@jinDu zweifelst daran das Hanabli´s Sufi sein können?
Ha, ausden reihen der Hanbalitischen Sufis kamen viele Sufi Großmeister wie z.b Sheikh SayyidAbdulkadir al-Dscheylani al-Hanbali Al-Sufi, der Gründer der Qadiriyya tarika!
Oder Abul Wafa Ibn Aqil Al-hanbali As-Sufi der geniale Hanbali Sheikh
Hierfür dich hanbali Sufis!
This article was posted by Ibn ‘Ajibah on the the SIforums. The author is unknown to us. Very beneficial read however.
1.AbdulGhanī ibn Abdil Wāhid ibn Alī ibn Surūr ibn Hasan ibn Ja’faral-Jamā’ilī al-Maqdisī, the Hāfidh, the Muhaddith, jurist, ascetic.Born 541 Hijri.
Ibn an-Najjār said of him:
“He narrated from many andauthored beautiful works in the field of Hadīth, and he was strong in memory andfrom the people of mastery and Tajwīd. He was well grounded in all of the sciencesof Hadīth, knowing its rules, its fundamentals, its hidden defects, its authenticand inauthentic, its abrogating and abrogated, its rare wordings and its properpronunciation, its Fiqh and its meanings, and (he was well grounded) in precision withthe narrators and their conditions
al-Imām al-‘Ulaymī said in hiswork, al-Manhaj al-Ahmad (2/191):
“al-Muwaffaq (Ibn Qudamāh al-Maqdisi) said:‘al-Hāfidh Abdul Ghanī and I both donned the Khirqah upon the hand of Shaykh ulIslam Abdul Qādir (al-Jilāni), and the both of us obtained Fiqh from him andbenefit from his companionship, even though we only saw him for fifty nights of hislife.”
2. Muwaffaq ad-Dīn Abdullah ibn Ahmad ibn Muhammad ibnQudāmah ibn Miqdām ibn Nasr ibn Abdillah al-Maqdisī ad-Dimashqīas-Sālihī, born 541 Hijrī.
al-Imam al-Ulaymī said inal-Manhaj al-Ahmad (2/361):
“The jurist, the acsetic, the Imām, theRabbānī, the Imām of Ahlus Sunnah, Muftī of the Ummah, Shaykh ulIslam, leader of the notable scholars, the notable of the devout worshippers andascetics, the Imām of the Muhaddithūn and the last of the Mujtahidūn.”
Shaykh ul Islam Ahmad Ibn Taymiyah said:
“No one after al-Awza’ī hasentered the Levant (Shām) possessing more Fiqh than ash-Shaykh al-Muwaffaq.”
al-Imām al-‘Ulaymī said in his work, al-Manhaj al-Ahmad (2/191):
“al-Muwaffaq (Ibn Qudamāh al-Maqdisi) said: ‘al-Hāfidh Abdul Ghanī andI both donned the Khirqah upon the hand of Shaykh ul Islam Abdul Qādir(al-Jilāni), and the both of us obtained Fiqh from him and benefit from hiscompanionship, even though we only saw him for fifty nights of his life.”
3.Muhammad ibn Ahmad ibn Abdillah ibn ‘Isa ibn Rijal Ahmad ibn Muhammad al-Yunīnīal-Ba’lī, born 572 Hijrī.
Imām Ibn Kathīr said inal-Bidāyah wan Nihāyah:
“Taqqiyuddīn, the jurist, the Hanbali, theHāfidh, the benefitial, the well versed, the pious worshipper. He heard fromal-Khushū’ī, Hanbal, Kindī, and al-Hāfidh Abdul Ghanīal-Maqdisī-who used to compliment him. He gained Fiqh from al-Muwaffaq (IbnQudāmah), stuck with Shaykh Abdullah al-Yunīnī and benefited from him.Shaykh Abdullah used to compliment him, bring him in the front (of the gatherings) andfollow him in legal verdicts. He donned the Khirqah from the Shaykh of his Shaykh;Abdullah al-Batā’ihī, and became renowned in the science of Hadīth…”
Imām Ibn Muflih said in al-Maqsad al-Arshad (2/357):
“And he donned theKhirqah of Tasawwuf from Shaykh Abdullah al-Batā’ihī-a companion of ShaykhAbdul Qādir (al-Jilānī). He stuck closely with Shaykh Abdullahal-Yunīnī, the acsetic, the possessor of states (Ahwāl) and miracles whowas called the lion of Shām.”
4 Yūsuf ibn Abdir Rahmān ibnAlī ibn Muhammad ibn Alī ibn Hammad ibn al-Jawzī al-Qurashīat-Tamīmī al-Bakrī al-Baghdādī, the jurist, the scholar ofUsūl, the exhorter, born 580 Hijrī.
al-Ulaymī said:
“Hedonned the Khirqah from Shaykh Diyā’ ad-Dīn Abdul Wahhāb ibn Sakīnah
5. Muhammad ibn Ahmad ibn Abdillah ibn ‘Isā
Burhānuddīn saidin al-Maqsad al-Arshad (2/356)
“He was a possessor of states (Ahwāl), miracles,litanies (Ar. Awrad), and acts of worship that he never left off or delayed past theirtime by anyones appearance-even if that person was from the kings. He did not believe inmanifesting miracles. He used to say: ‘Just as Allah ordered the Prophets to manifesttheir miracles (Mu’jizāt), he ordered the Awliyā’ (allies of Allah ) to concealtheir Karamāt.”
6. Alī ibn Muhammad ibn Waddāh ibn Abī 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:
“…Heheard from the Gnostic Shaykh Alī ibn Idrīs al-Ya’qūbī, and donnedthe Khirqah from him.”
al-Ulaymī said about him:
“He accompanied therighteous and donned the Khirqah of Tasawwuf.”
7.Muhammad ibn Abdillah ibn ‘Umaribn Abil Qasim al-Baghdadī, born 623 Hijrī.
Ibn Muflih said inal-Maqsad al-Arshad (2/424):
“…and he donned the Khirqah of Tasawwuf.”
8.Muhammad ibn Abdillah al-Ba’lī, born 1104 Hijrī.
In an-Na’t al-Akmalit states about him:
“…the Shaykh, the righteous, the Sūfī, AbūsSa’adāt
9. Ahmad ibn Ibrahīm ibn Nasrillah ibn Ahmad ibn Muhammad ibn’Abdil Fattāh ibn Hāshim al-Qādī al-Kinānīal-’Asqalānī, born 800 Hijrī.
Ibn Humayd said in as-Suhabal-Wābilah (1/87):
“And he donned the Khirqah of Tasawwuf with Talqīn ofthe Dhikr from az-Zain Abū Bakr al-Khawwāfī. He also accompanied al-Burhanal-Adkāwī and donned it (the Khirqah) from his maternal uncle.”
10.Abdul Rahmān ibn Muhammad ibn Abdir Rahmān ibn Yūsuf ibn ‘Isā ibnTāqiyyuddīn Abdul Wāhid ibn Abdil Rahīm ibn Hamad ibn AbdilMajīd al-Qurashī al-‘Umarī al-‘Ulaymī, the author of the bookal-Manhaj al-Ahmad fī Tarajim Ashab al-Imām Ahmad, born 860 Hijrī.
ash-Shaykh al-‘Ulaymī said in his above-mentioned book that he donned theKhirqah with a high connected chain all the way to Shaykh Abdul Qādiral-Jilānī. He said (2/186):
“And I took the noble Khirqah with a high andconnected chain from as-Sayyid al-Jalīl Muhyīuddīn Abdul Qādiral-Jīlī (radiaAllāhu ‘anhu) from our Shaykh- the Shaykh and Imām, theremnant of the notable scholars , the blessing of the era and worshippers, the Shaykh ofthe reciters in al-Quds ash-Sharīf and in all of the other lands: ShamsuddīnAbū Abdillah Muhammad ibn Mūsā ibn ‘Imrān al-Muqrīal-Hanafī-may Allah envelop him in His mercy and enter him into His spaciousgardens. He clothed me with it (the Khirqah) with his own two blessed hands on Yawmal-Ahad (i.e. Sunday) after Dhuhr, the 16th of Sha’bān, in the year 871 in the nobleMasjid al-Aqsā-may Allah honor it and magify it- at the gate of al-Hadd from thewestern side…”
11. Ahmad ibn ’Abdil Azīz ibn Alī’ ibn Ibrahīm ibnRashīd ash-Shihāb al-Qahirī, born 861 Hijrī.
In ad-Daw’al-Lāmi’ (1/349):
“He was born approximately on one of the two Jumādās(Jumad al-Uwla or Jumad ath-Thāniyah) in the year 861. He grew up on the outskirtsof Akka in Cairo. There, he grew up and memorized the Qur’an and other books such as:al-‘Umdah, al-Mughnī, the Alfiyah in grammar, the Mulhah, most of at-Tūfīand the Shatibiyyah.”
ash-Sha’rawī said, as quoted by Ibn Humayd inas-Suhab al-Wābilah (1/159):
“In the beginning of his days, he used to censurethe Sūfīs, but when he gathered with Sīdī Alī al-Khawwas andothers, he listened to them attentively and believed them. After that, he used toseverely regret not formerly gathering with them in the beginning of his days. Afterthis, the path was opened for him and he was given a mighty Kashf (unveiling-disclousure)before his death.”
12. Ahmad ibn Abdillah ibn Ahmad ibn Muhammad al-Halabīal-Ba’lī ad-Dimashqī, born 1108 Hijrī.
Al-Imāmal-Muradī said of him in Sulk ad-Durrar (1/131):
“He is the Shaykh, theImām, the ascetic, the abstemious the jurist. He was a virtuous scholar actingaccording to his knowledge. He was a devout worshipper, humble, submissive, the remnantof the practicing scholars, a scholar of inheritance and Usūl. There was noone thatwe reached that was on his path despite the virtue which is undeniable…”
then hesaid:
“He took the Khalwatiyyah path from the Ustādh, the Shaykh Muhammadibn ‘Isā al-Kinanī as-Sālihī al-Hanbalī and Shaykh MuhammadAqīlah al-Makki and Shaykh Abdullah al-Khalīlī…”
13. Ahmad ibnAtiyyah ibn Abdil Hayy al-Qayyūm ibn Abī Bakr ibn Dhahīrah al-Makkī,born 879 Hijrī.
Shaykh Jārullah ibn Fahd said, as quoted by Ibn Humaydin as-Suhab al-Wābilah (1/187):
“He took the path of Tasawwuf and for it, hetravelled to the Mashayikh of Yemen, taking from Shaykh Isma’īl al-Mushri’, and hisbrother Shaykh Junayd. He obtained Jadhab (divine pulling-a Sufī term) and then hecame to- and then his clothing became tattered. He stuck to the Mashāyikh of Dhikrwith seriousness and contentedness.”
