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Joined: 01 March 2000
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| Topic: AL-SUYUTI
Posted: 25 February 2006 at 4:09pm
Bi ismillahir rahmanir raheem
By Dr. G. F. Haddad
`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 -- Allah bless and greet him -- he said: "It is my hope that Allah accept this book and that through this book I shall gain the Prophet's -- Allah bless and greet him -- 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.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 -- Allah bless and greet him --, 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 -- Allah bless and greet him -- 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 -- Allah bless and greet him --: "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."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 -- Allah bless and greet him --") said something similar:
The Prophet -- Allah bless and greet him -- 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 repentance 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,3 although it was also the opinion of Imam Ahmad ibn Hanbal.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.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 -- Allah bless and greet him --") he says:
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."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."8
Below are the titles of some of al-Suyuti's works in print kept in the Arabic collection of the University of Princeton in the State of New Jersey (USA). The most recent date has been given for works with more than one edition:
1. Abwab al Sa`ada Fi Asbab al-Shahada <1987> ("The
Gates of Felicity in the Causes of the Witnessing to Oneness")
Main sources: Ibn Fahd, Dhayl Tadhkira al-Huffaz p. 6-10; al-Suyuti, Tarikh al-Khulafa', introduction p. 5-10; Nuh Keller, Reliance of the Traveller p. 1100.
1Muhammad ibn Ibrahim al-Shaybani and Ahmad al-Khazindar, eds. Dalil Makhtutat al-Suyuti, 2nd ed. (Kuwait: Manshurat Markaz al-Makhtutat, 1995).
2Narrated from `Umar by al-Bazzar with a sound chain as stated by al-Haythami.
3See, for example, al-Sakhawi's words in his Maqasid, in the entry khirqa.
4Ibn Abi Ya`la, Tabaqat al-Hanabila (1:192): "My father (al-Qadi Abu Ya`la) narrated to me in writing: `Isa ibn Muhammad ibn `Ali narrated to us: I heard `Abd Allah ibn Muhammad (Imam Abu al-Qasim al-Baghawi) say: I heard Abu `Abd Allah Ahmad ibn Muhammad ibn Hanbal say: `al-Hasan did narrate (qad rawa) from `Ali ibn Abi Talib.'" `Abd al-Razzaq in his Musannaf (7:412) narrates that `Ali even consulted al-Hasan in a certain judicial case. For the listing of the chains of transmission establishing that al-Hasan narrated from `Ali see al-Suyuti's Ta'yid al-Haqiqa al-`Aliyya wa Tashyid al-Tariqa al-Shadhiliyya and Ahmad al-Ghumari's al-Burhan al-Jali fi Tahqiq Intisab al-Sufiyya ila `Ali.
5Al-Biqa`i, Masra` al-Tasawwuf, aw, Tanbih Al-Ghabi Ila Takfir Ibn `Arabi, ed. `Abd al-Rahman al-Wakil (Bilbis: Dar al-Taqwa, <1989>); al-Suyuti, Tanbih Al-Ghabi Fi Takhti'a Ibn `Arabi, ed. `Abd al-Rahman Hasan Mahmud (Cairo: Maktaba al-Adab, 1990).
6It is related that some of the Ash`ari imams such as al-Qurtubi, al-Subki, and al-Sha`rani said that Abu Talib, the Prophet's uncle, was also saved, according to Shaykh Ahmad Zayni Dahlan in his epistle Asna al-Matalib fi Najat Abi Talib (Cairo: Muhammad Effendi Mustafa, 1305/1886) who cites Imam al-Suhaymi and the Hanafi Mufti of Mecca Shaykh Ahmad ibn `Abd Allah Mirghani to that effect. They mention, among other evidence, the narration of al-`Abbas - Allah be well-pleased with him -: Ibn Sa`d said in his Tabaqat al-Kubra (1:118): `Affan ibn Muslim told us: Hammad ibn Salama told us: From Thabit [ibn Aslam al-Bunani]: From Ishaq ibn `Abd Allah ibn al-Harith [ibn Nawfal] who said: al-`Abbas said: "I said: `O Messenger of Allah, do you hope anything for Abu Talib?' He replied: `I hope everything good from my Lord.'" The above narrators are all trustworthy and their transmission is sound, except that the meaning of the hadith is unspecific. Further, al-Qurtubi in his Tafsir (for verses 6:26 and 9:53) and Ibn al-Subki in Tabaqat al-Shafi`iyya al-Kubra (1:91-94) hold different positions than those ascribed to them above, and the sound evidence to the contrary is explicit and abundant but Allah knows best.
7Al-Suyuti, al-Radd `ala man Akhlada ila al-Ard (p. 116).
8Al-Suyuti, Husn al-Muhadara fi Akhbar Misr wa al-Qahira (p. 157).
Allah's blessings and peace on the Prophet, his Family, and his Companions.
Joined: 01 March 2000
Online Status: Offline
|Posted: 25 February 2006 at 4:10pm|
Bi ismillahir rahmanir raheem
Imam Suyuti's Teachers
from Imam Suyuti?s Kitab al-Tahadduth bi Ni`mat Allah1
translation by Hani Alkhatib
numbers given to women scholars are indicated with (parenthesis) while those of
men scholars with [square brackets].
big number [of scholars] in the Egyptian Lands, the Hijaz, and Halab have given
me Ijazas. I have compiled a huge bibliographical dictionary containing
the names of those who taught me, gave me Ijazas, or composed poetry
about me. They added up to about 600 persons.
teachers of Hadith-Transmission (Shuyukh al-riwaya) among them consist of
four classes (tabaqat).
Then Suyuti gives short descriptions of the four categories of Hadith-Transmission he was taught by the four classes of his teachers. Then he dismisses the fourth since he did not learn much from them (did not receive Hadith through them, that is). After that, Suyuti says:
These are the names of my teachers (Shaykhs) who belong to the first three classes, each given along with a summarized biographical note:
The ?bibliographical notes?, which I did not translate below, contain mainly the dates of birth and death and the names of some of their famous teachers.
Ahmad ibn Ibrahim ibn Nasr Allah al-Kinani al-Hanbali, Head Judge (Qadi al-Quda)
`Izz al-Din Abu al-Barakat son of Head Judge Burhan al-Din son of Head Judge
Ahmad ibn Ibrahim ibn Sulayman al-Qalyubi, al-Shihab Abu al-`Abbas.
Ahmad ibn `Abd Allah ibn `Ali, al-Shihab ibn al-Jamal, son of Judge `Ala?
al-Din al-Kinani al-Hanbali.
Ahmad ibn `Abd al-Qadir ibn Muhammad ibn Tarif al-Shawi, al-Shihab Abu al-`Abbas.
Ahmad ibn `Ali ibn Abu Bakr al-Sharimsahi, the distinguished Shihab al-Din al-Fardi
? the accountant and Shafi`i faqih.
Ahmad ibn `Ali ibn Muhammad ibn Muhammad ibn `Ali ibn Mahmud al-Kinani al-`Asqalani,
Head Judge, the Imam al-Hafiz Shihab al-Din Abu al Fadl ? well-known as Ibn
Ahmad ibn Muhammad ibn Ahmad ibn Muhammad al-Nuwayri al-Hashimi al-`Uqayli al-Makki,
Sharaf al-Din Abu al-Qasim, the Khatib of the Masjid al-Haram [in Makka]
son of the Khatib Kamal al-Din Abu al-Fadl son of the Judge of the
Haramayn [Two Holy Sanctuaries in Makka and Madina] Muhibb al-Din Abu al-Barakat
son of Head Judge Kamal al-Din Abu al-Fadl.
Ahmad ibn Muhammad ibn `Abd al-Rahman ibn `Umar al-Bulqini, Shihab al-Din ibn
Taj al-Din son of Head Judge Jalal al-Din son of Shaykh al-Islam Siraj al-Din.
Ahmad ibn Muhammad ibn `Ali ibn Hasan ibn Ibrahim al-Ansari al-Khazraji ?
well-known as al-Shihab al-Hijazi; a man of letters and a poet.
Ahmad ibn Muhammad ibn Muhammad ibn Hasan al-Shumunni, our Shaykh, the
distinguished Imam Taqi al-Din.
Ahmad ibn Muhammad ibn Fahd, Muhibb al-Din Abu Bakr, son of our Shaykh al-Hafiz
Taqi al-Din Abu al-Fadl al-Hashimi; among the descendants of Muhammad ibn al-Hanafiyya.
Ibrahim ibn Ahmad ibn Yunus, the Ghazzi, then Halabi [resident of Gaza then
Halab], al-Burhan ibn al-Du`ayyif.
Ibrahim ibn Muhammad ibn `Abd Allah ibn Sa`d al-Dayri al-Hanafi, Head Judge
Burhan al-Din, son of Head Judge Shams al-Din.
Isma`il ibn Abu Bakr ibn Isma`il ibn Ibrahim ibn `Abd al-Samad al-Hashimi al-`Aqili
al-Zabidi, Sharaf al-Din, ibn Radi al-Din son of the distinguished Qutb al-Din.
?Amina bint Sharaf al-Din Musa ibn Ahmad ibn Muhammad al-Ansari al-Damhuji al-Mahalli.
?Asiya bint Jar Allah ibn Salih al-Shaybani al-Tabari al-Makki, Umm Muhammad.
Alf bint `Abd Allah son of Head Judge `Ala? al-Din `Ali al-Kinani al-Hanbali.
Alf daughter of the distinguished Badr al-Din al-Hasan ibn Muhammad ibn Ayyub
al-Husayni al-Shafi`i ? who is well-known as al-Sharif al-Nassaba.
Amat al-Khaliq bint `Abd al-Latif al-Munawi al-`Uqbi.
Amat al-`Aziz bint Muhammad son of Shaykh Yusuf son of Shaykh Isma`il al-Inbabi.
Umm Hani? daughter of Shaykh Nur al-Din Abu al-Hasan `Ali son of Head Judge
Taqi al-Din `Abd al-Rahman ibn `Abd al-Mu?min al-Hurini; mother of our
distinguished Shaykh Sayf al-Din al-Hanafi.
Umm Hani? bint Abu al-Qasim son of the distinguished head of Grammarians Abu
al-`Abbas al-Ansari al-Makki.
Umm Hani? daughter of our Shaykh al-Hafiz Taqi al-Din Abu al-Fadl Muhammad ibn
Abu Bakr ibn Ahmad ibn Ibrahim ibn Ahmad al-Murshidi al-Makki, Fakhr al-Din.
Abu Bakr ibn Sadaqa ibn `Ali al-Munawi, Zaki al-Din.
Hanifa bint `Abd al-Rahman ibn Ahmad ibn `Umar ibn `Arafat al-Qimmani.
Al-Khidr ibn Muhammad ibn al-Khidr ibn Dawud ibn Ya`qub al-Halabi, Baha?
al-Din Abu al-Hayat.
Khadija daughter of the Muhaddith Shihab al-Din Ahmad ibn `Ali ibn Khalaf ibn `Abd
al-`Aziz ibn Badran al-Husayni, Umm Salama.
Khadija bint `Abd al-Rahman ibn `Ali ibn Ahmad al-Hashimi al-`Uqayli al-Nuwayri
Khadija bint Nur al-Din `Ali son of Shaykh al-Islam Siraj al-Din `Umar ibn al-Mulaqqin.
Khadija bint Faraj al-Zayla`i.
Rajab bint al-Shihab Ahmad ibn Muhammad al-Qaliji.
Ridwan ibn Muhammad ibn Yusuf al-`Uqbi, the Muhaddith Zayn al-Din Abu al-Na`im.
Ruqayya bint `Abd al-Qawi ibn Muhammad ibn `Abd al-Qawi al-Bija?i al-Makki.
Zaynab bint Ibrahim al-Shanawayhi, Umm al-Khayr.
Zaynab bint Ahmad ibn Muhammad ibn Musa al-Shawbaki al-Makki, Umm Habiba.
Zaynab bint Muhyi al-Din Abu Nafi` Muhammad ibn `Abd Allah al-Sa`di al-Azhari.
Salim ibn Muhammad ibn Muhammad ibn Salim al-Makki al-Qurashi, Amin al-Din, ibn
Sara bint Muhammad ibn Mahmud ibn Muhammad ibn Abu al-Husayn ibn Mahmud al-Rib`i
al-Balisi; daughter of Shaykh al-Islam Siraj al-Din ibn al-Mulaqqin.
Sitt Quraysh daughter of our Shaykh al-Hafiz Taqi al-Din Abu al-Fadl ibn Fahd.
Shakir ibn `Abd al-Ghani ibn al-Ji`an, `Alam al-Din al-Katib.
Salih ibn `Umar ibn Raslan ibn Nusayr ibn Salih ibn Shihab al-Kinani, our Shaykh,
Shaykh al-Islam, Head Judge `Alam al-Din Abu al-Taqi, son of Shaykh al-Islam,
the Mujtahid Siraj al-Din Abu Hafs al-Bulqini.
Saliha, Umm al-Hana?, bint Nur al-Din Abu al-Hasan `Ali son of Shaykh al-Islam
Siraj al-Din al-Mulaqqin.
Safiyya bint Yaqut ibn `Abd Allah al-Habashi al-Makkiyya.
`Abd Allah ibn Ahmad ibn `Umar al-Damiri, Jamal al-Din.
`Abd Allah ibn `Abd al-Malik ibn Ibrahim ibn `Isa al-Damiri.
`Abd al-Khaliq ibn `Umar ibn Raslan, Dia? al-Din, son of Shaykh al-Islam, the
Mujtahid Siraj al-Din al-Bulqini; brother of our Shaykh, Head Judge `Alam
`Abd al-Rahman ibn Ahmad ibn `Abd al-Rahman al-Qummusi, Jalal al-Din Abu al-Fadl
and Abu al-Ma`ali.
`Abd al-Rahman ibn `Abd al-Warith ibn Muhammad al-Bakri al-Maliki, Judge Najm
`Abd al-Rahman ibn `Ali ibn `Umar ibn `Ali, Jalal al-Din Abu Hurayra, son of Nur
al-Din Abu al-Hasan son of Shaykh al-Islam Siraj al-Din ibn al-Mulaqqin al-Ansari.
`Abd al-Rahman ibn Muhammad ibn Ibrahim ibn Ahmad al-Murshidi al-Makki, Wajih
al-Din Abu al-Jud.
`Abd al-Rahman ibn Muhammad ibn `Umar al-Dimyati ? known as Ibn al-Ka`ki ?
son of the Gnostic (al-`arif billah ta`ala) Shaykh Yusuf al-`Ajami.
`Abd al-Samad ibn `Abd al-Rahman ibn Muhammad ibn Abu Bakr al-Harasani.
`Abd al-`Aziz ibn `Abd al-Wahid, `Izz al-Din al-Takruri ? the Shafi`i faqih.
`Abd al-Ghani ibn Muhammad ibn Ahmad ibn `Uthman al-Bisati, Judge Zayn al-Din,
son of the Head Judge, the distinguished, the author of many treatises Shams
`Abd al-Qadir ibn Abu al-Qasim ibn Ahmad ibn Muhammad ibn `Abd al-Mu`ti al-Ansari
al-Makki al-Maliki, Judge of Makka Muhyi al-Din ? the faqih and Grammarian.
`Abd al-Karim ibn Muhammad ibn `Ali ibn Muhammad al-Haythami.
`Abd al-Latif ibn `Ubayd ibn Ahmad al-Talkhawi.
`Abd al-Wahhab ibn Ahmad ibn al-Dayri, Taj al-Din, son of Head Judge Sa`d al-Din
son of Head Judge Shams al-Din al-Hanafi.
`Abd al-Qadir ibn Muhammad son of Shaykh Ahmad ibn Muhammad ibn Bishr ibn
`Atiyya ibn Muhammad ibn Muhammad ibn Muhammad ibn Fahd al-Makki, Wali al-Din
Abu al-Fath; brother of our Shaykh al-Hafiz Taqi al-Din.
`Ali ibn Ahmad al-Suwayfi al-Maliki, Nur al-Din Abu al-Hasan.
`Abd al-Qadir ibn Muhammad ibn Muhammad al-Tukhi, Judge Muhibb al-Din Abu al-Baqa?.
`Abd al-Karim ibn Ibrahim ibn Muhammad al-Nabrawi.
`Ali ibn `Abd al-Rahim ibn Muhammad al-Qalqashandi al-Maqdisi.
`Ali ibn Muhammad ibn `Abd al-Rahman ibn `Umar al-Bulqini, `Ala? al-Din, ibn
Taj al-Din son of Head Judge Jalal al-Din son of Shaykh al-Islam Siraj al-Din.
`Ali ibn Muhammad ibn Muhammad ibn al-Husayn al-Makhzumi al-Barqi al-Hanafi,
Judge Nur al-Din.
`Ali ibn Muhammad ibn Muhammad ibn `Ali ibn Ahamd ibn `Abd al-`Aziz al-`Uqayli
al-Nuwayri al-Maliki, the Judge of Malikis in Makka, the student of my father,
Nur al-Din ibn Qadi al-Kamal Abu al-Yumn.
`Ali ibn Taj al-Din Muhammad son of the Gnostic Shaykh, my master (sayyidi)
Yusuf al-`Ajami al-Kawrani.
`Umar ibn Khalil ibn Hasan, Rukn al-Din Abu Hafs ? known as Ibn al-Mashtub.
`Umar ibn Muhammad ibn Muhammad ibn Muhammad ibn Fahd, our friend al-Hafiz Najm
al-Din Abu al-Qasim, son of our Shaykh al-Hafiz Taqi al-Din ibn Fahd al-Makki.
`Umar ibn Musa ibn al-Hasan al-Makhzumi al-Himsi al-Shafi`i, the Head Judge in
Damascus, Siraj al-Din.
`Ama?im daughter of al-Sharif al-Nassaba Imam Husam al-Din al-Hasan ibn
Muhammad ibn Ayyub al-Husayni.
Fatima bint Ahmad ibn `Abd Allah nephew (ibn akh) of Kamal; wife of al-Sharif
Fatima bint Shihab al-Din Ahmad ibn Muhammad al-Shughri.
Fatima bint Abu al-Qasim `Ali al-Yasiri
Fatima, Umm al-Hasan, bint Taj al-Din Muhammad son of Shaykh Yusuf al-`Ajami.
Fatima bint Jamal al-Din Muhammad son of the Judge of Madina Zayn al-Din Abu
Bakr ibn al-Husayn al-Maraghi al-Umawi.
Qasim ibn `Abd al-Rahman ibn Muhammad ibn al-Kuwayk al-Qabbani, Zayn al-Din.
Kamaliyya bint Ahmad ibn Muhammad ibn Nasir ibn `Ali al-Kinani al-Makki.
Kamaliyya bint Najm al-Din Muhammad ibn Abu Bakr ibn `Ali ibn Yusus al-Ansari
al-Dhirwi al-Marjani al-Makki.
Muhammad ibn Ibrahim ibn `Ali, al-Marrakishi, then al-Misri [originally from
Marrakish, in Morocco, then resident of Egypt], the poet and man of letters,
Asil al-Din ? known as Ibn al-Khudari.
Muhammad ibn Ahmad ibn Abu Bakr ibn Isma`il al-Busiri, Nasir al-Din Abu al-Fath,
son of al-Hafiz Shihab al-Din.
Muhammad ibn Ahmad ibn Salih al-Shatanawfi.
Muhammad ibn Ahmad ibn `Abd Allah ibn Ahmad al-Qazwini, Judge Jalal al-Din.
Muhammad ibn Ahmad ibn `Abd Allah ibn Ahmad ibn `Abd Allah ibn Isma`il al-Ghumari
al-Fazari al-Qarqashandi, Judge Najm al-Din.
Muhammad ibn Ahmad ibn `Abd al-Rahman al-Qummusi, Shams al-Din.
Muhammad ibn Ahmad ibn `Ali ibn Muhammad ibn Muhammad ibn `Ali ibn Ahmad ibn
Hajar al-`Asqalani in origin, the Egyptian of noble ancestry (al-`Asqalani
al-asl, al-Misri al-asil), Badr al-Din Abu al-Sa`adat and Abu al-Ma`ali, son
of the Hafiz of the Age (hafiz al-`asr), the Head Judge Shihab al-Din Abu
Muhammad ibn Ahamd ibn `Imad ibn Yusuf al-Aqfahsi, Shams al-Din, son of the Imam
Shihab al-Din ibn `Imad al-Shafi`i.
Muhammad ibn Ahamd ibn Muhammad al-Makhzumi al-Bani, Shaykh Shams al-Din ? the
Muhammad ibn Abu Bakr ibn al-Husayn ibn `Umar al-Maraghi al-`Uthmani, Nasir
al-Din Abu al-Faraj, son of the Judge of Madina, the distinguished Zayn al-Din
Muhammad ibn Abu Bakr ibn Muhammad al-Sanhuri, Judge Shams al-Din.
Muhammad ibn Hasan ibn `Abd Allah ibn Sulayman ibn Muhammad al-Qarani al-Uwaysi,
Badr al-Din Abu al-Ma`ali.
Muhammad ibn Hasan ibn `Abd al-Wahhab al-Tarabulsi, Shams al-Din.
Muhammad ibn Hasan al-`Alqami, Judge Baha? al-Din.
Muhammad ibn Khalid ibn Jami` al-Bisati.
Muhammad ibn `Abd Allah ibn Ibrahim al-Sa`di al-Azhari, Muhyi al-Din Abu Nafi`.
Muhammad ibn `Abd Allah ibn Sadaqa al-Matbuli.
Muhammad ibn `Abd al-Rahman ibn `Ali ibn Ahmad ibn `Abd al-`Aziz al-`Uqayli al-Nuwayri
al-Makki al-Maliki, Kamal al-Din Abu al-Fadl.
Muhammad ibn `Abd al-Rahman ibn Mansur ibn Muhammad al-`Asluni al-Fakiri al-Sakandari,
then al-Dimyati [originally from Alexanderia; later a resident of Dimyat
(another Egyptian city)].
Muhammad ibn `Abd al-Rahim ibn `Ali ibn Mansur al-`Uqbi, Abu al-Khayr.
Muhammad ibn `Abd al-Rahim ibn Muhammad ibn Ahmad ibn Abu Bakr ibn Siddiq al-Tarabulsi
al-Hanafi, Judge Mu`in al-Din.
Muhammad ibn `Abd al-`Aziz ibn Muhammad ibn Muzaffar al-Bulqini, Judge Baha?
al-Din Abu al-Baqa?, son of Judge `Izz al-Din.
Muhammad ibn `Abd al-Wahid ibn `Abd al-Hamid ibn Mas`ud al-Siwasi, then al-Iskandari,
the Mujtahid, most distinguished Kamal al-Din ibn al-Humam.
Muhammad ibn `Ali ibn Ahmad ibn Abu Bakr al-Shadhili, Shams al-Din Abu `Abd
Allah, son of Shaykh Nur al-Din Abu al-Hasan al-Bandiqdari.
Muhammad ibn`Ali ibn `Umar ibn Hasan al-Tilwani, Abu Hamid, son of Shaykh Nur
Muhammad ibn `Ali ibn Muhammad al-Halabi, Muhibb al-Din ibn al-Alwahi.
Muhammad ibn `Umar ibn `Umar ibn Hisn al-Maltuti al-Wafa?i al-Azhari, Abu al-Fadl.
Muhammad ibn Muhammad ibn Ahmad ibn Muhammad al-Asyuti, Judge Fakhr al-Din.
Muhammad ibn Muhammad ibn Ahmad ibn Yusuf al-`Uqbi, Shams al-Din Abu al-Khayr.
Muhammad ibn Muhammad ibn Abu Bakr ibn `Ali ibn Yusuf al-Ansari al-Dhirwi al-Marjani
al-Makki, Kamal al-Din Abu al-Fadl, ibn Najm al-Din.
Muhammad Abu al-Fath ? the brother of the afore-mentioned.
Muhammad ibn Muhammad ibn al-Khidr al-Misri, Abu al-Barakat Badr al-Din.
Muhammad ibn Muhammad ibn `Abd Allah ibn Ahmad al-Ziftawi, Judge Nasir al-Din
Muhammad ibn Muhammad ibn `Umar ibn al-Zahid, Badr al-Din.
Muhammad ibn Muhammad ibn Muhammad ibn Ahmad ibn Ibrahim al-Tabari al-Makki, the
Imam of the Maqam Ibrahim [near the Ka`ba] in it, Muhibb al-Din Abu al-Ma`ali.
Muhammad ibn Muhammad ibn Muhammad ibn Ahmad ibn al-`Izz al-Misri, Radi al-Din,
son of the scholar Muhaibb al-Din ibn al-Ujaqi.
Muhammad ibn Muhammad ibn Husayn ibn `Ali ibn Ahmad ibn `Atiyya ibn Zuhayra al-Qurashi
al-Makhzumi al-Makki al-Maliki, Radi al-Din Abu Hamid.
Muhammad Wali al-Din Abu `Abd Allah ? the brother of the afore-mentioned.
Muhammad ibn Muhammad ibn `Abd al-Rahman ibn `Abd al-Sattar al-Tankazi al-Hariri.
Muhammad ibn Muhammad ibn Muhammad ibn Muhammad ibn `Abd Allah ibn Fahd al-Hashimi
al-`Alawi al-Makki, al-Hafiz Taqi al-Din Abu al-Fadl.
Muhammad ibn Muhammad ibn `Ali al-Gharraqi, Abu al-Su`ud.
Muhammad ibn Muhammad ibn Muhammad ibn al-Samhudi, Wali al-Din.
Muhammad ibn Muqbil ibn `Abd Allah al-Halabi, Abu `Abd Allah, the absolute Musnid
of the whole world (musnid al-dunya `ala al-itlaq).
Muhammad ibn Yusuf ibn Mahmud al-Razi, Shams al-Din, son of the distinguished,
the Shaykh of the Shaykhuniyya [school] `Izz al-Din Abu al-Mahasin.
Muhammad ibn Musa ibn Mahmud al-Hanafi, the Imam in Khanqah Shikho.
Muslim ibn `Ali ibn Muhammad ibn Abu Bakr al-Asyuti, Judge Zaki al-Din Abu al-Manaqib,
son of the Musnid Nur al-Din.
Musa son of Amir al-Mu?minin al-Mutawakkil `Ala Allah Muhammad son of
al-Mu`tadid bi Allah Abu Bakr al-`Abbasi.
Nashwan bint al-Jamal `Abd Allah son of Head Judge `Ala? al-Din `Ali al-Kinani
al-Hanbali, Umm `Abd Allah.
Hajar daughter of the Muhaddith Sharaf al-Din Muhammad ibn Muhammad ibn Abu Bakr
ibn `Abd al-`Aziz al-Qudsi, Umm al-Fadl.
Yahya ibn Muhammad ibn Muhammad ibn al-Munawi, our Shaykh, Shaykh al-Islam, the
Head Judge, the Mujtahid al-Madhhab Sharaf al-Din Abu Zakariyya.
Yahya ibn Muhammad ibn al-Aqsara?i, the Shaykh of the Hanafis, Amin al-Din.
Yusuf ibn ?Inal Bay ibn Qujmas ibn `Abd Allah al-Zahiri.
Yusuf ibn Muhammad ibn `Ali al-Falahi al-Sakandari, Judge Jamal al-Din.
these are 130(?) ones, who are my Shaykhs in Riwaya [of Hadith] who provide the
shortest chains of transmission (`awali shuyukhi), among those belonging
to the [first three] different classes (tabaqat). [It is worth noting
that] al-Hafiz Abu al-Faraj ibn al-Jawzi documented the names of his Shaykhs (mashyakhatahu)
and did not mention in it except less than a 100 persons.
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Note: The 99 names of Allah avatars are courtesy of www.arthafez.com