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أبو ذر الغفاري
تقریباً 590 عیسویA tribesman of Ghifar among the very first converts, remembered for fierce asceticism and for denouncing the hoarding of wealth; Uthman exiled him to al-Rabadha, where he died.ابن أدهم
Ascetic and hadith transmitter from Balkh, remembered among the early Sufi ascetics.عبد الواحد بن زيد
An ascetic, exemplar and preacher, known as the leading worshipper of Basra. He transmitted from al-Hasan al-Basri and Ata' ibn Abi Rabah.أبو يزيد البسطامي
804 عیسوی · 188 ھOne of the great figures of Islamic Sufism, whose influence was large on his contemporaries and later generations.ابن الأعرابي أحمد بن محمد
861 عیسوی · 246 ھA hadith scholar, memorizer, historian and ascetic Sufi from Basra, learned in hadith and biographical classes.أحمد بن عيسى الخراز
A major Sufi, named al-Kharraz after the trade of leather-stitching.أبو سعيد الخراز
A major Sufi, known for the station of trust in God.أحمد بن يحيى الجلاء
A major Sufi of Baghdadi origin, who lived in Ramla and Damascus.الأنصاري الهروي عبد الله بن محمد
1005 عیسوی · 396 ھA memorizer, historian, hadith scholar, Sufi and Qur'an commentator from Herat, a Hanbali who traced his lineage to Abu Ayyub al-Ansari.عبد القادر الجيلاني
1078 عیسوی · 470 ھOne of the major masters of Sunni Sufism, named after Gilan. He had a large influence on preaching and spiritual guidance.ابن برجان عبد السلام بن عبد الرحمن
An ascetic Sufi and theologian from the Maghrib, known for his preaching and for Sufism and kalam.روزبهان البقلي
A Sufi scholar of Shiraz, known as Sadr al-Din, with contributions to several fields and one of the major writers on Persian Sufism.الأبرقوهي أحمد بن إسحاق
1218 عیسوی · 615 ھJudge of Abarquh and a Shafi'i scholar, hadith transmitter and Sufi; born in Abarquh in Fars and died in Egypt.الجامي عبد الرحمن بن أحمد
1414 عیسوی · 817 ھA Persian poet and Sufi from Jam, named after the town. He wrote on poetry and Sufism.محمد الجزولي السملالي
From the mountains of Sus in the Maghrib, author of the widely read Dala'il al-Khayrat on blessings upon the Prophet.جمال الدين الأفندي محمد بن حميد الدين
A Sufi shaykh from a scholarly family, a follower of the Halveti order, known as al-Afandi.أبو بكر بن أبي القاسم الأهدل
1576 عیسوی · 983 ھThe Tihami Sufi Abu Bakr ibn Abi al-Qasim ibn Ahmad al-Ahdal al-Husayni, born in 983 AH and died in 1035 AH; he wrote works on hadith, history and biography.مصطفى البكري
1688 عیسوی · 1099 ھA Sufi scholar of Damascus, a member of the Khalwati order and one of the scholars of the Bakri al-Siddiqi family.الحفناوي أبو المكارم نجم الدين محمد بن سالم
1690 عیسوی · 1101 ھShafi'i jurist of the Khalwati Sufi order, named after Hifna in the Sharqiyya province of Egypt; born 1101 AH (1690 CE) and died 1181 AH (1767 CE).أحمد بن حمى الله التيشيتي
1695 عیسوی · 1107 ھA Mauritanian scholar known by the nisba of his homeland, Tishit, and descended from the Sharif Ahmad.إبراهيم حقي الأرضروملي
1703 عیسوی · 1115 ھAn Ottoman scholar from Erzurum. He returned there after his father's death to complete his education, then served one of his teachers at Nilüfer.محمد التاردي بن سودة
1707 عیسوی · 1118 ھA jurist from a family of scholars in Fez, who was also a hadith scholar and a Sufi.البرزنجي
1716 عیسوی · 1128 ھScholar from the Barzanji family of sayyids in Medina, a family known for learning and piety; died 1177 AH.أحمد التجاني
1737 عیسوی · 1150 ھThe founder of the Tijaniyya Sufi order, born in Ain Madi in Algeria.محمد بن أحمد أكنسوس
1776 عیسوی · 1190 ھ†The Sufi preacher Muhammad ibn Ahmad Aknasus, a figure of the Tijani order in the Sus region of Morocco; the order spread in the region through his efforts.صفاء الدين عيسى البندنيجي
1788 عیسوی · 1203 ھA Sufi scholar of Baghdad from the Qadiri and Naqshbandi orders, named after Bandanijin.أحمد الصغير بن حمى الله
1809 عیسوی · 1224 ھA learned and pious scholar whose lineage goes back to al-Muslimi, known as al-Saghir.شهاب الدين الحلواني أحمد بن أحمد
1833 عیسوی · 1249 ھA Shafi'i and Khalwati scholar from Egypt.أحمد التجاني الكتياني
1912 عیسوی · 1331 ھA scholar of the Kitabi family, well known among the tribes of the Maghrib.أبو الوفا الغنيمي التفتازاني
1930 عیسوی · 1348 ھBorn in Kafr al-Ghunaymi in the Sharqiyya governorate of Egypt. He studied Islamic philosophy and Sufism.نصرت فتح علي خان
1948 عیسوی · 1367 ھ†The greatest qawwali singer of the 20th century, who carried Sufi devotional song to world stages.عارضة بروين (عبيدة بارفين)
1954 عیسوی · 1373 ھ†The foremost female voice of Pakistani Sufi song — sings Shah Abdul Latif and Bulleh Shah at Sindh's shrines.راحت فتح علي خان
1974 عیسوی · 1394 ھ†Nusrat's nephew and heir of modern qawwali — one of South Asia's most-streamed voices.الأسمر عبد السلام
Libyan Sufi shaykh of Tripoli whose seclusion (khalwa) became known under his name.
تصنیف
الرسالة الكاملية في السيرة النبوية (فاضل بن ناطق)
Ibn al-Nafis's philosophical tale of a child who deduces religion and science alone on an island — the earliest complete philosophical novel, a root of science fiction.المترجمة
Leila Aboulela's novel of a devout Sudanese widow in Aberdeen — a landmark of English-language Muslim fiction.قواعد العشق الأربعون
Elif Shafak's global bestseller on Shams of Tabriz and Rumi, with a modern parallel story — the most popular Sufi novel of the century.أليف الخفي
G. Willow Wilson's techno-fantasy of an Arab hacker and an ancient jinn manuscript — code, Sufism and the Arab Spring.نور الاقتباس في مشكاة وصية النبي لابن عباس
A standalone treatise by Ibn Rajab al-Hanbali devoted to the commentary of Ibn Abbas's hadith 'O boy, I shall teach you words: guard God and He will guard you...', the nineteenth of al-Nawawi's Forty; in the Jami' al-Ulum wal-Hikam Ibn Rajab says the hadith comprises great counsels and universal maxims among the religion's most important matters and that he 'devoted a large separate portion to its commentary' — the printed book bearing this title.
گروہ
تصور
الأدب النبوي
The body of proper conduct the believer is commanded in his words, deeds and relations with God and His servants; from the formula 'whoever believes in God and the Last Day' in Abu Hurayra's hadith Ibn Rajab derives that these traits are of the traits of iman and that deeds enter into iman, dividing the hadith's three commands into what belongs to God's rights — speaking good or keeping silent — and what belongs to His servants' rights — honouring the neighbour, withholding harm from him and honouring the guest; he transmits Aswad ibn Asram's report of the Prophet's counsel 'do not say with your tongue except what is good and do not extend your hand except to good', and that the tongue's uprightness is of the traits of iman; Abu Amr ibn al-Salah reports from Abu Muhammad ibn Abi Zayd, the Maliki imam of his time, that the conduct of goodness and all its reins branch from four hadiths: speaking good or keeping silent, leaving what does not concern one, 'do not become angry', and loving for one's brother what one loves for oneself.البر
In the twenty-seventh hadith of the Forty, righteousness (birr) and sin (ithm) are defined through conscience and character together: in al-Nawwas ibn Sam'an's report in Muslim (2553), 'righteousness is good character, and sin is what wavers in your soul and you dislike for people to see it' — righteousness reduced to sheer character, and sin marked by inner unease joined to dislike of public exposure; and in Wabisa ibn Ma'bad's report in Ahmad and al-Darimi, the Prophet commanded 'consult your own soul' while poking his chest with three fingers: righteousness is what the heart and soul are at peace with, and sin is what wavers in the heart and hesitates in the breast even if people give verdict upon verdict — inner rest and expansiveness made the sign of righteousness, and inner hesitation the sign of sin even against the muftis' rulings; Abu Umama's route 'if something wavers in your breast, leave it' and Abu Tha'laba al-Khushani's 'righteousness is what the soul rests in and the heart is at peace with … even if the muftis give you verdicts' corroborate it, both chains sound for Ibn Rajab.الذكر
Remembrance of God in the fiftieth hadith — the seal of Ibn Rajab's additions — is the comprehensive gate to hold to when the laws grow many: 'keep your tongue moist with the remembrance of God', with Mu'adh's corroborant 'that you die with your tongue moist with the remembrance of God'; Ibn Rajab notes that many excellences of remembrance were scattered through the book and treats here the merit of its constancy and abundance — through the verses commanding much remembrance and praising the remembering men and women with forgiveness and a great reward — so dhikr is the easiest of works and the noblest, the nearest to God, needing no place, state, ablution, facing of the qibla or any other condition (Jami' al-Ulum wal-Hikam p. 927).الغضب
The soul's agitation at offence or opposition, from which the sharia magnifies the call to guard; a man came to the Prophet saying 'counsel me' and he answered 'do not become angry', the man repeating his request several times and receiving the same answer — one route has 'teach me something and do not make it long that I may retain it', another 'point me to a deed that admits me to Paradise' — the answer one in every case; Ibn Rajab infers that repeating the answer to the renewed request shows anger to be the sum of evil and guarding against it the sum of good; Abu Amr ibn al-Salah reports from Abu Muhammad ibn Abi Zayd that 'do not become angry' is one of the four hadiths from which all the conduct of goodness branches, and among the definitions of good character are Ahmad's 'that you not become angry or fierce' and Ishaq ibn Rahuya's 'a cheerful face and not becoming angry'.الهم بالعمل
The hamm in the thirty-seventh hadith of the Forty — the heart's resolve upon an act before doing it — is the measure by which deeds are written with God: 'whoever resolves on a good deed and does not do it, God writes it down as a complete good deed; if he resolves and does it, ten good deeds to seven hundred times over and more; if he resolves on an evil deed and does not do it, He writes it down as a complete good deed; and if he resolves and does it, God writes it down as a single evil deed' — so resolve for good is rewarded even without the act, resolve for evil is unpunished and counts as good when left for God's sake, and no evil deed is written except upon doing; resolve outranks a passing thought as a settled purpose approaching firm intention (Jami' al-Ulum wal-Hikam pp. 754–755).الحسد
Envy in the hadith 'do not envy one another, do not outbid one another, do not hate one another, do not turn away from one another' — the thirty-fifth of the Forty — is the first of four prohibitions ordering the heart's side of Islamic brotherhood before the prohibitions of dealings: the wishing that another's blessing be removed or the resenting of his favour, placed alongside najash — bidding on goods without intent to buy so as to deceive — and mutual hatred and turning away, all of them diseases of hearts from which the severing of brotherhood grows, the hadith coupling them with the despising of a Muslim brother declared sufficient evil for its doer (Jami' al-Ulum wal-Hikam p. 710).الهوى
Hawa in the forty-first hadith of the Forty is the soul's inclination that must be made subject to revelation: 'none of you believes until his desire is brought to follow what I have brought' — following vain desire is the opposite of following the Messenger, and a condition of faith is that the soul's bent be made a follower of the Law, not followed; from it grow the corruption of opinion ruling alone and the preferring of appetite over proof (Jami' al-Ulum wal-Hikam p. 824).الحياء
The disposition that restrains a person from ugly deeds; in Abu Masud al-Badri's hadith in al-Bukhari: 'what people have retained of the speech of the first prophethood: if you feel no shame, do as you wish' — 'the speech of the first prophethood' meaning, for Ibn Rajab, what was handed down from the earlier prophets and inherited by people generation after generation until it reached the first of this community, one route adding 'nothing of the speech of the first prophethood reached people except this'; 'if you feel no shame, do as you wish' has two readings — not an imperative but censure: either threat and warning like 'do as you wish, for He sees what you do' and the hadith 'whoever sells wine, let him then carve up the pigs', the choice of a group including Abu al-Abbas Tha'lab, or an imperative in form carrying a statement — whoever lacks shame does whatever he wishes, shame being the only check on ugly deeds, like 'whoever lies about me deliberately, let him take his seat in the Fire' — the choice of Abu Ubayd al-Qasim ibn Sallam, Ibn Qutayba and Muhammad ibn Nasr al-Marwazi, Abu Dawud reporting from Ahmad what indicates the same.حفظ اللسان
Guarding the tongue is, for Ibn Rajab, the controlling element of all religious practice: in Mu'adh's hadith, after the gates of good and the head-pillar-peak of the matter, the Prophet asked 'shall I tell you of what controls all of that?', took hold of his own tongue and said 'restrain this', and when Mu'adh asked whether people are taken to account for their speech he answered 'may your mother be bereft of you — are people thrown onto their faces, or their nostrils, in the Fire for anything but the harvest of their tongues?'; it stands alongside Abu Hurayra's 'whoever believes in God and the Last Day let him speak good or keep silent' (hadith 15) and the Prophet's gesture to his own tongue when Sufyan al-Thaqafi asked what to guard against (hadith 21) — one organ whose harvest is the commonest cause of people being pitched into the Fire, as the repeated hadiths of the Forty declare.الحب للأخ
That the believer loves for his brother, and for people, what he loves for himself of good; in Anas ibn Malik's hadith 'none of you believes until he loves for his brother what he loves for himself' — Muslim's wording 'for his neighbour or his brother' — and in Ibn Hibban's version 'no servant reaches the reality of iman until he loves for people what he loves for himself of good'; Ibn Rajab explains that this addition clarifies that the negation of iman is a negation of attaining its reality and perfection rather than of its root, iman being often negated for the absence of some of its pillars and duties — loving good for one's brother, neighbour and people among them; Abu Amr ibn al-Salah reports from Abu Muhammad ibn Abi Zayd that 'the believer loves for his brother what he loves for himself' is one of the four hadiths from which all the conduct of goodness branches.حسن الإسلام وترك ما لا يعني
Part of the goodness of a person's Islam is leaving what does not concern him in word and deed and confining himself to what does; Ibn Rajab explains that 'concerns him' means what his purposeful attention attaches to, and that the leaving is governed by the ruling of the sharia and Islam rather than by whim or the soul's desire — which is why the Prophet made it a mark of the goodness of one's Islam; when a person's Islam is sound it entails leaving all that does not concern him of the forbidden, the doubtful, the disliked, and the superfluous among the permissible for which he has no need, rising thereby to the station of ihsan, from which, together with watchfulness, is born modesty before God and the abandoning of all that occasions shame; Ibn Rajab calls it a great foundation of the foundations of proper conduct and cites Abu Amr ibn al-Salah reporting from Abu Muhammad ibn Abi Zayd, the Maliki imam of his time, that the conduct of goodness and all its reins branch from four hadiths: 'whoever believes in God and the Last Day, let him speak good or keep silent', this hadith, 'do not become angry', and 'the believer loves for his brother what he loves for himself'.الإحسان
The third level named in the hadith of Jibril after islam and iman, defined by the Prophet as worshipping God as though you see Him, for even if you do not see Him, He sees you. In his commentary on Shaddad ibn Aws's hadith 'God has prescribed ihsan upon everything' Ibn Rajab extends it from the station of watchful worship to a ruling written upon all things — reaching excellence even in execution and slaughter — noting that the wording of 'writing' entails obligation for most jurists and usul scholars.الاستقامة
Standing firm upon faith and obedience after the words 'I believe in God'; in Sufyan ibn Abdullah al-Thaqafi's hadith he asked the Prophet for comprehensive words of Islam he would not need to ask anyone after him about and was answered 'say: I believe in God, then stand firm' — one route 'say: my Lord is God, then stand firm' — its meaning for Ibn Rajab drawn from 'those who say our Lord is God then stand firm' in Fussilat and al-Ahqaf; Abu Bakr is reported glossing 'then stood firm' three ways: 'they associated nothing with God', 'they did not turn to a god other than Him', and 'they stood firm that God is their Lord'; a weak al-Nasa'i route through Anas adds 'people have said it then most of them disbelieved, and whoever dies upon it is of the people of istiqama'; and in the hadith's continuation in al-Tirmidhi and al-Nasa'i, when he asked 'what do you most fear for me?' and 'what shall I guard against?', the Prophet took hold of his own tongue — 'this' — or gestured to it, making guarding the tongue among the greatest things istiqama watches.خواتيم الأعمال
That deeds are weighed by their endings; in his commentary on Ibn Masud's hadith Ibn Rajab explains 'deeds are but by their endings' as meaning that what counts is the state — sound or corrupt — in which the deed ends, that an evil ending comes through a hidden inward corrupting trait in the servant that people do not see, and that 'endings are the legacy of what preceded'; hence the early generations' intense fear of a bad ending and their fear that lesser hypocrisy might overcome them at the end and carry them into greater hypocrisy, while the Prophet often prayed 'O turner of hearts, make my heart firm on Your religion'.الخلق الحسن
Treating people with what pleases them in word and deed while withholding harm — the third clause of 'fear God wherever you are': 'and keep company with people in good character' — which together with taqwa combines God's rights and His servants' rights, a combination Ibn Rajab calls rare, sustained only by the most complete of prophets and the truthful; its summit, as God describes the muttaqun, is giving freely and bearing hurt — 'who spend in ease and hardship, who restrain their anger and pardon people' — and revelation reports 'the most complete of believers in faith are the best of them in character', that it is the heaviest thing laid in the scales, raising its owner to the rank of the one fasting and praying, the best gift given a Muslim and what makes them most beloved to God and nearest to the Prophet in station; among its definitions: Ahmad's 'that you not become angry or fierce' and, in another report, 'that you bear what comes from people', Ishaq ibn Rahuya's 'a cheerful face and not becoming angry', and some scholars' 'restraining anger for God, showing openness and cheer except to the innovator and the flagrant, pardoning the erring except for discipline or establishing a hadd, and withholding harm from every Muslim and covenanted person except to change an evil or take what is due for the wronged without transgression'.المغفرة
Divine forgiveness in the forty-second hadith — the last of al-Nawawi's Forty — is the widest promise God made His servants: 'son of Adam, so long as you call upon Me and hope in Me, I forgive you whatever has issued from you, and I do not care; son of Adam, were your sins to reach the clouds of the sky and then you sought My forgiveness, I would forgive you; son of Adam, were you to come to Me with an earthful of sins and then meet Me associating nothing with Me, I would come to you with an earthful of forgiveness' — from which Ibn Rajab drew three means by which it is won: supplication joined to hope, seeking forgiveness, and meeting God without association — so forgiveness answers sins however great, so long as they are free of shirk and met with hopeful supplication and sincere seeking of pardon (Jami' al-Ulum wal-Hikam pp. 830–831).النصيحة
Wishing good for the one counselled and standing for him in the ways of good in will and deed; in Tamim al-Dari's hadith 'the religion is nasiha' — to God, His book, His messenger, the leaders of the Muslims and their common folk — Ibn Rajab cites al-Khattabi that the root of nash in the language is purity, its meaning toward God being sound belief in His oneness and sincere intention in worshipping Him, toward His book faith in it and acting on what is in it, toward His messenger believing his prophethood and offering him obedience in what he commanded and forbade, and toward the generality of Muslims guiding them to their welfare; and he transmits Ibn al-Salah's detailed exposition of each, the pledge of Jarir ibn Abdullah 'to establish prayer, give zakat and counsel every Muslim', Abu Dawud's report that it is one of the hadiths around which jurisprudence revolves, and Muhammad ibn Aslam al-Tusi's that it is a quarter of the religion.النوافل
Supererogatory works in the thirty-eighth hadith of the Forty are the second rank of drawing near after the obligations: 'My servant draws near to Me by nothing dearer to Me than what I have made obligatory on him, and My servant keeps drawing near to Me through the supererogatory until I love him' — works beyond the required of prayer, fasting, charity and remembrance, by which the servant perseveres after establishing the obligatory until God's love reaches him; their rank in the commentary is subordinate to the obligations and never precedes them — whoever neglects the obligatory while busying himself with the supererogatory has put the lesser before the greater (Jami' al-Ulum wal-Hikam p. 770).النفاق
Hypocrisy in the forty-eighth hadith of Ibn Rajab's additions is known by its practical marks: 'four traits — whoever has them all is a hypocrite, and whoever has one of them has a trait of hypocrisy until he gives it up: when he speaks he lies, when he promises he breaks his word, when he disputes he behaves wickedly, and when he pledges he betrays' — their totality is perfected hypocrisy while a single one is a trait of it without constituting unbelief alone; Abu Hurayra's wording adds 'though he fast and pray and claim to be a Muslim'; Ibn Rajab rejects the interpretation of those leaning to irja' who confined the hadith to the hypocrites of the Prophet's era via Muhammad al-Muharram's report from Ata' from Jabir — calling it a lie, al-Muharram being a known liar (Jami' al-Ulum wal-Hikam p. 901).النية في الأعمال
The purpose and will behind an act; Ibn Rajab notes that intention has two senses in scholars' usage: distinguishing acts of worship from one another and from habits — the sense dominant in the jurists' books — and distinguishing the aim intended by the act, whether for God alone or for other than Him — the sense dominant among the early generations and companion to sincerity; al-Shafi'i is reported to have called the hadith 'actions are but by intentions' a third of knowledge entering seventy chapters of jurisprudence, and al-Bukhari opened his Sahih with it.تقليل الطعام
Eating little in the forty-seventh hadith of Ibn Rajab's additions is the prophetic rule of food and austerity: 'no human has filled a vessel worse than the belly; enough for the son of Adam are morsels that keep his back upright, and if he must, a third for food, a third for drink and a third for breath' — sufficiency is what keeps the spine straight, not satiety, and when more is needed the belly is divided into thirds rather than filled with food; the narration's occasion shows the people of Khaybar struck by fever for excess in lawful fruit — so excess even in the permissible breeds harm (Jami' al-Ulum wal-Hikam p. 891).قصر الأمل
Curtailing hopes in the world, founded on the fortieth hadith of the Forty: 'be in this world as though a stranger or a wayfarer' — for a stranger does not settle into a foreign abode, and a passer-by clings to it even less; upon it Ibn Umar built his saying 'when you reach evening do not await the morning, and when you reach morning do not await the evening, and take from your health for your sickness and from your life for your death'; Ibn Rajab calls this hadith a foundation of curtailing hope in this world, such that the believer should not take it as his lasting home and set his heart at rest in it (Jami' al-Ulum wal-Hikam pp. 810–811).الصبر
Holding the soul to God's obedience, away from disobedience, and through His painful decrees; in the commentary on Ibn Abbas's counsel Ibn Rajab records that contentment is a recommended excellence while patience is binding upon the believer, God having commanded it and promised a vast reward, that in patience over what one dislikes lies much good since the affliction written upon the servant, borne patiently, yields much good — Amr mawla Ghafra's route adding 'if you can work for God with contentment in certainty then do, and if not, then in patience over what you dislike lies much good'; the servant needs God's aid for performing the commands, abandoning the forbidden and bearing all decreed things in the world, at death and through the terrors of the barzakh and resurrection — none can aid that but God, and whoever truly seeks His aid is aided, as in 'strive for what benefits you, seek God's help and do not flag'; 'victory is with patience' covers both jihads, the outward enemy and the inward — the patient triumphs and the fretter is captured or slain — and Ibn al-Mubarak's saying 'whoever is patient, how little he needs to endure, and whoever frets, how little he enjoys', followed by 'relief is with affliction' and 'with hardship is ease'.ستر المسلم
Concealing a Muslim, in Abu Hurayra's hadith — the thirty-sixth of the Forty — is one of the acts of aiding a brother that are repaid in kind: 'whoever conceals a Muslim, God will conceal him in this world and the next' — shielding a brother's exposed fault in religion or worldly affairs from people's eyes and not tearing his covering, set alongside relieving distress, easing for the insolvent, and the rule 'God is at the servant's aid so long as the servant is at his brother's aid' — so that concealment is a form of aid rewarded with its like in both abodes (Jami' al-Ulum wal-Hikam p. 731).التقوى
That the servant sets between himself and what he fears a guard to shield him — his taqwa of his Lord being a guard against what he dreads of His anger, displeasure and punishment, namely doing His obedience and avoiding disobedience; this is Ibn Rajab's root definition in the commentary on 'fear God wherever you are'; taqwa is ascribed to God's name as the guarding against His wrath — the greatest of what is guarded against — and to His punishment like the Fire and His time like the Day of Resurrection; complete taqwa includes doing the obligations and leaving the forbidden and the doubtful, its highest degree adding the recommended and leaving the disliked; among the early generations: Umar ibn Abd al-Aziz held taqwa is not fasting the day or praying the night but leaving what God forbade and performing what He imposed, Talq ibn Habib that it is working in obedience upon light from God hoping His reward and leaving disobedience upon light fearing His punishment, Abu al-Darda' that its perfection is guarding to an atom's weight until some of the lawful is left as a screen from the unlawful, al-Thawri that they were called muttaqun for avoiding what need not be avoided, and Ibn Masud glossed 'fear God as He should be feared' as being obeyed and not disobeyed, remembered and not forgotten, thanked and not denied; taqwa is God's counsel to the first and the last and His messenger's bequest to his community — he counselled the commander of every expedition with it, told Abu Dharr 'I counsel you with taqwa, for it is the head of the whole matter', and the pair 'taqwa of God and good character' is what most admits people to Paradise.التوكل
Tawakkul in the forty-ninth hadith of Ibn Rajab's additions is the heart's worship answered with provision: 'were you to put your trust in God as He deserves, He would provide for you as He provides for the birds — they set out hungry in the morning and return full in the evening' — true tawakkul is the heart's reliance on God for obtaining what is sought together with taking the means, as the birds' own morning flight shows, not the abandoning of effort; the birds themselves set out and return, joining work with entrustment (Jami' al-Ulum wal-Hikam p. 914).الورع
Stopping at doubtful matters, guarding against them, and leaving what causes unease for what does not; this meaning appears in Ibn Rajab's commentary on two of the Forty hadiths: al-Nu'man ibn Bashir's 'the lawful is clear and the unlawful is clear and between them are doubtful matters' with 'whoever guards against the doubtful has cleared his religion and honour', and al-Hasan ibn Ali's 'leave what makes you doubt for what does not', whose meaning Ibn Rajab says reduces to standing fast at the doubtful and avoiding it; it is supported by a weak report from Wathila ibn al-Asqa' in which, asked who is scrupulous, the Prophet answered 'the one who stops at the doubtful', and by another weak report that 'the scrupulous Muslim leaves the lesser sin for fear of the greater' and that the heart is agitated by the unlawful and rests in the lawful; among the sayings of the early generations he cites Ibn Masud's 'why turn to what troubles you when four thousand things around you do not?' and Umar's 'leave both usury and suspicion', meaning what you suspect to be usury even without certainty.ولاية الله
Friendship with God in the thirty-eighth sacred hadith of the Forty: 'whoever is hostile to a friend of Mine, I have declared war on him; My servant draws near to Me by nothing dearer to Me than what I have made obligatory on him; and My servant keeps drawing near to Me through supererogatory works until I love him' — the wali, on the commentary's account, is the one upright upon the obligations who then ascends through supererogatory works until he becomes beloved of God, his hearing, sight, hand and foot then acting by Him; the drawing near that founds wilaya has two ranks — the obligations first, dearest of all approaches, then the supererogatory after them — while enmity to a friend occasions God's own declaration of war, the gravest of threats in defence of His beloveds (Jami' al-Ulum wal-Hikam pp. 770–771).الزهد
Zuhd of a thing means turning away from it out of contempt for it and rising above it; in Ibn Rajab's commentary on 'renounce the world and God will love you', renouncing the world is neither forbidding the lawful nor wasting wealth — as halted at Abu Muslim al-Khawlani in Ahmad's Kitab al-Zuhd, the reading he prefers — but being more confident in what is in God's hand than in what is in your own, and, when calamity strikes, more hopeful of its reward and store than of its survival; al-Zuhri defined the renunciant as one whom the unlawful does not overcome in patience nor the lawful distract from gratitude; Sufyan ibn Uyayna as one who gives thanks when blessed and is patient when tried; Sufyan al-Thawri and the Imam Ahmad as 'renouncing the world is shortening hopes, not eating coarse food nor wearing a rough cloak' — Ahmad once adding 'and despairing of what is in people's hands'; Ibrahim ibn Adham made it three kinds: obligatory, renunciation of the unlawful; meritorious, of the lawful; and safekeeping, of the doubtful — people disputing whether renouncing the unlawful alone earns the name, and Abu Sulayman al-Darani gathering all its meanings as 'renouncing whatever occupies you away from God', a saying Ibn Rajab calls comprehensive of all its senses, divisions and kinds; and its fullness includes that a believer who intends by lawful pleasures strength for obedience finds them counted worship, as Mu'adh said 'I reckon my sleep as I reckon my night vigil' (Jami' al-Ulum wal-Hikam pp. 643–655).
واقعہ
زيارة الأربعين
The world's largest annual gathering — millions, mostly Shia, walking Najaf to Karbala for the fortieth day of Husayn's death.مهرجان فاس للموسيقى الروحية العالمية
Fez's annual festival convening Sufi chant, qawwali and nasheed alongside the sacred music of other faiths; since 1994.شب عروس (ليلة الزفاف)
Konya's annual commemoration of Rumi's death with the Mevlevi whirling-dervish sema — the world's most visible Sufi ceremony.عُرس أجمير شريف
The six-day annual death-anniversary festival of Mu'in al-Din Chishti at Ajmer — qawwali and pilgrimage for hundreds of thousands.
عمل
ألف
The Pakistani series pairing a famous filmmaker with a young Qur'an memoriser — contemporary Pakistani TV's most-discussed treatment of art, faith and the soul.آيات الحب
2008 عیسوی · 1429 ھ†The Indonesian phenomenon based on Habiburrahman El-Shirazy's novel about a pious Indonesian student at al-Azhar and his loves — it remade Indonesian cinema toward religious romance.حين يسبّح الحب
2009 عیسوی · 1430 ھ†The Indonesian adaptation of Habiburrahman El-Shirazy's novel about an al-Azhar student balancing study, love and livelihood in Cairo — a major Indonesian religious hit.الله والمحبة
A Pakistani series about a young man whose love for a religious girl transforms his life; revived with later seasons that broke Pakistani viewership records.رقص بسم الله
A Pakistani series about a religious family's son whose forbidden love teaches him the difference between inherited piety and true devotion — a modern hit.شهر ذات
A Pakistani drama about an elite young woman whose unrequited love becomes a search for God — a landmark spiritual drama.طعم الكرز
1997 عیسوی · 1418 ھ†Abbas Kiarostami's Palme d'Or winner about a Tehran man seeking someone to bury him if he dies by suicide — its dialogues turn on Islamic arguments over life and death.تقوى: خوف الرجل من الله
2006 عیسوی · 1427 ھ†A Turkish–German film about a devout doorkeeper hired to collect money for a Sufi order, whose piety is shaken by wealth and power — a study of religion and modern life.يونس إمره: رحلة الحب
A TRT series about the Sufi poet Yunus Emre and his apprenticeship under Taptuk Emre — one of few television dramas centred on a Sufi's life.
کیا چیز غائب ہے؟ ہمیں بتائیں · موضوع اس وقت کھلتا ہے جب اس کی جائزہ شدہ رہنمائی، 10 سوالات، 5 اقسام میں 25 اندراجات، اور کئی روایات اور خطوں کی آوازیں ہوں۔