Hanbali Sufis

Everyone knows about how most of the the fiqh the salafi follow is of the Hanbali madhab. In fact, the official madhab of the Kingdom of Saudi Arabia is the Hanbali madhab. I have always thought that they’re wasn’t such thing as a Hanbali Sufi, until I found these posts from al-Insaf’s blog.

When I say ‘Tasawwuf’, I mean the science of tasawwuf strictly adhering to the shariah and not of any innovative or weird type of sufism today.

Here is a list of 13 of 35 Hanbali Scholars who were on the path of Tasawwuf

  • Abdul Ghani ibn Abdil Wahid ibn Ali ibn Surur ibn Hasan ibn Ja’far al-Jama’ili al-Madisi
    • Born 541 Hijri
    • The Hafidh, the Muhaddith, jurist, ascetic.
    • Ibn an-Najjar said of him: “He narrated form many and authored beautiful works in the field of Hadith, and he was strong in memory and from the people of mastery and Tajwid. He was well grounded in all of the sciences of Hadith, knowing its rules, its fundamentals, its hidden defects, its authentic and inauthentic, its abrogating and abrogated, its rare wordings and its proper pronouciation, its Fiqh and its meanings, and (he was well grounded) in precision with narrators and their conditions.
    • Al-Imam al-‘Ulaymi said in his work, al-Manhaj al-Ahmad (2/191): “al-Muwaffaq (Ibn Qudamah al-Maqdisi) said: ‘al-Hafidh Abdul Ghani and I both donned the Khirqah upon the hand of Shaykh ul Islam Abdul Qadir (al-Jilani), and the both of us obtained Fiqh from him and benefit from his companionship, even though we only saw him for fifty nights of his life.”
  • Muwaffaq ad-Din Abdullah ibn Ahmad ibn Muhammad ibn Qudamah ibn Miqdam ibn Nasr ibn Abdillah al-Maqdisi ad Dimashqi as-Salihi
    • Born 541 Hijri
    • Al-Imam al-Ulaymi said in al-Manhaj al-Ahmad (2/361): “The jurist, the ascetic, the Imam, the Rabbani, the Imam of Ahlus Sunnah, Mufti of the Ummah, Shaykh ul Islam, leader of the notable scholars, the notable of the devout worshippers and ascetics, the Imam of the Muhaddithun and the last of the Mujtahidun.”
    • Shaykh ul Islam Ahmad ibn Taymiyah said: “No one after al-Awza’i has entered the Levant (Sham) possessing more fiqh than ash-Shaykh al-Muwaffaq.”
  • Muhammad ibn AHmad ibn Abdillah ibn ‘Isa ibn Rijal Ahmad ibn Muhammad al-Yunini al-Ba’li
    • Born 572 Hijri
    • Imam Ibn Kathir said in al-Bidayah wan Nihayah: “Taqqiyuddin, the jurist, the Hanbali, the Hafidh, the benefitial, the well versed, the pious worshipper. He heard from al-Khushu’i, Hanbal, Kindi, and al-Hafidh Abdul Ghani al-Maqdisi – who used to compliment him. He gained Fiqh from al-Muwaffaq (Ibn Qudamah), stuck with Shaykh Abdullah al-Yunini, bring him in the front (of the gatherings) and follow him in legal verdicts. He donned the Khirqah from the Shaykh of his Shaykh; Abdullah al-Bata’ihi, and became renowned in the science of Hadith…”
    • Imam Ibn Muflih said in al-Maqsad al-Arshad (2/357): “And he donned the Khirqah of Tasawwuf from Shaykh Abdullah al-Bata’ihi – a companion of Shaykh Abdul Qadir (al-Jilani). He stuck closely with Shaykh Abdullah al-Yunini, the ascetic, the possessor of states (Ahwal) and miracles who was called the lion of Sham.”
  • Yusuf ibn Abdir Rahman ibn Ali ibn Muhammad ibn Ali ibn Hammad ibn al-Jawzi al-Qurashi at-Tamimi al-Bakri al-Baghdadi
    • The Jurist, the Scholar of Usul, the Exhorter, Born 580 Hijri
    • Al-Ulaymi said: “He donned the Khirqah from Shaykh Diya’ ad-Din Abdul Wahab ibn Sakinah.”
  • Muhammad ibn Ahmad ibn Abdillah ibn ‘Isa
    • Burhanuddin said in al-Maqsad al-Arshad (2/356): “He was a possessor of states (Ahwal), miracles, litanies (Ar. Awrad), and acts of worship that he never left off or delayed past their time by anyones appearance-even if that person was from the kings. He did not believe in manifesting miracles. He used to say: ‘Just as Allah ordered the Prophets to manifest their miracles (Mu’jizat), he ordered the Awliya’ to conceal their Karamat.”
  • Ali ibn Muhammad ibn Waddah ibn Abi Sa’d
    • Ibn Muflih said in al-Maqsad al-Arshad (2/261): “The jurist, the Muhaddith, the grammarian, the ascetic, the writer and linguist…”
    • Then he said: “…He heard from the Gnostic Shaykh Ali ibn Idris al-Ya’qubi, and donned the Khirqah from him.”
    • al-Ulaymi said about him: “He accompanied the righteous and donned the Khirqah of Tasawwuf.”
  • Muhammad ibn Abdillah ibn ‘Umar ibn Abil Qasim al-Baghdadi
    • Born 623 Hijri
    • Ibn Muflih said in al-Maqsad al-Arshad (2/424): “…and he donned the Khirqah of Tasawwuf.”
  • Muhammad ibn Abdillah al-Ba’li
    • Born 1104 Hijri
    • In an-Na’t al-Akmal it states about him: “…the Shaykh, the righteous, the Sufi, Abus Sa’adat.”
  • Ahmad ibn Ibrahim ibn Nasrillah ibn Ahmad ibn Muhammad ibn ‘Abdil Fattah ibn Hashim al-Qadi al-Kinani al-Asqalni
    • Born 800 Hijri
    • Ibn Humayd said in as-Suhab al-Wabilah (1/87): “And he donned the Khirqah of Tasawwuf with Talqin of Dhikr from az-Zain Abu Bakr al Khawwafi. He also accompanied al-Burhan al-Adkawi and donned it (the Khirqah) from his maternal uncle.”
  • Abdul Rahman ibn Muhammad ibn Abdir Rahman ibn Yusuf ibn ‘Isa ibn Taqiyyuddin Abdul Wahid ibn Abdil Rahim ibn Hamad ibn Abdil Majid al-Qurashi al-‘Umari al-‘Ulaymi
    • Born 860 Hijri
    • The author of the book al-Manhaj al-Ahmad fi Tarjim Ashab al-Imam Ahmad
    • Ash-Shaykh al-‘Ulaymi said in his above-mentioned book that he donned the Khirqah with a high connected chain all the way to Shaykh Abdul Qadir al-Jilani. He said: “And I took the nobel Khirqah with a high and connected chain from as-Sayyid al-Jalil Muhyiuddin Abdul Qadir al-Jili (radiaAllahu ‘anhu) from our Shaykh- the Shaykh and Imam, the remnant of the notable scholars, the blessing of the era and worshippers, the Shaykh of the reciters in al-Quds ash-Sharif and in all of the other lands: Shamsuddin Abu Abdillah Muhammad ibn Musa ibn ‘Imran al-Muqri al-Hanfi – May Allah envelop him in His mercy and enter him into His spacious gardes. He clothed me with it (the Khirqah) with his own two blessed hands on Yawm al-Ahad (i.e. Sunday) after Dhuhr, the 16th of Sha’ban, in the year 871 in the noble Masjid al-Aqsa – may Allah honor it and magnify it – at the gate of al-Hadd from the western side…”
  • Ahmad ibn ‘Abdil Aziz ibn Ali ibn Ibrahim ibn Rashid ash-Shihab al Qahiri
    • Born 861 Hijri
    • In ad-Daw’ al-Lami’ (1/349): “He was born approximately on one of the two Jumadas (Jumad al-Uwla or Jumad ath-Thaniyah) in the year 861. He grew up on the outskirts of Akka in Cairo. There, he grew up and memorized the Qur’an and other books suck as: al-‘Umdah, al-Mughni, the Alifyah in grammar, the Mulhah, most of at-Tufi and the Shatibiyyah.”
    • ash-Sha’rawi said, as quoted by Ibn Humayd in as-Suhab al-Wabilah (1/159): “In the beginning of his days, he used to censure the Sufis, but when he gathered with Sidi Ali al-Khawwas and others, he listened to them attentively and believed them. After that, he used to severely regret not formerly gathering with them in the beginning of his days. After this, the path was opened for him and he was given a mighty Kashf (unveiling-disclosure) before his death.”
  • Ahmad ibn Abdillah ibn Ahmad ibn Muhammad al-Halabi al-Ba’li ad-Dimashqi
    • Born 1108 Hijri
    • Al-Imam al-Muradi said of him in Sulk ad-Durrar (1/131): “He is the Shaykh, the Imam, the ascetic, the abstemious, the jurist. He was a virtuous scholar acting according to his knowledge. He was a devout worshipper, humble, submissive, the remnant of practicing scholars, a scholar of inheritance and Usul. There was no one that we reached that was on his path despite the virtue which is undeniable…”
    • Then he said: “He took the Khalwatiyyah path from the Ustadh, the Shaykh Muhammad ibn ‘Isa al-Kinani as-Salihi al-Hanbali and Shaykh Muhammad Aqilah al-Makki and Shaykh Abdullah al-Khalili…”
  • Ahmad ibn Atiyyah ibn Abdil Hayy al-Qayyum ibn Abi Bakr ibn Dhahirah al-Makki
    • Born 879 Hijri
    • Shaykh Jarullah ibn Fahd said, as quoted by Ibn Humayd in as-Suhab al-Wabilah (1/187): “He took the path of Tasawwuf and for it, he travelled to the Mashayikh of Yemen, taking from Shaykh Isma’il al-Mushir’, and his brother Shaykh Junayd. He obtained Jadhab (divine pulling – a sufi term) and then he came to- and then his clothing became tattered. He stuck to the Mashayikh of Dhikr with seriousness and contentedness.”

14 Replies to “Hanbali Sufis”

  1. Salamu ‘Alaykum

    Alhamdulilah – there is a reason why the ‘ulema say that it is unheard of that e a man of knowledge in Sunni Islam not practice tasawwuf. It is, after all, one of the cornerstones of the religion.
    History is replete with examples from east to west, madhab to madhab, regarding the importance of purification of the self.

    Salman al Husayni al Chishti

  2. If our Muslim youth were properly educated, it wouldn’t be necessary to defend a science that has been considered valid for over one thousand years. Its strange that people find it strange to discover that certain’Ulema from every madhab, even the Hanbalis (gasp), were practitioners or supports of tasawwuf. This is a reflection of the low state of affairs our Ummah is in. I can’t wait when our Muslim youth discuss something more constructive than engaging in sectarian disputes that they don’t fully comprehend.

  3. salam..nice article..in regards to bro jinzaman…it’s funny that you say we shouldn’t join in secteratian debates yet on many forums you’re headlinging those debates?

  4. What I’ve noticed while doing research on the matter of Islam and Tasawwuf is that the latter is a category which falls within the Sharia (as long as it’s the Quran/Sunnah type). So, what I DONT UNDERSTAND is why do certain individuals label people as SUFIS in a negative manner, basically doubting their ISLAM? It’s sad because a lot of youth in the US seem to have a bad connotation when the word Sufi is mentioned, like it’s something that is WRONG.

    It’s funny, we wont be the best practicing Muslims, and even have many faults within ourselves, but then we’re the first ones to yell the hardest on some of these matters whilst attacking other people of the same faith.

    Allah knows better

  5. Br. Umar, where have I intentionally incited sectarian differences? If you read the threads carefully on the various forums, you will see the opposite: an attempt to stifle sectarian in-fighting.

  6. like I say.. SUFIS ARE NOT JUST CRAZY DANCING PEOPLE. sheesh. we need to stop with these disuptes that are meaningless. for instance, just because someone is shafi doesn’t mean a hanafi can’t pray behind em. hanafi, shafi, hanbali, maliki are not sects. they are schools of fiqh. sufism is not a “sect” of islam either. gosh.

  7. Assalaamu’alaikum wa rahmatAllah,

    Nice blog, thought i’d check it out since you’re on the forums. CAN’T WAIT TO VISIT DURBAH! Seen too many vids of Bilal attackin dudes, .. hmm i need to freshen up on Muay Thai anyway, ha.

    i’ve read some of the blog but not all of it, but just a
    a few comments regarding this one…

    a) when using the term ‘Salafi’ or ‘sufi’ we have to ask first “what do you mean by it?” So defining the term doesn’t lead to dispute later down the road, not only could the person you are discussing this with have a problem with defining the TERM itself but his CONCEPT of it.

    b) after answering the above; I ask you a second question, Where did you hear that all “salafis” (based on your definition) are hanbali?

    c) third, There is such a great lack of insaaf (justice, equality, seeing both sides objectively) and even GREATER lack of hikmah (wisdom) when anyone discusses the issue of tasawwuf. There are 1) those that go into EXTREMES FOR Tasawwuf and mis quoting texts and even more so mis quoting ayaat and ahaadeeth. 2) those that go in EXTREMES in REJECTING it. The path of Ahlus Sunnah wal Jamma’ah, is the middle path, that we don’t go into EITHER extrems. And we should all REALIZE that these extremes rose from the Ummah from what? Not following the sunnah of who? THE MESSENGER OF ALLAH (salAllahu a’laihee wa salam). That when hadith are given, people reject and say “but LOOK AT THE (x amount) of scholars that said THIS and THAT.” And we tell them the statement of Abu Bakr (radyAllahu a’nh) when a man asked him for HIS opinion, he said “What earth could carry me, what heaven could shade me if I spoke about a single verse of Allah’s Book according to my mere opinion or to say something of which I have no knowledge?” (Ibn al-Qayyim in I`lam al-Muwaqqi`in) and the statement of Imaam Ash-Shafi’i, after ash-Shafi’i narrated a hadith to a man who asked him about a certain matter the latter said: “Do you also say the same?” whereupon al-Shafi’i seemed jolted, his color changed, and he said: “Woe to you! What earth would carry me, what heaven would shade me if I narrated from Allah’s Messenger — Allah bless and greet him — something but did not adhere to it? Yes, I adhere to it heart and soul! Yes, I adhere to it heart and soul!” (narrated by Al-Hakim, also mentioned in Ibn al-Qayyim in I’lam al-Muwaqqi’in).

    d) Raising the level of something by way of its VIRTUES is not permitted, as an usool principle.

    And i wish everyone could have taken The Code Evolved, to TRULY appreciate what the scholars did and went through to preserve the Sunnah of our Prophet SalAllahu a’laihee wa salam.

    WAllahu A’lam

    πŸ™‚ See you around bro.

    WAssalaamu’alaikum wa rahmatAllah

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