Among the flags of the Shafi’i Sufism, perhaps one of the oldest of them is: Muhammad bin Ismail al-Alawi (d. 393 AH / 1004 CE) - who is one of the Sufi scholars who combine between jurisprudence and hadith - from which al-Khatib al-Baghdadi says: “He grew up in Baghdad and studied Shafi’i jurisprudence on Abu Ali bin Abi Huraira (Sheikh of Shafi’iism d. 345 AH / 956 AD), and he traveled to the Levant and accompanied Sufis and became a great among them ... and wrote hadith ... and he was updated in Baghdad.

Among them is the aforementioned Imam Abu al-Qasim al-Qushayri, who was described by al-Dhahabi - in his 'biography' - as “the ascetic imam, the model, the Shafi’i Sufi exegesis and teacher.”

On the authority of Abu Najeeb Al-Bakri Al-Suhroudi (d. 563 AH / 1168 CE), he said: “The Shafi’i Sufi preacher, Sheikh of Baghdad… one of the Shafi’i imams and a scholar of Sufism.”

And Najm al-Din Muhammad ibn Muwaffaq al-Khoboshani (d. 587 AH / 1191 CE) “The great ascetic jurist .. the Shafi’i Sufi ... and he lived his life without taking a dirham for a king or endowment!”

Hanbali and Zahiriyah,

and among the Shafi’i Sufis, Imam al-Ezz bin Abd al-Salam, who was - according to al-Suyuti in Hassan al-

- attending the lessons of the great Sufi Sheikh Abi al-Hasan al-Shazli (d.656 AH / 1258 CE), the sheikh of the Shadhili sect. “Nobody’s dignities were transferred to us repeatedly, except for Sheikh Abdul Qadir [al-Jaili]”!

Al-Sabki said in Tabaqat al-Shafi’i: “It was mentioned that Sheikh Izz al-Din wore a rag from Sheikh Shihab al-Din al-Suhrawardi and took from him and mentioned that he used to read al-Qushayri’s message in his hands.”

Among the flags of the Hanbali Sufis, and perhaps one of the oldest: “Umar ibn Thabit Abu al-Qasim al-Hanbali al-Sufi,” mentioned by Al-Baghdadi in “The History of Baghdad,” and it seems that he lived between the fourth and fifth centuries.

Among them is Ahmad bin Abdul Karim al-Baalbaki (d. 777 AH / 1376 CE), about whom Ibn Hajar said - in the news of al-Ghamr ”- that he is“ Al-Hanbali the Sufi who is the chain of narrators ... and he had a lot and they traveled to him ”in the request for hadith.

Al-Dhahabi translated - in “History of Islam” and others - by about ten Hanbali scholars, describing each of them as “the Hanbali al-Sufi” or “the Sufi al-Hanbali”, and their deaths were between the years 634 AH / 1236 AD and 719/1319 AD, which is likely to be the emergence of this class among the Hanbalis It was a result of the preaching efforts of al-Jaili and Ibn al-Jawzi, on the dissonance between these two Hanbali imams, al-Dhahabi warned in his translation of Ibn al-Jawzi, recounting what this dissonance brought him from the ordeal of five years imprisonment!

It is really remarkable that we encounter among the Sufi scholars supporters of Imam Ibn Taymiyyah, who many think that he and his students are prohibitionists of Sufism and are always rejected by them.

Ibn Hajar says - in the news of Al-Ghamr ”- that Ali bin Gharib Al-Burjami (d. 777 AH / 1376 AD) was“ one of the believing Sheikhs (= Sufis), and he was the uniform of soldiers, and he was a lot of fanaticism to Ibn Taymiyyah and his followers !! ”

In the translation of Shams al-Din al-Dabahi al-Baghdadi (d. 711 AH / 1311 CE), al-Dhahabi says - in 'Al-Abr' - that he is "the exemplary imam of the Sufi Sheikh Al-Hanbali .., and he was theologized, sincere and knowledgeable."

Al-Hafiz Ibn Rajab, highlighting the disciple of al-Dabahi by Ibn Taymiyyah, added: “He accompanied the remnants of Sufism and traced their tracks and memorized a lot about them and the sheikhs of the road, and he spent a lot of money from his inheritance on the poor (= Sufis), and he read the jurisprudence in his youth according to Ahmad’s doctrine, when the lights of our Sheikh shone for him ( = Ibn Taymiyyah) and triumphed in multiples that you ask for: He moved to Damascus with his family and settled.

The existence of the Sufi jurists was not limited to the four schools of thought, but rather they had a presence in the Dhahir doctrine, which is considered a counterpart to the Hanbalis in archeology if it did not surpass them in it.

Among his Sufi jurists, the Imam al-Qaisrani previously mentioned, and Ram bin Muhammad al-Baghdadi (d. 303 AH / 915 CE), who was “the sheikh of Sufism and among the Dhahri jurists, fiqh Dawud (Al-Dhahiri Al-Asbahani d. 270 AH / 884 AD).”

According to the golden in the 'walk'.

Also among them was Muhammad bin Ibrahim al-Shirazi al-Kaghdi (d. 474 AH / 1082 CE);

Al-Dhahabi said about him - in 'Mizan al-Equidil' - that he is “Al-Dawoudi Al-Zahiri Al-Sufi ...