Bi ismillahi rahmani raheem
assalamu alaikum
The Prophet's Parents Are Saved |
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This writing concerns the question of the ruling (hukm)
that the father and mother of the Prophet are (believed to be) saved
and not in Hellfire. This has been declared by the majority of the
scholars, and in reaching that declaration they have several methods (masālik). http://www.marifah.net/articles/prophetsparentssaved-jalaluddinalsuyuti.pdf - The Prophet's Parents Are Saved Imām Jalāluddīn al-Suyūtī http://www.marifah.net/articles/prophetsparentssaved-jalaluddinalsuyuti.pdf - http://www.marifah.net/articles/prophetsparentssaved-jalalud dinalsuyuti.pdf
About Imam Jalal Al-Din Al-Suyuti
http://www.abc.se/%7Em9783/suyuti_e.html - http://www.abc.se/~m9783/suyuti_e.html
Al-Suyuti
by GF Haddad
[with some of his http://www.abc.se/%7Em9783/suyuti_e.html#wrks - works | http://www.abc.se/%7Em9783/suyuti_e.html#mkn - hadith : knowledgeable | http://www.abc.se/%7Em9783/suyuti_e.html#gil - Al - Gilani ] this text in pdf: http://mac.abc.se/home/onesr/d/sap_e.pdf - sap_e.pdf
`Abd al-Rahman ibn Kamal al-Din Abi Bakr ibn Muhammad ibn Sabiq al-Din,
Jalal al-Din al-Misri al-Suyuti al-Shafi`i al-Ash`ari, also known as Ibn
al-Asyuti (849-911), the mujtahid imam and renewer of the tenth Islamic
century, foremost hadith master, jurist, Sufi, philologist, and historian,
he authored works in virtually every Islamic science.
Born to a Turkish
mother and non-Arab father and raised as an orphan in Cairo, he memorized
the Qur'an at eight, then several complete works of Sacred Law,
fundamentals of jurisprudence, and Arabic grammar; after which he devoted
himself to studying the Sacred Sciences under about a hundred and fifty
shaykhs. Among them the foremost Shafi`i and Hanafis shaykhs at the time,
such as the hadith master and Shaykh al-Islam Siraj al-Din Bulqini, with
whom he studied Shafi`i jurisprudence until his death; the hadith scholar
Shaykh al-Islam Sharaf al-Din al-Munawi, with whom he read Qur'anic
exegesis and who commented al-Suyuti's al-Jami` al-Saghir in a book
entitled Fayd al-Qadir; Taqi al-Din al-Shamani in hadith and the sciences
of Arabic; the specialist in the principles of the law Jalal al-Din
al-Mahalli, together with whom he compiled the most widespread condensed
commentary of Qur'an in our time, Tafsir al-Jalalayn; Burhan al-Din
al-Biqa`i; Shams al-Din al-Sakhawi; he also studied with the Hanafi
shaykhs Taqi al-Din al-Shamni, Shihab al-Din al-Sharmisahi, Muhyi al-Din
al-Kafayji, and the hadith master Sayf al-Din Qasim ibn Qatlubagha.
He
travelled in the pursuit of knowledge to Damascus, the Hijaz, Yemen,
India, Morocco, the lands south of Morocco, as well as to centers of
learning in Egypt such as Mahalla, Dumyat, and Fayyum. He was some time
head teacher of hadith at the Shaykhuniyya school in Cairo at the
recommendation of Imam Kamal al-Din ibn al-Humam, then the Baybarsiyya,
out of which he was divested through the complaints of disgruntled shaykhs
which he had replaced as teachers. He then retired into scholarly
seclusion, never to go back to teaching.
Ibn Iyas in Tarikh Misr states that when al-Suyuti reached forty years
of age, he abandoned the company of men for the solitude of the Garden of
al-Miqyas by the side of the Nile, avoiding his former colleagues as
though he had never known them, and it was here that he authored most of
his nearly six hundred books and treatises. Wealthy Muslims and princes
would visit him with offers of money and gifts, but he put all of them
off, and when the sultan requested his presence a number of times, he
refused. He once said to the sultan's envoy: "Do not ever come back to us
with a gift, for in truth Allah has put an end to all such needs for us."
Blessed with success in his years of solitude, it is difficult to name a
field in which al-Suyuti did not make outstanding contributions, among
them his ten-volume hadith work Jam` al-Jawami` ("The Collection of
Collections"); his Qur'anic exegesis Tafsir al-Jalalayn ("Commentary of
the Two Jalals"), of which he finished the second half of an uncompleted
manuscript by Jalal al-Din Mahalli in just forty days; his classic
commentary on the sciences of hadith Tadrib al-Rawi fi Sharh Taqrib
al-Nawawi ("The Training of the Hadith Transmitter: An Exegesis of
Nawawi's `The Facilitation'"); and many others.
A giant among
contemporaries, he remained alone, producing a sustained output of
scholarly writings until his death at the age of sixty-two. He was buried
in Hawsh Qawsun in Cairo. In the introduction to his book entitled
al-Riyad al-Aniqa on the names of the Prophet he said: "It is my hope that Allah accept this book and that
through this book I shall gain the Prophet's intercession. Perhaps it shall be that Allah make it the seal of
all my works, and grant me what I have asked Him with longing regarding
the Honorable One."
The editors of the Dalil Makhtutat al-Suyuti ("Guide to al-Suyuti's
Manuscripts") have listed 723 works to al-Suyuti's name. http://www.abc.se/%7Em9783/suyuti_e.html#1 - 1 Some of these
are brief fatwas which do not exceed four pages, like his notes on the
hadith "Whoever says: `I am knowledgeable,' he is ignorant"2 entitled
A`dhab al-Manahil fi Hadith Man Qala Ana `Alim; while others, like the
Itqan fi `Ulum al-Qur'an or Tadrib al-Rawi, are full-fledged tomes.
Al-Tabarani stated that the hadith "Whoever says: `I am knowledgeable,'
he is ignorant" is not narrated except through the chain containing
al-Layth ibn Abi Sulaym, who is weak. Al-`Ajluni in Kashf al-Khafa' states
that this hadith is narrated by al-Tabarani in al-Awsat from Ibn `Umar
rather than the Prophet , and that
al-Haytami said in his Fatawa Hadithiyya that it is actually a saying of
(the Tabi`i) Yahya ibn Kathir. For his part, Ibn Kathir cites it from
`Umar in his Tafsir in commentary of the verse: (Have you not seen those
who praise themselves for purity?( (4:49) Three narrations are indeed
mentioned from `Umar in Kanz al-`Ummal, but all are weak. Al-`Iraqi in his
al-Mughni said that the part actually attributed to Yahya ibn Kathir is:
"Whoever says: `I am a believer,' he is a disbeliever," while al-Haythami
in Majma` al-Zawa'id cites it from Yahya ibn Kathir with a weak chain as
follows: "Whoever says: `I am knowledgeable,' he is ignorant, and whoever
says: `I am ignorant,' he is ignorant. Whoever says: `I am in Paradise,'
he is in the Fire, and whoever says: `I am in the Fire,' he is in the
Fire." Al-Haytami further said: "It is established from countless
Companions and others that they said they were knowledgeable, and they
would not commit something which the Prophet had blamed.
A greater proof yet is Yusuf's statement: `I am a
knowledgeable guardian' (12:55)." However, the narration of al-Layth is
confirmed by the hadith of the Prophet :
"Islam shall be on the rise until traders take to the sea [carrying it],
and horses charge in the cause of Allah. After that a people will come and
recite the Qur'an, saying: Who recites it better than us? Who is more
knowledgeable than us? Who is wiser than us?" Then he turned to his
Companions and asked: "Is there any good in such as these?" They said:
"Allah and His Prophet know best." He said: "Those are from among you, O
Umma! Those are fodder for the Fire." http://www.abc.se/%7Em9783/suyuti_e.html#2 - 2
What reconciles the two views is that the hadith of Ibn Abi Sulaym
applies to those who claim knowledge either undeservedly, or proudly, and
not to those who act out of sincerity and obligation. Ibn `Ata' Allah said
in his Hikam:
The root of every disobedience, forgetfulness, and desire is contentment
with the self, while the root of every obedience, vigilance, and
continence is your dissatisfaction with it. That you accompany an ignorant
who is not pleased with his self is better for you than to accompany a
knowledgeable person who is pleased with his self. And what ignorance is
that of one who is dissatisfied with himself? And what knowledge is that
of one who is satisfied with himself?
Imam al-Sha`rani in al-`Uhud al-Muhammadiyya ("The Pledges We Made to
the Prophet ") said something similar:
The Prophet took our pledge that we should
not claim to possess knowledge except for a licit cause, and that we
should never say: "We are the most knowledgeable of people" - not with our
mouths, and not with our hearts. How could we say such a thing when we
know full well that in our country, let alone our region, there is one who
is more knowledgeable than we? But if it is one day ordained for us to
claim knowledge, then we must immediately follow this with repentence and
ask forgiveness lest punishment descend on us. This is a problem which no
wise person ever faces, for there is no science which one has looked up
except the scholars of knowledge anticipated him and wrote books about
it - scholars whose pupil he might not even deserve to be.
Al-Suyuti's student and biographer Shams al-Din al-Dawudi al-Maliki -
the author of Tabaqat al-Mufassirin al-Kubra - said: "I saw the shaykh
with my own eyes writing and finishing three works in one day which he
himself authored and proofread. At the same time he was dictating hadith
and replying beautifully to whatever was brought to his attention."
Sakhawi reproached him his plagiarism of past books, and others said that
the profusion of his works made for their lack of completion and the
frequency of flaws and contradictions in them. This is a charge commonly
laid at the door of prolific authors, such as Ibn al-Jawzi and Ibn
Taymiyya. Note also that there was some animosity between al-Suyuti and
his shaykh al-Sakhawi, as shown by the former's tract al-Kawi fi al-Radd
`ala al-Sakhawi ("The Searing Brand in Refuting al-Sakhawi") and his
unflattering mention in the poem Nazm al-`Iqyan fi A`yan al-A`yan.
His chain of transmission in tasawwuf goes back to Shaykh `Abd al-Qadir
al-Gilani, and al-Suyuti belonged to the Shadhili tariqa, which he
eulogized in his brief defense of tasawwuf entitled Tashyid al-Haqiqa
al-`Aliyya. In the latter book he states: "I have looked at the matters
which the Imams of Shari`a have criticized in Sufis, and I did not see a
single true Sufi holding such positions. Rather, they are held by the
people of innovation and the extremists who have claimed for themselves
the title of Sufi while in reality they are not." In the Tashyid he also
produces narrative chains of transmission proving that al-Hasan al-Basri
did in fact narrate directly from `Ali ibn Abi Talib - Allah be
well-pleased with him. This goes against commonly received opinion among
the scholars of hadith, http://www.abc.se/%7Em9783/suyuti_e.html#3 - 3 although it was also the opinion of Imam Ahmad
ibn Hanbal. http://www.abc.se/%7Em9783/suyuti_e.html#4 - 4
When one of his shaykhs, Burhan al-Din Ibrahim ibn `Umar al-Biqa`i (d.
885), attacked Ibn `Arabi in a tract entitled Tanbih al-Ghabi ila Takfir
Ibn `Arabi ("Warning to the Dolt That Ibn `Arabi is an Apostate"),
al-Suyuti countered with a tract entitled Tanbih Al-Ghabi fi Takhti'a Ibn
`Arabi ("Warning to the Dolt That Faults Ibn `Arabi"). Both epistles have
been published. http://www.abc.se/%7Em9783/suyuti_e.html#5 - 5
In his reply al-Suyuti states that he considers Ibn
`Arabi a Friend of Allah whose writings are forbidden to those who read
them without first learning the technical terms used by the Sufis. He
cites from Ibn Hajar's list in Anba' al-Ghumr, among the trusted scholars
who kept a good opinion of Ibn `Arabi or counted him a wali: Ibn `Ata'
Allah al-Sakandari (d. 709), al-Yafi`i (d. 678), Ibn `Abd al-Salam after
the latter's meeting with al-Shadhili, Shihab al-Din Abu al-`Abbas Ahmad
ibn Yahya al-Malwi al-Tilimsani (d. 776), Siraj al-Din Abu Hafs `Umar ibn
Ishaq al-Hindi al-Hanafi (d. 773) the author of Sharh al-Hidaya and Sharh
al-`Ayni, Najm al-Din al-Bahi al-Hanbali (d. 802), al-Jabarti (d. 806),
the major lexicographer al-Fayruzabadi (d. 818), Shams al-Din al-Bisati
al-Maliki (d. 842), al-Munawi (d. 871), and others. Of note with regard to
the above is the abundant use of Ibn `Arabi's sayings by al-Munawi in his
commentary of al-Suyuti's Jami` al-Saghir entitled Fayd al-Qadir, and by
Fayruzabadi in his commentary on Bukhari's Sahih.
Al-Suyuti was Ash`ari in his doctrine as shown in many of his works. In
Masalik al-Hunafa' fi Walidayy al-Mustafa ("Methods Of Those With Pure
Belief Concerning the Parents of The Prophet ") he says:
The Prophet's parents died before he was
sent as Prophet and there is no punishment for them, since (We never
punish until We send a messenger (whom they reject)( (17:15 ). Our Ash`ari
Imams among those in kalam, usul, and fiqh agree on the statement that one
who dies while da`wa has not reached him, dies saved. This has been
defined by Imam al-Shafi`i.. . . Some of the fuqaha' explained that the
reason is, such a person follows fitra or Primordial Disposition, and has
not stubbornly refused nor rejected any Messenger. http://www.abc.se/%7Em9783/suyuti_e.html#6 - 6
Al-Suyuti was taken to task for his claim that he was capable of
independent scholarly exertion or ijtihad mutlaq. He explained: "I did not
mean by that that I was similar to one of the Four Imams, but only that I
was an affiliated mujtahid (mujtahid muntasib). For, when I reached the
level of tarjih or distinguishing the best fatwa inside the school, I did
not contravene al-Nawawi's tarjih. And when I reached the level of ijtihad
mutlaq, I did not contravene al-Shafi`is school." He continued: "There is
not in our time, on the face of the earth, from East to West, anyone more
knowledgeable than myself in hadith and the Arabic language, save al-Khidr
or the Pole of saints or some other Wali - none of whom do I include into
my statement - and Allah knows best." http://www.abc.se/%7Em9783/suyuti_e.html#7 - 7 He also said of himself: "When I
went on hajj I drank Zamzam water for several matters. Among them: (I
asked) that I reach, in fiqh, the level of Shaykh Siraj al-Din al-Bulqini
and in hadith, that of the hafiz Ibn Hajar." http://www.abc.se/%7Em9783/suyuti_e.html#8 - 8
------------- Rasul Allah (sallah llahu alaihi wa sallam) said: "Whoever knows himself, knows his Lord" and whoever knows his Lord has been given His gnosis and nearness.
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