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!CKNOWLEDGEMENTS VIII &OREWORD BY -ICHEL #HODKIEWICZ IX )NTRODUCTION   4HE $AWR 4ODAY #ONTEMPORARY CONTEXTS  $AMASCUS  )STANBUL  4HE 5NITED +INGDOM   ! 0RAYER ACROSS 4IME (ISTORICAL DIMENSIONS  4RANSMITTERS OF THE PRAYER  #HAINS AND AUTHORISATIONS  7INDOWS ONTO )SLAMIC CULTURE AND THOUGHT   4HE 0RAYER FOR 3PIRITUAL %LEVATION AND 0ROTECTION 0ROPERTIES  4HE TEXT AND ITS CONTENTS  4RANSLATION AND !RABIC TEXT  4RANSLITERATION  !PPENDIX -ANUSCRIPT COPIES AND CHAINS OF TRANSMISSION  "IBLIOGRAPHY  )NDEX 

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4HE AUTHOR WOULD LIKE TO THANK 4HE )NSTITUTE OF )SMAILI 3TUDIES ,ONDON FOR GENEROUSLY SUPPORTING THIS WORK THE STAFF OF THE 3ULEYMANIYE ,IBRARY )STANBUL FOR THEIR HELP AND HOSPITALITY AND THOSE WHO GAVE THEIR TIME FOR INTERVIEWS OR DISCUSSIONS 4HANKS ARE ALSO DUE TO 3TEPHEN (IRTENSTEIN AND -ICHAEL 4IERNAN

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"ORN IN 3PAIN AND HAVING DIED IN 3YRIA LIKE THE jBLESSED TREEk MEN TIONED IN THE j,IGHTk VERSE OF THE 1URkAN )BN x!RAB o IS jNEITHER OF THE EAST NOR OF THE WESTk FOR HE BELONGS EQUALLY TO BOTH 2ECOGNIZED AS THE 3PIRITUAL -ASTER PAR EXCELLENCE AL 3HAYKH AL !KBAR HE HAS BEEN A SOURCE OF INSPIRATION AND A DEØNITIVE REFERENCE POINT FOR THE -USLIM MYSTICAL TRADITION FROM !NDALUSIA TO #HINA FOR MORE THAN EIGHT CENTURIES #HRISTIAN %UROPE WHICH SINCE THE -IDDLE !GES HAD PASSIONATELY STUDIED SO MANY !RABIC AUTHORS WAS FOR A LONG TIME UNAWARE OF HIM )T HAD TO WAIT UNTIL THE END OF THE NINETEENTH CENTURY BEFORE IT BEGAN TO DISCOVER SOME OF THE HUNDREDS OF WORKS HE HAS LEFT US AND EVEN THEN THIS INTEREST WAS AT ØRST LIMITED TO NARROW CIRCLES OF /RIENTALISTS )N CONTRAST THE LAST FEW DECADES OF THE TWENTIETH CENTURY HAVE SEEN A SUDDEN INCREASE IN THE NUMBER OF TRANSLATIONS CRITICAL EDI TIONS STUDIES AND COMMENTARIES ON HIS WORKS %VEN MORE SURPRIS INGLY THEIR AUDIENCE HAS GRADUALLY EXTENDED TO ENCOMPASS READERS WHO A PRIORI HAVE FELT NO PARTICULAR ATTRACTION TO )SLAMIC CULTURE AND INDEED APPEARED TO HAVE NO REASON TO BE INTERESTED IN WRITINGS OF SUCH INTIMIDATING DEPTH 5NDOUBTEDLY SUCH READERS FELT THAT AN ACA DEMIC APPROACH WHICH FOCUSED ON THE DOCTRINAL AUTHORITY )BN x!RAB HAS EXERCISED OVER SUØSM TOOK INTO ACCOUNT ONLY ONE ASPECT OF THE MAN !S AN EMINENT ØGURE OF SAINTHOOD THE 3HAYKH AL !KBAR IS THUS NOT ONLY A ,ESEMEISTER HE IS ALSO o AND EVEN MORE SO A ,EBEMEISTER SINCE HE TEACHES US NOT ONLY HOW TO THINK BUT HOW TO LIVE 7ITNESS FOR EXAMPLE THE CARE HE HAS SHOWN IN THE ØVE HUNDRED AND SIXTIETH AND ØNAL CHAPTER OF HIS -ECCAN 2EVELATIONS AL &UTƒy¼T AL MAKKYA  (ERE AT THE END OF THOUSANDS OF PAGES WHERE A VER TIGINOUS METAPHYSICS IS DEVELOPED IN A LANGUAGE OF EXTREME TECHNICAL JY 'PSFXPSE PRECISION HE GATHERS TOGETHER USING VERY SIMPLE WORDS THE RULES OF CONDUCT FROM WHICH HE TELLS US BOTH THE WAYFARER AL S¼LIK AND THE ONE WHO HAS ARRIVED AT HIS DESTINATION AL W¼¶IL MAY BENEØT &OR HIM o AND FOR EVERY SPIRITUAL MASTER WORTHY OF THE NAME o THE KNOWLEDGE OF THE SAINTS MUST TAKE HOLD OF THE WHOLE PERSON )T IS NOT ADDRESSED TO THE INTELLECT ALONE )T IS FOR THIS VERY REASON TOO THAT WITHIN THE IMMENSE !KBARIAN CORPUS ONE ØNDS ALONGSIDE NUMEROUS SCHOLARLY TREATISES SOME QUITE SHORT TEXTS WHICH AT ØRST SIGHT SEEM TO FALL WITHIN THE DOMAIN OF SIMPLE DEVOTIONAL LITERATURE 9ET THE REALITY IS UTTERLY DIFFERENT 4HESE PRAYERS ¶ALAW¼T AyZ¼B AWR¼D TRANSMITTED FROM MASTER TO DISCIPLE ARE MUCH MORE THAN PIOUS LITANIES 4HEY ARE INSPIRED INVOCATIONS EACH STRUCTURED AROUND A SERIES OF $IVINE .AMES %VERY .AME CON CEALS SECRETS AND POWERS THAT ARE ITS OWN IT MUST ARISE AT A PRECISE MOMENT IN THE RECITATION IN ORDER FOR IT TO BE EFFECTIVE 3UCH EFFEC TIVENESS IS NOT MAGIC HOWEVER )T PRESUPPOSES THAT CERTAIN CONDI TIONS ARE SATISØED THE MOST IMPORTANT OF WHICH IS PURITY OF INTENTION )N ADDITION THE DIVERSITY OF THESE FORMS OF PRAYER AND THE MODES OF THEIR USE o WHETHER REGULARLY OR OCCASIONALLY AT A PARTICULAR TIME OR NOT RECITED ALONE OR IN GROUPS ETC o REÙECT THE VARIETY OF INDIVIDUAL OR COLLECTIVE SITUATIONS AND OF INTERIOR DISPOSITIONS )T IS ONE OF THESE PRAYERS AL $AWR AL AxL¼ KNOWN ALSO AS THE ˆIZB AL WIQ¼YA WHICH CAN BE FOUND AT THE CENTRE OF THE LITTLE BOOK BEFORE YOU !T THE CENTRE FOR IT IS SURROUNDED BY MUCH PRECIOUS INFORMA TION 3UHA 4AJI &AROUK I DOES NOT LIMIT HERSELF SIMPLY TO ESTABLISHING THE TEXT WITH RIGOROUS EXACTITUDE AND PROVIDING A TRANSLATION AND TRANSLITERATION OF IT #OMBINING A METICULOUS EXAMINATION OF WRIT TEN SOURCES WITH PATIENT ØELDWORK SHE TELLS FOR THE ØRST TIME THE LONG HISTORY OF THIS PRAYER IDENTIFYING EACH OF THE PERSONALITIES IN THE CHAINS OF TRANSMISSION "ASED UPON MANY TESTIMONIES AND FROM HER OWN OBSERVATIONS SHE SHOWS ABOVE ALL THAT THE PRACTICE OF THE $AWR LIVES ON TODAY IN VERY DIVERSE MILIEUX 7ITH AS MUCH KNOW LEDGE AS EMPATHY SHE THUS DEMONSTRATES THE CONTINUING CURRENCY OF )BN x!RABkS TEACHING 0ARIS  Y *OUSPEVDUJPO

4HERE IS A GROWING BODY OF CRITICAL EDITIONS TRANSLATIONS AND ANALY SES OF THE WORKS OF )BN x!RAB YET RELATIVELY LITTLE ATTENTION HAS BEEN PAID TO DIMENSIONS OF HIS CORPUS OF A MORE SPECIØCALLY LITURGICAL OR DEVOTIONAL CHARACTER 4HE MOST EXTENSIVE COLLECTION OF PRAYERS AT TRIBUTED TO HIM ARISES IN THE MAJOR COMPILATION OF 3UNNI DEVOTIONAL TEXTS BY THE .AQSHBANDIo+HALIDI !HMED :IYA{ÓDDIN 'ÓMÓ HANEVI D KNOWN BY THE TITLE -AJMƒxAT AL AyZ¼B 7HILE A FEW OF THESE PRAYERS HAVE SINCE BEEN PUBLISHED AND SOME SUCH PUBLICATIONS CLAIM IF IMPLICITLY TO PRESENT CRITICAL EDITIONS EDITORS OFTEN PROVIDE SCANT OR NO INFORMATION CONCERNING THE MANUSCRIPTS ON WHICH THEY HAVE DRAWN  AND IT IS CONSEQUENTLY DIFØCULT IN SOME CASES TO BE CER TAIN OF THEIR ORIGIN OR PRECISION ! CRITICAL COMPILATIONEDITION OF ALL THESE PRAYERS THAT RATIONALISES TITLES AND TEXTS ADDRESSES QUESTIONS OF ATTRIBUTION AND EXPLORES THE ACCOMPANYING COMMENTARY TRADITION IS STILL TO BE PRODUCED !S A MODEST CONTRIBUTION TO THIS END AND TAKING INTO ACCOUNT THE RELATIVELY FEW STUDIES OF -USLIM AND SUØ PRAYER AND PRAYER TEXTS MORE GENERALLY THIS STUDY FOCUSES ON A SINGLE SMALL PRAYER WHICH HAS AS ITS FULL TITLE AL $AWR AL AxL¼ AL MUQARRIB IL¼ KULLI MAQ¼M AL AxL¼ 4HE -OST %LEVATED #YCLE THAT BRINGS ONE CLOSE TO %VERY 3TATION OF 4HE -OST (IGH OFTEN CONTRACTED TO AL $AWR AL AxL¼ 4HE -OST %LEVATED #YCLE OR $AWR AL AxL¼ 4HE #YCLE OF 4HE -OST (IGH  IT IS ALSO KNOWN AS ˆIZB AL WIQ¼YA 4HE 0RAYER OF 0ROTECTION  !S IN THE CASE OF OTHER PRAYERS ATTRIBUTED TO HIM THIS DOES NOT APPEAR IN )BN x!RABkS BIBLIOGRAPHIC RECORDS THE èHRIS AND IJ¼ZA AND IS NOT MEN TIONED IN ANY OF HIS WORKS 9ET AS ONE CONTEMPORARY SUØ SHAYKH AND SPECIALIST IN HIS THOUGHT HAS PUT IT jTHERE IS A CONSENSUS AMONG THE PEOPLE OF THE 7AY OF 'OD ;AHL cARQ !LL¼H= CONCERNING ITS ATTRIBUTION TO THE 3HAYKH AL !KBARk ! CLEAR MAJORITY OF THE SUBSTANTIAL NUMBER OF MANUSCRIPT COPIES SURVEYED FOR THIS STUDY EXPLICITLY ATTRIBUTE THE ð )NTRODUCTION

PRAYER TO )BN x!RAB EITHER IN THE TITLE OR THROUGH A CHAIN OF TRANSMIS SION /F THOSE THAT DO NOT MAKE SUCH AN ATTRIBUTION NONE ATTRIBUTE IT TO ANY OTHER AUTHOR 'IVEN THIS AND EVIDENCE OF ITS WIDESPREAD CIRCULATION AND USE BOTH PAST AND PRESENT IT REPRESENTS AN IMPORTANT ELEMENT IN ANY PROJECT TO DELIMIT AND CLARIFY THE SPECIØCALLY LITURGI CAL DIMENSION OF )BN x!RABkS CORPUS 4HIS STUDY EXAMINES THREE MAJOR ASPECTS OF THE PRAYER #HAPTER  EXPLORES ITS CONTEMPORARY LIFE PROVIDING AN INDICATION OF ITS CIR CULATION AND USE THROUGH EXAMPLES FROM DIFFERENT ARENAS #HAPTER  FOCUSES ON HISTORICAL DIMENSIONS BASED ON MANUSCRIPT COPIES SPAN NING THE LAST FOUR CENTURIES EXPLORING FACETS OF THE PRESENTATION AND TRANSMISSION OF THE PRAYER #HAPTER  EXAMINES PERCEPTIONS OF THE PRAYERkS PROPERTIES AND RECOMMENDATIONS CONCERNING ITS USE 4HE DISCUSSION TOUCHES ON ASPECTS OF ITS COMPOSITION AND THE INTERPLAY WITHIN IT BETWEEN INVOCATIONS OF $IVINE .AMES SPECIØC SUPPLICATIONS AND 1UR{ANIC QUOTATIONS 4HIS CHAPTER ALSO PROVIDES A TRANSLATION OF THE PRAYER AN !RABIC TEXT RESULTING FROM A CONSIDERED EVALUATION OF COPIES REVIEWED AND A TRANSLITERATION &INALLY AN !PPENDIX SETS OUT DETAILS OF MANUSCRIPT COPIES AND CHAINS OF TRANSMISSION DISCUSSED

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4HE PRAYER IS RECITED COLLECTIVELY DURING CERTAIN OF THE OPEN WEEKLY GATHERINGS DEVOTED TO CALLING DOWN PRAYERS AND BLESSINGS UPON THE 0ROPHET MAJ¼LIS AL ¶AL¼T xAL¼ AL NAB HELD AT THE MOSQUE ADJACENT TO )BN x!RABkS MAUSOLEUM IN THE 3HAYKH -UHYIkL $IN NEIGHBOURHOOD THE 3ALIHIYYA DISTRICT $AMASCUS $URING  FOR EXAMPLE IT WAS READ COLLECTIVELY AT TWO OF THE EIGHT MAJ¼LIS SCHEDULED EACH WEEK /NE ô 4HE $AWR 4ODAY

WAS ESTABLISHED QUITE RECENTLY AND IS HELD BETWEEN NOON rUHR AND AFTERNOON xA¶R PRAYERS ON &RIDAY  THE OTHER WHICH TAKES PLACE BE FORE DAWN FAJR PRAYERS ON 3ATURDAY IS LONG STANDING 4HE TEXT OF THE PRAYER IS AVAILABLE IN THE FORM OF A PHOTOCOPIED SHEET STORED IN THE IMAMSk ROOM IN THE MOSQUE FROM WHERE IT IS OCCASIONALLY DIS TRIBUTED )T ALSO APPEARS FOR DISTRIBUTION FROM TIME TO TIME IN THE FORM OF A SMALL PAMPHLET OFTEN PRINTED TOGETHER WITH A HADITH OR 1UR{ANIC VERSES )N ADDITION SOME OF THE LARGER PAMPHLETS PRINTED SPECIØCALLY FOR USE IN VARIOUS MAJ¼LIS AND EFFECTIVELY THE PROPERTY OF THOSE MAJ¼LIS ENCOMPASS THE PRAYER 2EACHING A WIDER CIRCULATION IT APPEARS IN A POPULAR COLLECTION OF PRAYERS COMPILED BY FORMER -UFTI OF 3YRIA -UyAMMAD !BƒkL 9USR xœBIDN D AND PUBLISHED BY HIS HEIRS  AND IN A MORE RECENT COLLECTION DISTRIBUTED FREE PUBLISHED AS A JOINT VENTURE BETWEEN 4U RK ISH AND 3YRIAN PUBLISHERS )T CAN ALSO BE FOUND ON THE MARGIN OF EDITIONS OF AL *AZƒLkS POPULAR 3UNNI PRAYER MANUAL $AL¼{IL AL KHAYR¼T THAT CIRCULATE IN $AMASCUS &I NALLY IT IS PRESENTED IN ONE OF THE MANY PRIVATELY PUBLISHED WORKS OF AN %GYPTIAN SUØ SHAYKH AND INTERPRETERoDISSEMINATOR OF )BN x!RABkS THOUGHT LONG SETTLED IN $AMASCUS -AyMƒD AL 'HUR¼B 4HE PRAYER IS THUS EASILY ACCESSIBLE TO PEOPLE OF ALL BACKGROUNDS IN $AMASCUS !T THE SAME TIME IN SOME CIRCLES THERE TRADITIONAL SUØ MODES OF TRANSMISSION CONTINUE 4HE IJ¼ZA IN THIS CONTEXT IS UN DERSTOOD TO UNLOCK THE PRAYERkS SECRETS FOR THE MURD IN A WAY THAT PROTECTS HIM FROM POTENTIAL HARM IT ALSO ENSURES THAT THESE SECRETS REMAIN THE PRESERVE OF THOSE SUITABLY PREPARED TO RECEIVE THEM 4HE IJ¼ZA OFTEN ENCOMPASSES AN INSTRUCTION CONCERNING THE TIME AND FRE QUENCY OF RECITATION )T MAY REQUIRE THE MURD TO SITUATE THE PRAYER WHENEVER THEY RECITE IT WITHIN A CLUSTER OF OTHER PRAYERS AND FOR MULAE OR INVOLVE MAKING PRECISE ADDITIONS AT CERTAIN POINTS IN THE TEXT 3PECIØC TO EACH MURD SUCH PRESCRIPTIONS ARE NOT ARBITRARY AND MAY INDEED HAVE BEEN RECEIVED BY THE SHAYKH IN A DREAM OR VISION 4AILORED TO THE MURDkS LEVEL THEY MAY BE CHANGED AS HE ADVANCES ON THE SPIRITUAL JOURNEY 4HE VITALITY OF THIS MODE OF TRANSMISSION CAN BE ILLUSTRATED THROUGH THE PRACTICE OF !yMAD AL ˆ¼RƒN D WIDELY RECOGNISED õ $AMASCUS

IN $AMASCENE SUØ CIRCLES AS AN IMPORTANT SAINT AND HIS PROMINENT DISCIPLES &OR EXAMPLE AL ˆ¼RƒN GRANTED AN IJ¼ZA TO HIS DISCIPLE -AyMƒD AL 'HUR¼B TO READ THE PRAYER ONCE EVERY THIRTY SIX HOURS THIS IJ¼ZA ALSO ENCOMPASSED THE !WR¼D )BN x!RABkS DAILY PRAYERS  (E GAVE AN IJ¼ZA TO HIS DISCIPLE -AMDƒy AL .A¶¶ TO READ IT ONCE EVERY TWENTY FOUR HOURS AGAIN IN ADDITION TO THE !WR¼D  !L .A¶¶ IN TURN GAVE HIS SON -UyAMMAD 3¼MIR AN IJ¼ZA TO READ THE PRAYER DAILY THIS TIME PRECEDED BY AL .AWAWkS ˆIZB AND FOLLOWED BY RECI TATION OF SƒRAT AL &¼TIyA FOR THE SOULS OF THE 0ROPHET )BN x!RAB AND AL ˆ¼RƒN 3UCH INSTRUCTIONS FOR READING THE PRAYER SOMETIMES MIGRATE OUT OF THE SPHERE OF ESOTERIC TRANSMISSION TO ACCOMPANY PRINTED COP IES THEREBY BECOMING AVAILABLE FOR GENERAL APPLICATION &OR EXAMPLE xœBIDN PREFACES THE PRAYER WITH A NOTE EXPLAINING THAT HIS GRAND FATHER HAD RECEIVED A DIRECT INSTRUCTION FROM )BN x!RAB THROUGH A KAR¼MA OR ACT OF SPIRITUAL GRACE GRANTED THE TWO OF THEM TO READ IT TWICE DAILY ONCE FOLLOWING THE MORNING ¶UBy PRAYER AND AGAIN AFTER THE SUNSET ONE MAGHRIB  )N THE CASE OF A SPECIØC MATTER OF IMPOR TANCE )BN x!RAB HAD INSTRUCTED HIM TO READ IT THREE TIMES FOLLOWING THE AFTERNOON PRAYER xœBIDN ALSO PROVIDES DETAILED INSTRUCTIONS CONCERNING WHAT MUST BE RECITED BEFORE AND AFTER THE PRAYER &ROM THE ULAMA TO THE ILLITERATE CONVICTION OF THE PRAYERkS POTENCY IS WIDESPREAD IN $AMASCENE SUØ CIRCLES AND AMONG )BN x!RABkS LOCAL DEVOTEES WHO ATTACH THEMSELVES TO HIS MOSQUE /NE SUCH DEVOTEE ATTRIBUTES THIS POTENCY TO THE FACT THAT THE PRAYER ENCOMPASSES MANY $IVINE .AMES ANOTHER TO ITS SPECIAL QUALITY AS THE SUMMATION OF ALL OF )BN x!RABkS TEACHINGS INDEED jTHE ESSENCE OF HIS ENTIRE KNOWLEDGEk $EVOTEES BELIEVE THAT IF THE PRAYER IS RECITED WITH RIGHT INTENTION ABSOLUTE CERTAINTY OF ITS POWER AND THE AIM OF PLEASING 'OD WHILE REPUDIATING THE PULL OF THIS WORLD IT CAN DRAW THE RECITER INTO THE 0ROPHETkS PRESENCE AL yAfRA AL -UyAMMADYA  THE 0ROPHET THEN APPEARS TO THEM jTHROUGH )BN x!RABk ESPECIALLY IN DREAMS $RAWING ON THEIR PERSONAL EXPERIENCES SOME POINT OUT THAT WHOEVER READS THE PRAYER WITH SINCERITY OF HEART AND UTTER CONVICTION WHILE MAKING A SPECIØC PLEA WILL HAVE THEIR WISH GRANTED 4HEY RELATE HOW THEY READ ö 4HE $AWR 4ODAY

IT WITH THE INTENTION OF SEEKING HELP IN RELATION TO CONCRETE PROB LEMS AND ARE ALWAYS CONØDENT OF A POSITIVE RESPONSE &OR EXAMPLE ONE DEVOTEE TELLS HOW WHEN HE RECITES THE PRAYER WITH THIS SPECIØC REQUEST IN MIND )BN x!RAB APPEARS TO HIM IN DREAMS AND SHOWS HIM HOW TO SOLVE PRACTICAL PROBLEMS AT WORK THAT REQUIRE TECHNICAL KNOW LEDGE IN WHICH HE HAS NO TRAINING 7HENEVER HE IS GUIDED TO SOLVE A WORK PROBLEM IN THIS WAY HE REFUSES PAYMENT FOR THE JOB FOR HE ATTRIBUTES HIS SUCCESS IN IT TO )BN x!RABkS BARAKA OR BLESSING THROUGH THE PRAYER RATHER THAN HIS OWN EFFORT (E RELATES WITH GRATITUDE HOW HE HAS DEVELOPED A NEW CAREER AND IMPROVED HIS FAMILYkS MATERIAL CIRCUMSTANCES THROUGH THE HELP GRANTED HIM IN RESPONSE TO REQUESTS MEDIATED THROUGH THE PRAYER

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4HE EARLIEST PRINTED VERSIONS OF THE PRAYER APPEARED IN )STANBUL DUR ING THE LATE  TH CENTURY IN 'ÓMÓ HANEVIkS -AJMƒxAT AL AyZ¼B AND THE $AL¼{IL AL KHAYR¼T  FOR EXAMPLE 4HE ØRST MODERN 4U RK ISH TRANSLITERATION OF THE PRAYER WAS PUBLISHED IN  BY A PUBLISHING COMPANY OWNED BY A DEVOTEE OF )BN x!RAB 4HIS SMALL BOOKLET ALSO PROVIDES THE !RABIC TEXT AND A CLARIØCATION OF THE PRAYERkS MEANINGS IN 4U RK ISH  "Y  MORE THAN THIRTY THOUSAND COPIES HAD BEEN PRINTED DISTRIBUTED FREE THROUGHOUT 4URKEY IN RESPONSE TO INTERNET REQUESTS VIA BOOKSHOPS IN MAIL SHOTS ETC )T IS REPRINTED EVERY FEW MONTHS TO MEET DEMAND AND PEOPLE OF ALL KINDS ORDER AND READ IT INCLUDING MANY WHO ARE OUTWARDLY j¾OK MODERNk 7HILE THE PRAYER THUS CIRCULATES OPENLY IN PRINT IT IS ALSO STILL TRANSMITTED THROUGH IJ¼ZA GRANTING IN jHIDDENk SUØ CIRCLES IN )STANBUL &OR EXAMPLE THE .AQSHBANDI 3HAYKH !HMED 9IVLIK D GRANTED IJ¼ZAS TO READ THE PRAYER TO CERTAIN OF HIS OWN DISCIPLES AND TO OTHER SUØS IN )STANBUL &OR SOME HIS INSTRUCTION WAS TO READ IT TWICE A DAY IN CERTAIN CASES FOLLOWING THE !WR¼D FOR OTHERS ON ITS OWN (IS OWN IJ¼ZA TO READ THE PRAYER IS CONNECTED TO A LINE OF .AQSHBANDI SHAYKHS ÷ 4HE 5NITED +INGDOM

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$URING THE LATE S A COPY OF THE PRAYER WAS BROUGHT TO ,ONDON BY "ULENT 2AUF D A WESTERN EDUCATED DESCENDANT OF THE /T TOMAN ELITE 2AUF WAS THE GREAT GRANDSON OF )SMAIL 0ASHA D KHEDIVE OF %GYPT FROM  TO  )SMAILkS DAUGHTER 2AUFkS MA TERNAL GRANDMOTHER WAS 0RINCESS &ATMA (ANIM B WHO DIED SOME TIME AFTER THE END OF 7ORLD 7AR ) &ATMA (ANIM HAD COM MISSIONED A COPY OF THE PRAYER TO BE MADE FOR HER BY THE j(EAD #AL LIGRAPHERk APPARENTLY IN !( o #% IT WAS BOUND IN RED LEATHER AND EMBELLISHED WITH GOLD !FTER SHE DIED IT CAME INTO HER GRANDSONkS POSSESSION 2AUF BECAME THE PIVOTAL ØGURE IN A NEW RELIGIOUS MOVEMENT THAT EMERGED UNDER THE NAME j"ESHARAk IN THE SOUTH OF %NGLAND DURING THE EARLY S )N RESPONSE TO THE REQUESTS OF YOUNG COUNTERCUL TURE SEEKERS INTERESTED IN THE SPIRITUALITY OF jTHE EASTk HE CONVEYED THE TEACHING OF )BN x!RAB AS THE BASIS OF A MONISTIC EXPERIENTIAL AND SUPRA RELIGIOUS SPIRITUALITY (E DESIGNED COURSES IN jESOTERIC EDUCATIONk AIMING AT SELF KNOWLEDGE WHICH WERE EVENTUALLY OFFERED IN DEDICATED SCHOOLS ESTABLISHED BY THE MOVEMENT 3OME OF THE EARLY STUDENTS NOTICED &ATMA (ANIMkS BEAUTIFUL COPY OF THE $AWR IN 2AUFkS POSSESSION AND HIS PRINTED COPY OF THE !WR¼D 4HEY EN QUIRED WHETHER THESE PRAYERS COULD BE MADE AVAILABLE IN TRANSLIT ERATION 2AUF AGREED AND ASSIGNED TWO STUDENTS TO THE TASK ONE OF WHOM COULD READ !RABIC 4HIS STUDENT RENDERED THE TEXT INTO (EB REW TRANSLITERATION HIS NATIVE TONGUE AND FROM THAT INTO %NGLISH TRANSLITERATION THEY HAD NO KNOWLEDGE OF A TRANSLITERATION SYSTEM FOR !RABIC  2AUF CORRECTED AND COMPLETED THE TEXT WITH DIACRITICAL MARKS AND IT WAS DISTRIBUTED TO ALL INVOLVED IN "ESHARA (E DID NOT GIVE GUIDELINES FOR ITS RECITATION BUT EMPHASISED ITS PROTECTIVE EF FECT 4HIS TEXT WAS PUBLISHED IN  ALONGSIDE THE ORIGINAL BY THE -UHYIDDIN )BN x!RABI 3OCIETY -)!3 WHICH HAD BEEN ESTABLISHED DURING THE MID S BY SOME OF THOSE INVOLVED IN "ESHARA 4HE INCLUSION OF THE PHONETIC %NGLISH TRANSLITERATION IS SPECIØCALLY AIMED ø 4HE $AWR 4ODAY

AT THE NON !RABIC SPEAKING "ESHARA CONSTITUENCY WHICH TODAY HAS INTERNATIONAL EXTENT AND OTHERS UNABLE TO READ THE !RABIC ORIGINAL MAKING IT POSSIBLE FOR THEM TO RECITE THE TEXT 4HE -)!3 WEB SITE SUGGESTS HOW THE PRAYER CAN BE USED FOR THE PURPOSES OF PRO TECTION jTHIS PRAYERbPROTECTS ITS RECIPIENT )N MICROØCHE FORM IT IS FREQUENTLY CARRIED AS AN AMULET OR DISPLAYED IN A SIGNIØCANT PLACEk -ANY INVOLVED IN "ESHARA WEAR THE MICROØCHE FORM IN A SILVER EN CASEMENT ON A NECK CHAIN THEY ALSO POSITION IT ABOVE THE INSIDE OF A MAIN DOOR AT HOME 3OMETIMES A FRAMED PHOTOCOPY OF THE ØRST PAGE OF THE PRAYER IS DISPLAYED 3OME READ THE PRAYER REGULARLY WHILE OTH ERS RESORT TO IT IN TIMES OF DIFØCULTY OR TO WARD OFF PERCEIVED EVIL

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 4HE MODERN PERIOD HAS WITNESSED THE WIDENING ACCESSIBILITY OF SUØ RESOURCES BEYOND THE INITIATED AND PREPARED A TREND THAT HAS ACCELERATED SINCE THE LATE TH CEN TURY 3EE FOR EXAMPLE %LIZABETH 3IRRIYEH 3UØ 4HOUGHT AND ITS 2ECONSTRUCTION IN 3UHA 4AJI &AROUKI AND "ASHEER - .AØ EDS )SLAMIC 4HOUGHT IN THE 4WENTIETH #ENTURY ,ONDON  PPo 'ARBI 3CHMIDT 3UØ #HARISMA ON THE )NTERNET IN $AVID 7ESTERLUND ED 3UèSM IN %UROPE AND .ORTH !MERICA ,ONDON  PPo  /N THE GENERAL IMPACTS OF PRINT AND LATER MASS EDUCATION LITERACY AND NEW MEDIA ON TRADITIONAL NOTIONS OF RELIGIOUS AUTHORITY AND ON SYSTEMS FOR LEARNING AND TRANS MITTING RELIGIOUS KNOWLEDGE SEE FOR EXAMPLE &RANCIS 2OBINSON j4ECHNOLOGY AND 2ELIGIOUS #HANGE )SLAM AND THE )MPACT OF 0RINTk -ODERN !SIAN 3TUDIES    PPo $ALE & %ICKELMAN 4HE !RT OF -EMORY )SLAMIC %DUCATION AND ITS 3OCIAL 2EPRODUCTION IN *UAN ) #OLE ED #OMPARING -USLIM 3OCIETIES +NOWLEDGE AND THE 3TATE IN A 7ORLD #IVILIZATION !NN !RBOR -)  PPo IDEM )SLAMIC 2ELIGIOUS #OMMENTARY AND ,ESSON #IRCLES )S THERE A #OPERNICAN 2EVOLUTION IN ' 7 -OST ED #OMMENTARIES [+OMMENTAR] 'OTTINGEN  PPo 7HILE OUR INTEREST HERE IS IN THE CONTEMPORARY SITUATION IT SHOULD BE NOTED THAT VERY FEW OF THE LITURGICAL TEXTS ASSOCIATED WITH THE cARQAS REMAINED CONØNED TO THEIR MEMBERSHIP EVEN IN PRE MODERN TIMES  0ADWICKkS SURVEY OF jPOPULARk PRAYER MANUALS GATHERED FROM CITIES ACROSS THE -USLIM WORLD DURING THE S ENCOMPASSES THE $AWR BUT SHE DOES NOT CONSIDER IT AMONG THEIR BEST KNOWN CONTENTS )N ADDITION TO THE EXAMPLES BELOW IT APPEARS IN THE POPULAR PRAYER COLLECTION -ANBAx AL SAx¼D¼T P PUBLISHED IN "EIRUT SEE -C'REGOR j! 3UØ ,EGACY IN 4U N ISk P N /UR EXAMPLES DO NOT ENCOMPASS THE WORLD OF 3HIxI )SLAM BUT WE WOULD POINT OUT THAT THE PRAYER APPEARS TO BE LESS WIDELY KNOWN AND USED THERE THAN IN 3UNNI CONTEXTS  /N THE ¶ALAW¼T OR TA¶LIYA THE PRACTICE OF CALLING DOWN PRAYERS AND BLESSINGS UPON THE 0ROPHET SEE !NNEMARIE 3CHIMMEL !ND -UHAMMAD IS (IS -ESSENGER 4HE 6ENERATION OF THE 0ROPHET IN )SLAMIC 0IETY #HAPEL (ILL .#  PP FF 0ADWICK -USLIM $EVOTIONS PP FF  (ELD AT A TIME WHEN FAMILIES GATHER AT HOME FOR LUNCH AFTER THE &RIDAY PRAYER ATTENDANCE AT THIS MAJLIS ESTABLISHED IN  IS NOT SUBSTANTIAL $URING &EBRUARY  THE MAJLIS WAS LED BY -UyAMMAD !MN xœSHƒR A DISCIPLE OF THE REVERED 3HADHILI !yMAD AL ˆABB¼L AL 2IF¼x "EGINNING IMMEDIATELY AFTER THE END OF THE KHAcBkS LES SON IT OPENED WITH THE CALLING DOWN OF PEACE AND BLESSINGS UPON THE 0ROPHET ! PAMPHLET WAS DISTRIBUTED ¤ALAW¼T xAL¼ AL NAB AL KARM SAYYIDIN¼ RASƒL !LL¼H LIkL SHAYKH !yMAD AL $ARDAYR AL +HALWAT xœSHƒR CALLED FOR RECITATION OF SƒRAT AL &¼TIyA FOR THE SOUL OF )BN x!RAB AND THE ASSEMBLY PROCEEDED TO RECITE THE $AWR PRINTED IN THE PAMPHLETkS LAST FEW PAGES AT CONSIDERABLE SPEED /N COMPLETING THIS THE MAJLIS RE ðð 4HE $AWR 4ODAY

CITED SƒRAT AL &¼TIyA A ¶ALAW¼T BY !yMAD AL $ARDAYR AL +HALWAT AL &¼TIyA AGAIN AND -ANrƒMAT ASM¼{ !LL¼H AL yUSN¼ AL $ARDAYRYA ! SUBSTANTIAL AMOUNT OF TEXT WAS COMPLETED IN FORTY MINUTES xœSHƒR RECITED AL &¼TIyA AND ASKED THOSE PRESENT TO RECITE IT FOR THE BENEØT OF CERTAIN INDIVIDUALS IN NEED (E THEN LED THE MAJLIS IN READING SƒRAT 9¼ 3N 4HEREAFTER THE TAHLL L¼ IL¼HA ILL¼ !LL¼H WAS REPEATED 4WO MAJLIS jSERVANTSk ARRIVED WITH LARGE BAGS OF BREAD WHICH THEY BEGAN TO DISTRIBUTE MARKING THE END OF THE MAJLIS xœSHƒR CONTINUED TO CALL DOWN PEACE AND BLESSINGS UPON THE 0ROPHET FOLLOWED BY SPONTANEOUS SUPPLICATION IN WHICH HE ASKED 'OD TO GRANT VICTORY TO THE -USLIMS OVER THOSE WHO AGGRESS AGAINST THEM TO HEAL THE SICK TO FORGIVE THOSE WHO HAVE TRANSGRESSED AND TO HAVE MERCY UPON THE DEAD 4HE CONGREGATION AFØRMED HIS EMOTIONAL PRAYERS WITH j¼MNk AT EACH PAUSE 2EÙECTING THE CONCERNS OF THE HOUR HE ASKED 'OD TO DESTROY ENEMY PLANES TO GRANT VICTORY TO THE 0ALESTINIANS AND TO PROTECT 3YRIA USING AL &¼TIyA AS AN ADJURATION THROUGHOUT (E ASKED 'OD TO ACCEPT THE MAJLIS THROUGH THE STANDING OF THE PROPHETS THEIR WIVES AND MOTHERS AND THE COMPANIONS AND SAINTS jESPECIALLY THOSE AT WHOSE DOORSTEPS WE SIT o 3HAYKH -UyY AL $N AND 3HAYKH AL .¼BULUS o THROUGH THEIR BARAKA AND KAR¼M¼T ACHIEVED THROUGH !LL¼H (IMSELFk (E ASKED 'OD TO COMPENSATE ANYONE WHO HAD SPENT TOWARDS THE MAJLIS AND REQUESTED DONATIONS FOR AN UNNAMED PERSON IN DIFØCULT CIRCUMSTANCES  !CCORDING TO ONE OF THE MOSQUE IMAMS THIS MAJLIS o SET APART FROM ALL OTHERS BY RECITATION OF -U¶cAF¼ AL "AKRkS 7IRD AL SAyAR KNOWN ALSO AS AL &ATy AL QUDS WAkL KASHF AL UNS WAS ESTABLISHED OVER SEVENTY YEARS AGO BY THE 2IFAxI (¼SHIM !Bƒ ¡AWQ o  !CCORDING TO -UHAMMAD -UTIx AL (AØZ AND .IZAR !BAZA 4A{RKH xULAM¼{ $IMASHQ FkL QARN AL R¼BIx xASHAR AL HIJR $AMASCUS   P !Bƒ ¡AWQ PERSONALLY LED RECITATION OF 7IRD AL SAyAR AT THE MOSQUE EVERY 3ATURDAY BEFORE FAJR FOR FORTY ØVE YEARS 3OME LOCAL SOURCES HOLD THAT THIS MAJLIS WAS INSTITUTED BY -U¶cAF¼ AL "AKR HIMSELF TOGETHER WITH x!BD AL 'HAN AL .¼BULUS AND SUGGEST THAT IT HAS BEEN HELD THERE CONTINUOUSLY SINCE )N  !Bƒ ¡AWQ HANDED RESPONSI BILITY FOR THE MAJLIS TO 3ALM AL x!MM WHO HAD COMMITTED HIMSELF TO THE MOSQUE IN  !L x!MM OPENED A MAJLIS DURING &EBRUARY  WITH RECITATION OF AL &¼TIyA 1UR{ANIC VERSES SUPPLICATION AND THE ISTIGHF¼R FORGIVENESS FORMULA ! BOOKLET WAS DISTRIBUTED -AJMƒx AL AWR¼D AL KABR YASHTAMIL xAL¼ AL MA{THƒR xAN AL A{IMMA WAkL AQc¼B MIN AL ¶ALAW¼T xAL¼ AL NAB WAkL AWR¼D WAkL ADxIYA WAkL ADHK¼R WAkL AyZ¼B WAkL ISTIGHF¼R¼T !L x!MM LED THE MAJLIS IN RECITING WITH GREAT BEAUTY 7IRD AL SAyAR WITH ITS REPETITIONS OF $IVINE .AMES AND LYRICAL ÙOURISHES !T A TRANSITIONAL POINT THE MAJLIS jSERVANTk DISTRIBUTED HALVA SANDWICHES !L x!MM LAUNCHED INTO SPONTANEOUS AT TIMES TEARFUL SUPPLICATION (E CALLED FOR PEACE UPON THE 0ROPHET AND HIS COMPANIONS ULAMA MUyADDITHƒN AND ALL PEOPLE OF FAITH 3ALAMS WERE ADDRESSED TO THE 0ROPHET REFERRING TO THE FACT THAT THE MAJLIS WAS TAKING PLACE IN HIS PRESENCE AND TO -U¶cAF¼ AL "AKR !FTER FURTHER SUPPLICATION RECITATION OF AL &¼TIyA AND THE CALLING DOWN OF BLESSINGS UPON THE PROPHET HE RETURNED TO THE WIRD (AVING COMPLETED IT HE REPEATED THE TAHLL ALONE THEN FOLLOWED EACH TIME BY AN EMPHATIC j,ORD HAVE MERCY ON ME
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STATURE -AY 'OD SANCTIFY HIS SECRET AND CAUSE HIM TO LIVE IN (IS 3PACIOUS 'ARDENS WITH THE 3HAYKH AL !KBARk °UKRAN 'ÍKNAR HAS HERSELF PUBLISHED A FEW TITLES WITH +ITSAN INCLUDING 2ÓYA 4ABIRLERI 3HE INTENDS TO FACILITATE PRODUCTION OF A 4U RK ISH VER SION OF THE !WR¼D  (IS SHAYKH x!LI "AHJAT %FENDI RECEIVED IT FROM THE LATTERkS SHAYKH (AYRULLAH %FENDI WHO RECEIVED IT FROM HIS SHAYKH !LI "AHJAT %FENDI %KBER 4HANKS ARE DUE TO -AHMUD +ILI¾ FOR THIS INFORMATION  ! CONTROVERSIAL ØGURE IN %GYPTIAN HISTORY SEEN EITHER AS AN EXTRAVAGANT IN COMPETENT OR A FAR SIGHTED IF UNLUCKY MODERNIZER )SMAIL EVENTUALLY BECAME UNPOPU LAR BOTH AT HOME AND WITH THE %UROPEAN POWERS AND WAS ØNALLY DEPOSED BY 3ULTAN !BDÓLHAMID UNDER %UROPEAN PRESSURE 3EE - % 9APP 4HE -AKING OF THE -ODERN .EAR %AST o ,ONDON AND .EW 9ORK  PPo o !LBERT (OURANI !RABIC 4HOUGHT IN THE ,IBERAL !GE o #AMBRIDGE  PASSIM 3EE ALSO &AMILY 4REE OF -EHMET !LI "ULENT 2AUF IN "ULENT 2AUF 4HE ,AST 3ULTANS ED -ERAL !RIM AND *UDY +EARNS #HELTENHAM    3EE 4HE #HILD ACROSS 4IME IN "ULENT 2AUF !DDRESSES )) 2OXBURGH 3COTLAND  P 3HE WAS THE SISTER OF -EHMET 4EV Ø K 0ASHA WHO SUCCEEDED HIS FATHER )SMAIL AS KHEDIVE AND OF !HMET &UAD ) 0ASHA WHO WOULD BECOME THE ØRST KING OF %GYPT &ATMA (ANIM APPEARS TO HAVE HAD A SPECIAL CONNECTION WITH THE #ELVETIYYE AS SUMING RESPONSIBILITY WITH HER DAUGHTER FOR RESTORING THE MAUSOLEUM MOSQUE COM PLEX OF THE #ELVETI SAINT AND EFFECTIVELY THE ØRST SHAYKH OF THE cARQA !ZIZ -AHMUD (ÓDAYI D IN ³SKÓDAR )STANBUL AFTER IT WAS DAMAGED IN A THUNDERSTORM IN  /N THIS COMPLEX SEE 2AYMOND ,IFCHEZ 4HE ,ODGES OF )STANBUL IN ,IFCHEZ ED 4HE $ERVISH ,ODGE !RCHITECTURE !RT AND 3UèSM IN /TTOMAN 4URKEY "ERKELEY ,! AND ,ONDON  PPo /N HER PIVOTAL ROLE IN THE RENOVATION WHICH TOOK PLACE SOME YEARS AFTER THE DAMAGE WAS INÙICTED AND THE GIFTS AND DONATIONS SHE MADE SEE ( +AMIL 9ILMAZ !ZZ -AHMƒD (ÓD¼Y (AYATI %SERLERI 4ARKATI )STANBUL  P AND N +EMALEDDIN °ENOCAK +UTBUkL ¼RIFN 3EYYID !ZZ -AHMƒD (ÓD¼Y + 3 )STANBUL  P N  &OR A COMPREHENSIVE STUDY OF THE MOVEMENT AND ASSOCIATED ØGURES SEE 3UHA 4AJI &AROUKI "ESHARA AND )BN x!RAB ! -OVEMENT OF 3Uè 3PIRITUALITY IN THE -ODERN 7ORLD FORTHCOMING   4HE ˆIZBU L 7IQ¼YAH OF -UHYIDDIN )BN x!RABI -)!3 /XFORD  REPRINTED  4HE !WR¼D WERE PUBLISHED ØRST IN  AS -UHYIDDIN )BN x!RABI 7IRD -)!3 /XFORD  REPRINTED   3EE HTTPWWWIBNARABISOCIETYORG0UBLICATIONSHTML  )BID

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TH CENTURY !(

3AxD AL $N -UyAMMAD B -UyY AL $N )BN x!RAB [%] ;D= 4HE SECOND SON OF )BN x!RAB BORN IN -ALATYA IN !(  (E LEFT AN IMPORTANT DIWAN ! STUDENT OF HADITH HE VISITED #AIRO AND LIVED IN !LEPPO

2Af AL $N )BR¼HM B - B )BR¼HM B !Bƒ "AKR B - AL ¡ABAR AL -AKK [$] ;D= !LSO KNOWN AS AL 2Af AL ¡ABAR AND 2Af AL $N !Bƒ )Sy¼Q A 3HAØxI BORN IN !(  WHO HELD THE POSITION OF IMAM AT THE -AQ¼M )BR¼HM j3TATION OF !BRAHAMk IN -ECCA 3ON OF A SHARI ØAN (USAYNI FAMILY RESPECTED FAR AND WIDE FOR ITS LEARNING AND ONE OF THE OLDEST OF THE ESTABLISHED FAMILIES IN -ECCA 2Af AL $NkS ANCESTOR SETTLED THERE C WELL CONNECTED AND WITH TOP RANKING POSITIONS OF Q¼f JUDGE IMAM MUFTI KHAcB PREACHER AND TEACHER PASSING FROM GENERATION TO GENERATION 7RITING IN THE TH CENTURY THE BIOGRAPHER AL -UyIBB REPORTED THAT FROM  THE FAMILY HAD HELD THE IMAMATE OF THE -AQ¼M )BR¼HM EXCLUSIVELY AND CONTIN UOUSLY 2Af AL $N STUDIED UNDER PROMINENT ØGURES AND BECAME LEARNED IN THE 3HAØxI MADHHAB SCHOOL OF LAW  (E WAS OUTSTANDING IN PIETY HUMBLENESS AND CHARITABLENESS AND NEVER LEFT THE (IJAZ 4HE MANY EXAMPLES LISTED BY THE BIOGRAPHER )BN AL x)R¼Q SUGGEST THAT HE WAS A SIGNIØCANT ØGURE IN TRANSMITTING WORKS TO HIS CONTEM PORARIES INCLUDING MANY VISITORS TO -ECCA

!Bƒ -UyAMMAD AL 1¼SIM B -UrAFFAR B -AyMƒD B 4¼J AL 5MAN¼{ !yMAD )BN x!S¼KIR [!] ! MEMBER OF THE "ANƒ x!S¼KIR CLAN WHICH HELD AN IMPORTANT POSITION IN $AMASCUS DURING !( o AND PRODUCED A DYNASTY OF 3HAØxI ññ 4RANSMITTERS OF THE PRAYER

SCHOLARS (E APPEARS UNDER THE FULL NAME GIVEN HERE AS HAVING RE CEIVED AN IJ¼ZA FROM )BN x!RAB FOR THE LATTERkS + AL -UkASHSHAR¼T AL MAYMƒNA !CCORDING TO 9AHYA HE ALSO APPEARS IN A CHAIN AT TACHED TO AL &UTƒy¼T AL -AKKYA WHERE HIS NAME IS GIVEN AS !Bƒ -UyAMMAD AL 1¼SIM B AL -UrAFFAR B -UyAMMAD AL ¡ABB FOR WHICH HE ALSO RECEIVED AN IJ¼ZA DIRECTLY FROM THE AUTHOR )N A COL LECTION IN HIS HAND OF WORKS BY )BN x!RAB AND ¤ADR AL $N 1ƒNAW AL 1¼SIM REFERS TO THE LATTER IN TERMS SUGGESTING HE MAY HAVE BEEN AMONG 1ƒNAWkS DISCIPLES !MONG THOSE TO WHOM HE GAVE IJ¼ZAS IS "URH¼N AL $N AL 4ANƒKH

TH CENTURY !(

3HARAF AL $N x!BD AL -U{MIN B +HALAF AL $IMY¼c [%] ;D= "ORN IN !(  AN %GYPTIAN HADITH SCHOLAR AND ONE OF THE MOST IMPORTANT ØGURES IN HADITH TRANSMISSION OF THE LAST THIRD OF THE TH CENTURY !( (E IS BEST KNOWN FOR HIS MUx JAM SHUYƒKH OR DICTION ARY OF AUTHORITIES 4HIS GIVES THE NAMES OF HIS SHAYKHS AND THOSE HE MET AND FROM WHOM HE RECEIVED WORKS IN MANY ØELDS PROVIDING A RECORD OF HADITH AND OTHER TEXTS COLLECTED DURING NUMEROUS TRAVELS IN %GYPT THE (IJAZ )RAQ AND 3YRIA (IS ØRST VISIT TO 3YRIA WAS IN  (E RETURNED TO THE NORTH OF THE COUNTRY ON EITHER SIDE OF A VISIT TO "AGHDAD IN  AND BETWEEN LATE  AND LATE  HE STAYED SEVERAL TIMES OR POSSIBLY SETTLED CONTINUOUSLY IN $AMASCUS 4HE MUx JAM INCLUDES -UyAMMAD B -UyAMMAD B x!L )BN AL x!RAB 3AxD AL $N AL ¡¼{ AL $IMASHQ

AL .ƒR.ƒR AL $N !BƒkL ˆASAN x!L B x5MAR B !Bƒ "AKR AL 7¼N ;AL +HIL¼c AL ¤ƒF= [&] ;D= "ORN IN C OR  AND KNOWN AS )BN AL ¤AL¼y HE SETTLED IN %GYPT 4WO CHAINS ATTACHED TO AL &UTƒy¼T AL -AKKYA GIVE HIM TRANSMIT TING FROM )BN x!RAB AND TO )SM¼xL AL *ABART 4HE SILSILA CHAIN OF TRANSMISSION OF THE KHIRQA AKBARYA AKBARIAN MANTLE AS GIVEN ñò ! 0RAYER ACROSS 4IME

BY -UyAMMAD -URTAf¼ AL :ABD ALSO PASSES FROM )BN x!RAB TO HIM AND FROM HIM TO )SM¼xL AL *ABART (E APPEARS IN THE MAx¼JIM SHUYƒKH OF CERTAIN OF HIS CONTEMPORARIES (E TOOK WORKS FROM VARI OUS WELL KNOWN AUTHORITIES AND WAS CELEBRATED FOR HIS TEACHING AND TRANSMISSION OF HADITH IN WHICH HE CONNECTED YOUNG TO OLD DURING HIS LONG LIFE HE DIED AGED  

.¼¶IR AL $N -UyAMMAD B x!L B 9ƒSUF B )DRS AL +URD AL ˆAR¼W [%] ;D= "ORN IN $IMYAT HIS DATE OF BIRTH IS GIVEN AS !(  OR  OR   4HROUGH THE AGENCY OF HIS MATERNAL UNCLE x)M¼D AL $N AL $IMY¼c HE AUDITED WORKS FROM 3HARAF AL $N x!BD AL -U{MIN B +HALAF AL $IMY¼c WHO DIED WHEN .¼¶IR AL $N WAS EIGHT YEARS OLD  (E ALSO RECEIVED IJ¼ZAS FROM OTHER SHAYKHS IN #AIRO (E TRANS MITTED TO HADITH SCHOLARS LINKED YOUNG TO OLD THROUGH HIS LONG LIFE AND BECAME UNRIVALLED IN THIS ØELD 0EOPLE SOUGHT HIM OUT TO AUDIT WORKS AND ACQUIRE SAM¼xS CERTIØCATES OF AUDITION FROM HIM THE BIOGRAPHER )BN AL x)R¼Q REPORTS THAT HE STUDIED UNDER HIM MANY WORKS RECEIVED FROM AL $IMY¼c THROUGH IJ¼ZAS  (E WAS A SOLDIER WHO SERVED AS ONE OF THE SULTANkS AXE BEARERS AND WAS THUS KNOWN AS AL ¡ABARD¼R  (E WAS WELL KNOWN FOR HIS PIETY PROBITY AND LOVE OF THE GOOD (E TRANSMITTED TO -UyAMMAD B -UQBIL AL ˆALAB

TH CENTURY !(

"URH¼N AL $N !Bƒ )Sy¼Q )BR¼HM B !yMAD B x!BD AL 7¼yID B 3AxD AL 4ANƒKH AL "AxL [!] ;D= +NOWN AS AL "URH¼N AL 3H¼M HE WAS BORN IN $AMASCUS IN !(  AND GREW UP THERE BUT LATER SETTLED IN #AIRO HIS FAMILY ORIGI NATED FROM "AxL ;"AxALBEK=  (E RECEIVED IJ¼ZAS FROM OVER THREE HUNDRED BY SOME ACCOUNTS NEARLY FOUR HUNDRED AUTHORITIES IN CLUDING AL 1¼SIM )BN x!S¼KIR (E STUDIED HADITH èQH OR JURISPRU DENCE IN (AMA !LEPPO AND #AIRO AS WELL AS OTHER LOCATIONS AND 1UR{AN READINGSRECITATION AND WAS AUTHORISED TO TEACH AND ISSUE ñó 4RANSMITTERS OF THE PRAYER

LEGAL OPINIONS ! HIGHLY RESPECTED SCHOLAR HE BECAME jSHAYKH OF %GYPTk BOTH IN HADITH TRANSMISSION AND 1UR{AN READINGS !MONG THE MANY WHO STUDIED UNDER AND TRANSMITTED WORKS FROM HIM WAS )BN ˆAJAR AL x!SQAL¼N WHO REPORTS THAT HE SPENT A LONG TIME IN CLOSE COMPANIONSHIP WITH HIM AND EXPERIENCED jTHE BARAKA OF HIS SUPPLICATIONk  )BN ˆAJAR DETAILED HADITHS NARRATED BY THOSE LISTED IN AL 4ANƒKHkS MUx JAM AND DEVELOPED CERTAIN OF AL 4ANƒKHkS WORKS ON HADITH 4HE HISTORIAN AND BIOGRAPHER 3HAMS AL $N AL $HAHAB D ALSO STUDIED UNDER AL 4ANƒKH AND TRANSMITTED HADITH FROM HIM 7HEN AL 4ANƒKH LOST HIS SIGHT HE BECAME KNOWN AS AL "URH¼N AL 3H¼M jTHE "LINDk

)SM¼xL AL *ABART AL :ABD [&] ;D= #HARISMATIC SUØ SHAYKH AND ARDENT FOLLOWER OF )BN x!RAB 4OGET HER WITH HIS DISCIPLE x!BD AL +ARM AL *L D HE DISSEMI NATED THE WORKS OF )BN x!RAB IN :ABID GIVING RISE TO A SUØ MOVE MENT IN 2ASULID 9EMEN COMMITTED TO HIS TEACHINGS AND THOSE OF HIS SCHOOL

AL *AM¼L*AM¼L AL $N ;!BƒkL -Ay¼SIN= -UyAMMAD B )BR¼HM ;B !yMAD B !Bƒ "AKR= AL -URSHID ;AL -AKK= [$] -ECCAN HADITH SCHOLAR WHO TRANSMITTED WORKS IN HADITH TO x5MAR )BN &AHD AL -AKK

)BN ˆAJAR AL x!SQAL¼N [!] ;D= 0ROMINENT %GYPTIAN HADITH SCHOLAR AUTHOR OF &ATy AL B¼R THE GREAT COMMENTARY ON THE 3Ayy BIOGRAPHER AND 3HAØxI MUFTI OFTEN RE GARDED AS THE GREATEST x¼LIM SCHOLAR OF HIS GENERATION HE HELD THE POSITION OF #HIEF *UDGE OF %GYPT AND 3YRIA FOR A TOTAL OF TWENTY ONE YEARS !S NOTED ABOVE HE TRANSMITTED FROM AL 4ANƒKH )N EVALU ATING HIS ATTITUDE TOWARDS )BN x!RAB +NYSH DESCRIBES HIM AS AN AD VERSARY AND CRITIC  BUT SUGGESTS AT THE SAME TIME THAT IN SPITE OF SOME BIOGRAPHERSk ATTEMPTS TO DEPICT HIM AS AN IMPLACABLE ENEMY )BN ˆAJAR PRESENTED THE WIDEST POSSIBLE SPECTRUM OF OPINIONS ON )BN x!RAB AND AVOIDED ANY CLEAR CUT JUDGEMENT OF HERESY OR UNBELIEF ñô ! 0RAYER ACROSS 4IME

/N THIS BASIS HE CONCLUDES THAT HIS POSITION CAN BE DESCRIBED AS jAG NOSTICk )BN ˆAJARkS WRITINGS WERE FOR SOME TIME TO COME PERHAPS THE LAST TO PRESENT A FAVOURABLE VIEW OF )BN 4AYMYA OUTSIDE OF STRICT (ANBALI CIRCLES BY THE MID TH CENTURY THE SALAØ VIEW OF )SLAM AS ARTICULATED BY )BN 4AYMYA WAS LARGELY ECLIPSED BY THE !SHxARIoSUØ ULAMA ESTABLISHMENT WHICH DOMINATED THE 3UNNI CULTURAL MILIEU 

-UyAMMAD !BƒkL &ATy B !Bƒ "AKR ;:AYN AL $NAL :AYN= AL -AR¼GH ;3HARAF AL $N AL 1URASH AL -AKK= [&] ;D= +NOWN AS AL -AR¼GH AL ¶AGHR jTHE YOUNGERk BORN IN -EDINA IN !(  HE WAS A FAQH JURIST AND HADITH SCHOLAR WHO LEFT A NUM BER OF WORKS AND APPEARS IN MANY CHAINS OF TRANSMISSION !CCORDING TO ONE OF THEM HE TRANSMITTED )BN !RABIkS WORKS AND ALL THAT HE TRANSMITTED TO :AKARY¼ AL !N¶¼R (E TRANSMITTED HIS èHRIS BIBLIO GRAPHY TO x5MAR B 4AQ AL $N )BN &AHD (E DIED IN -ECCA AND HAS BEEN DESCRIBED AS A SAINT

-UyAMMAD B -UQBIL AL ˆALAB AL ¤RAF [%] ;D= ! HIGHLY IMPORTANT HADITH TRANSMITTER DESCRIBED AS MUSNID AL DUNY¼ F xA¶RIHI jTHE MOST IMPORTANT HADITH TRANSMITTER ON EARTH IN HIS TIMEk AS THE LAST REMAINING PERSON TO HAVE TRANSMITTED FROM AL &AKHR )BN AL "UKH¼RkS LAST LIVING COMPANION AL ¤AL¼y - B )BR¼HM B !Bƒ x5MAR AL -AQDIS AL ¤¼LIy AL ˆANBAL AND THUS FROM AL &AKHR HIMSELF THROUGH A SINGLE INTERMEDIARY 4HOSE WHO TRANSMITTED HADITH FROM -UyAMMAD B -UQBIL DURING HIS LONG LIFE PARTICIPATED IN THE HONOUR ASSOCIATED WITH HIS jHIGHk CHAIN OF AU THORITIES ÙOWING FROM HIS STATUS AS LAST LINK WITH A REVERED BYGONE GENERATION 4HEY INCLUDED -UyAMMAD Bx!BD AL 2AyM¼N AL 3A KH¼W AND *AL¼L AL $N AL 3UYƒc TO WHOM -UyAMMAD B -UQ BIL SENT A WRITTEN IJ¼ZA FROM !LEPPO TO %GYPT IN !( 

3IR¼J AL $NAL 3IR¼J x5MAR ;.AJM AL $N= B -UyAMMAD ;4AQ AL $N= )BN &AHD AL -AKK [$] ;D= +NOWN ALSO AS !BƒkL 1¼SIM AND !Bƒ ˆAF¶ A SHARIØAN AL (¼SHIM AL x!LAW AND A 3HAØxI HE WAS BORN C (IS GRANDFATHER HAD ñõ 4RANSMITTERS OF THE PRAYER

TAKEN HIS FATHER 4AQ AL $N B IN %GYPT TO SETTLE IN -ECCA WHERE HE AUDITED WORKS AND RECEIVED IJ¼ZAS FROM MANY SHAYKHS AND BECAME A WELL RESPECTED AUTHORITY AND PROLIØC AUTHOR 4HE FAMILY PRODUCED A NUMBER OF IMPORTANT TRANSMITTERS INCLUDING x5MAR x5MAR DETAILED HADITHS NARRATED BY THOSE LISTED IN THE MUx JAM OF !BƒkL &ATy -UyAMMAD AL -AR¼GH AMONG OTHERS (E TRANSMIT TED TO :AKARY¼ AL !N¶¼R AND AL 3UYƒc AMONG OTHERS (E LEFT A NUMBER OF BIBLIOGRAPHIES AND LISTS OF TEACHERS MASHYAKHA PERTAIN ING BOTH TO HIMSELF AND TO OTHERS AND VARIOUS WORKS INCLUDING IM PORTANT HISTORICAL WORKS FOCUSING ON -ECCA )Ty¼F AL WAR¼ BI AKHB¼R 5MM AL 1UR¼ AL 4AYSR BI TAR¼JIM AL ¡ABARYN AL $URR AL KAMN BI DHAYL AL x)QD AL THAMN F TA{RKH AL BALAD AL AMN 

TH CENTURY !(

*AL¼L AL $N AL 3UYƒc [%] ;D= 'REAT %GYPTIAN POLYMATH PROLIØC AUTHOR AND jORTHODOXk 3HADHILI SUØ WHO SPEARHEADED AN APOLOGY FOR SUØSM AND ITS LEADING ØGURES 4HIS ENCOMPASSED A DEFENCE OF THE ORTHODOXY OF )BN x!RAB IN FOR EXAMPLE 4ANBH AL GHAB BI TABRIkAT )BN x!RAB WRITTEN AS A REFUTATION OF AL "IQ¼xkS 4ANBH AL GHAB BI TAKFR )BN AL &¼RIf WA )BN x!RAB 4HOSE FROM WHOM HE TRANSMITTED INCLUDED -UyAMMAD B -UQBIL AL ˆALAB

;x)ZZ AL $N= x!BD AL x!ZZ B x5MAR )BN &AHD AL -AKK [$] ;Doo= ! 3HAØxI KNOWN ALSO AS !BƒkL +HAYR AND !Bƒ &¼RIS HE WAS BORN IN -ECCA IN !( (E AUDITED WORKS FROM HIS FATHER x5MAR )BN &AHD AL -AKK AND GRANDFATHER 4AQ AL $N (IS FATHER ACQUIRED IJ¼ZAS FOR HIM FROM VARIOUS SCHOLARS INCLUDING )BN ˆAJAR AL x!SQAL¼N  AND TOOK HIM TO AUDIT WORKS FROM AL -AR¼GH AMONG OTHERS (E THEN TRAVELLED WIDELY THROUGH THE (IJAZ %GYPT 3YRIA AND 0ALES TINE GATHERING UNCOUNTABLE SAM¼xS AND IJ¼ZAS (E READ WORKS WITH :AKARY¼ AL !N¶¼R AND SPENT TIME WITH AL 3AKH¼W AMONG OTHERS ñö ! 0RAYER ACROSS 4IME

(E DISTINGUISHED HIMSELF PARTICULARLY IN HADITH SCHOLARSHIP IN THE (IJAZ HE SIGNED HIMSELF KH¼DIM AL yADTH FkL yARAM AL -AKK jTHE SERVANT OF HADITH IN THE 3ACRED 0RECINCT OF -ECCAk  (IS MUx JAM SHUYƒKH ENCOMPASSES A THOUSAND SHAYKHS )N ADDITION TO WORKS ON HADITH HE PRODUCED .UZHAT DHAW AL AyL¼M BI AKHB¼R AL KHUcAB¼{ WAkL A{IMMA WA QUf¼T BALAD !LL¼H AL yAR¼M j4HE DREAMERkS STROLL THROUGH THE STORIES OF PREACHERS IMAMS AND JUDGES OF 'ODkS SA CRED LANDk  4HE HISTORIAN -UyAMMAD )BN ¡ƒLƒN WAS AMONG THOSE WHO TRANSMITTED FROM HIM  WHILE THOSE TO WHOM HE TRANSMITTED INCLUDED 9AyY¼ B -AKRAM B -UyIBB AL $N [!BƒkL -Ax¼L] B !yMAD AL ¡ABAR

:AKARY¼ B -UyAMMAD AL !N¶¼R [&!] ;D= "ORN IN !( o A REVERED %GYPTIAN SUØ AND 3HAØxI AUTHORITY (E STUDIED AMONG OTHERS UNDER )BN ˆAJAR AL x!SQAL¼N  AND BE CAME ASSOCIATED WITH NUMEROUS cURUQ PL OF cARQA  (IS RENOWN IN THE EXOTERIC SCIENCES ESPECIALLY èQH HE ACTED AS 3HAØxI GRAND Q¼f FOR TWENTY YEARS AND HIS COMMENTARIES ON 3HAØxI LAW BECAME PART OF THE MADRASA CURRICULUM ENABLED HIM TO PROTECT HIS SPIRITUAL LIFE FROM EXTERNAL SCRUTINY (E SHARED THIS DIMENSION ONLY WITH HIS CLOS EST PUPILS SUCH AS x!BD AL 7AHH¼B AL 3HAxR¼N WHO REGARDED HIM ØRST AND FOREMOST AS A SAINT AND RECORDED HIS KAR¼M¼T (IS MANY WORKS INCLUDE SOME RELATING TO TA¶AWWUF SUØSM SUCH AS COMMEN TARIES ON THE WRITINGS OF AL 1USHAYR AND 3HAYKH !RSL¼N $URING THE CONTROVERSY CAUSED IN #AIRO BY THE ANTI MONISTIC CAMPAIGN OF AL "IQ¼x AIMED AT )BN AL &¼RIf AND )BN x!RAB  THE SULTAN SOUGHT HIS EXPERT OPINION TO PUT AN END TO THE AGITATION CAUSED BY THE AFFAIR HE DEFENDED THEM (IS MANY STUDENTS INCLUDED "ADR AL $N AL 'HAZZ  WHO RECEIVED IJ¼ZAS IN ALL OF :AKARY¼ AL !N¶¼RkS WORKS WHEN HE STUDIED UNDER HIM DURING A VISIT TO #AIRO !CCORDING TO ONE CHAIN :AKARY¼ AL !N¶¼R TRANSMITTED THE WORKS OF )BN x!RAB AND ALL THAT THE LATTER TRANSMITTED FROM !BƒkL &ATy AL -AR¼GH

ñ÷ 4RANSMITTERS OF THE PRAYER x!BD AL 7AHH¼B B !yMAD AL 3HAxR¼N [&] ;D= %GYPTIAN SCHOLAR 3HAØxI MUFTI HISTORIAN OF SUØSM THROUGH HIS cABAQ¼T OR BIOGRAPHICAL COMPILATIONS AMONG THEM THE IMMENSELY POPULAR AL ¡ABAQ¼T AL KUBR¼ SUØ AND APOLOGIST FOR SUØS (E WAS A DE VOTED STUDENT AND DEFENDER OF THE ORTHODOXY OF )BN x!RAB THROUGH AMONG OTHERS THE jDELIBERATE INTERPOLATIONk HYPOTHESIS  AND POPU LARISED HIS TEACHINGS THROUGH THE ACCESSIBLE AND WIDELY CIRCULATED AL 9AW¼QT WAkL JAW¼HIR FOR EXAMPLE 4HE BEST KNOWN AND MOST EXALTED OF HIS TEACHERS WAS :AKARY¼ AL !N¶¼R WHO INITIATED HIM INTO THE WAY IN !(  (IS SUØSM HAS BEEN DESCRIBED AS jORTHODOX MID DLE OF THE ROADk HE IDENTIØED WITH THE ORTHODOX WAY OF AL *UNAYD AND ATTACKED THE EXCESSES OF SOME cARQAS  (IS STANCE AS A SUØ FAQH AND SCHOLAR OF HADITH WAS UNDERPINNED BY REFORMIST EVEN SALAØ TENDENCIES x!L B x!BD AL 1UDDƒS AL 3HINN¼W [&] 'RANDSON OF -UyAMMAD AL 3HINN¼W D WHO WAS A POPULAR LEADER AND !yMADSHAYKH AFTER THE POPULAR SAINT !yMAD[AL 3AYYID] AL "ADAW ;D= WHO SPREAD HIS DHIKR PRACTICE OF REMEM BRANCE OF 'OD THROUGH THE SURROUNDING AREA FROM HIS Z¼WIYA SUØ CENTRE IN -AHALLAT 2UH WEST OF #AIRO AUTHORISING THE MASSES AND EVEN WOMEN AND CHILDREN TO ARRANGE DHIKR SESSIONS -UyAMMAD AL 3HINN¼W HAD INITIATED x!BD AL 7AHH¼B AL 3HAxR¼N INTO HIS WAY AND DESIGNATED HIM TO TEACH DHIKR AND TO EDUCATE MURDS IN !(  !FTER -UyAMMADkS DEATH HIS SONS INCLUDING x!BD AL 1UDDƒS WHO BECAME HIS SUCCESSOR WERE HOSTILE TO THE POWERFUL DISCIPLE AL 3HAxR¼N BUT HE SERVED THEM AND ASKED x!BD AL 1UDDƒS TO GUIDE HIM AS HIS SHAYKH )N THE EVENT x!BD AL 1UDDƒS BECAME A DISCIPLE OF AL 3HAxR¼N WHO INITIATED AND GUIDED HIM IN THE !yMAD WAY 4HIS RELATIONSHIP PRESUMABLY ALSO ENCOMPASSED THE SON OF x!BD AL 1UDDƒS x!L FATHER OF !BƒkL -AW¼HIB !yMAD AL 3HINN¼W

-UyAMMAD "ADR AL $N AL 'HAZZ [!%] ;D= (IS FAMILY MIGRATED FROM 'AZA TO $AMASCUS TEN GENERATIONS BEFORE HE WAS BORN IN !(  AND QUICKLY BECAME WELL ESTABLISHED AND ñø ! 0RAYER ACROSS 4IME

RESPECTED THERE FOR ITS LEARNING (IS FATHER 2Af AL $N REPORTEDLY TOOK "ADR AL $N WHILE A TODDLER TO A SHAYKH WHO CONFERRED UPON HIM THE KHIRQA TAUGHT HIM DHIKR AND GAVE HIM IJ¼ZAS %ARLY INSTRUC TION RECEIVED FROM HIS FATHER WAS SUPPLEMENTED BY INSTRUCTION FROM THE ULAMA OF $AMASCUS HE STUDIED HADITH AND TA¶AWWUF IN PARTICULAR UNDER "ADR AL $N ˆASAN )BN AL 3HUWAYKH AL -AQDIS  (E ACCOM PANIED HIS FATHER TO #AIRO AT THE AGE OF TWELVE AND STAYED THERE FOR ØVE YEARS DURING WHICH TIME HE STUDIED UNDER VARIOUS AUTHORITIES PARTICULARLY :AKARY¼ AL !N¶¼R (IS FATHER ALSO ACQUIRED IJ¼ZAS FOR HIM FROM *AL¼L AL $N AL 3UYƒc AND INTRODUCED HIM TO THE SAINTS OF %GYPT 4HEY RETURNED TO $AMASCUS IN  "ADR AL $N LAUNCHED A LONG CAREER IN $AMASCUS AS A TEACHER IN CLUDING IN THE 5MAYYAD -OSQUE AND 3HAØxI MUFTI (E PRODUCED MANY WORKS ASSUMED SEVERAL POSITIONS AND DREW STUDENTS FROM FAR AND WIDE AMONG THEM THE GREAT GRANDFATHER OF x!BD AL 'HAN AL .¼BULUS )SM¼xL D  (E LOVED THE SUØS AND WAS AT PAINS TO AD VISE THEM IF HE HEARD THEY HAD ACTED IN A WAY CONTRARY TO THE SHARIxA ! RESPECTED AND PROMINENT ØGURE HE WAS THE FATHER OF .AJM AL $N AL 'HAZZ

TH CENTURY !(

!BƒkL -AW¼HIB !yMAD B x!L B x!BD AL 1UDDƒS AL 3HINN¼W [&] ;D= !LSO KNOWN AS AL +H¼M AND HAILING FROM THE IMPORTANT %GYPTIAN SUØ AL 3HINN¼W FAMILY HE WAS BORN IN  IN -AHALLAT 2UH WEST OF #AIRO AND STUDIED IN #AIRO AND -EDINA WHERE HE SETTLED ! PROMINENT SUØ HE BECAME THE LEADING SHAYKH OF THE .AQSHBANDIYYA IN -EDINA IN HIS TIME 4HE ORDER WAS INTRODUCED TO -EDINA WITH THE 3HATTARIYYA BY THE )NDIAN 3HAYKH ¤IBGHATALL¼H B 2ƒyALL¼H AL 3IND AL "ARWAJ WHO SETTLED THERE IN  OR  HE INITIATED AL 3HINN¼W BECAME HIS TEACHER AND AUTHORISED HIM TO EDUCATE MURDS TEACH THE DHIKR AND CONFER THE KHIRQA 7HILE HE STUDIED HADITH WITH ITS MAJOR SCHOLARS AL 3HINN¼W DOES NOT APPEAR TO HAVE BEEN REGARDED òï 4RANSMITTERS OF THE PRAYER

AS A HADITH SCHOLAR HIMSELF .ONETHELESS HE EMERGED AS A DOMINANT ØGURE IN THE INTELLECTUAL MILIEU OF THE (ARAMAYN WHERE HE WAS AN OUTSPOKEN ADHERENT OF THE DOCTRINE OF WAyDAT AL WUJƒD THE /NENESS OF "EING  (IS MANY STUDENTS INCLUDED ¤AF AL $N AL 1USH¼SH WHO VENERATED HIS TEACHER AS THE SAINTLY j3EAL OF HIS TIMEk  "ROCKELMANN LISTS ØVE OF AL 3HINN¼WkS WORKS INCLUDING AL )QLD AL FARD F TAJRD AL TAWyD ON WHICH AL .¼BULUS LATER WROTE A COMMENTARY x!BD AL 1¼DIR B -UyAMMAD B 9AyY¼ AL ˆUSAYN AL ¡ABAR AL -AKK AL 3H¼çx [$] ;D= 'RANDSON OF 9AyY¼ B -AKRAM B -UyIBB AL $N AL ¡ABAR [$] MEMBER OF IMPORTANT SHARIØAN FAMILY LONG ESTABLISHED IN -ECCA AND HOLDERS OF THE IMAMATE OF THE -AQ¼M )BR¼HM SINCE !(  "ORN IN  BY THE AGE OF TWELVE x!BD AL 1¼DIR HAD MEMORISED THE 1UR{AN AND LED 2AMADAN NIGHT PRAYERS AT THE -AQ¼M &ROM  HE STUDIED WITH PROMINENT SHAYKHS INCLUDING FOR EXAMPLE AL 3HAMS -UyAMMAD AL 2AML AL -I¶R AL 3H¼Øx AND x!BD AL 2AyM¼N AL 3HARBN HAVING RECEIVED AN IJ¼ZA FROM SOME OF THEM TO PASS ON THE WORKS HE HAD ALREADY MEMORISED !FTER ENCOMPASSING A BROAD RANGE OF DISCIPLINES AND WORKS HE COMPOSED NUMEROUS TEXTS INCLUDING FOR EXAMPLE $URRAT AL A¶D¼F AL SANYA F DHARWAT AL AW¶¼F AL ˆUSAYNYA x5YƒN AL MAS¼{IL MIN AxY¼N AL RAS¼{IL )Fy¼M AL MAJ¼R F IFH¼M AL "UKH¼R AND x!R¼ { IS AL ABK¼R WA GHAR¼{IS AL AFK¼R 4HE BIOGRAPHER AL -UyIBB DESCRIBES HIM AS jTHE IMAM OF (IJAZI IMAMSk

.AJM AL $N AL 'HAZZ [!%] ;D= "ORN IN  HE ATTENDED THE PUBLIC LESSONS OF HIS FATHER "ADR AL $N AL 'HAZZ AND RECEIVED IJ¼ZAS FROM HIM WHILE STILL A CHILD "ADR AL $N DIED WHEN .AJM AL $N WAS SEVEN YEARS OLD  (E STUDIED UNDER AND RECEIVED IJ¼ZAS FROM VARIOUS SCHOLARS  THEN HELD OFØCE AND TAUGHT FROM A YOUNG AGE IN SEVERAL LOCATIONS CONTINUING THUS THROUGHOUT HIS LONG LIFE (E WAS 3HAØxI MUFTI IN $AMASCUS FOR THIRTY ØVE YEARS UP TO HIS DEATH FROM   (E ALSO TAUGHT HA DITH AND READ AL "UKH¼R IN THE 5MAYYAD -OSQUE FOR TWENTY SEVEN YEARS FROM   !MONG HIS NUMEROUS AND WELL KNOWN STUDENTS òð ! 0RAYER ACROSS 4IME

WAS )SM¼xL THE FATHER OF x!BD AL 'HAN AL .¼BULUS D  (E WAS ALSO AN EARLY TEACHER AND SHAYKH OF x!BD AL 'HAN AL .¼BULUS  HIMSELF AND OF )BR¼HM AL +ƒR¼N (IS NUMEROUS WRIT INGS ENCOMPASS WORKS ON HADITH TAFSR EXEGESIS èQH TA¶AWWUF AND TRAVELOGUES !S A HISTORIAN HE IS AUTHOR OF THE BIOGRAPHICAL WORK AL +AW¼KIB AL S¼{IRA BI AxY¼N AL MI{A AL x¼SHIRA AND ITS CONTINUATION ,UcF AL SAMAR WA QAcF AL THAMAR MIN TAR¼JIM AxY¼N AL cABAQA AL ƒL¼ MIN AL QARN AL y¼D xASHAR (IS REPUTATION AND PARTICULARLY HIS EXPERTISE IN HADITH BECAME KNOWN BEYOND 3YRIA ESPECIALLY IN THE (IJAZ (E MADE TWELVE TRIPS TO THE (ARAMAYN DURING THE LAST ONE  HE WAS INUNDATED WITH REQUESTS FOR IJ¼ZAS INCLUDING FROM SCHOLARS SUCH AS AL 3HAMS -UyAMMAD AL "¼BIL WHO EXPRESSED THEIR ADMIRATION FOR HIS EXCEPTIONAL KNOWLEDGE !S FAR AS HIS cARQA AFØLIATIONS ARE CONCERNED THE PRIMARY ONE WAS TO THE 1ADIRIYYA 3OME OF HIS CONTEMPORARIES DESCRIBED HIM AS ONE OF THE THREE ABD¼L CATEGORY OF SAINTS IN 3YRIA

¤AF AL $N !yMAD B -UyAMMAD B 9ƒNUS AL 1USH¼SH ["#$&] ;D= (AILING FROM A *ERUSALEM FAMILY WITH SHARIØAN DESCENT HIS FATHER WHOSE SHAYKH WAS THE -ALIKI -UyAMMAD B x«S¼ AL 4ILIMS¼N MI GRATED TO -EDINA ¤AF AL $NkS EARLY EDUCATION WAS UNDER HIS FATHERkS WING AND INCLUDED A TRIP TO 9EMEN IN !(  WHERE HE JOINED CIR CLES OF PROMINENT ULAMA 2ETURNING TO -EDINA AFTER A STAY IN -ECCA HE MET !BƒkL -AW¼HIB AL 3HINN¼W WHO INITIATED HIM INTO THE SUØ WAY (E STUDIED UNDER AL 3HINN¼W ¤IBGHATALL¼H AND NUMEROUS OTHER SHAYKHS PERHAPS AS MANY AS ONE HUNDRED BECOMING AFØLIATED TO MANY cARQAS INCLUDING THE 1ADIRIYYA 3HATTARIYYA 3HADHILIYYA AND .AQSHBANDIYYA (E DEVELOPED A CLOSE ATTACHMENT TO AL 3HIN N¼W MARRIED HIS DAUGHTER AND BECAME HIS KHALIFA DEPUTY IN LIFE AND LATER HIS SUCCESSOR AS SHAYKH IN THE 3HATTARIYYA ! CHARISMATIC ØGURE HE ATTRACTED A LARGE INÙUX OF STUDENTS AND DISCIPLES IN -EDINA AND BECAME ESTABLISHED AS ONE OF THE GREATEST SUØS OF HIS TIME AS WELL AS A TEACHER OF THEOLOGY AND SHARIxA IN HIS OWN RIGHT )BR¼HM AL +ƒR¼N WAS THE MOST PROMINENT OF HIS STUDENTS AND AL 1USH ¼SH WAS AL +ƒR¼NkS MAJOR AND MOST INÙUENTIAL TEACHER  ANOTHER WAS òñ 4RANSMITTERS OF THE PRAYER x!BDALL¼H B 3¼LIM AL "A¶R D  (E HAS BEEN COUNTED AS ONE OF FOUR INÙUENTIAL ULAMA WHO WOULD SHAPE THE -EDINAN INTELLECTUAL MILIEU OF THE LATE TH CENTURY 4HANKS TO HIS CHARISMA AND LEARNING AL 1USH¼SH LEFT BEHIND A COHESIVE GROUP OF FOLLOWERS LOYAL TO HIS AP PROACH AND CUTTING ACROSS èQH MADHHABS AND SUØ cARQAS !L 1USH¼SH WAS DESCRIBED BY THE BIOGRAPHER AL -UyIBB AS jTHE IMAM OF ALL THOSE WHO BELIEVED IN WAyDAT AL WUJƒDk (IS IMPOR TANCE IN TRANSMITTING THE DOCTRINES OF THE SCHOOL OF )BN x!RAB TO VARIOUS PARTS OF THE -USLIM WORLD THROUGH HIS STUDENTS HAS BEEN EMPHASISED FOR EXAMPLE THE 3UMATRAN x!BD AL 2A{ƒF 3INGKEL WAS A STUDENT OF HIS FOR TWENTY YEARS !L 1USH¼SH HAS BEEN IDENTIØED AS A LINK IN ONE OF THE STILL jLIVINGk CHAINS OF TRANSMISSION OF THE KHIRQA AKBARYA (E REPORTEDLY CLAIMED THE OFØCE OF 3EAL OF -UHAMMADAN 3AINTHOOD FOR HIMSELF ATTAINING THIS AFTER HAVING STUDIED UNDER ØVE TEACHERS !L 1USH¼SHkS INTEREST IN THEOLOGY HAS BEEN RECOGNISED WHILE THE MAJORITY OF HIS WRITINGS WERE GLOSSES OR COMMENTARIES ON MAJOR SUØ TRACTS SUCH AS AL *LkS AL )NS¼N AL K¼MIL AS WELL AS WORKS ON U¶ƒL THE PRINCIPLES OF THE FAITH HE THUS ALSO COMPILED THREE TREATISES ON THE ISSUE OF KASB ACQUISITION A PRINCIPAL CONCEPT OF !SHAxRI DOCTRINE AT LEAST ONE OF WHICH INVITED SOME CONTROVERSY (E WAS ALSO INVOLVED IN HADITH SCHOLARSHIP ENCOMPASSING SUØ INTERPRETATIONS OF HADITH AND AN APPROACH THAT ADUMBRATED EMERGING TRENDS THAT BECAME MORE DIS TINCT IN THE NEXT GENERATION /N THIS AND OTHER GROUNDS A POSSIBLE EMBRYONIC REFORMIST TENDENCY CAN BE IDENTIØED ALONGSIDE HIS MYS TICAL VOCATION AND COMMITMENT TO MAINTAINING SUØ TRADITIONS

:AYN AL xœBIDN B x!BD AL 1¼DIR AL ¡ABAR AL ˆUSAYN AL -AKK AL 3H¼çx [$] ;D= "ORN IN !(  HE STUDIED UNDER HIS FATHER x!BD AL 1¼DIR B -UyAMMAD B 9AyY¼ AL ˆUSAYN AL ¡ABAR AND THE PROMINENT SHAYKHS OF -ECCA AND -EDINA SUCH AS x!BD AL 7¼yID AL ˆI¶¼R AL -UxAMMAR RECEIVING IJ¼ZAS FROM THEM !MONG OTHERS -UyAMMAD AL 3HILL "¼xALAW AND AL ˆASAN B x!L AL x5JAYM AL -AKK RECEIVED IJ¼ZAS FROM HIM (E WAS NOT AS CELEBRATED AS HIS FATHER òò ! 0RAYER ACROSS 4IME

TH CENTURY !(

)BR¼HM AL +ƒR¼N ["#$&] ;D= 4HE MOST OUTSTANDING OF !yMAD AL 1USH¼SHkS DISCIPLES HE SHARED A SPECIAL RELATIONSHIP WITH HIS TEACHER AND BECAME HIS SON IN LAW AND DESIGNATED HEIR "ORN IN  AL +ƒR¼N STUDIED A WIDE RANGE OF SUBJECTS UNDER MANY TEACHERS IN HIS NATIVE 3HAHRAZUR AND THEN IN "AGHDAD $AMASCUS #AIRO AND -EDINA WHERE HE ØNALLY SETTLED (E WAS INITIATED INTO AND AUTHORISED TO TEACH SEVERAL cARQAS INCLUD ING THE 3HATTARIYYA 1ADIRIYYA #HISHTIYYA AND HIS PRIMARY cARQA THE .AQSHBANDIYYA /N AL 1USH¼SHkS DEATH IN  HE SUCCEEDED HIM AS SUPREME SHAYKH OF THE 3HATTARIYYA AS WELL AS IN HIS MAJOR TEACHING POST  AND AS jTHE CHIEF EXPONENT OF )BN x!RABkS LEGACY IN -EDINAk ! 3HAØxI x¼LIM AL +ƒR¼NkS IMPORTANCE TO THE INTELLECTUAL LIFE OF -EDINA IN HIS TIME IS SUCH THAT HE HAS BEEN DESCRIBED AS jTHE DOYEN OF THE CITYkS ULAMAk (IS INÙUENCE REACHED FAR BEYOND -EDINA HOWEVER AS THE jUNDISPUTED LEADERk OF THE SCHOOL OF )BN x!RAB IN HIS EPOCH &OR EXAMPLE HIS INÙUENCE ON )NDONESIAN )SLAM HAS BEEN DOCUMENTED MEDIATED THROUGH HIS IMPORTANT )NDONESIAN DISCIPLES LIKE x!BD AL 2A{ƒF 3INGKEL /NE OF AL +ƒR¼NkS WORKS ON THE PRIN CIPLE OF WAyDAT AL WUJƒD )Ty¼F AL DHAK WAS WRITTEN AT THE REQUEST OF )NDONESIAN DISCIPLES AND ANOTHER REFUTING AN EARLIER DENUNCIATION OF THE PRINCIPLE AS HERETICAL PANTHEISM BY .URUDDIN 2ANIRI ;D= OF !CHEH WAS PRODUCED FOR AN )NDONESIAN AUDIENCE ,EADING )NDIAN ULAMA REQUESTED A FATWA FROM HIM AMONG THE PRESTIGIOUS ULAMA OF THE (IJAZ IN  ON THE IDEAS OF !yMAD 3IRHIND D FOUNDER OF THE -UJADDIDIYYA BRANCH OF THE .AQSHBANDIYYA WHOM THEY OPPOSED ! VERSATILE AND PROLIØC AUTHOR AL +ƒR¼NkS INTERESTS ENCOMPASSED HADITH èQH AND KAL¼M THEOLOGY ALONGSIDE TA¶AWWUF (IS EMPHA SIS ON HADITH AS A SOURCE FOR UNDERSTANDING AND DEØNING ASPECTS OF RELIGION AND FOR SHARIxA AND THUS HIS ROLE IN THE RISING THoTH CEN TURY INTEREST IN HADITH SCHOLARSHIP AS A MEANS FOR REFORMING èQH AND òó 4RANSMITTERS OF THE PRAYER

THEOLOGY WAS SUCH THAT AFTER HIS DEATH THERE WAS A REMARKABLE IN CREASE AMONG HIS -EDINAN STUDENTS AND JUNIOR COLLEAGUES IN WRITING COMMENTARIES ON HADITH COLLECTIONS $ESCRIBED AS HAVING BEEN jBY NATURE A CONCILIATORk  HIS COMPLEX INTELLECTUAL POSITION RECONCILED HIS LOYALTY TO )BN x!RABkS TEACHING WITH COMMITMENT TO A SALAØ OUT LOOK (E THUS REINTERPRETED THE DOCTRINE OF WAyDAT AL WUJƒD IN AC CORDANCE WITH THE ORTHODOX )SLAMIC VIEW BY EMPHASISING THE 1UR{AN AND 3UNNA AS THE ULTIMATE FRAME OF REFERENCE AND INSISTING ON THE INTERDEPENDENCY OF THE SUØ VISION AND THE OBLIGATIONS OF SHARIxA jIN ACCORDANCE WITH AL SALAF AL ¶¼LIy THE VENERABLE FOREFATHERS k )T SEEMS HE UNDERTOOK TO REVISIT THE MAJOR ISSUES OF SUØSM AND THEOLOGY WITH A VIEW TO RECONSTRUCTING THEIR DOMINANT MODES EXPRESSED THROUGH WAyDAT AL WUJƒD AND LATE !SHxARI DOGMA IN ORDER TO BRING THEM INTO LINE WITH WHAT HE SAW AS THE ORIGINAL )SLAMIC VIEW DRAWING ON THE LEGACY OF )BN ˆANBAL AND )BN 4AYMYA AND THE LATTERkS STUDENT )BN 1AYYIM AL *AWZYA IN PROJECTING HIS VISION OF THIS ORIGINAL VIEW /N THIS BASIS HE STANDS AS A SIGNIØCANT PRECURSOR TO THE REFORMIST CURRENTS THAT WERE TO GAIN POWERFUL EXPRESSION ACROSS THE -USLIM WORLD DURING THE TH CENTURY %FFECTIVELY REPLACING AL 1USH¼SHkS AUTHORITY HE SERVED AS AN IMPORTANT POINT OF REFERENCE FOR A LARGE NUMBER OF ULAMA THROUGHOUT THE TH AND EARLY  TH CENTURIES CON TRIBUTING TO THE REHABILITATION OF )BN 4AYMYA AND TO OPENING THE DOOR FOR THE RE EMERGENCE OF THE SALAØ SCHOOL OF THOUGHT IN DIFFERENT PARTS OF THE -USLIM WORLD

-UyAMMAD AL "UDAYR AL $IMY¼c ["] ;D= +NOWN AS )BN AL -AYYIT HE HAILED FROM A SHARIØAN FAMILY WHOSE AN CESTOR CAME TO $IMYAT FROM *ERUSALEM !FTER HIS EARLY EDUCATION IN $IMYAT HE MOVED TO AL !ZHAR $URING o o HE JOINED )BR¼HM AL +ƒR¼N FOR A YEAR BECAME CLOSELY IDENTIØED WITH HIM AND STUDIED UNDER HIM WORKS ON TA¶AWWUF HADITH AND èQH 7HILE HE REGARDED HIMSELF PRINCIPALLY AS A .AQSHBANDI HE LATER SHIFTED THIS AFØLIATION TO A 3IRHIND SILSILA SPECIØCALLY HE HAD AFØLIATIONS TO SEVERAL cARQAS (E TRAVELLED BETWEEN $IMYAT #AIRO -EDINA AND *ERUSALEM AND BECAME ACQUAINTED IN EACH PLACE WITH THE MOST òô ! 0RAYER ACROSS 4IME

ILLUSTRIOUS CIRCLES OF ULAMA OF THE TIME )N #AIRO HE WAS CLOSELY ASSO CIATED WITH THE "AKRS AND IN $AMASCUS WITH THE CIRCLES OF x!BD AL 'HAN AL .¼BULUS AND HIS DISCIPLES (E WAS HIGHLY REGARDED AS A HADITH SCHOLAR AND SUØ TEACHER -U¶cAF¼ AL "AKR STUDIED HADITH WITH HIM IN *ERUSALEM AND WAS INITIATED INTO THE .AQSHBANDIYYA BY HIM !L "UDAYR WAS ALSO THE MAIN TEACHER OF -UyAMMAD B 3¼LIM AL ˆIFN¼W x!BD AL 'HAN AL .¼BULUS [!%] ;D= $AMASCENE SUØ HADITH SCHOLAR  TRAVELLER AND POET (IS PROLIØC WRITINGS ARE UNDERPINNED BY VENERATION OF )BN x!RAB AND DEFENCE OF HIS METAPHYSICAL SYSTEM AND DOMINATED BY THE CONCEPT OF WAyDAT AL WUJƒD HE CONSIDERED HIMSELF )BN x!RABkS SPIRITUAL SON AND DISCI PLE AND WAS HIS DEVOTEE AND INTERPRETER (E TAUGHT AT THE 5MAYYAD -OSQUE AND THE 3ALIMIYYA MADRASA AT )BN x!RABkS MOSQUEoTOMB COMPLEX FROM !(  BUT HIS SELF APPOINTED ROLE WAS AS DEFENDER OF SUØSM AND ITS CONTROVERSIAL PRACTICES AND DOCTRINES (IS STANCE PROVOKED SERIOUS CRITICISM AND ATTACK ESPECIALLY BECAUSE HE TAUGHT THE WORKS OF )BN x!RAB TO COMMON FOLK AS WELL AS TO THE ELITE !F ØLIATED TO THE 1ADIRI AND .AQSHBANDI cARQAS HE SEEMS TO HAVE HAD LIMITED PARTICIPATION AND INTEREST IN cARQA SUØSM AND TO HAVE SET MORE STORE BY HIS OWN UWAYSI OR j4HEO DIDACTICk SUØSM INCLUDING ESPECIALLY HIS LINK TO )BN x!RAB AS UWAYSI MASTER ALTHOUGH HE HIM SELF HAD CLOSE DISCIPLES THIS WAS NOT IN A cARQA FRAMEWORK  "Y THE AGE OF TWELVE x!BD AL 'HAN HAD ALREADY RECEIVED IJ¼ZAS INCLUDING IN )BN x!RABkS WORKS IN THE COMPANY OF HIS FATHER )SM¼xL FROM.AJM AL $N AL 'HAZZ AMONG OTHER HIGH RANKING ULAMA SUCH AS x!BD AL "¼Q 4AQ AL $N B -AW¼HIB AL ˆANBAL THE (ANBALI MUFTI OF $AMASCUS  (IS FATHER WHO WAS HIS ØRST TEACHER AND WHO DIED WHEN HE WAS TWELVE APPEARS AS THE PRIOR LINK IN SEVERAL OF x!BD AL 'HANkS IJ¼ZAS IN HADITH COLLECTIONS AND THE WRITINGS OF )BN x!RAB HE HAD IN FACT BEEN GIVEN THE IJ¼ZAS OF HIS FATHER EN MASSE AS A CHILD )T IS NOTEWORTHY THAT ONE OF HIS LAST COMPOSITIONS WAS A COMMENTARY ON THE ¶ALAW¼T OF )BN x!RAB

òõ 4RANSMITTERS OF THE PRAYER

¡¼HIR B )BR¼HM B ˆASAN AL +ƒR¼N ;-UyAMMAD !BƒkL ¡¼HIR= [$] ;D= "ORN IN -EDINA IN  HE STUDIED WITH HIS FATHER )BR¼HM AL +ƒR¼N AND OTHER GREAT SHAYKHS INCLUDING HIS FATHERkS COLLEAGUES AND ASSOCIATES LIKE AL ˆASAN B x!L AL x5JAYM AL -AKK AND x!BDAL L¼H B 3¼LIM AL "A¶R (E TOOK HIS FATHERkS POSITION AS A TEACHER IN THE 0ROPHETkS -OSQUE IN -EDINA AND ROSE TO ASSUME THE POSITION OF 3HAØxI MUFTI IN THE CITY FOR A TIME /N HIS FATHERkS DEATH HE SUCCEEDED HIM AS SUPREME SHAYKH OF THE 3HATTARIYYA BUT THE LEADING POSITION OF THE ULAMA OF -EDINA FELL TO ONE OF )BR¼HMkS STUDENTS  (IS WORKS INCLUDE )KHTI¶¼R SHARy SHAW¼HID AL 2If¼ AL "AGHD¼D 4HE STUDENTS WHO ATTENDED HIS MANY LESSONS THROUGH WHICH HIS FATHERkS TEACHINGS CONTINUED TO BE DISSEMINATED INCLUDED THE )NDIAN HADITH SCHOLAR -UyAMMAD ˆAY¼T AL 3IND D  WHO TAUGHT HADITH IN -EDINA FOR TWENTY ØVE YEARS TO NUMEROUS STUDENTS AMONG THEM -UyAMMAD B x!BD AL 7AHH¼B 4HEY INCLUDED ALSO THE GREAT )NDIAN .AQSHBANDI REFORMIST 3H¼H 7AL !LL¼H D  4HE LATTERkS STAY IN -EDINA DURING o IN ¡¼HIRkS CIRCLE HAD A LASTING IMPACT ON HIS INTELLECTUAL ORIENTATIONS ACCORDING TO 3H¼H 7AL !LL¼HkS SON IT AMOUNTED TO A TURNING POINT IN HIS CAREER !L +ATTANI OBSERVES THAT HIS OWN TRANSMISSION FROM ¡¼HIR PROCEEDS VIA -UyAMMAD 3AxD 3UNBUL AMONG OTHERS

-U¶cAF¼ +AM¼L AL $N AL "AKR [!"#] ;D= "ORN IN $AMASCUS AND REPUTED TO HAVE REVIVED THE +HALWATI cARQA IN THE !RAB MASHRIQ EAST OF THE TH CENTURY (E WAS THE MOST CEL EBRATED AND IMPORTANT DISCIPLE OF x!BD AL 'HAN AL .¼BULUS HE READ SEVERAL OF )BN x!RABkS WORKS UNDER HIM DURING HIS SOJOURNS IN $AMASCUS AND HIS OWN WRITINGS WERE TO BE PROFOUNDLY INÙUENCED BY )BN x!RABkS THOUGHT (E STUDIED HADITH UNDER -UyAMMAD AL "UDAYR AL $IMY¼c IN *ERUSALEM AND UNDER x!BDALL¼H B 3¼LIM AL "A¶R HE WAS ALSO A STUDENT OF AL +ƒR¼NkS SON )LY¼S D WHO HAD MOVED TO $AMASCUS (E WAS INITIATED INTO THE .AQSHBANDIYYA 1ADIRIYYA AND +HALWATIYYA IN THE LATTER CASE BY A SHAYKH WHO FOL LOWED THE WAY OF THE 1ARABASHIYYA BRANCH !L "AKR BECAME HIS SOLE òö ! 0RAYER ACROSS 4IME

SUCCESSOR ON THE SHAYKHkS DEATH IN  HAVING EARLIER BEEN GRANTED A GENERAL PERMISSION TO INITIATE AND APPOINT KHALFAS (E WENT ON TO GAIN MANY DISCIPLES ESPECIALLY IN #AIRO AND *ERUSALEM HIS MOST IMPORTANT KHALFA WAS -UyAMMAD B 3¼LIM AL ˆIFN¼W !L "AKR WAS A PROLIØC WRITER MAINLY ON SULƒK AND ADAB THE SUØ PATH ITS CULTURE AND MANNERS BUT HE ALSO COMPOSED AWR¼D [PL OF WIRD] OF WHICH THE BEST KNOWN IS 7IRD AL SAyAR  ,IKE HIS TEACHER AL .¼BULUS ON WHOM HE WROTE A REVERENTIAL BIOGRAPHY AND FROM WHOM HE RECORDS THAT HE RECEIVED A GENERAL IJ¼ZA FOR ALL HIS LINES OF TRANSMISSION AND A SPECIØC ONE FOR HIS WRITINGS HE LAID CLAIM TO A DIRECT RELATION TO )BN x!RAB AND DIRECT AUTHORISATION BY HIM ,IKE HIM HE TOO MADE SEVERAL EXTENSIVE JOURNEYS MOVING ESPECIALLY BE TWEEN *ERUSALEM AND #AIRO WHERE HE DIED

-UyAMMAD 3AxD B -UyAMMAD 3UNBUL ;AL -AKK= [$] ;D= 0ROMINENT -ECCAN SCHOLAR AND 3HAØxI MUFTI HE TRANSMITTED FROM ¡¼HIR B )BR¼HM AL +ƒR¼N AMONG OTHERS AND TO HIS SON -UyAMMAD ¡¼HIR 3UNBUL AMONG OTHERS

-UyAMMAD B 3¼LIM AL ˆIFN¼WAL ˆIFN["#] ;D= !N IMPORTANT DISCIPLE AND ASSOCIATE OF -U¶cAF¼ AL "AKR INVOLVED IN RENEWING ACTIVITY OF THE +HALWATIYYA IN %GYPT (E WAS BORN IN !(  IN (IFNA A VILLAGE IN THE "ILBIS DISTRICT OF %GYPT AND STUDIED FROM A YOUNG AGE IN #AIRO /N RECEIVING IJ¼ZAS FROM HIS TEACHERS THERE THE BEST KNOWN INCLUDING -UyAMMAD AL "UDAYR AL $IMY¼c THROUGH WHOM HE RECEIVED HIS .AQSHBANDI AFØLIATION IN  HE ESTABLISHED LESSONS IN LOGIC èQH U¶ƒL HADITH AND KAL¼M ATTENDED BY MANY STUDENTS (E PRODUCED MANY WORKS AND BECAME KNOWN FOR HIS KAR¼M¼T (E HAD BEEN INTRODUCED TO THE SUØ WAY BY A CERTAIN !yMAD AL 3H¼DHIL AL -AGHRIB KNOWN AS AL -AQQAR  HE THEN MET -U¶cAF¼ AL "AKR IN  WHO INITIATED HIM INTO THE 1ARABASHIYYA +HALWATIYYA AND TRAINED HIM IN ITS PATH !L "AKR EVENTUALLY PLACED HIM ABOVE ALL HIS KHALFAS AND HE BECAME THE ONLY ONE HE HAD IN VESTED WITH ABSOLUTE AUTHORITY WHO ALSO SURVIVED HIM !L ˆIFN¼W ò÷ 4RANSMITTERS OF THE PRAYER

IS REPUTED TO HAVE SUCCEEDED IN REVIVING THE cARQA ACROSS %GYPT ATTRACTING LARGE NUMBERS OF PEOPLE AND INTRODUCING IT TO THE COM MUNITY OF ULAMA AT AL !ZHAR !MONG HIS IMPORTANT KHALFASDISCIPLES WERE -AyMƒD AL +URD x!BDALL¼H AL 3HARQ¼W 3HAYKH AL !ZHAR AND !yMAD AL $ARDAYR WHO IS PERHAPS THE BEST KNOWN

-UyAMMAD AL 4¼çL¼T AL +HALWAT ["] ;D= "ROCKELMANN GIVES HIS FULL NAME AS -UyAMMAD B -UyAMMAD B AL ¡AYYIB AL 4¼ØL¼T AL -AGHRIB  AL -UR¼D AS -UyAMMAD B -UyAMMAD AL ¡AYYIB AL -¼LIK AL ˆANAF AL 4¼ØL¼T AL -AGHRIB 4HE NARRATIVE HERE IS BASED ON AL -UR¼DkS BIOGRAPHICAL ENTRY "ORN IN -OROCCO AL 4¼ØL¼T ØRST STUDIED UNDER HIS FATHER A MAN OF MODERATE LEARNING "EFORE REACHING PUBERTY HE TAUGHT STUDENTS AL 3ANƒSYA WHICH HE HAD STUDIED UNDER 3HAYKH -UyAMMAD AL 3AxD AL *AZ¼{IR (E TRAVELLED TO 4RIPOLI AND FROM THERE TO AL !ZHAR IN #AIRO (E REMAINED IN %GYPT FOR TWO YEARS AND EIGHT MONTHS AND STUDIED UNDER -UyAMMAD B 3¼LIM AL ˆIFN¼W AMONG MANY OTHERS 7HILE TRAVELLING BY SEA TO VISIT HIS MOTHER HE WAS CAP TURED AND TAKEN TO -ALTA WHERE HE WAS HELD FOR OVER TWO YEARS (E ENGAGED THERE IN A LENGTHY DEBATE ON MATTERS OF -USLIM BELIEF WITH #HRISTIAN MONKS AMONG THEM ONE WITH SOME KNOWLEDGE OF !RABIC 4HIS MONK EVENTUALLY GAVE UP THE DEBATE DEFEATED ASTON ISHED THAT SUCH KNOWLEDGE COULD BE HELD BY SOMEONE YOUNG ENOUGH TO BE HIS GRANDSON -UyAMMADkS RENOWN SPREAD IN -ALTA AMONG MONKS AND NOTABLES AND HE WAS TREATED RESPECTFULLY WHEREVER HE WENT ! VISION HE HAD EVENTUALLY SEALED HIS RELEASE AND HE MADE FOR %GYPT TRAVELLING FROM THERE TO THE (IJAZ SEVERAL TIMES (E WENT TO 9EMEN /MAN "ASRA !LEPPO $AMASCUS AND !NATOLIA AL 2ƒM AND SETTLED IN *ERUSALEM WHERE HE WAS APPOINTED (ANAØ MUFTI (IS WORKS NUMBER SOME EIGHTY IN ADDITION TO HIS COMMENTARY ON THE PRAYER AL $URR AL AGHL¼ BI SHARy AL $AWR AL AxL¼  "ROCKELMANN MENTIONS HIS ˆUSN AL ISTIQ¶¼{ BI M¼ ¶AyyA WA THABATA FkL MASJID AL AQ¶¼ !L 4¼ØL¼T APPEARS IN THE CHAINS OF AUTHORITIES OF VARIOUS LATER $AMASCENE SCHOLARS

òø ! 0RAYER ACROSS 4IME

-AyMƒD AL +URD [#] ;Do= ! KHALFA OF -UyAMMAD B 3¼LIM AL ˆIFN¼W AND KNOWN ALSO AS AL +HALWAT HE WAS BORN IN +URDISTAN (E ADOPTED A LIFE OF PIOUS DEVOTION ASCETICISM AND ISOLATION EARLY ON AND IS REPUTED TO HAVE MET FREQUENTLY WITH +HIfR AND TO HAVE RECEIVED THE CONTENTS OF AL 'HAZ¼LkS )yY¼{ xULƒM AL DN WITHOUT READING 7HEN AGED EIGHTEEN HE SAW AL ˆIFN¼W IN A DREAM AND WAS TOLD THAT THIS WAS HIS SHAYKH (E TRAVELLED TO %GYPT TO ØND HIM WAS INITIATED BY HIM INTO THE +HALWATI WAY AND EVENTUALLY GRANTED AN IJ¼ZA TO BRING PEOPLE INTO IT AL ˆIFN¼W WOULD SEND THOSE WHO WISHED TO ENTER THE WAY TO HIM (E ALSO DEVELOPED A CLOSE RELATIONSHIP WITH -U¶cAF¼ AL "AKR WHOM HE HAD MET WHEN THE LATTER CAME TO #AIRO (E WAS CELEBRATED FOR HIS BARAKA AND THE FACT THAT HE FREQUENTLY SAW THE 0ROPHET IN DREAMS !FTER AL ˆIFN¼WkS DEATH AL +URD REPORTEDLY BROUGHT MANY PEOPLE INTO THE WAY AND APPOINTED KHALFAS HIMSELF (E PRODUCED A TREATISE AS THE RESULT OF A DREAM IN WHICH HE SAW )BN x!RAB GIVE HIM A KEY AND TELL HIM TO jOPEN THE VAULTk THERE IS A COMMENTARY BY HIS KHALFA AND 3HAYKH AL !ZHAR x!BDALL¼H AL 3HARQ¼W ON THIS  (E IS ALSO AUTHOR OF AL 3ULƒK LI ABN¼{ AL MULƒK

-UyAMMAD +AM¼L AL $N AL "AKR !BƒkL &UTƒy [!] ;Do= "ORN IN *ERUSALEM IN  HE WAS SHAYKH TO THE HISTORIAN AL -UR¼D AUTHOR OF THE BIOGRAPHICAL WORK 3ILK AL DURAR  !MONG OTHERS HE STUDIED UNDER -UyAMMAD B 3¼LIM AL ˆIFN¼W AND -UyAMMAD A THIRD SON OF )BR¼HM AL +ƒR¼N (E TOOK THE +HAL WATI cARQA FROM HIS FATHER -U¶cAF¼ AL "AKR (IS WORKS INCLUDE A BIOGRAPHY OF HIS FATHER +ASHF AL rUNƒN F ASM¼{ AL SHURƒy WAkL MUTƒN A COMMENTARY ON AL ¤AL¼T AL -ASHSHYA AND A DIWAN

-UyAMMAD B -AyMƒD B x!L AL $¼MƒN[#];D AFTER = )N FULL -UyAMMAD B -AyMƒD B x!L AL $¼MƒN AL 3H¼Øx AL +HALWAT AL .AQSHBAND AL *ALWAT FROM AL $AMUN 0ALESTINE AU THOR IN  OF ˆIKAM (E ENTITLED HIS COMMENTARY ON THE PRAYER AL $URR AL THAMN LI SHARy $AWR AL AxL¼ LI SD -UyY AL $N óï 4RANSMITTERS OF THE PRAYER

(E DESCRIBES HOW HE WAS ASKED BY HIS CLOSE AND SAINTLY COMPANION ˆUSAYN AL ˆI¶N TO ELABORATE FOR HIM THE CONTENTS OF THE PRAYER (AVING CONSULTED AND SOUGHT A GUIDING SIGN HE SPENT A FEW DAYS IN THE HOPE OF RECEIVING DIVINE PERMISSION TO PROCEED SEEKING THIS THROUGH THE MEDIATION OF )BN x!RAB WHO MIGHT REVEAL THE PRAYERkS SECRETS TO HIM AS ITS AUTHOR /NCE PERMISSION WAS RECEIVED HE BEGAN !L $¼MƒN MENTIONS )BN x!RAB ØRST AMONG HIS TEACHERS jWHOSE IN SIGHT IS ELIXIRk (AVING DETAILED HIS CHAIN OF AUTHORITIES HE ADDS THAT HE HAS jANOTHER MORE ELEVATED CHAIN o FOR IT IS FROM ME TO ;)BN x!RAB= IT WAS HE WHO GAVE ME TO DRINK OF HIS PURE WINE QUENCH ING MY THIRST IN THE WORLD OF SIMILITUDES THEN GUIDED ME TO HIM )T WAS HE WHO BROUGHT ME TO LIVE IN $AMASCUS AND GAVE ME PER MISSION TO GUIDE ELITE AND COMMON FOLK ALIKE 4HANKS BE TO 'OD FOR THESE MOMENTOUS BLESSINGS AND FOR THE GREATEST BLESSING OF ALL MY ATTACHMENT INTIS¼B TO THIS IMAMk (IS FATHER -AyMƒD B x!L AL $¼MƒN AUTHORED A DEFENCE OF AL .¼BULUS AL 3HIH¼B AL QABAS F RADD MAN RADDA xAL¼ x!BD AL 'HAN

TH CENTURY !(

)BR¼HM B )SM¼xL B x!BD AL 'HAN AL .¼BULUS [%] ;D= )BR¼HMkS FATHER )SM¼xL B WAS THE ONLY ONE OF x!BD AL 'HANkS SONS TO SURVIVE HIM "ORN IN !(  )BR¼HM BECAME AN OUTSTAND ING x¼LIM OF HIS TIME ! PROMINENT MEMBER OF $AMASCENE SOCIETY HE INHERITED HIS FATHERkS TEACHING POST AT THE 3ALIMIYYA MOSQUE  AND BECAME SHAYKH QURR¼{ LEADING 1UR{AN RECITER  4HE CONÙU ENCE OF SEVERAL CHAINS OF TRANSMISSION RELATING TO AL &UTƒy¼T AL -AKKYA THROUGH HIM IS NOTEWORTHY

-UyAMMAD AL *UND AL x!BB¼S AL -AxARR [!] ;D= (E SERVED AS (ANAØ MUFTI IN HIS PLACE OF ORIGIN -AxARRAT .UxMAN 3YRIA )NITIALLY A FOLLOWER OF 3HAYKH +H¼LID AL .AQSHBAND WHO WAS RESPONSIBLE FOR SPREADING THE .AQSHBANDIYYA -UJADDIDIYYA WIDELY óð ! 0RAYER ACROSS 4IME

AMONG !RABS +URDS AND 4U RK S DURING THE EARLY  TH CENTURY IT IS MOST LIKELY THAT AL *UND DID NOT MAINTAIN CONTACT WITH HIS SUCCESSORS AFTER 3HAYKH +H¼LIDkS DEATH IN 

-UyAMMAD !MN AL *UND AL x!BB¼S AL -AxARR [!] ;D= "ORN IN -AxARRAT .UxMAN 3YRIA IN !(  HE WAS EDUCATED BY HIS FATHER -UyAMMAD AL *UND  FROM WHOM HE TOOK THE +HALWATI WAY )N !LEPPO HE STUDIED HADITH UNDER -AyMƒD %FENDI AL -ARxASH AND WAS A STUDENT OF THE MUFTI x!BD AL 2AyM¼N AL -UDARRIS 2E TURNING TO -AxARRAT .UxMAN HE SERVED THERE AS Q¼f AND THEN AS MUFTI FOLLOWING HIS FATHERkS DEATH IN  UNTIL  WHEN HE WAS SUMMONED TO $AMASCUS TO SERVE AS !RAB SCRIBE OF THE 4U RK ISH ARMY IN 3YRIA )N  HE WAS APPOINTED (ANAØ MUFTI OF $AMASCUS AND REMAINED IN THIS POST UNTIL HIS REMOVAL IN  4HEREAFTER HE WAS APPOINTED TO THE /TTOMAN STATE SHƒR¼ COUNCIL IN THE CAPITAL AND SERVED ON SEVERAL IMPORTANT OFØCIAL MISSIONS (IS WRITINGS SOME IN !RABIC OTHERS /TTOMAN 4U RK ISH INCLUDE A WORK ON THE EXCELLENCE OF 3YRIA AND A DIWAN (IS /TTOMAN 4U RK ISH COMMENTARY ON THE $AWR WAS WRITTEN IN  WHILE HE WAS STILL (ANAØ MUFTI OF $AMASCUS ! REFORMIST x¼LIM HE WAS PROØCIENT IN THE TEACHINGS OF )BN x!RAB AS WELL AS THE NEW SCIENCES OF THE ERA 7HEN THE !MIR x!BD AL 1¼DIR AL *AZ¼xIR SETTLED IN $AMASCUS AL *UND BECAME ONE OF HIS CLOSE AS SOCIATES HE ALSO PARTICIPATED WITH HIM IN RESCUING #HRISTIANS AND WROTE POETRY IN PRAISE OF HIM

-UyAMMAD ¡¼HIR 3UNBUL ;AL -AKK= [$] 3ON OF -UyAMMAD 3AxD 3UNBUL PROMINENT (IJAZI SCHOLAR WHO TRANSMITTED FROM HIS FATHER AND TRANSMITTED TO AMONG OTHERS 9¼SN B x!BDALL¼H AL -RGHAN

-UyAMMAD 9¼SN B x!BDALL¼H B )BR¼HM AL -RGHAN [$] x!BDALL¼H B )BR¼HM AL -RGHAN AL -AKK AL ¡¼{IF THE FATHER D KNOWN AS AL -AyJƒB WAS A PROMINENT SUØ AND IN ÙUENTIAL x¼LIM "ORN IN -ECCA INTO A SHARIØAN FAMILY HE ATTACHED óñ 4RANSMITTERS OF THE PRAYER

HIMSELF TO 9ƒSUF AL -AHDAL WHO WAS KNOWN AS AL QUcB OR THE AXIS OF HIS TIME AND BECAME AN UWAYSI SUØ AFTER THE LATTERkS DEATH RECEIVING LEARNING DIRECTLY FROM THE 0ROPHET 7HILE STORIES OF HIS KAR¼M¼T ARE PLENTIFUL HE ALSO LEFT A SUBSTANTIAL NUMBER OF WORKS (E HAS BEEN COUNTED AS PART OF THE LATE TH CENTURY REFORMIST NETWORK OF WHICH THE (ARAMAYN WAS THE CROSSROADS HIS STUDENTS INCLUDED -UyAMMAD -URTAf¼ AL :ABD FOR EXAMPLE  4HE -RGHAN FAMILY APPEARS TO HAVE BEEN POLITICALLY ACTIVE IN o A TIME OF POLITICAL UP HEAVAL IN -ECCA x!BDALL¼H HAD MOVED TO 4A{ IF APPARENTLY AS A RESULT OF HIS OPPOSITION TO THE :AYDI SHARIFS /NE OF x! B D A L L ¼ HkS SONS BECAME THEFATHER OF -UyAMMAD x5THM¼N AL -RGHAN D  "ORN A YEAR AFTER HIS GRANDFATHER x!BDALL¼HkS DEATH x5THM¼N BECAME ONE OF THE MOST IMPORTANT STUDENTS OF THE MAJOR REFORMIST -OROCCAN SUØ TEACHER !yMAD B )DRS D AND FOUNDER OF THE +HATMIYYA OR -RGHANIYYA ORDER x5THM¼NkS PA TERNAL UNCLE -UyAMMAD 9¼SN BECAME HIS GUARDIAN UPON THE DEATH OF HIS FATHER WHEN x5THM¼N WAS TEN YEARS OLD (IMSELF CHILDLESS -UyAMMAD 9¼SN TOOK ON HIS NEPHEWkS EDUCATION -UyAMMAD 9¼SN LATER TAUGHT HADITH TO ANOTHER STUDENT OF !yMAD B )DRS THE 9EMENI AL ˆASAN xœKISH WHEN HE CAME TO -ECCA (E WAS ALSO A TEACHER OF -UyAMMAD B x!L AL 3ANƒS D !yMAD B )DRSk CLOSEST STUDENT AND FOUNDER OF THE 3ANUSIYYA cARQA WHEN HE ARRIVED IN -ECCA IN  -UyAMMAD 9¼SN WROTE AT LEAST ONE WORK x5NW¼N AHL AL xIN¼YA xAL¼ KASHF GHAW¼MIf AL NUQ¼YA A GLOSS ON AL 3UYƒckS )TM¼M AL DIR¼YA

!BƒkL -Ay¼SIN -UyAMMAD B +HALL AL -ASHSH AL 1¼WUQJ AL ¡AR¼BULUS AL 3H¼M AL ˆANAF [$] ;D= 0OSSIBLY ALSO KNOWN AS 3HAMS AL $N HE WAS BORN IN  AND WAS A HADITH SCHOLAR SUØ AND FAQH (E HAS BEEN DESCRIBED AS jMUSNID BIL¼D AL 3H¼Mk jTHE MOST IMPORTANT HADITH TRANSMITTER OF 'REATER 3YRIAk OF HIS TIME AND HIS CHAINS OCCUPIED A PIVOTAL ROLE WELL INTO THE TH CENTURY IN MOST OF %GYPT 3YRIA AND THE (IJAZ (E TRANS MITTED FROM MANY SCHOLARS INCLUDING -UyAMMAD B x!L AL 3ANƒS AL "URH¼N AL "¼JƒR AND 9¼SN B x!BDALL¼H AL -RGHAN HE WROTE óò ! 0RAYER ACROSS 4IME

A COMMENTARY ON AL -Ux JAM AL WAJZ BY x!BDALL¼H AL -RGHAN  ! PROLIØC WRITER HE PRODUCED SOME ONE HUNDRED WORKS INCLUDING MANY ON HADITH (IS AL ¡AWR AL AGHL¼ xAL¼ AL WIRD AL MUSAMM¼ BIkL $AWR AL AxL¼ WAS PRINTED IN $AMASCUS !(  "ROCKLEMANN ALSO LISTS A COMMENTARY ON ˆIZB AL BAyR ENTITLED +HUL¼¶AT AL ZAHR xAL¼ ˆIZB AL BAyR .OTEWORTHY TOO IS HIS 3HAW¼RIQ AL ANW¼R AL JALYA F AS¼ND AL S¼DA AL 3H¼DHILYA FOR AL 1¼WUQJ WAS A 3HADHILI SHAYKH AND FOUNDER OF A SUB ORDER OF THE cARQA WHICH SEEMS TO HAVE TAKEN HIS NAME (E DIED IN -ECCA

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4HE CHAINS ELUCIDATED HERE ARE EMBEDDED IN A VAST WEB OF INTERCON NECTIONS AMONG MEMBERS OF THE AHL AL xILM COMMUNITY OF SCHOLARS SPANNING THE CENTURIES OF )SLAMIC HISTORY A NETWORK OF PERSONAL CONTACTS FORMING A HIGHWAY ALONG WHICH AUTHORITY LEARNING AND BARAKA HAVE TRAVELLED FROM THE PAST INTO THE FUTURE WHILE CRISS CROSSING THE LANDS OF )SLAM )NDIVIDUALS SOUGHT OUT IJ¼ZAS THROUGH PERSONAL CONTACT WITH SHAYKHS WHO HAD THEMSELVES ACQUIRED IJ¼ZAS THROUGH PERSONAL CONTACT THE IJ¼ZA WAS THUS IN PART jAN EMBLEM OF A BOND TO A SHAYKHk 7HILE IT SERVED THE FORGING OF CONNECTIONS TO POWERFUL MEN OF THE LEARNED ELITE THOSE OLDER AND MORE KNOW LEDGEABLE IT ALSO MADE POSSIBLE THE APPROPRIATION OF SOME OF THEIR AUTHORITY AND THAT OF OTHERS IN THE ASSOCIATED CHAINS OF TRANSMIS SION &INALLY IT ACTED AS A VEHICLE FOR THE ACQUISITION AND TRANSMIS SION OF BARAKA OF WHICH xILM OR LEARNING WAS ONE IMPORTANT FORM 4HE CONFERRING OF AN IJ¼ZA THUS ADMITTED AN INDIVIDUAL TO A PARTICU LAR SCHOLARLY AND SPIRITUAL GENEALOGY AND THIS WAS JUST AS IMPOR TANT AS THE PRECISE IDENTITY AND CONTENT OF THE WORKS TRANSMITTED IF INDEED NOT MORE IMPORTANT IN SOME CIRCUMSTANCES  )N GENERAL TERMS THE MUJZ GRANTER OF AN AUTHORISATION WAS THE KEY TO IN SERTION INTO CHAINS OF TRANSMISSION OF xILM SO HIGHLY VALUED THAT THE RESULTING PEDIGREES RIVALLED BLOOD LINES IN IMPORTANCE 4HIS IMPORTANCE IS REÙECTED IN THE CAREFUL ATTENTION GIVEN TO RECORDING óó #HAINS AND AUTHORISATIONS

AND INCORPORATING CHAINS OF TRANSMISSION OF TEXTS AS IN THE CASE OF THE $AWR 4U RNING TO THE PLAUSIBILITY OF INDIVIDUAL LINKS WITHIN OUR CHAINS AND THE IJ¼ZAS THAT UNDERPIN THEM THOSE LINKS IDENTIØED APPEAR GEN ERALLYCOMPATIBLE WITHTHECHRONOLOGY KNOWNASSOCIATIONS ESPECIALLY RELATIONS WITH SHAYKHS AND TEACHERS AND GEOGRAPHICAL MOVEMENTS OF THE ØGURES IN QUESTION /F PARTICULAR INTEREST ARE NINE LINKS UNDER PINNED BY IJ¼ZAS CONFERRED ON YOUNG CHILDREN WHO TYPICALLY HAD NOT YET REACHED THE AGE OF REASON )N SOME CASES AS SET OUT ABOVE WE HAVE REPORTS OF THESE CHILDREN RECEIVING IJ¼ZAS FROM THE AUTHORITIES IN QUESTION IN THE COMPANY OF THEIR FATHERS AND IN ONE CASE OF THE FATHER SOLICITING IJ¼ZAS SPECIØCALLY FOR THEM ANOTHER COMMON PRAC TICE  0ERHAPS A jCHILD IJ¼ZAk STANDS UP MORE SUCCESSFULLY TO SCRUTINY WHEN THE TEXT CONCERNED IS A SMALL PRAYER WHICH CHILDREN ACCUS TOMED TO MEMORISING 1UR{AN FROM AN EARLY AGE COULD READILY HAVE COMMITTED TO HEART AT THE INSTIGATION OF FATHERS EAGER TO PLACE THEM UNDER ITS PROTECTION AND TO ACQUIRE FOR THEM THE POTENTIAL BENEØTS ASSOCIATED WITH THE ACCOMPANYING IJ¼ZA AND CHAIN )NSERTION OF AN INDIVIDUAL INTO ONE OF OUR CHAINS THROUGH AN IJ¼ZA CONFERRED ON THEM THE BARAKA OF THE LINE OF TRANSMISSION INTENSIFY ING THE BARAKA OF THE PRAYER ITSELF )T ALSO BROUGHT THEM INTO ULTIMATE CONTACT WITH THE PRAYERkS AUTHOR )T WAS NOT JUST A CASE OF ACQUIRING COMMITTING TO MEMORY AND INSCRIBING ON THE HEART THE PRAYER TEXT ITSELF UNDOUBTEDLY BARAKA BEARING AND ENCOMPASSING THE jPERFECT AND COMPLETEk 7ORD AS WE SHALL SEE BELOW SOMETHING WHICH COULD BE DONE FROM A WRITTEN COPY )NITIATION INTO THE PRAYER WAS THUS AS MUCH A CASE OF PARTICIPATING IN THE SPIRITUAL LINEAGE ANCHORED IN ITS SAINTLY AUTHOR AND TRANSMITTED THROUGH A LIVING SHAYKH -OREOVER IT IS LIKELY THAT EVEN INTO THE MODERN PERIOD PRAYERS LIKE THE $AWR WERE MAINLY EXPERIENCED AS ORAL PERFORMANCES RATHER THAN WRITTEN TEXTS FURTHER UNDERLINING THE IMPORTANCE OF PERSONAL CONTACT 2EGARDING CERTAIN SPECIØCS OF OUR CHAINS WE MIGHT ASK WHETHER ANY OF OUR ØGURES APPEAR IN CHAINS OF TRANSMISSION ASSOCIATED WITH OTHER WORKS BY )BN x!RAB 9AHYA LISTS A NUMBER OF SUCH CHAINS WHICH CAN BE COMPARED WITH THE SIX EXAMINED HERE [%] FROM )BN x!RAB óô ! 0RAYER ACROSS 4IME

THROUGH TO AL 3UYƒc IS REPEATED IN FOUR CHAINS VIZ A ATTACHED TO 2' A !KHB¼R MASH¼YIKH AL -AGHRIB 2'  x!NQ¼ { MUGHRIB 2'  AL !RBAxƒN yADTH 2'  AL &ATy AL &¼S 2'  AL &UTƒy¼T AL -AKKYA 2'  &U¶ƒ¶ AL yIKAM 2'  AL +ASHF AL KULL AND 2'  AL 4AFSR AND A E AND F ALL THREE ATTACHED TO 2'  AL &UTƒy¼T AL -AKKYA  )NLIKE FASHION [&]FROM)BN x!RAB THROUGHTO AL 1USH¼SH IS REPEATED IN CHAIN D ATTACHED TO AL &UTƒy¼T AL -AKKYA WITH THE LINK BETWEEN :AKARY¼ AL !N¶¼R AND AL *ABART AL :ABD MISSING VIZ !BƒkL &ATy -UyAMMAD B AL 1AYM¼N AL -AR¼x AND FROM )BN x!RAB THROUGH TO AL 3HAxR¼N IN CHAIN C ATTACHED TO AL &UTƒy¼T AL -AKKYA WITH THE SAME OMISSION 4HE MISSING CHAIN OF AUTHORITIES LINKING AL 1USH¼SH BACK TO )BN x!RAB IN ["] AND [#] AS ELABORATED IN [&] IS THUS MOSTLY CORROBORATED BY 9AHYAkS D I #HAINS A B C D E AND F ALL ATTACHED TO AL &UTƒy¼T AL -AKKYA ALL CULMINATE IN THE GRANDSON OF x!BD AL 'HAN AL .¼BULUS )BR¼HM B )SM¼xL SEE [%]  &INALLY SEVERAL WELL KNOWN LINKS APPEARING IN OUR CHAINS REAPPEAR IN THOSE LISTED IN 9AHYA THESE INCLUDE "ADR AL $N AL 'HAZZ ^ .AJM AL $N AL 'HAZZ [!] 9AHYAkS B AND D II AND )BN ˆAJAR AL x!SQAL¼N ^ :AKARY¼ AL !N¶¼R [!] 9AHYAkS D  2EFERRED TO BRIEÙY ABOVE AL 1USH¼SHkS CHAIN OF TRANSMISSION FROM )BN x!RAB STANDS OUT FOR THE IMPORTANT PLACE IT OCCUPIES ON OUR CHAIN MAP FOR HIS STATUS AND FOR HIS ASSOCIATION WITH THE PRAYER IN A FURTHER COPY WHERE ITS ATTRIBUTION TO )BN x!RAB AND A DESCRIPTION OF ITS PROPERTIES ARE GIVEN ON HIS AUTHORITY !L 4¼ØL¼T ["] AND AL $¼MƒN [#] BOTH REFER TO THIS CHAIN WITHOUT ELABORATION USING THE PHRASE BI SANADIHI AL MUTTA¶IL IL¼ ;)BN x!RAB = jTHROUGH HIS CHAIN OF TRANSMISSION GOING BACK TO ;)BN x!RAB=k IMPLYING PERHAPS THAT IT WAS VERY WELL KNOWN AT THE TIME )T IS NOTEWORTHY THAT THE SILSILA OF THE KHIRQA AKBARYA AS GIVEN BY AL -URTAf¼ AL :ABD ALSO CONNECTS AL 1USH¼SH TO )BN x!RAB WITHOUT ELABORATION  [&] PROVIDES AN IN DICATION OF ONE CHAIN FROM )BN x!RAB TO AL 1USH¼SH WHILE [$] PRO VIDES AN ALTERNATIVE THROUGH :AYN AL xœBIDN AL ¡ABAR AL -AKK -ORE THAN ØVE GENERATIONS AFTER )BN x!RABkS DEATH KEY GEOGRAPH ICAL FOCI IN THE ROUTES OF THE PRAYER MAPPED THROUGH THE CHAINS ARE THE (IJAZ -ECCA AND -EDINA  3YRIA $AMASCUS  %GYPT #AIRO  óõ #HAINS AND AUTHORISATIONS

AND 0ALESTINE *ERUSALEM  4WO THoTH CENTURY ØGURES WHO SERVED AS A NEXUS BETWEEN DIFFERENT GEOGRAPHICAL CENTRES THROUGH THEIR TRAV ELS ARE -UyAMMAD AL "UDAYR AL $IMY¼c ["] AND -U¶cAF¼ AL "AKR [!"#] !L "UDAYR CONNECTED THE INÙUENTIAL (IJAZI CENTRE WITH #AIRO WHERE AL ˆIFN¼W STUDIED UNDER HIM AND WITH *ERU SALEM WHERE -U¶cAF¼ AL "AKR STUDIED UNDER HIM  !L "AKR TOO CONNECTED $AMASCUS AND #AIRO AS WELL AS *ERUSALEM BUT WITHOUT THE DIRECT (IJAZI LINK BORN IN  #% AL "AKRkS LINK TO )BR¼HM AL +ƒR¼N D #% IN [#] SHOULD MOST LIKELY BE RULED OUT IN FA VOUR OF AN OMISSION PROBABLY OF THE LATTERkS SON )LY¼S WITH WHOM AL "AKR STUDIED IN $AMASCUS )T IS NOTEWORTHY THAT AL 4¼ØL¼T AP PARENTLY ØRST ACQUIRED THE PRAYER FROM AL ˆIFN¼W DURING HIS EARLY SOJOURN IN #AIRO MAKING IT POSSIBLE FOR HIM TO TRANSMIT IT DURING HIS EXTENSIVE TRAVELS THEREAFTER 3UCH ØGURES OFTEN FORMED PART OF VERY EXTENSIVE SCHOLAR NETWORKS THROUGH WHICH THE PRAYER MAY WELL HAVE BEEN TRANSMITTED INTO MORE DISTANT REGIONS OF THE )SLAMIC WORLD ! STRONG .AQSHBANDI OR +HALWATI ASSOCIATION IS EVIDENT AMONG THE ØGURES IN OUR CHAINS FROM THE TH CENTURY  BUT FOR MANY OF THEM MULTIPLE cARQA AFØLIATIONS WERE THE NORM ESPECIALLY PRIOR TO THE TH OR  TH CENTURIES 4HE PRAYER WAS THUS USED ALONGSIDE LITUR GICAL AND DEVOTIONAL PRESCRIPTIONS ASSOCIATED WITH PARTICULAR cARQA AFØLIATIONS WHETHER MULTIPLE OR SINGLE 0RAYERS ATTRIBUTED TO THE EPONYMOUS FOUNDERS OF cARQAS HAVE FOUND A NATURAL CONSTITUENCY AMONG THOSE AFØLIATED TO THESE cARQAS WHERE THEY HAVE ALSO BEEN ROUTINELY RECITED IN COLLECTIVE RITUALS )NDEED THE EMERGENCE OF AN INDEPENDENT cARQA FROM AN EXISTING ONE HAS OFTEN BEEN ACCOMPA NIED BY THE COMPOSITION OF NEW AyZ¼B PL OF yIZB  !LTHOUGH NOT ASSOCIATED EXCLUSIVELY WITH ANY PARTICULAR cARQA THE SAINTLY STATURE OF THE $AWRkS AUTHOR APPEARS TO HAVE SECURED ITS CIRCULATION AND USE WITHIN MANY DIFFERENT cARQAS

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(OW CAN THE CHAINS DISCUSSED HERE WHICH ENCOMPASS SEVERAL MAJOR ØGURES OF )SLAMIC SCHOLARSHIP AND TA¶AWWUF ILLUMINATE TRENDS IN HIS TORICAL )SLAMIC CULTURE AND THOUGHT !LONGSIDE THOSE WHO MAY BE DESCRIBED AS NON REFORMIST AND WHO APPEAR TO HAVE BEEN UNCOMPRO MISING IN THEIR DEFENCE OF SUØ CULTURE INCLUDING ITS MORE CONTROVER SIAL ELEMENTS IT IS NOTEWORTHY THAT THESE ØGURES ALSO FEATURE ULAMA OF REFORMIST ORIENTATION THOSE CRITICAL OF ASPECTS OF THE PREVAILING RELIGIOUSoCULTURAL MILIEU AND THE EXISTING ORDER 3OME SOUGHT TO CONTAIN SUØ jEXCESSESk BY REASSERTING THE INTERDEPENDENCE OF SPHERES OF TA¶AWWUF AND SHARIxA AND ADDRESSED OTHER ASPECTS OF THE DOMINANT CULTURE BY EMPHASISING THE PRIMACY OF THE 1UR{AN AND 3UNNA AS THE ULTIMATE FRAMEWORK FOR RELIGIOUS UNDERSTANDING AND THE SOURCE OF SHARIxA 3UCH ULAMA OFTEN EXPRESSED APPRECIATION FOR THE REFORM IST LEGACY OF )BN 4AYMYA D AND THEIR POSITIONS EVINCE SALAØ TENDENCIES WHETHER IN MATTERS OF KAL¼M OR èQH ATTITUDES TOWARDS MADHHAB AFØLIATION OR THE EMPHASIS OF HADITH SCHOLARSHIP AS A MEANS TO REASSERT SCRIPTURAL PRIMACY FOR EXAMPLE &OCUSING ON SUCH ØGURES IN THE CHAINS SERVES TO HIGHLIGHT THE COMPLEX OVERLAPPING IDENTITIES OF HISTORICAL )SLAMIC CULTURE WHICH COULD CONTEMPLATE A PROFOUND COMMITMENT TO SUØSM INCLUDING THE EMBRACE OF WAyDAT AL WUJƒD ALONGSIDE A SALAè INSPIRED REFORMIST OUTLOOK THE LATTER DIMENSION BEING AT TIMES UNDERREPORTED IN THE CONTEXT OF )BN x!RAB STUDIES  7HILE ITS CONTENT PRESENTS NO SPECIØC DOCTRINAL PROBLEM THE USE AND TRANSMISSION OF THE PRAYER BY SUCH ØGURES NONETHELESS FURNISHES EVIDENCE OF THEIR CONVICTION OF ITS AUTHORkS IMPORTANCE AND SAINTLY STATUS UNDERLINING AN INCLUSIVE COMMITMENT TO HIS LEGACY UPHELD IN TANDEM WITH SALAØ TENDENCIES )N THE THTH CENTURY )BN ˆAJAR AL x!SQAL¼NkS ASSOCIATION WITH THE PRAYER IS NOTEWORTHY IN THE LIGHT OF HIS AMBIVALENCE TOWARDS )BN x!RAB AND HIS FAVOURABLE VIEW OF )BN 4AYMYA (IS RESERVATIONS CONCERNING THE PRAYERkS AUTHOR SUCH AS THEY WERE DID NOT INVALIDATE FOR HIM THE BARAKA THAT ÙOWED FROM USE OF IT RECEIVED THROUGH A CHAIN ó÷ 7INDOWS ONTO )SLAMIC CULTURE AND THOUGHT

DIRECTLY FROM ITS AUTHOR )N THE THTH CENTURY x!BD AL 7AHH¼B AL 3HAxR¼NkS ASSOCIATION WITH THE PRAYER IS NOTEWORTHY WHEN VIEWED NOT IN TERMS OF HIS CAPACITY AS AN APOLOGIST FOR )BN x!RAB BUT AS THE ØRST IN A LONG LINE OF LATE REFORMIST OR SALAØ ORIENTED SUØ ULAMA FOLLOWED IN THE THoTHTHoTH CENTURIES BY THE HIGHLY INÙUENTIAL AL 1USH¼SH HEIR TO AL 3HAxR¼NkS LEGACY AND ESPECIALLY HIS STUDENT )BR¼HM AL +ƒR¼N AND THE LATTERkS STUDENTS OF THE NEXT GENERATION !S IN AL +ƒR¼NkS CASE A NUMBER OF THESE LATER SUØ SALAØ ULAMA RE INTERPRETED WAyDAT AL WUJƒD IN ITS CAPACITY AS THE MOST CONTROVERSIAL ASPECT OF SUØ DOCTRINE TO MAKE IT CONFORM TO )SLAMIC ORTHODOXY !T THE SAME TIME THEY EVINCED A RISING INTEREST IN )BN 4AYMYAkS INTEL LECTUAL LEGACY FOLLOWING ITS VIRTUAL ECLIPSE BY THE MID TH CENTURY WITH THE RISE TO DOMINANCE OF TA¶AWWUF ALLIED WITH !SHxARI THEOL OGY  AND THUS PERHAPS CONTRIBUTED TO A RE EMERGENCE OR REVIVAL OF THE SALAØ SCHOOL FROM THE LATE TH CENTURY )N THE THTH CENTURY THE TWO AL *UNDS FATHER AND SON CAN ØNALLY BE MENTIONED 4HE FORMER WAS A FOLLOWER OF THE SHARIxA MINDED REFORMIST .AQSHBANDI 3HAYKH +H¼LID WHO HAD CALLED FOR RETURNING TO THE 1UR{AN AND 3UNNA YET READ THE WORKS OF )BN x!RAB AND FELT A SPIRITUAL AFØNITY WITH HIM -UyAMMAD !MN AL *UND THE SON WAS A REFORMIST x¼LIM IN HIS OWN RIGHT AND ALSO A CLOSE ASSOCIATE OF THE !MIR x!BD AL 1¼DIR WHOSE OWN REFORMIST TENDENCIES AND SHARIxA MINDED SCRIPTURALIST SUØSM COMBINED WITH A DEVOTION TO )BN x!RAB HAVE BEEN WIDELY NOTED AND WHOSE ULAMA FOLLOWERS LAUNCHED THE 3ALAØ REFORM MOVE MENT IN 3YRIA  4HE BLENDING OF SUØ AND SALAØ THOUGHT IS THUS ILLUSTRATED BY SEV ERAL OF THE ØGURES ASSOCIATED WITH THE PRAYER BOTH IN PRE MODERN AND MODERN PERIODS 7ITHIN THIS BLEND WHICH ITSELF BECAME INCREAS INGLY SIGNIØCANT FOR LATER REFORMISTS OR jREVIVALISTSk IT WAS SALAØSM THAT CAME TO PROMINENCE UNDER THE CONDITIONS AND PRESSURES OF MO DERNITY 7ERE IT POSSIBLE TO MAP THE CONTINUATION OF THE CHAINS DISCUSSED HERE ACROSS THE TH CENTURY IT WOULD BE OF INTEREST TO AS CERTAIN THE ORIENTATIONS OF NEW LINKS IN TERMS OF THIS FRAMEWORK AND IN PARTICULAR TO DISCOVER WHETHER ANY WHO AVAIL THEMSELVES OF THE PRAYERkS BARAKA CAN BE COUNTED AS CONTEMPORARY SALAØS SEEKING óø ! 0RAYER ACROSS 4IME

INSPIRATION IN )BN 4AYMYAkS LEGACY ! DEØNING ASPECT IN THE SELF APPROPRIATION OF THE jSALAØk BANNER IN THE MODERN WORLD HAS OF COURSE BEEN A POWERFUL ANTI SUØSM IN WHICH )BN x!RABkS LEGACY LOOMS LARGE 4HIS IS NOT THE WHOLE STORY HOWEVER 4HROUGH THE INCLUSIVE TENDENCIES OF SOME OF THE MOST EMINENT HISTORICAL ØGURES OF xILMAND TA¶AWWUF ASSOCIATED WITH IT THIS SMALL PRAYER OF )BN x!RAB POINTS UP WITH STRIKING CLARITY THE ANOMALOUS CHARACTER OF THE UNCOMPRO MISING SALAØoSUØ DICHOTOMY PERPETUATED IN SOME CONTEMPORARY -USLIM CIRCLES

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 4HE 4U RK ISH COLLECTIONS OFFER WHAT IS ARGUABLY THE MOST IMPORTANT MANUSCRIPT BASE FOR THE WORKS OF )BN x!RAB IN GENERAL 7E HAVE SUPPLEMENTED THE SPECIØC 3ULEY MANIYE COLLECTION THE LARGEST BY FAR WITH COPIES FROM THE FOLLOWING 4U RK ISH LIBRAR IES 5NIVERSITY OF )STANBUL ,IBRARY #OLLECTION 5LU #AMI "URSA 'ENEL )NEBEY "URSA "EYAZID )STANBUL -EVLANA -USEUM +ONYA !NKARA -ILLI 2ELATING TO THE 3ULEYMANIYE COLLECTION THE FOLLOWING ERRORS IN /SMAN 9AHYA (ISTOIRE ET CLASSIèCATION DE LkOEUVRE Dk)BN x!RAB $AMASCUS   P 2'  CAN BE POINTED OUT $ÓÎÓMLÓ "ABA  AND  AND %SAD %FENDI  ARE UNRECOGNISABLE NUMBERS $ÓÎÓMLÓ "ABA  (ACI -AHMUD %FENDI  AND %SAD %FENDI  ARE IRRELEVANT °EHID !LI 0A A  IS A FRAGMENT OF THE !WR¼D THAT SOMETIMES APPEARS DESCRIBED AS )STIGH¼THA BUT HERE IS DESCRIBED AS ˆIZB AL 3HAYKH AL !KBAR .OTE ALSO THAT 5LU #AMI  "URSA IS IRRELEVANT  !LL OF THE COPIES SURVEYED HERE ARE THUS RELATIVELY LATE )T MAY WELL BE THAT EAR LIER COPIES CAN BE UNCOVERED 9AHYA (ISTOIRE  P LISTS THOSE IN $AMASCUS #AIRO 2ABAT 0ARIS AND "ERLIN NOT EXAMINED IN THIS STUDY AND APPARENTLY UNDATED  &OR DETAILS OF FOUR OF THESE WHICH HAVE CHAINS OF TRANSMISSION ATTACHED AND A ØFTH WITHOUT SEE !PPENDIX 4HE REMAINING TWO BOTH IN /TTOMAN 4U RK ISH ARE AS FOLLOWS I x!L AL 7A¶F B ˆUSAYN AL ˆUSAYN (ACI -AHMUD %FENDI  DETAILED COMMENTARY ON INDIVIDUAL WORDS AND PHRASES FOLS AoA THE TEXT OF THE PRAYER IS REPEATED WITH FURTHER COMMENTS VERSE BY VERSE FOLS BoA DATED !(  II !NONYMOUS (ACI 2E ID "EY  UNDATED  FOLS &OR ADDITIONAL COPIES OF SOME OF THE COMMENTARIES REFERRED TO HERE AND FURTHER COMMENTARIES ON THE PRAYER HELD IN COLLECTIONS OUTSIDE OF 4U RKEY SEE 9AHYA (ISTOIRE  PPo )T HAS BEEN SUGGESTED THAT THE ØRST SUSTAINED SYSTEMATIC COMMENTARY ON A SUØ PRAYER IS THAT COMPOSED BY $¼{ƒD )BN "¼KHIL¼ D ON AL 3H¼DHILkS ˆIZB AL BAyR 3EE 2ICHARD * ! -C'REGOR 3ANCTITY AND 3AINTHOOD IN -EDIEVAL %GYPT 4HE 7AF¼k 3Uè /RDER AND THE ,EGACY OF )BN x!RAB !LBANY .9  PPo  /THER EXAMPLES INCLUDE (ACI -AHMUD %FENDI  DATED !(  9AZMA "AÎI LAR  UNDATED AND FOLLOWED BY A WIRD ATTRIBUTED TO !Bƒ "AKR B x!BDALL¼H AL x!YDARƒS AND AN UNTITLED ANONYMOUS SUPPLICATION !  ;5NIVERSITY OF )STANBUL ,IBRARY= DATED  #% AND FOLLOWED BY A PRAYER BY !BƒkL ˆASAN AL 3H¼DHIL AND A ¶ALAW¼T ATTRIBUTED TO )BN x!RAB SEE BELOW !  ;5NIVERSITY OF )STANBUL ,IBRARY= DATED !(  EACH LINE SURROUNDED BY A GOLD LEAF BORDER WITH ONLY EIGHT LINES PER PAGE AND .AØZ 0A A  ON WHICH SEE NOTE  BELOW  &OR EXAMPLE ) .OTE THAT !NKARA -ILLI  BINDS TOGETHER THE $AWR AS PART OF AN UNDATED HAND WITH WORKS BY )BN x!RAB EG 2 AL !LIF -ASH¼HID AL ASR¼R + AL "¼{ IN SEVERAL HANDS  %XAMPLES INCLUDE ' + ¤ALAW¼T KUBR¼ - °AZELI  )STIGH¼THA !WR¼D ¤ALAW¼T KUBR¼ %SAD %FENDI  ¤AL¼T SHARFA !  ;5NIVERSITY OF )STANBUL ôð ! 0RAYER ACROSS 4IME

,IBRARY= ¤ALAW¼T SHARFA .AØZ 0A A  AN UNDATED COMPILATION OF THE !WR¼D AND THE $AWR 'ENEL  !WR¼D DATED !(  COPY MADE IN $AMASCUS AND !RIF -URAD  PRINTED UNDATED ENCOMPASSING THE !WR¼D  °AZELI  ENCOMPASSES THE DATE !(  %SAD %FENDI  IS DATED FROM !(  TO   &OR EXAMPLE - .OTE THAT %SAD %FENDI  INCLUDES PRAYERS BY AL .AWAW AL 3H¼DHIL AND )BN -ASHSH %SAD %FENDI  UNDATED ENCOMPASSES A TREATISE ON THE NAMES OF THE 0ROPHET AND ONE ON THE NAMES OF HIS #OMPANIONS WHO WERE AT "ADR PLUS A COMMENTARY ON A PRAYER BY AL 3H¼DHIL °AZELI  ENCOMPASSES PRAYERS BY AL 3H¼DHIL AL .AWAW .AJM AL $N +UBR¼ AL 3H¼Øx x!BD AL 1¼DIR AL *L¼N -AxRƒF +ARKH )M¼M x!L AND SUPPLICATIONS OF THE PROPHETS , ENCOMPASSES AMONG OTHERS THE PROTECTIVE PRAYER OF !Bƒ -ADYAN 3HUxAYB 'ENEL  HAS ˆIZB AL NA¶R BY AL 3H¼DHIL AND OTHERS !RIF -URAD ADDS ˆIZB AL BAyR OF AL 3H¼DHIL AL ¤ALAW¼T AL MUNJYA AND OTHER SHORT PRAYERS  °AZELI  UNDATED FOR EXAMPLE INCLUDES PRAYERS AND PRAYER COMMENTARIES POEMS AND WORKS BY )SMAxIL (AKKI "URSEVI INCLUDING A COMMENTARY ON THE PRAYER OF )BN -ASHSH 3ARI x!BDULLAH %FENDI INCLUDING -ASLAK AL xUSHSH¼Q AND .AWAxI %FENDI PARTS OF A COMMENTARY ON THE &U¶ƒ¶ AL yIKAM   %XAMPLES ARE * & AND (ACI -AHMUD %FENDI  POSSIBLY DATED !(  THE LATTER BY -UyAMMAD x!BD AL *ALL AL -AW¶IL AL *L 3EE ALSO "EYAZID  UN DATED %SAD %FENDI  POSSIBLY DATED !(  OR BEFORE   4HE COPYING OF TEXTS WAS OFTEN DONE OUT OF A DESIRE FOR BENEØT OR BARAKA OUT OF LOVE FOR THE AUTHOR OR AS A MEANS WHEREBY THE COPYIST ENDEAVOURED TO BRING THEMSELVES INTO THE LIVING OR DEAD AUTHORkS PRESENCE &OR EXAMPLES RELATING TO DEVO TEES OF )BN x!RAB WHO COPIED HIS WORKS AFTER HIS DEATH SEE -ICHAEL #HAMBERLAIN +NOWLEDGE AND 3OCIAL 0RACTICE IN -EDIEVAL $AMASCUS o #AMBRIDGE  P 3OME BELIEVED THAT COPYING HAD A TALISMANIC POWER BRINGING SPIRITUAL BENEØT #HAMBERLAIN CITES THE EXAMPLE OF )BN AL *AWZ WHO REQUESTED THAT AFTER HIS DEATH ALL THE PENS WITH WHICH HE HAD COPIED HADITH SHOULD BE GATHERED AND HEATED IN WATER WHICH WAS TO BE USED TO WASH HIS CORPSE #OMPARING xILM WITH PRAYER SOME WRITERS URGED COPYISTS TO CARRY OUT THEIR WORK ONLY WHEN IN A STATE OF RITUAL ABLUTION 3EE IBID P  /N THE GENERAL NOTION OF SANAD LITERALLY A SUPPORT OR STAY APPLIED TO THE CHAIN OF AUTHORITIES THAT VALIDATES TRANSMITTED KNOWLEDGE SEE j3ANADk %) 3UPPLEMENT o  P FOR THE RELATED TERM ISN¼D ;PL AS¼ND= APPLIED IN THE CONTEXT OF HADITH TRANS MISSION SEE j)SNADk %)  P  )N SETTING OUT THEIR CHAINS OF TRANSMISSION SOME OF OUR SOURCES EXPLICITLY USE THE TERM SANAD 7ITHIN THE CHAINS SOME USE THE VERBS AKHADHA xAN AND RAW¼ xAN TO TAKETRANSMIT FROM AND OTHERS AJ¼ZA TO GRANT PERMIS SION REÙECTING THE FACT THAT AN IJ¼ZA UNDERPINS EACH LINK IN A CHAIN   ! SEVENTH CHAIN ATTACHED TO THE PRAYER AND THE !WR¼D IS RECORDED IN 9AHYA (ISTOIRE  P NO  ATTACHED TO 2' A AND DISCUSSED IN )BN x!RAB 4HE 3EVEN $AYS OF THE (EART PP o 7HILE WE DO NOT DISCUSS THIS CHAIN HERE WE WOULD POINT TO THE FACT THAT THE TRANSMITTER FROM )BN x!RAB DIED IN !(  THIS SUGGESTS A POS SIBLE jCHILD IJ¼ZAk ON WHICH SEE BELOW  ' APPARENTLY ITS ORIGINAL SOURCE HAS BEEN THE ôñ .OTES TO #HAPTER 

BASIS OF A NUMBER OF PRINTINGS (ACI -AHMUD %FENDI  $ÓÎÓMLÓ "ABA  AND  FOR EXAMPLE   "IOGRAPHICAL NOTES PROVIDED HERE VARY IN LENGTH DEPENDING ON HOW WELL KNOWN A ØGURE IS THE AVAILABILITY OF INFORMATION AND THE ACCESSIBILITY OF SOURCES DE TAIL IS PROVIDED WHEN THIS IS OF INTEREST OR RELEVANCE TO OUR FOCUS ANDOR IS NOT READILY ACCESSIBLE TO THE NON !RABIST  &OR A FASCINATING GLIMPSE OF THE CULTURAL AND SOCIAL CONTEXT WITHIN WHICH THE SIGNIØCANCE AND OPERATION OF THE IJ¼ZA CAN BE PROPERLY UNDERSTOOD AS PLAYED OUT IN LATE TH TO MID TH CENTURY #% $AMASCUS SEE #HAMBERLAIN +NOWLEDGE AND 3OCIAL 0RACTICE CH  4HE AUTHOR POINTS TO THE PRESTIGE ATTACHED TO SCHOLARLY PEDIGREES IN THE FORM OF CHAINS OF TRANSMISSION AND THE CONCERN OF THE LEARNED ELITE TO EMPHASISE THEM AS AN INTEGRAL PART OF THEIR STRATEGIES OF SOCIAL SURVIVAL ADVANCED THROUGH CULTURAL PRACTICES ASSOCIATED WITH KNOWLEDGE 4HE SAME EMPHASIS IS REÙECTED IN THE PRODUCTION OF THE MASHYAKHA OR MUx JAM LITERATURE A GENRE LISTING THE SHAYKHS AN IN DIVIDUAL HAD STUDIED WITH OR HEARD HADITH FROM /F OUR CHAINS [!] AND [%] ARE ASSOCIATED WITH AN IJ¼ZA IN WHICH THE TRANSMITTER GRANTS PERMISSION TO A SPECIØC INDIVIDUAL TO READ THE PRAYER THUS PERPETUATING THE CHAIN )J¼ZAS ADDRESSED TO A SPECIØC INDIVIDUAL ARISE ALSO IN (ACI -AHMUD %FENDI  FOL A DATED !(  AND IN %SAD %FENDI  FOL A UNDATED  )N THE LATTER CASE IT ENCOMPASSES THE !WR¼D AS WELL AS THE $AWR AND IS GRANTED TO -UyAMMAD 2AFx %FENDI BY -UyAMMAD x5MAR B x!BD AL *ALL AL "AGHD¼D WHO DESCRIBES HIMSELF AS KH¼DIM NIx¼L AL S¼DA AL 1¼DIRYA AND HAS ADDED THE $AWR AND IJ¼ZA AT THE END OF THIS COPY OF + AL 2ASHAy¼T AL ANWARYA F SHARy AL AWR¼D AL AKBARYA ON THE MARGIN OF THE !WR¼D THE LATTER IS BY ˆASAN AL +URD !CCORDING TO #ARL "ROCKELMANN 'ESCHICHTE DER ARABISCHEN LITTERATUR ,EIDEN o ;HEREAFTER j'!,k= )) PP  ˆASAN B -ƒS¼ AL +URD AL 1¼DIR AL "¼N AL x!LAW¼N AL *L¼N AL +ƒR¼N AL .AQSHBAND D ALSO WROTE 2IS¼LA F QAWL AL 3HAYKH AL !KBAR WA QAWL AL *L AND 2IS¼LA F ANNA xILM !LL¼H MUyc BI NAFSIHI AM L¼ 9AHYA (ISTOIRE  P RECORDS HIM AS AUTHOR OF A COMMENTARY ON )BN x!RABkS + AL ˆIKAM 2'    3EE !yMAD B -UyAMMAD AL -AQQAR .AFy AL cB MIN GHU¶N AL !NDALUS AL RAcB ED )HSAN !BBAS "EIRUT  )) P &OR FURTHER BIOGRAPHICAL REFERENCES HIS INCLUSION IN SAM¼xS AND A DISCUSSION OF THE POSSIBLE IDENTITY OF HIS MOTHER +H¼TƒN -ARYAM BINT -UyAMMAD KNOWN AS 5MM AL *AWB¼N 3AxD AL $N WAS APPARENTLY ALSO KNOWN AS AL *AWB¼N AND x!L¼{ AL $N SEE #LAUDE !DDAS 1UEST FOR THE 2ED 3UL PHUR 4HE ,IFE OF )BN x!RAB #AMBRIDGE  PP N o  3TEPHEN (IRTENSTEIN 4HE 5NLIMITED -ERCIèER /XFORD  PPo N ALSO P  3EE !yMAD B x!BD AL 2AyM B AL ˆUSAYN )BN AL x)R¼Q AL $HAYL xAL¼ AL xIBAR F KHABAR MAN xABAR ED 3ALIH AL -AHDI x!BBAS "EIRUT   P /N HIM SEE ALSO x!BD AL (AYY B x!BD AL +ABIR AL +ATTANI &IHRIS AL FAH¼RIS WAkL ATHB¼T WA MUx JAM AL MAx¼JIM WAkL MASHYAKH¼T WAkL MUSALSAL¼T ED )HSAN x!BBAS "EIRUT o P 3HAMS AL $N AL $HAHAB $HAYL TA{RKH AL )SL¼M ED -AZIN B 3ALIM AL "AWAZIR 2IYADH  P 4HE -AQ¼M )BR¼HM IS THE SITE OF THE MIRACULOUS STONE ON WHICH )BR¼HM IS ôò ! 0RAYER ACROSS 4IME

BELIEVED TO HAVE STOOD WHILE BUILDING THE +AxBA AND WHICH BEARS HIS FOOTPRINTS 4HROUGH THE REVELATION OF 1   THE 0ROPHET ESTABLISHED THE SITE AS A PLACE OF PRAYER )BR¼HM AND )SM¼xL HAD REPORTEDLY PRAYED THERE WHEN THEY HAD COMPLETED THEIR WORK OF BUILDING  )N EARLY )SLAM THE STONE WAS ENCASED IN A WOODEN BOX AND RAISED ON A PLATFORM USUALLY LOCKED INSIDE THE +AxBA 4ODAY IT STANDS IN A GLASS ENCASEMENT ABOUT TWENTY CUBITS FROM THE +AxBA AND PILGRIMS PERFORM TWO PRAYER CYCLES AS CLOSE AS POSSIBLE BEHIND IT 3EE j-AQAM )BRAHIMk %)  PPo  /N THE FAMILY SEE -UyAMMAD B &AfLALL¼H !MN AL -UyIBB +HUL¼¶AT AL ATHAR F AxY¼N AL QARN AL y¼D xASHAR #AIRO   PPo  3EE !yMAD )BN ˆAJAR AL x!SQAL¼N AL $URAR AL K¼MINA F AxY¼N AL MI{A AL TH¼MINA ED -UHAMMAD 3AYYID *ADD AL (AQQ #AIRO   P  !T TIMES ALONGSIDE HIS BROTHER AL ¤AF AL ¡ABAR FOR THESE EXAMPLES SEE )BN AL x)R¼Q AL $HAYL xAL¼ AL xIBAR INDEX 3EE ALSO AL x!SQAL¼N AL $URAR AL K¼MINA  P )T MAY APPEAR THAT 2Af AL $N WAS BORN TOO LATE TO HAVE TRANSMITTED DIRECTLY FROM )BN x!RAB WHO DIED WHEN HE WAS FOUR YEARS OLD BUT THE POSSIBILITY OF SUCH A LINK IN THE FORM OF A jCHILD IJ¼ZAk PERHAPS THROUGH THE AGENCY OF HIS FATHER OR ANOTHER MALE RELATIVE CANNOT BE RULED OUT ON SUCH IJ¼ZAS SEE BELOW 7E MUST MENTION THE POSSIBILITY THAT INSTEAD OF THE ØGURE IDENTIØED HERE 2Af AL $N AL ¡ABAR MIGHT BE THE 3HAØxI MUFTI AND MEMBER OF THE SAME FAMILY !yMAD B x!BDALL¼H AL ¡ABAR AL -AKK D LISTED BY 9AHYA (ISTOIRE  P AS A DE FENDER OF )BN x!RAB 4HERE IS NO EVIDENCE THAT THE LATTER WAS KNOWN AS 2Af AL $N AL 2Af HOWEVER /THER MEMBERS OF THE IMPORTANT AL ¡ABAR AL -AKK FAMILY APPEAR LATER IN CHAIN [$] )T IS NOTEWORTHY THAT )BN x!RAB HAD ENCOUNTERED THE PREVIOUS IMAM OF THE -AQ¼M )BR¼HM DURING A VISIT TO -ECCA IN !(  IN THE PERSON OF THE FATHER OF .Ir¼M 3HAYKH !Bƒ 3HUJ¼x ²¼HIR B 2USTAM AL )¶FAH¼N D FROM WHOM HE RECEIVED AN IJ¼ZA FOR 4IRMIDHkS COLLECTION OF HADITH 3EE !DDAS 1UEST FOR THE 2ED 3ULPHUR PPo )BN AL x!RAB 4HE 4ARJUM¼N AL !SHW¼Q ED 2EYNOLD ! .ICHOLSON ,ON DON  P  3EE j)BN x!SAKIRk %)  PPo )BN x!RAB HIMSELF LISTED ANOTHER ØGURE CALLED AL 1¼SIM )BN x!S¼KIR AMONG HIS OWN HADITH INSTRUCTORS WHO DIED IN  3EE !LEXANDER +NYSH )BN x!RAB IN THE ,ATER )SLAMIC 4RADITION 4HE -AKING OF A 0OLEMICAL )MAGE IN -EDIEVAL )SLAM !LBANY .9  P N  9AHYA (ISTOIRE 2'  3EE ! ;5NIVERSITY OF )STANBUL ,IBRARY= FOL A .OTE THAT THIS IJ¼ZA INCLUDING )BN x!S¼KIR IS NOT RECORDED IN (ISTOIRE  P 4HE SAME WORK ARISES IN (ALET %FENDI  WHERE IT APPEARS UNDER A DIFFERENT TITLE 2 AL ˆURƒF BIkL MANrƒM¼T FOL B RECORDS HIM TRANSMITTING THE WORK THROUGH AN IJ¼ZA FROM )BN x!RAB AND FOL A RECORDS HIM RECEIVING AN IJ¼ZA FOR IT FROM )BN x!RAB AND FROM HIS SON x)M¼D AL $N  3EE 9AHYA (ISTOIRE  P CHAIN B  3EE %SAD %FENDI  FRONTISPIECE 4HE AUTHOR THANKS 3TEPHEN (IRTENSTEIN FOR THIS AND MANUSCRIPT INFORMATION ABOVE RELATING TO )BN x!S¼KIR ôó .OTES TO #HAPTER 

 3EE AL +ATTANI &IHRIS AL FAH¼RIS P SEE ALSO P  /N HIM SEE %)  P 'EORGES 6AJDA ED ,E $ICTIONNAIRE DES AUTORITÀS DE x!BD AL -UkMIN AL $IMYATI 0ARIS   &OR A LIST OF HIS WRITINGS SEE "ROCKELMANN '!, )) P 3UP )) P  3EE 6AJDA ED ,E $ICTIONNAIRE DES AUTORITÀS P  )BID P (E DOES NOT APPEAR IN THE INDEX OF SAM¼xS HOWEVER  3EE 9AHYA (ISTOIRE  P CHAINS C AND D  3EE !DDAS 1UEST FOR THE 2ED 3ULPHUR P  3UCH AS )BN x!BD AL 'HAN AL -AQDIS SEE AL +ATTANI &IHRIS AL FAH¼RIS P ALSO PP   &OR EXAMPLES OF HIS STUDENTS TEACHING AND TRANSMISSIONS SEE AL $HAHAB $HAYL TA{RKH AL )SL¼M PP    AL x!SQAL¼N AL $URAR AL K¼MINA  P  4HE FULL NAME GIVEN HERE FOLLOWS THAT IN )BN AL x)R¼Q AL $HAYL xAL¼ AL xIBAR  P THE AUTHOR ALSO SPELLS THE NAME AL ˆARR¼W WHILE ALL OTHER SOURCES DO NOT DOUBLE THE R WE FOLLOW THIS MAJORITY POSITION HERE  x!BD AL ˆAYY )BN AL x)M¼D 3HADHAR¼T AL DHAHAB F AKHB¼R MAN DHAHAB #AIRO   P GIVES AS HIS FULL NAME .¼¶IR AL $N -UyAMMAD B 9ƒSUF B x!L B )DRS AL ˆAR¼W [AL ¡ABARD¼R] !L x!SQAL¼N AL $URAR AL K¼MINA  P GIVES IT AS -UyAMMAD B x!L B 9ƒSUF B )DRS AL $IMY¼c AL ˆAR¼W [.¼¶IR AL $N AL ¡ABARD¼R] .ONE OF THESE REFER TO HIM AS j!Bƒ ¡ALyAk OR AS jAL :¼HIDk !L +ATTANI &IHRIS AL FAH¼RIS P MENTIONS j!Bƒ ¡ALyA AL ˆAR¼W AL :¼HIDk AND P -UyAMMAD B x!L B 9ƒSUF AL ˆAR¼W .¼¶IR AL $N EVIDENTLY THE SAME PERSON .OTE THAT THE NAME IS SPELLED DIFFERENTLY IN ALL THREE APPEARANCES IN CHAINS IN 9AHYA (ISTOIRE  PPo AS ¡ALyA AL ˆARR¼W !Bƒ ¡ALyA AL +HARR¼W AND !Bƒ ¡ALyA AL ˆARRAW   &OR THE FORMER SEE )BN AL x)R¼Q AL $HAYL xAL¼ AL xIBAR  P AND )BN AL x)M¼D 3HADHAR¼T AL DHAHAB  P &OR THE LATTER SEE AL x!SQAL¼N AL $URAR AL K¼MINA  P  3EE )BN AL x)R¼Q AL $HAYL xAL¼ AL xIBAR  PPo )BN AL x)M¼D 3HADHAR¼T AL DHAHAB  P  3EE AL +ATTANI &IHRIS AL FAH¼RIS PP AND  4HIS GIVES RESPECTIVELY !Bƒ ¡ALyA AL ˆAR¼W AL :¼HID AND -UyAMMAD B x!L B 9ƒSUF AL ˆAR¼W TRANSMITTING P )BN x!RABkS WORKS SPECIØCALLY FROM 3HARAF AL $N AL $IMY¼c AND TO -UyAMMAD B -UQBIL AL ˆALAB  !L x!SQAL¼N AL $URAR AL K¼MINA  P GIVES HIS FULL NAME AS )BR¼HM B !yMAD B x!BD AL 7¼yID B x!BD AL -U{MIN B 3AxD B +¼MIL B x!LW¼N AL 4ANƒKH  )N EACH CASE AL x!SQAL¼N DESCRIBES HIS CONTRIBUTION THROUGH THE EXPRESSION TAKHRJ )N RELATION TO WORKS OF HADITH THIS TYPICALLY MEANS jTO QUOTE PUBLISH OR GIVE THE ISN¼Dk OF A HADITH )T MAY ALSO INDICATE jBRINGING OUTk THE IMPLICATIONS OF HADITH FOR THE RULES OF èQH ENCOMPASSING AN EXPLANATION OF USE AND SHORTNESS OF ASSOCIATED CHAINS OF TRANSMISSION AND MAKING FOR EASY IDENTIØCATION OF HADITH RELEVANT TO SPECIØC SUB JECTS 3EE 2OY -OTTAHEDEH 2EVIEW OF 2ICHARD 7 "ULLIET 4HE 0ATRICIANS OF .ISHAPUR #AMBRIDGE -!  *OURNAL OF THE !MERICAN /RIENTAL 3OCIETY    P ôô ! 0RAYER ACROSS 4IME

 3EE FURTHERAL +ATTANI &IHRIS AL FAH¼RIS PPo  INDEX AL x!SQAL¼N AL $URAR AL K¼MINA  PPo  /N HIM SEE +NYSH )BN x!RAB PP  IDEM j)BN x!RAB IN THE 9EMEN (IS !DMIRERS AND $ETRACTORSk *-)!3 8)  PP FF FOR DETAILED SOURCES DIS CUSSING HIS BIOGRAPHY AND WORK P N  3EE AL +ATTANI &IHRIS AL FAH¼RIS PP o 4HE NAME AL -URSHID MAY REFER TO ONE OF HIS ANCESTORS OR -UNYAT 2ASHID AN %GYPTIAN VILLAGE .OTE THE APPEAR ANCE OF AL -URSHID IN A CHAIN RELATING TO THE ˆIZB OF AL .AWAW P  /N HIM SEE %)  PPo  +NYSH )BN x!RAB PP   )BID PPo SEE ALSO CHS   IDEM )BN x!RAB IN THE ,ATER )SLAMIC 4RADITION IN 3 (IRTENSTEIN AND - 4IERNAN EDS -UyYDDIN )BN x!RAB ! #OM MEMORATIVE 6OLUME 3HAFTESBURY  PP  3IMILARLY 9AHYA (ISTOIRE  PP  INCLUDES )BN ˆAJAR BOTH AMONG THE MUFTI DEFENDERS AND OPPONENTS OF )BN x!RAB  3EE "ASHEER - .AØ j4ASAWWUF AND 2EFORM IN 0RE -ODERN )SLAMIC #UL TURE )N 3EARCH OF )BRAHIM AL +URANIk $IE 7ELT DES )SLAMS    P #F IDEM j!BU AL 4HANA{ AL !LUSI !N x!LIM /TTOMAN -UFTI AND %XEGETIST OF THE 1UR{ANk )*-%3   P "Y THE TERM SALAØ WE REFER HERE TO A VIEW OF )SLAM SHAPED BY THE DEØNING PRINCIPLES OF THE LEGACY OF !yMAD )BN 4AYMYA D WHOSE VISION OF )SLAM REPRESENTED AN ATTEMPT TO RESTORE THE PRISTINE FAITH AS UNDERSTOOD AND PRACTISED BY THE SALAF AL ¶¼LIy OR RIGHTEOUS FOREFATHERS OF THE )SLAMIC COMMUNITY 4HESE PRINCIPLES SERVED TO REIN STATE THE ULTIMATE AUTHORITY OF THE ORIGINAL )SLAMIC TEXTS AGAINST THE ACCUMULATED )SLAMIC TRADITION TO PROTECT TAWyD UPHOLD THE ABSENCE OF CONTRADICTION BETWEEN REVELATION AND REASON AND ESTABLISH THE UNITY OF THE COMMUNITY )BN 4AYMYAkS CALL TO RETURN TO A DIRECT UNDERSTANDING OF THE 1UR{AN AND HADITH WAS IN OPPOSITION TO THE INVOCATION OF 'REEK PHILOSOPHICAL CONCEPTSTOOLS BY !SHxARI AND -UxTAZILI THEOLOGI CAL SCHOOLS WHICH THREATENED TO UNDERMINE THE PROPER RELATIONSHIP OF REASON TO REV ELATION  )T WAS ALSO SET AGAINST UNRESERVED FOLLOWING OF THE OPINIONS OF THE MADH¼HIB LEGAL SCHOOL FOUNDERS THROUGH TAQLD (E REJECTED SECTARIAN AND MADHHAB BASED DIVI SIONS AND DENOUNCED THE EXCESSES OF POPULAR TA¶AWWUF AND THE DOCTRINE OF WAyDAT AL WUJƒD FOR ITS THREATENED UNDERMINING OF TAWyD AND DIVINE TRANSCENDENCE 'IVEN ITS REFORMIST THRUST THIS LEGACY WAS EVENTUALLY TO BECOME A MAJOR SOURCE OF INSPIRATION FOR THOSE 3UNNI ULAMA WHO SOUGHT TO CHALLENGE THE DOMINANT CULTURE OF !SHxARISM AND TO REFORM ASPECTS OF SUØ BELIEF AND PRACTICE &OR A CONCISE INTRODUCTION TO )BN 4AYMYAkS THOUGHT AND LEGACY SEE )TZCHAK 7EISMANN 4ASTE OF -ODERNITY 3UèSM 3ALAèYYA AND !RABISM IN ,ATE /TTOMAN $AMASCUS ,EIDEN  PPo 3EE FUR THER (ENRI ,AOUST %SSAI SUR LES DOCTRINES SOCIALES ET POLITIQUES DE 4AKI AL $IN !HMAD B 4AIMIYA #AIRO    !L +ATTANI &IHRIS AL FAH¼RIS PP   )BID PP   /N (ANBALI FAQH AL &AKHR )BN AL "UKH¼R !BƒkL ˆASAN x!L B !yMAD B ôõ .OTES TO #HAPTER  x!BD AL 7¼yID AL -AQDIS !( o SEE IBID PPo /N HIS IMPORTANCE AS A HADITH TRANSMITTER BY VIRTUE OF HIS jHIGHk CHAIN SEE PP    3EE FOR EXAMPLE IBID P  )BID P &OR FURTHER ACCOUNTS OF -UyAMMAD B -UQBIL TRANSMITTING TO AL 3UYƒc SEE PP   /N THE FATHER SEE IBID P  )BID P FF  )BID PP   )BID PPo   )BID P AL 4AYSR BI TAR¼JIM AL ¡ABARYN IS ALSO KNOWN AS AL 4ABYN F TAR¼JIM AL ¡ABARYN SEE AL -UyIBB +HUL¼¶AT AL ATHAR  P  /N HIM SEE %)  PPo FOR DETAILS CONCERNING HIS CONTRIBUTION TO THE LATE TH CENTURY !( DEBATE CONCERNING )BN x!RABkS TEACHINGS SEE +NYSH )BN x!RAB PPo o   9AHYA (ISTOIRE  P LISTS HIM AMONG THE DEFENDERS OF )BN x!RAB 3EE ALSO +NYSH )BN x!RAB IN THE ,ATER )SLAMIC 4RADITION PP  o  !L +ATTANI &IHRIS AL FAH¼RIS P  3EE ALSO IBID P  )BID PPo  3EE IBID PP   )BID PPo    3EE IBID PP   ALSO o  3EE .AJM AL $N AL 'HAZZ AL +AW¼KIB AL S¼{IRA BI AxY¼N AL MI{A AL x¼SHIRA ED *IBRAIL 3 *ABBUR (ARISSA ,EBANON   PPo  3EE -ICHAEL 7INTER 3OCIETY AND 2ELIGION IN %ARLY /TTOMAN %GYPT 3TUDIES IN THE 7RITINGS OF x!BD AL 7AHHAB AL 3HAxRANI .EW "RUNSWICK .*  PPo %)  P &OR AUTOBIOGRAPHICAL ACCOUNTS TRANSMITTED FROM :AKARY¼ AL !N¶¼R TO AL 3HAxR¼N AND OTHER ACCOUNTS RELATED BY AL 3HAxR¼N CONCERNING HIM SEE FOR EXAMPLE AL 'HAZZ AL +AW¼KIB AL S¼{IRA  PPo o (IS EARLY REPUTATION FOR A LOVE OF THE SUØS FOR ATTENDING THEIR DHIKR SESSIONS AND STUDYING THEIR WORKS HAD LED HIS PEERS TO SUGGEST THAT HE WOULD BE jNO USEk AS A FAQH WHEN HE WENT ON TO EXCEL IN THE EXOTERIC SCIENCES SOME OF THEM BECAME JEALOUS 3EE IBID PP   3EE AL 'HAZZ AL +AW¼KIB AL S¼{IRA  P  3EE IBID PPo AS AL 'HAZZ PUTS IT j(E UNDERSTOOD THROUGH DHAWQ [SPIRITUAL jTASTEk] THE WORDS OF THE FOLK AND WOULD EXPLAIN WHAT THE PEOPLE OF THE WAY SAID IN THE MOST PERFECT WAY PROVIDING EXCELLENT ANSWERS CONCERNING THIS IF PART OF IT APPEARED AMBIGUOUS TO PEOPLEk  +NYSH )BN x!RAB P 4H %MIL (OMERIN &ROM !RAB 0OET TO -USLIM 3AINT )BN AL &ARID (IS 6ERSE AND (IS 3HRINE #OLUMBIA 3#  PPo 7INTER 3OCIETY AND 2ELIGION PPo 9AHYA (ISTOIRE  P LISTS HIM AMONG THE DEFENDERS OF )BN x!RAB  3EE AL 'HAZZ AL +AW¼KIB AL S¼{IRA  P  )BID P  !L +ATTANI &IHRIS AL FAH¼RIS P ôö ! 0RAYER ACROSS 4IME

 !LSO SPELLED 3HAxR¼W SEE "ROCKELMANN '!, )) P  3EE FOR EXAMPLE +NYSH )BN x!RAB IN THE ,ATER )SLAMIC 4RADITION P 7INTER 3OCIETY AND 2ELIGION PPo 4HE jDELIBERATE INTERPOLATIONk HYPOTHESIS WAS A HISTORICAL STRATAGEM USED IN )SLAMIC CULTURE TO DEAL WITH DIFØCULTIES PRESENTED BY CERTAIN TEXTS FROM THE PERSPECTIVE OF jORTHODOXYk )T WAS USED TO EXONERATE )BN x!RAB FOR EXAMPLE BY CASTING DOUBT ON THE ATTRIBUTION OF THE &U¶ƒ¶ AL yIKAM TO HIM IN ITS EXTANT FORM ON THE GROUNDS THAT SPECIØC PROBLEMATIC STATEMENTS HAD BEEN INSERTED INTO THE TEXT  7INTER 3OCIETY AND 2ELIGION P  3EE %)  P /N HIM SEE FURTHER 7INTER 3OCIETY AND 2ELIGION  3EE FOR EXAMPLE $AVID #OMMINS )SLAMIC 2EFORM 0OLITICS AND 3OCIAL #HANGE IN ,ATE /TTOMAN 3YRIA .EW 9ORK AND /XFORD  P FOR HIS ATTITUDE TOWARDS THE MADH¼HIB AND MADHHAB AFØLIATION SEE 7INTER 3OCIETY AND 2ELIGION PP o  3EE .AØ j!BU AL 4HANA{ AL !LUSIk P N  3EE 7INTER 3OCIETY AND 2ELIGION P AL 'HAZZ AL +AW¼KIB AL S¼{IRA  PPo  7INTER 3OCIETY AND 2ELIGION PP o 4HIS WAS THE ONLY ONE OF HIS MANY SHAYKHS TO GIVE HIM SUCH AUTHORISATION !L 3HAxR¼N EXPRESSLY REFERRED TO AL 3HINN¼W AS AL !yMAD 3EVERAL OF HIS OTHER SHAYKHS WERE ALSO !yMADS ASSOCIATED WITH THE !HMADIYYA jTHE ORDER OF !yMAD AL "ADAWk IBID P -ORE COMMONLY KNOWN AS THE "ADAWIYYA THIS IS CHARACTERISED BY A POPULAR CULT CENTRED ON AL "ADAW HIS MAWLID AND HIS TOMB IN 4ANTA %GYPT &OR AL 3HAxR¼NkS ACCOUNTS OF AL 3HINN¼W CONVERSING WITH AL "ADAW AT THE LATTERkS TOMB SEE AL 'HAZZ AL +AW¼KIB AL S¼{IRA  P  7INTER 3OCIETY AND 2ELIGION PP   4HIS WAS !BƒkL &ATy -UyAMMAD AL )SKANDAR AL -AZZ 4HE ACCOUNT HERE DRAWS ON AL 'HAZZ AL +AW¼KIB AL S¼{IRA  PPo  3EE "ARBARA 2OSENOW VON 3CHLEGELL 3UèSM IN THE /TTOMAN !RAB 7ORLD 3HAYKH x!BD AL 'HANI AL .ABULUSI D 0H$ THESIS 5NIVERSITY OF #ALIFORNIA "ERKE LEY  P  3EE "ROCKELMANN '!, )) P  3EE AL -UyIBB +HUL¼¶AT AL ATHAR  P -ARTIN VAN "RUINESSEN j/RIGINS AND $EVELOPMENT OF THE 3UØ /RDERS TAREKAT IN 3OUTHEAST !SIAk 3TUDIA )SLAMIKA *AKARTA     IDEM j3HARIxA #OURT 4AREKAT AND 0ESANTREN 2ELIGIOUS )NSTITU TIONS IN THE 3ULTANATE OF "ANTENk !RCHIPEL   P /N ¤IBGHATALL¼H Do SEE !TALLAH 3 #OPTY j4HE .AQSHBANDIYYA AND ITS /FFSHOOT THE .AQSHBANDIYYA -UJADDIDIYYA IN THE (ARAMAYN IN THE WKWK #ENTURYk $IE 7ELT DES )SLAMS    P (E HAD RECEIVED )BN x!RABkS DOCTRINE WHICH HE PROPA GATED IN THE (ARAMAYN FROM HIS SHAYKH 7AJH AL $N AL x!LAW D AN jOUTSTANDING ADVOCATEk OF )BN x!RAB AND HIS DOCTRINE IN )NDIA 3EE FURTHER +HALED %L 2OUAYHEB j/PENING THE 'ATE OF 6ERIØCATION 4HE &ORGOTTEN !RAB )SLAMIC &LO RESCENCE OF THE TH #ENTURYk )*-%3   PP  N

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 3EE *OHN / 6OLL jx!BDALLAH )BN 3ALIM AL "ASRI AND TH #ENTURY (ADITH 3CHOLARSHIPk $IE 7ELT DES )SLAMS    P  3EE "ROCKELMANN '!, )) P (E ALSO WROTE 2IS¼LA F WAyDAT AL WUJƒD SEE AL -UyIBB +HUL¼¶AT AL ATHAR  P  4HIS PARAGRAPH IS BASED ON AL -UyIBB +HUL¼¶AT AL ATHAR  PPo  /N HIS TEACHERS SEE .AJM AL $N AL 'HAZZ ,UcF AL SAMAR WA QAcF AL THAMAR MIN TAR¼JIM AxY¼N AL cABAQA AL ƒL¼ MIN AL QARN AL y¼D xASHAR ED -AHMUD AL 3HAYKH $AMASCUS   PPo 0ARTICULAR MENTION SHOULD BE MADE OF HIS SHAYKH 3HIH¼B AL $N !yMAD B 9ƒNUS AL x«TH¼W 3HAØxI MUFTI  3EE x!BD AL 2AZZAQ AL "ITAR ˆILYAT AL BASHAR F TA{RKH AL QARN AL TH¼LITH xASHAR "EIRUT   P AL 'HAZZ AL +AW¼KIB AL S¼{IRA  PPXIoXXI &OR FUR THER DETAILS OF HIS POSTS SEE AL 'HAZZ ,UcF AL SAMAR  PPo  3EE AL 'HAZZ ,UcF AL SAMAR  P  3EE VON 3CHLEGELL 3UèSM PP   :UHAYR +HALIL AL "URQAWI x!BD AL 'HAN AL .¼BULUS WA TA¶AWWUFUHU !MMAN  P  !L 'HAZZ ,UcF AL SAMAR  P -UyAMMAD +HALL B x!L AL -UR¼D 3ILK AL DURAR F AxY¼N AL QARN AL TH¼N xASHAR #AIRO   P .AØ j4ASAWWUF AND 2EFORMk P  &OR HIS WORKS IN THIS ØELD SEE AL 'HAZZ ,UcF AL SAMAR  PPo  3EE AL -UyIBB +HUL¼¶AT AL ATHAR  P  )BID P SEE ALSO AL 'HAZZ ,UcF AL SAMAR  P  *OHN / 6OLL j-UHAMMAD (AYYA AL 3INDI AND -UHAMMAD )BN x!BD AL 7AHHAB !N !NALYSIS OF AN )NTELLECTUAL 'ROUP IN %IGHTEENTH CENTURY -ADINAk "UL LETIN OF THE 3CHOOL OF /RIENTAL AND !FRICAN 3TUDIES    PPo INDICATES SOMETHING OF AL 1USH¼SHkS IMPORTANCE TO TH CENTURY -EDINAN ULAMA CIRCLES BASED ON INTELLECTUAL LINEAGES AMONG THEM LEADING BACK TO HIM  3EE IBID P %DITOR OF THE SIX MAJOR 3UNNI COLLECTIONS OF HADITH AND DE SCRIBED BY AL *ABART AS jTHE SEAL OF HADITH SCHOLARSk AL "A¶R WAS A TEACHER OF -UyAMMAD ˆAY¼T AL 3IND /N HIM SEE 6OLL jx!BDALLAH )BN 3ALIM AL "ASRIk PPo   3EE .AØ j4ASAWWUF AND 2EFORMk PPo  !L -UyIBB +HUL¼¶AT AL ATHAR  P  3EE %)  PPo /N 3INGKEL SEE BELOW .OTE THAT AL 1USH¼SH WAS CENTRALLY INVOLVED IN THE POLEMIC ENGAGED WITH 3IRHINDkS KHALFA œDAM AL "ANƒR DURING MEETINGS IN -EDINA ON SPECIØC POINTS OF DOCTRINE AS INTERPRETED BY œDAM 3EE #OPTY j4HE .AQSHBANDIYYAk PPo  -ICHEL #HODKIEWICZ 3EAL OF THE 3AINTS 0ROPHETHOOD AND 3AINTHOOD IN THE $OCTRINE OF )BN x!RAB #AMBRIDGE  PPo AL -UyIBB +HUL¼¶AT AL ATHAR  P  xMAZJ AL yAQ¼{IQ BIkL Ay¼DTH AL NABAWYA{ AS DESCRIBED IN AL +ATTANI &IHRIS AL FAH¼RIS P  3EE 6OLL jx!BDALLAH )BN 3ALIM AL "ASRIk P

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 3EE .AØ j4ASAWWUF AND 2EFORMk P AND FOR FURTHER DETAILED SOURCES ON AL 1USH¼SH SEE P No  CF AL +ATTANI &IHRIS AL FAH¼RIS P  !L -UyIBB +HUL¼¶AT AL ATHAR  PPo 6OLL j-UHAMMAD (AYYA AL 3INDIk P N MENTIONS HIM IN PASSING AMONG A GROUP OF TEACHERS IN TH CENTURY -EDINA (IS BROTHER x!L Do WAS IMAM AND (ANAØ MUFTI AT THE ˆARAM 3ANCTUARY IN -ECCA 3EE #OPTY j4HE .AQSHBANDIYYAk PPo  3EE AL -UyIBB +HUL¼¶AT AL ATHAR  P  &OR A DETAILED OVERVIEW OF HIS EDUCATION SEE .AØ j4ASAWWUF AND 2EFORMk PP FF  6OLL j-UHAMMAD (AYYA AL 3INDIk P  3EE !LEXANDER +NYSH j)BRAHIM AL +URANI D !N !POLOGIST FOR WAyDAT AL WUJƒDk *2!3 3ERIES     P  -ARTIN VAN "RUINESSEN j+URDISH x5LAMA AND THEIR )NDONESIAN $ISCIPLESk AT HTTPWWWLETUUNL^MARTINVANBRUINESSENPERSONALPUBLICATIONS+URDISH? ULAMA?)NDONESIAHTM PP PPo/N HIS STATURE SEE FURTHER %L 2OUAYHEB j/PEN ING THE 'ATEk P  +NYSH j)BRAHIM AL +URANIk P 6AN "RUINESSEN j+URDISH x5LAMAk P DESCRIBES THE MATURE AL +ƒR¼N AS jTHE LEADING REPRESENTATIVE OF )BN x!RABkS DOC TRINES IN -EDINA AND PERHAPS THROUGHOUT THE ENTIRE -USLIM WORLDk  3INGKEL BECAME PARTICULARLY CLOSE TO AL +ƒR¼N WHO GAVE HIM AN IJ¼ZA TO TEACH THE 3HATTARIYYA cARQA (E WAS THE ØRST TO INTRODUCE THE cARQA TO )NDONESIA ESTABLISHING IT THERE AS A MODERATE FORCE AS PART OF A BROADER RECONCILIATION OF MYSTICS AND LEGALISTS AND WAS THUS A MAJOR INÙUENCE ON THE REVIVAL OF ORTHODOX SUØSM COMBINED WITH SHARIxA IN 3UMATRA 3EE VAN "RUINESSEN j+URDISH x5LAMAk P 6OLL j-UHAMMAD (AYYA AL 3INDIk P IDEM jx!BDALLAH )BN 3ALIM AL "ASRIk P !NTHONY *OHNS )SLAM IN 3OUTHEAST !SIA 0ROBLEMS AND 0ERSPECTIVES IN # $ #OWAN AND / 7 7ALTERS EDS 3OUTHEAST !SIAN (ISTORY AND (ISTORIOGRAPHY %SSAYS 0RESENTED TO $ ' % (ALL )THACA .9  PP o  6AN "RUINESSEN j+URDISH x5LAMAk P .AØ j4ASAWWUF AND 2EFORMk PP FF /N AL +ƒR¼NkS ROLE IN TRANSMITTING HADITH VIA THE 9EMENI -IZJAJI FAMILY SEE *OHN / 6OLL ,INKING 'ROUPS IN THE .ETWORKS OF %IGHTEENTH #ENTURY 2EVIVALIST 3CHOLARS 4HE -IZJAJI &AMILY IN 9EMEN IN .EHEMIA ,EVTZION AND *OHN / 6OLL EDS %IGHTEENTH #ENTURY )SLAMIC 2ENEWAL AND 2EFORM 3YRACUSE .9  P  !L +ƒR¼N RESPONDED HIMSELF AND ALSO ASKED HIS STUDENT -UyAMMAD B x!BD AL 2ASƒL AL "ARZANJ TO RESPOND 4HE LATTER WROTE TWO TREATISES DATED  AND  SEVERELY CRITICISING 3IRHIND THESE WERE ENDORSED BY LEADING ULAMA OF THE (IJAZ WHO AGREED UNANIMOUSLY THAT 3IRHINDkS IDEAS AMOUNTED TO SERIOUS DEVIATION )T IS UN LIKELY HOWEVER THAT AL +ƒR¼N WOULD HAVE AGREED THAT 3IRHIND BE LABELLED AN UNBE LIEVER ;K¼èR= SEE #OPTY j4HE .AQSHBANDIYYAk PPo WHICH ALSO ILLUMINATES THE POLITICAL CONTEXT OF THE )NDIAN REQUEST FOR A FATWA AND THE INTERESTS OF THE 3HARIF OF -ECCA IN HIS RELATIONS WITH THE -UGHAL RULER -ANY MORE WORKS OF THE SAME KIND APPEAR TO HAVE BEEN WRITTEN IN THE CONTEXT OF THIS CONTROVERSY OVER 3IRHINDkS VIEWS SEE FURTHER 9OHANAN &REIDMANN 3HAYKH !HMAD 3IRHINDI !N /UTLINE OF HIS 4HOUGHT õï .OTES TO #HAPTER 

AND A 3TUDY OF HIS )MAGE IN THE %YES OF 0OSTERITY -ONTREAL AND ,ONDON  PPo o !THAR !BBAS 2IZVI ! (ISTORY OF 3UèSM IN )NDIA )) .EW $ELHI   VAN "RUINESSEN j+URDISH x5LAMAk P /N 3IRHIND WHO PROJECTED HIMSELF AS THE RENOVATOR OF THE SECOND MILLENNIUM AND SOUGHT TO REPLACE THE DOCTRINE OF WAyDAT AL WUJƒD WITH THAT OF WAyDAT AL SHUHƒD MOUNTING A COMPREHENSIVE REFORMIST CHALLENGE TO THE cARQAS AIMED AT RECONCILING TA¶AWWUF WITH THE SHARIxA AND REINSTATING THE CENTRALITY OF THE 3UNNA SEE FURTHER -UHAMMAD !BDUL (AQ !NSARI 3UèSM AND 3HARIxAH ! 3TUDY OF 3HAYKH !HMAD 3IRHIN DIkS %FFORTS TO 2EFORM 3UèSM ,EICESTER   .AØ j4ASAWWUF AND 2EFORMk PPo  POINTS OUT THAT WHEN AL +ƒR¼N JOINED THE .AQSHBANDIYYA THROUGH AL 1USH¼SH THIS WAS NOT THROUGH THE 3IRHIND LINE LATER IN HIS CAREER HOWEVER HIS STUDENTS WERE INITIATED THROUGH THIS LINE  3EE "ASHEER - .AØ j(E WAS A 4EACHER OF )BN x!BD AL 7AHHAB -UHAM MAD (AYAT AL 3INDI AND THE 2EVIVAL OF THE 4RADITIONIST -ETHODOLOGYk UNPUBLISHED PAPER 6OLL jx!BDALLAH )BN 3ALIM AL "ASRIk P SUGGESTS THAT HIS APPROACH TO HADITH STUDIES FORMED PART OF AN EMERGENT MORE TEXTUALIST MODE .OTE ALSO THAT AL +ƒR¼N WAS A TEACHER OF x!BDALL¼H B 3¼LIM AL "A¶R IN HADITH INSTRUCTION SEE IBID PPo  /N THE INTEREST IN HADITH SCHOLARSHIP AMONG ULAMA WITH STRONG SUØ AFØLIATIONS IN THE TH AND TH CENTURIES SEE *OHN / 6OLL j(ADITH 3CHOLARS AND 4ARIQAHS !N 5LAMA 'ROUP IN THE TH #ENTURY (ARAMAYN AND THEIR )MPACT IN THE )SLAMIC 7ORLDk *OURNAL OF !SIAN AND !FRICAN 3TUDIES 86 o  PPo  3EE FOR EXAMPLE %)  P +NYSH j)BRAHIM AL +URANIk P  !S .AØ j4ASAWWUF AND 2EFORMk PPo POINTS OUT AL +ƒR¼NkS VIEW OF )BN 4AYMYA WAS POSITIVELY INÙUENCED BY HIS MAIN $AMASCENE TEACHER (ANBALI MUFTI AND THE MOST EMINENT (ANBALI x¼LIM IN $AMASCUS AT THE TIME x!BD AL "¼Q 4AQ AL $N B -AW¼HIB AL ˆANBAL D  3EE ALSO IDEM j(E WAS A 4EACHERk )N RELATION TO ISSUES OF KAL¼M AND LATE !SHxARISM .AØ SURVEYS AL +ƒR¼NkS TREAT MENT OF SUCH QUESTIONS AS THE 1UR{AN AND THE DIVINE SPEECH THE ATTRIBUTES OF 'OD AND THE CONCEPT OF KASB ACQUISITION OF ACTIONS POINTING OUT WHERE HE PARTED COM PANY WITH LATE !SHxARI DOGMA AND DECLARED HIS ADHERENCE TO THE SALAØ POSITION AT THE SAME TIME SERVING THE END OF REHABILITATING THE LATTER IN DOMINANT SUØo!SHxARI CIR CLES 3EE .AØ j4ASAWWUF AND 2EFORMk PPo o (E SUGGESTS THAT IN REJECTING CORPOREITY ANTHROPOMORPHISM AND ALLEGORICAL INTERPRETATION AL +ƒR¼N EF FECTIVELY CONSTRUCTED jA SALAØ FOUNDATION FOR 3UØSMk 3EE IBID P &OR DETAILS OF AL +ƒR¼NkS VIEWS ON WAyDAT AL WUJƒD WHICH AMOUNT TO jAN ATTEMPT TO LEGITIMATE ;IT= NOT ONLY IN THE EYES OF THE STRICT -USLIM BUT EVEN IN THE EYES OF THEbSALAØk SEE IBID PPo )T IS NOTEWORTHY THAT x!BD AL 'HAN AL .¼BULUS DISAGREED PROFOUNDLY WITH AL +ƒR¼NkS STRONGLY SALAØ VIEW REGARDING THE ISSUE OF KASB SEE VON 3CHLEGELL 3UèSM P N &OR OTHER REACTIONS TO HIS VIEWS ON FREE WILL SEE %L 2OUAYHEB j/PENING THE 'ATEk P N .OTE ØNALLY AN IJ¼ZA AND ADVICE FROM AL +ƒR¼N ADDRESSED TO SPECIØC INDIVIDUALS DATED !(  AND  RESPECTIVELY CONCERNING THEIR PERUSAL OF )BN x!RABkS WORKS õð ! 0RAYER ACROSS 4IME

AND THE ISSUE OF READING THESE WITHTO OTHERS (E CLARIØES THE ATTITUDE AND APPROACH APPROPRIATE TO A BENEØCIAL AND BLESSED READING AND DISCUSSION OF )BN x!RABkS WORDS VIZ BI SHARc AL M¼N BIkL MUTASH¼BIH¼T MAxA LAYSA KAMITHLIHI SHAY{ WARNING THAT HOLD ING RIGIDLY TO THE BELIEF OF THE THEOLOGIANS MUTAKALLIMƒN IN SUCH READING WILL BE FRUITLESS 4HUS IF THEY ØND SOMEONE WITH THE RIGHT ATTITUDE IDH¼ RA{AYTUM AyADAN YU{MIN BIkL MUTASH¼BIH¼T AL QUR{¼NYA WAkL TANZH THEN IT IS ØNE TO READ WITH HIM 3EE !  ;5NIVERSITY OF )STANBUL ,IBRARY= FOL A  3EE .AØ j4ASAWWUF AND 2EFORMk PP   /N HIS RELATIONSHIP WITH AL .¼BULUS SEE x!BD AL 'HAN AL .¼BULUS AL ˆAQQA WAkL MAJ¼Z F RIyLAT BIL¼D AL 3H¼M WA -I¶R WAkL ˆIJ¼Z ED 2IYAD x!BD AL (AMID -URAD $AMASCUS  P FF  3EE .AØ j4ASAWWUF AND 2EFORMk PPo AL +ATTANI &IHRIS AL FAH¼RIS PPo  (IS $HAKH¼{IR AL MAW¼RTH FkL DAL¼LA xAL¼ MAW¼fIx AL Ay¼DTH SET OUT ALL THE BOOKS OF SOUND HADITH COLLECTIONS BY THE ØRST TRANSMITTERSk NAMES SEE VON 3CHLEGELL 3UèSM P  )BID P  3EE IBID CHS o &OR FURTHER DETAIL ON AL .¼BULUS SEE %LIZABETH 3IRREYEH 3Uè 6ISIONARY OF $AMASCUS x!BD AL 'HANI AL .ABULUSI o ,ONDON AND .EW 9ORK   "AKRI !LADDIN !BDALGHANI AL .ABULUSI D  OEUVRE VIE ET DOC TRINE  VOLS 0H$ THESIS 5NIVERSITY OF 0ARIS )  AL "URQAWI x!BD AL 'HAN AL .¼BULUS WA TA¶AWWUFUHU %)  P  3EE VON 3CHLEGELL 3UèSM PP  o !L .¼BULUS EXPLICITLY MEN TIONED IN RELATION TO AL &UTƒy¼T AL -AKKYA THAT HE HAD INNER B¼cIN PATHS OF TRANS MISSION WHICH HE COULD NOT MAKE PUBLIC  3EE IBID P  3EE 6OLL jx!BDALLAH )BN 3ALIM AL "ASRIk PP   &OR FURTHER DETAIL SEE AL +ATTANI &IHRIS AL FAH¼RIS PPo AL "ITAR ˆILYAT AL BASHAR  P AL -UR¼D 3ILK AL DURAR  P 6OLL j-UHAMMAD (AYYA AL 3INDIk PP  +NYSH j)BRAHIM AL +URANIk P  /N HIM SEE .AØ j(E WAS A 4EACHERk 6OLL j-UHAMMAD (AYYA AL 3INDIk  3EE !ZIZ !HMAD j0OLITICAL AND 2ELIGIOUS )DEAS OF 3HAH 7ALI ULLAH OF $ELHIk 4HE -USLIM 7ORLD ,))   P * - 3 "ALJON 2ELIGION AND 4HOUGHT OF 3HAH 7ALI !LLAH o ,EIDEN  PPo (AØZ ! 'HAFFAR +HAN j3HAH 7ALI !LLAH /N THE .ATURE /RIGIN $EØNITION AND #LASSIØCATION OF +NOWLEDGEk *OURNAL OF )SLAMIC 3TUDIES    PPo .AØ j4ASAWWUF AND 2EFORMk P ! THIRD STUDENT WAS THE LEADING .AQSHBANDI SHAYKH IN -EDINA )SM¼xL B x!BDAL L¼H AL 5SKUD¼R Do  3EE #OPTY j4HE .AQSHBANDIYYAk P  3EE AL +ATTANI &IHRIS AL FAH¼RIS P  3EE .AØ j4ASAWWUF AND 2EFORMk P  3EE %)  PPo 6OLL jx!BDALLAH )BN 3ALIM AL "ASRIk P VON 3CHLEGELL 3UèSM PPo   &REDERICK $E *ONG -USTAFA +AMAL AL $IN AL "AKRI o  2EVIVAL AND 2EFORM OF THE +HALWATIYYA 4RADITION IN ,EVTZION õñ .OTES TO #HAPTER 

AND 6OLL EDS %IGHTEENTH #ENTURY )SLAMIC 2ENEWAL AND 2EFORM PPo REVISITS EARLIER PROJECTIONS OF AL "AKR INSPIRING A +HALWATI REVIVAL IN THE TH CENTURY AND REFORMING THE +HALWATI WAY &OR ANOTHER VIEW SEE " ' -ARTIN ! 3HORT (ISTORY OF THE +HALWATIYYA /RDER OF $ERVISHES IN . +EDDIE ED 3CHOLARS 3AINTS AND 3UèS -USLIM 2ELIGIOUS )NSTITUTIONS SINCE  "ERKELEY #!  PPo  !L +ATTANI &IHRIS AL FAH¼RIS PPo 3EE FURTHER INDEX  .OTE THAT IN CHAIN ["] jAL ˆANAFk IS A MISREADING OF AL ˆIFN BY THE COPYIST 4HE SAME COPYIST MISREADS AL "AKR AS AL +UBR¼  /N AL ˆIFN¼W SEE x!BD AL 2AyM¼N AL *ABART x!J¼ { IB AL ¼TH¼R FkL TAR¼JIM WAkL AKHB¼R "EIRUT ND  PPo DE *ONG -USTAFA +AMAL AL $IN AL "AKRI PP  o &OR HIS WRITINGS SEE AL -UR¼D 3ILK AL DURAR  P &OR FURTHER SOURCES ON HIM SEE .AØ j4ASAWWUF AND 2EFORMk P N .OTE THAT AL ˆIFN¼W HAD HIMSELF ASSUMED THE POSITION OF 3HAYKH AL !ZHAR FROM  UNTIL HIS DEATH IN  !L $ARDAYR INTRODUCED CERTAIN CHANGES TO THE LITANY OF THE +HALWATI cARQA INCOR PORATING INTO THIS HIS ¤ALAW¼T AND -ANrƒMA SEE CH  N  4HESE CHANGES WERE RE TAINED BY MOST OF THE cARQA BRANCHES THAT EMERGED LATER 3EE DE *ONG -USTAFA +AMAL AL $IN AL "AKRI PP  N  "ROCKELMANN '!, )) P  !L -UR¼D 3ILK AL DURAR  P 4HE 7ADI 4AØLAT IN THE SOUTHEAST REGION OF -OROCCO WAS THE CENTRE OF THE +HARIJITE EMIRATE CENTRED ON 3IJILMASSA THoTH CENTURIES #%  4HE )DRISID DYNASTY ORIGINATED FROM THIS REGION  3EE IBID PPo &OR FURTHER SOURCES SEE AL +ATTANI &IHRIS AL FAH¼RIS PPo  " !  ;5NIVERSITY OF )STANBUL ,IBRARY= IS ANOTHER COPY  FOLS APPAR ENTLY DATED !(   "ROCKELMANN '!, )) P SEE ALSO ) P &OR FURTHER DETAILS OF HIS WORKS SEE AL +ATTANI &IHRIS AL FAH¼RIS PPo  &OR EXAMPLE AL +UZBAR AL 7A¶T ;-UyAMMAD B x!BD AL 2AyM¼N= SON OF THE FOREMOST HADITH SCHOLAR IN THE 3YRIAN /TTOMAN PROVINCES D !(   (E ALSO APPEARS IN THE THABAT LIST OF AUTHORITIES OF -AyMƒD ˆAMZA AL ˆUSAYN D  3EE AL +ATTANI &IHRIS AL FAH¼RIS PP   /N HIM SEE AL *ABART x!J¼ { IB AL ¼TH¼R  PPo  DRAWN ON HERE  $E *ONG -USTAFA +AMAL AL $IN AL "AKRI P VON 3CHLEGELL 3UèSM PP N   3EE AL -UR¼D 3ILK AL DURAR  PPo  "ROCKELMANN '!, 3UP )) P  3ON OF AN IMPORTANT NOTABLE FAMILY OF $AMASCUS  # FOLS BoA  "ROCKELMANN '!, 3UP )) P  !L "ITAR ˆILYAT AL BASHAR  P  3EE VON 3CHLEGELL 3UèSM PP FF

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 3EE !yMAD AL "UDAYR AL ˆALL¼Q ˆAW¼DITH $IMASHQ AL YAWMYA o o ED !HMAD x)ZZAT x!BD AL +ARIM $AMASCUS  P  3EE 9AHYA (ISTOIRE  PPo  /N -UyAMMAD AL *UND SEE AL "ITAR ˆILYAT AL BASHAR  PPo 7EISMANN 4ASTE OF -ODERNITY P +H¼LID AL .AQSHBAND o WAS BORN IN 3HAHRAZUR IN NORTHERN )RAQ (E STUDIED THERE IN $AMASCUS AND THE (IJAZ AND TRAVELLED TO $ELHI WHERE HE STUDIED WITH THE LEADING .AQSHBANDI MASTER WHO GAVE HIM AN IJ¼ZA AND AN INSTRUCTION TO SPREAD THE cARQA IN THE /TTOMAN LANDS (IS SUCCESSES IN THIS DURING THE ØRST PART OF THE TH CENTURY HE APPOINTED AT LEAST  KHALFAS AMONG +URDS 4U RK S AND !RABS WERE SUCH THAT THE LINE HE INITIATED BECAME KNOWN AS THE .AQSHBANDIYYA +HALIDIYYA OR -UJADDIDIYYA +HALIDIYYA  (E LIVED CONSECUTIVELY IN 3ULAYMANIYYA "AGHDAD AND $AMASCUS /N HIM SEE !LBERT ( (OURANI 3UØSM AND -ODERN )SLAM -AWLANA +HALID AND THE .AQSHBANDI /RDER IN (OURANI ED 4HE %MERGENCE OF THE -ODERN -IDDLE %AST ,ONDON  PPo 7EISMANN 4ASTE OF -ODERNITY CHS o VAN "RUINESSEN j+URDISH x5LAMAk PPo "UTRUS !BU -ANNEH j3ALAØYYA AND THE 2ISE OF THE +HALIDIYYA IN "AGHDAD IN THE %ARLY .INETEENTH #ENTURYk $IE 7ELT DES )SLAMS   PPo  )N CHAIN [!] !MN AL *UND REFERS TO HIS FATHER SIMPLY AS -UyAMMAD %FENDI AL *UND WHILE HIS NOTE AT THE END OF THE COMMENTARY IDENTIØES HIS FATHER AS j-UyAMMAD 3AxD %FEND MIN SUL¼LAT œL 2AMAf¼N B AL yAJJ )Sy¼Q %FEND AL MUFT F MADNAT !cANA ;AL !ST¼NA = F M¼ MAf¼ MIN AL ZAM¼Nk ! FOL A (E ALSO SIGNS HIMSELF IN THE SAME PLACE AS j*UND :¼DE -UyAMMAD !MN AL x!BB¼S AL MUFT BI $IMASHQk !L "ITAR ˆILYAT AL BASHAR  P CONØRMS !MNkS DESCENT FROM AL x!BB¼S THE 0ROPHETkS UNCLE AND INCLUDES IN HIS FULL NAME A MENTION OF )Sy¼Q THUS !MN %FEND B -UyAMMAD B x!BD AL 7AHH¼B B )Sy¼Q B x!BD AL 2AyM¼N B ˆASAN B -UyAMMAD AL *UND AL -AxARR .OTE THE EXISTENCE OF A NEAR CONTEMPORARY ALSO NAMED !MN B -UyAMMAD 3AxD IN AL "ITAR ˆILYAT AL BASHAR  P  3EE AL "ITAR ˆILYAT AL BASHAR  PPo -UHAMMAD *AMIL AL 3HATTI !xY¼N $IMASHQ FkL QARN AL TH¼LITH xASHAR WA NI¶F AL QARN AL R¼BIx xASHAR o NP  ND EDN PPo &OR FURTHER REFERENCES SEE 7EISMANN 4ASTE OF -ODERNITY P No /N THE THOUGHT OF THE !MIR x!BD AL 1¼DIR AND THE !KBARI AWAKENING AMONG THE ULAMA OF $AMASCUS ASSOCIATED WITH HIM SEE -ICHEL #HODKIEWICZ 4HE 3PIRITUAL 7RITINGS OF !MIR x!BD AL +ADER !LBANY .9   7EISMANN 4ASTE OF -ODERNITY CHS o #OMMINS )SLAMIC 2EFORM PPo ON HIS RESCUE OF #HRISTIANS P  3EE AL +ATTANI &IHRIS AL FAH¼RIS P 2 3 /k&AHEY %NIGMATIC 3AINT !HMAD B )DRIS AND THE )DRISI 4RADITION ,ONDON  P N 4HERE IS SOME CON FUSION IN THE LITERATURE SURROUNDING THIS MAN !L +ATTANI RECORDS A -UyAMMAD ¡¼HIR B 3AxD 3UNBUL AL -AKK ;INDEX AND EG PP  = BUT ALSO GIVES A -UyAMMAD ¡¼HIR B 3AxD 3UNBUL AL -ADAN ;EG PP = AS GIVEN ALSO BY /k&AHEY [)N PLACES AL +ATTANI REFERS SIMPLY TO A -UyAMMAD ¡¼HIR 3UNBUL 4O ADD TO THE CONFUSION AL "ITAR ˆILYAT AL BASHAR  P GIVES A ¡¼HIR B 3AxD 3UNBUL õó .OTES TO #HAPTER 

KNOWN AS j3UNBUL AL $IMASHQk o  SEE ALSO  P WHERE HE GIVES -UyAMMAD B 3AxD 3UNBUL D ] 4HE VERIØCATION IN THE LITERATURE OF THE EXIST ENCE OF A -UyAMMAD ¡¼HIR B 3AxD 3UNBUL OF THE (IJAZ WHO TRANSMITTED FROM HIS FATHER AND TO 9¼SN AL -RGHAN IS ULTIMATELY WHAT CONCERNS US AL +ATTANIkS CRUCIAL REFERENCE GIVES 9¼SN TRANSMITTING FROM ¡¼HIR WITHOUT SPECIFYING WHETHER HE IS AL -AKK OR AL -ADAN SEE P /N HIS ASSOCIATION WITH THE -RGHAN FAMILY SEE /k&AHEY %NIGMATIC 3AINT PPo  !L "ITAR ˆILYAT AL BASHAR  PPo DRAWING ON AL *ABART x!J¼ { IB AL ¼TH¼R 3EE ALSO /k&AHEY %NIGMATIC 3AINT PP  2 3 /k&AHEY AND "ERND 2ADTKE j.EO 3UØSM 2ECONSIDEREDk $ER )SLAM    P SUGGEST THAT HE MAY HAVE FOUGHT BACK AGAINST THE 7AHHABI DOCTRINE ON THE ISSUE OF SAINTLY MEDIATION  /k&AHEY %NIGMATIC 3AINT P  /N THIS ORDER SEE j-IRGHANIYYAk %)  P /N x5THM¼N SEE /k&AHEY AND 2ADTKE j.EO 3UØSM 2ECONSIDEREDk P  3EE /k&AHEY %NIGMATIC 3AINT PP o  N 3EE FURTHER AL +ATTANI &IHRIS AL FAH¼RIS PP       AND   /N THIS TRANSMISSION SEE FOR EXAMPLE AL +ATTANI &IHRIS AL FAH¼RIS P  3EE IBID PPo !NOTHER PRINTED WORK IS AL ,U{LU{ AL MARSƒx F M¼ L¼ A¶L LAHU AW A¶LUHU MAWfƒx #AIRO   IBID P "ROCKELMANN '!, 3UP )) P  ! SECOND PRINTING IS ENTITLED + AL ¡AWR AL AGHL¼ F SHARy AL $AWR AL AxL¼ #AIRO ND   3EE "ROCKELMANN '!, 3UP )) P CF -C'REGOR 3ANCTITY AND 3AINTHOOD PP o N  3EE $ FRONT PAGE AND P FOR EXAMPLE (IS OWN SHAYKH WAS REPORTEDLY A 3HADHILI NAMESAKE OF x!BD AL 7AHH¼B AL 3HAxR¼N WHOM AL 1¼WUQJ ADMIRED GREATLY AND WHOM HE PROJECTED AS AN IMPORTANT LINK IN CHAINS OF 3HADHILI TEACHERS SEE 7INTER 3OCIETY AND 2ELIGION PP  (E ALSO WROTE "AW¼RIQ AL ANW¼R AL JALYA F AS¼ND AL S¼D¼T AL ¶ƒFYA AL +ATTANI &IHRIS AL FAH¼RIS P  /N HIM SEE FURTHER AL +ATTANI &IHRIS AL FAH¼RIS INDEX UNDER -UyAMMAD B +HALL AL 1¼WUQJ   3EE #HAMBERLAIN +NOWLEDGE AND 3OCIAL 0RACTICE P  3EE FOR EXAMPLE IBID PPo  4HE PRINCIPLE OF THE PRE EMINENT VALUE ATTACHED TO ORAL TESTIMONY IN )SLAMIC CULTURE WAS MAINTAINED FROM EARLY TIMES THROUGH AN INCREASINGLY ELASTIC APPLICATION OF THE IJ¼ZA TO TRANSMISSIONS THAT COULD NOT BE GUARANTEED BY DIRECT STUDY OF THE TEXT TRANSMITTED AND THE EFFECTIVE MEETING BETWEEN A TRANSMITTER AND A RECEIVER CAPABLE OF UNDERSTANDING THE TEXT WHICH COULD OFTEN REQUIRE A CONSIDERABLE PERIOD OF COMPAN IONSHIP BETWEEN THE TWO  7HILE EARLY AUTHORITIES SUCH AS AL 3H¼Øx EXPRESSED SERIOUS RESERVATIONS CONCERNING THIS IJ¼ZAS THAT DID NOT DENOTE A GENUINE AUTHENTICATION OF LEARNING ACTUALLY ACCOMPLISHED BECAME WIDELY ACCEPTED IN PRACTICE 4HE jCHILD IJ¼ZAk IS ONE OF SEVERAL SUCH CATEGORIES OTHERS ARE IJ¼ZAS GRANTED TO CHILDREN STILL UNBORN OR FOR WORKS YET TO BE WRITTEN THOSE OBTAINED THROUGH A CASUAL ENCOUNTER OR SHORT õô ! 0RAYER ACROSS 4IME

UNPLANNED INTERVIEW THOSE REQUESTED AND GRANTED THROUGH CORRESPONDENCE WITHOUT ANY ACTUAL MEETING BETWEEN THE AUTHORITY AND THE RECEIVER SIGNALLING AN jAPPROVALk OF EXISTING KNOWLEDGE RATHER THAN ACTUAL TRANSMISSION AND THE jGENERAL IJ¼ZAk ENCOM PASSING AN ENTIRE OEUVRE AND TYPICALLY GRANTED WITHOUT THE ACTUAL HEARING OF TEXTS 3EE j)DJAZAk %)  PPo FURTHER VON 3CHLEGELL 3UèSM PP o 2ICHARD 7 "ULLIET 4HE 0ATRICIANS OF .ISHAPUR #AMBRIDGE -!  P .OTE THAT BY FOCUSING ON THE IJ¼ZA AS AN AUTHENTICATION OF KNOWLEDGE ACQUIRED THROUGH TRANSMISSION BASED ON THE DIRECT STUDY OF A TEXT AND THE EFFECTIVE MEETING BETWEEN A TRANSMITTER AND A RECEIVER CAPABLE OF UNDERSTANDING IT AND DESIGNATING ALL OTHER KINDS OF IJ¼ZA IN CONTRAST AS jFORMULAICk OR jØCTITIOUSk THERE IS A DANGER OF NEGLECTING OTHER DIMENSIONS OF ITS SIGNIØCANCE AND ROLE (IGHLIGHTED HERE THESE OTHER DIMENSIONS COME TO THE FORE IN THE CASE OF A SMALL PRAYER SUCH AS THE $AWR WHICH REQUIRED NEITHER GREAT FEATS OF UNDERSTANDING NOR A LENGTHY SPELL OF COMPANIONSHIP AND DIRECT STUDY ,INKS APPARENTLY UNDERPINNED BY jCHILD IJ¼ZASk IN OUR CHAINS ARE [$] )BN x!RAB ^ 2Af AL $N AL ¡ABAR [&] )BN x!RAB ^ AL 7¼N [!] :AKARY¼ AL !N¶¼R ^ "ADR AL $N AL 'HAZZ [%] AL 3UYƒc ^ "ADR AL $N AL 'HAZZ [%] AL $IMY¼c ^ AL ˆAR¼W [%] AL ˆAR¼W ^ AL ˆALAB [! AND %] "ADR AL $N AL 'HAZZ ^ .AJM AL $N AL 'HAZZ [! AND %] .AJM AL $N AL 'HAZZ ^ x!BD AL 'HAN AL .¼BULUS [%] x!BD AL 'HAN AL .¼BULUS ^ )BR¼HM B )SM¼xL B x!BD AL 'HAN AL .¼BULUS  4O GIVE ANOTHER EXAMPLE WHEN THE HISTORIAN x!BD AL 2AyM¼N !Bƒ 3H¼MAkS SON DIED AGED EIGHT HIS FATHER WROTE THAT HE HAD TAKEN HIM TO HEAR HADITH AND OTHER TEXTS FROM OVER ONE HUNDRED AND SEVENTY SHAYKHS 3EE #HAMBERLAIN +NOWLEDGE AND 3OCIAL 0RACTICE P &ATHERS WOULD TAKE THEIR SONS TO SHAYKHS FOR BARAKA )N HADITH TRANSMISSION THEY MIGHT TAKE THEM VERY YOUNG TO THE OLDEST SHAYKHS IN ORDER TO SHORTEN THE CHAIN BETWEEN THEM AND THE 0ROPHET RAISING CONCERNS THAT jONEkS SHAY KHS AND THEIR SHAYKHS WERE TOO YOUNG TO UNDERSTAND THE CONTENT OF WHAT THEY TRANS MITTEDk 3EE IBID P CF "ULLIET 4HE 0ATRICIANS OF .ISHAPUR PPo EMPHASISING THAT jTHE MOST IMPORTANT EDUCATIONAL LINK WAS BETWEEN THE CHILD AND THE OLD MANk )N GENERAL THE INSERTION OF YOUNG PEOPLE INTO CHAINS OF TRANSMISSION FORMED A CENTRAL PART OF THEIR INITIATION INTO THE CULTURE OF THE LEARNED ELITE 3EE #HAMBERLAIN +NOW LEDGE AND 3OCIAL 0RACTICE PP o o o  #OMPARE FOR EXAMPLE WITH .AJM AL $N AL 'HAZZkS GENERAL IJ¼ZA RECEIVED FROM HIS FATHER "ADR AL $N WHO DIED WHEN HE WAS SEVEN IN ALL  OF :AKARY¼ AL !N¶¼RkS WORKS 3EE AL 'HAZZ AL +AW¼KIB AL S¼{IRA  P  !S A GENERAL POINT YOUNG PEOPLE IN MEDIEVAL $AMASCUS WERE CAUTIONED AGAINST jTAKING TEXTS AS SHAYKHSk AND WERE URGED TO READ ONLY UNDER THE PERSONAL SUPER VISION OF A SHAYKH AMONG OTHER THINGS THIS WOULD LINK THEM WITH ALL THOSE WHO HAD TRANSMITTED THE TEXT BEFORE THEM CONFERRING ON THEM THE BARAKA OF THE LINE OF TRANS MISSION 3EE #HAMBERLAIN +NOWLEDGE AND 3OCIAL 0RACTICE PPo o   3EE 9AHYA (ISTOIRE  !DDENDA " AND $  4HE SAME CHAIN FROM )BN x!RAB TO AL 3UYƒc APPEARS IN AL +ATTANIkS DESCRIP TION OF ONE ROUTE VIA WHICH HE TRANSMITS ALL OF )BN x!RABkS WORKS AND ALL THAT THE LATTER HIMSELF TRANSMITTED  SEE &IHRIS AL FAH¼RIS P õõ .OTES TO #HAPTER 

 4HE CHAIN FROM AL 1USH¼SH BACK TO :AKARY¼ AL !N¶¼R APPEARS ALSO IN AN IJ¼ZA IN AL 1USH¼SHkS HAND FOR THE ¤Ayy SEE AL +ATTANI &IHRIS AL FAH¼RIS P  ) FOL A !LONGSIDE AL 1USH¼SH )BR¼HM AL +ƒR¼N AL $IMY¼c AL ˆIFN¼W AND AL "AKR :AKARY¼ AL !N¶¼R THE 'HAZZS AND x!BD AL 'HAN AL .¼BULUS DESERVE MENTION FOR THEIR CRITICAL POSITIONS WITHIN THE CHAIN MAP  )N THIS CONTEXT THE POSSIBILITY OF THIS BEING SHORTHAND FOR A DIRECT UWAYSI CONNECTION TO )BN x!RAB IS GREATLY WEAKENED BY THE SPECIØC PHRASEOLOGY USED  3EE !DDAS 1UEST FOR THE 2ED 3ULPHUR P  .OTE THAT AL 1USH¼SH GIVES HIS SILSILA IN jcARQ AL SHAYKH -UyY AL $Nk THUS AL 1USH¼SH ^ !BƒkL -AW¼HIB AL 3HINN¼W ^ HIS FATHER x!L B x!BD AL 1UDDƒS ^ x!BD AL 7AHH¼B AL 3HAxR¼N ^ *AL¼L AL $N AL 3UYƒc ^ +AM¼L AL $N - B - B x!BD AL 2AyM¼N AL 3H¼Øx ALSO KNOWN AS )M¼M AL +AM¼LYA ^ 3HAMS AL $N - B - AL *AZAR ^ :AYN AL $N !Bƒ ˆAF¶ x5MAR B AL ˆASAN B 9AZD B !MLA AL -AR¼SH ^ x)ZZ AL $N !yMAD B )BR¼HM AL &¼RƒTH AL 7¼SIc ^ )BN x!RAB 3EE !yMAD AL 1USH¼SH AL 3IMc AL MAJD F TALQN AL DHIKR WAkL BAYxA WA ILB¼S AL KHIRQA WA SAL¼SIL AHL AL TAWyD (AYDARABAD !(  PPo #F P AL 1USH¼SH ^ HIS FATHER AND AL 3HINN¼W ^ )SM¼xL AL *ABART ^ *AM¼L AL $N AL $AJ¼x AL :ABD ^ "URH¼N AL $N )BR¼HM B x5MAR B x!L AL x!LAW AL :ABD ^ *AM¼L AL $N x!BD AL ˆAMD B +ƒH AL !SHK¼H ^ .AJM AL $N x!BDALL¼H B - AL )¶FAH¼N ^ x)ZZ AL $N !yMAD AL &¼RƒTH AL 7¼SIc ^ )BN x!RAB 4HE AUTHOR THANKS -ICHEL #HODKIEWICZ FOR PROVIDING THIS  )T HAS BEEN ARGUED THAT THE TRAVELS OF ULAMA COMBINED WITH THE WIDE INÙU ENCE OF SUØ cARQAS TO MAKE THE TH CENTURY IN PARTICULAR A TIME OF INCREASING COSMO POLITAN INTERACTION IN PARTS OF THE -USLIM WORLD 3EE ,EVTZION AND 6OLL )NTRODUCTION IN ,EVTZION AND 6OLL EDS %IGHTEENTH #ENTURY )SLAMIC 2ENEWAL AND 2EFORM P  4HE (ARAMAYN WERE AN IMPORTANT MEETING PLACE GIVEN THEIR CENTRAL LOCA TION AND THE REQUIREMENT FOR THE PILGRIMAGE BUT SCHOLARS AND STUDENTS ALSO CAME THERE FROM ALL PARTS OF THE -USLIM WORLD SPECIØCALLY TO TEACH AND STUDY RICH EXCHANGE TOOK PLACE THERE AMONG SCHOLARS PARTICULARLY IN -EDINA 3EE IBID P 6OLL j(ADITH 3CHOLARS AND 4ARIQAHSk PP FF !S #OPTY j4HE .AQSHBANDIYYAk PPo DE TAILS THE REPUTATION OF THE (ARAMAYN AS CENTRES OF LEARNING WAS ENHANCED AS A RESULT OF -AMLUK AND /TTOMAN SUPPORT FOR INSTITUTIONS AND POSITIONS ASSOCIATED WITH BOTH xILM AND TA¶AWWUF  !S WELL AS SERVING AS GATEWAYS TO THE (ARAMAYN #AIRO AND $AMASCUS WERE IMPORTANT CENTRES OF LEARNING IN THEIR OWN RIGHT  /N GENERAL PATTERNS OF COMMUNICATION AND INTERACTION AMONG SCHOLARS AT THIS TIME SEE ,EVTZION AND 6OLL )NTRODUCTION P  4HE INÙUENCE OF BOTH cARQAS BECAME PARTICULARLY WIDESPREAD FROM THE FOL LOWING CENTURY SEE FOR EXAMPLE "UTRUS !BU -ANNEH j4RANSFORMATIONS OF THE .AQSHBANDIYYA THoTH #ENTURY )NTRODUCTIONk $IE 7ELT DES )SLAMS   P 3IGNIØCANTLY %L 2OUAYHEB j/PENING THE 'ATEk PP o LINKS THE GROWING AND INCREASINGLY OPEN SUPPORT FOR THE DOCTRINE OF WAyDAT AL WUJƒD AND FOR )BN x!RAB IN THE !RAB LANDS OF THE /TTOMAN %MPIRE FROM THE WK CENTURY TO THE õö ! 0RAYER ACROSS 4IME

SPREAD THERE OF ORIGINALLY NON !RAB cURUQ SUCH AS THE .AQSHBANDIYYA AND THE +HALWATIYYA  -C'REGOR 3ANCTITY AND 3AINTHOOD P POINTS TO THE 7AFA{ IYYAkS EMERGENCE FROM THE 3HADHILIYYA AS A CASE IN POINT  .OTE THAT HE ALSO APPEARS IN CHAINS ATTACHED TO AL &UTƒy¼T AL -AKKYA SEE 9AHYA (ISTOIRE  P B AND D II  3EE .AØ j4ASAWWUF AND 2EFORMk P  &OR DIFFERENT VIEWS IN THE DEBATE CONCERNING THE POSSIBLE CHARACTERISATION OF THE CONSTITUTIVE ELEMENTS OF THIS POSITION IN TERMS OF A RISING REVIVALISTREFORMIST jNEO 3UØSMk IN COMBINATION WITH CERTAIN OTHER ELEMENTS SEE FOR EXAMPLE /k&AHEY %NIGMATIC 3AINT PP FF /k&AHEY AND 2ADTKE j.EO 3UØSM 2ECONSIDEREDk AND !HMAD $ALLAL j4HE /RIGINS AND /BJECTIVES OF )SLAMIC 2EVIVALIST 4HOUGHT o k *OURNAL OF THE !MERICAN /RIENTAL 3OCIETY    PPo 4HE AFØLIATION OF SEVERAL OF THESE ULAMA TO THE .AQSHBANDIYYA IS NOTEWORTHY -EDINA WAS A MAJOR CENTRE FOR THE cARQA DURING THE TH CENTURY 3EE VAN "RUINESSEN j3HARIxA #OURTk P 6OLL j(ADITH 3CHOLARS AND 4ARIQAHSk P #OPTY j4HE .AQSHBANDIYYAk P 7HILE ONE CANNOT GENERALISE ABOUT THIS cARQA AS A WHOLE IT WAS TO DEVELOP A STRONG TRADITION OF REFORM AT LEAST THROUGH THE -UJADDIDI LINE /N ATTITUDES TOWARDS )BN x!RAB IN THE cARQA PRIOR TO 3IRHIND SEE (AMID !LGAR j2EÙEC TIONS OF )BN x!RAB IN %ARLY .AQSHBANDI 4RADITIONk *-)!3 8  PPo  3EE !LGAR j2EÙECTIONS OF )BN x!RABk P /N HIS LEGACY SEE 7EISMANN 4ASTE OF -ODERNITY CH  !S !BU -ANNEH j3ALAØYYAHk DEMONSTRATES 3HAYKH +H¼LIDkS CALL CAME SUBSTANTIALLY AS A REACTION AND CHALLENGE TO THE EXPANSION IN "AGHDAD OF AN AT LEAST PARTLY 7AHHABI INSPIRED 3ALAØ WORLDVIEW (E PROVIDED AN ALTERNATIVE RELI GIOUS PATH FOR THE COMMUNITY PROJECTED AS BETTER REÙECTING THE SUBSTANCE OF )SLAM THAN 3ALAØ BELIEFS ALONE AS EMBODIED IN THE CITYkS RISING 3ALAØ TREND  3HAYKH +H¼LID WAS HEIR TO THE LEGACY OF 3H¼H 7AL !LL¼H jWHOSE BELIEF IN WAyDAT AL WUJƒD DID NOT STOP HIM FROM WRITING A TREATISE ON THE VIRTUES OF )BN 4AYMYA AND EMBRACING A RANGE OF HIS IDEASk 3EE .AØ j!BU AL 4HANA{ AL !LUSIk P  3EE $AVID #OMMINS jx!BD AL 1¼DIR AL *AZ¼{IR AND )SLAMIC 2EFORMk 4HE -USLIM 7ORLD   PPo IDEM )SLAMIC 2EFORM PPo /N THE 3ALAØYYA OF LATE /TTOMAN $AMASCUS SEE 7EISMANN 4ASTE OF -ODERNITY CH   #F 3TEFAN 2EICHMUTH j!RABIC ,ITERATURE AND )SLAMIC 3CHOLARSHIP IN THE THTH #ENTURY 4OPICS AND "IOGRAPHIESk $IE 7ELT DES )SLAMS    P  3UCH A LINE OF ENQUIRY MIGHT ALSO BE PURSUED BY EXPANDING THE CHARACTERISA TION OF CONTEMPORARY USERS SUMMARISED EARLIER

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-ANY WHO HAVE PRESENTED OR TRANSMITTED THE PRAYER DURING THE LAST FOUR HUNDRED YEARS HAVE EMPHASISED THE IMPORTANCE OF RECITING IT DILIGENTLY AND OF TAKING IT AS ONE PUTS IT jAS A REGULAR PRACTICE WIRD k 3EVERAL RECOMMEND THAT IT BE RECITED EVERY MORNING AND EVENING  AND SOME IN THE MORNING ONLY /THERS ADD THAT IT SHOULD ALSO BE RE CITED IN TIMES OF DIFØCULTY OR DISTRESS /NE WAY TO ENCOURAGE REGULAR READING HAS BEEN TO TIE THE PRAYER TO THE !WR¼D AS IN SOME IJ¼ZAS ASSOCIATED WITH IT AMONG CERTAIN CONTEMPORARY SUØ CIRCLES DISCUSSED EARLIER )N ONE COPY THE PRAYER IS INTEGRATED INTO A DAILYNIGHTLY READ ING CYCLE REPEATED FOURTEEN TIMES AN OPENING PRAYER yIZB IFTIT¼y A NUMBERED INTERFACE TEXT yI¶¼R )BN x!RABkS WIRD FOR THE DAYNIGHT THE $AWR AND A CONCLUDING PRAYER yIZB AL IKHTIT¼M  /THER COPIES INCORPORATE IT AFTER THE FULL COMPLEMENT OF THE !WR¼D WHERE THIS IS NOT THE CASE THE OWNER OF AN !WR¼D COPY SOMETIMES ADDS IT BY HAND AT THE END 9ET THERE ARE MANY MORE CASES WHERE THE PRAYER IS NOT ASSOCIATED WITH THE !WR¼D  AND SEVERAL COPIES OFFER SPECIØC ADVICE CONCERNING WHAT SHOULD BE RECITED BEFORE AND AFTER IT WITHOUT REFERENCE TO THE !WR¼D 3UCH RECOMMENDATIONS TYPICALLY ENCOMPASS THE ¶ALAW¼T INVOCATIONS OF $IVINE .AMES AND FORMULAE EMPHASISING 'ODkS UNIQUE POWER BUT THERE ARE MANY VARIATIONS )N MORE SUBSTANTIAL TREATMENTS RECOMMENDATIONS CONCERNING RECITATION OF THE PRAYER ARE INTERTWINED WITH A DETAILING OF ITS SPE CIAL PROPERTIES KHAW¼¶¶ FOR THE LATTER ARE ACTIVATED ONLY THROUGH ITS PROPER USE #OMMENTATORS AND COPYISTS OUTDO EACH OTHER IN õø 4HE 0RAYER FOR 3PIRITUAL %LEVATION AND 0ROTECTION

DESCRIBING THESE "Y WAY OF ILLUSTRATION A PARTICULARLY COMPREHEN SIVE STATEMENT OF THE PRAYERkS PROPERTIES BY THE !( THoTH CEN TURY COMMENTATOR AL $¼MƒN WRITTEN IN RHYMED PROSE IN !RABIC IS GIVEN BELOW

) ASK !LL¼HbTHAT ;THE PRAYER= MAY BENEØT WHOEVER RECITES IT WITH SINCERITY AND ØRM INNER BELIEF AND THAT IT MAY ACHIEVE THEIR DESIRED END FOR WHOEVER PERSEVERES IN THE BENEØTS IT CONTAINS FOR (E IS THE /NE WHO "ESTOWS WITH .OBLE 'ENEROSITY THE /NE WHO +NOWS THE CONDITION OF THOSE WHO RECITE 7HOEVER USES WHAT IS IN THE PRAYER OR RECITES IT WITH COMPLETE INNER BELIEF MAY ACHIEVE THEIR DESIRED GOAL BUT WHOEVER RECITES IT OR USES ITS BENEØTS WHILE RAISING OBJECTIONS WILL GAIN NOTHING BUT DISTRESS AND CORRUPTION ) INCLUDEbSOME OF THE BENEØTS OF THIS GREAT PRAYER IN RESPECT TO WHICH THE RESPONSE WILL NEVER FAIL PROVIDED THAT ONE HAS A PURE HEART !MONG ITS BENEØTS ARE THE FOLLOWING 7HOEVERREADS IT REGULARLY AND DILIGENTLY MORNING AND EVENING NEED NOT FEAR POVERTY BLINDNESS OR BROKEN BONES (E WILL BE IN 'ODkS SECURE CUSTODY EN ROUTE AND AT REST ON LAND AND AT SEA (E NEED NOT FEAR BEASTS OF PREY LOSS OF HIS POSSESSIONS ACCIDENTS ACHES AND PAINS ILLNESSES SHADOW COMPANIONS MALE AND FEMALE DISOBEDIENT AND INSOLENT JINN OR MALICIOUS STORM DEMONS (E NEED NOT FEAR THE ARROWS OF WAR FOR HE WILL ALWAYS BE VICTORI OUS NEVER DEFEATED (E NEED NOT FEAR ANY KIND OF ENEMY HUMAN OR JINN (E NEED NOT FEAR HIGHWAY ROBBERS FOR !LL¼H WILL RIP TO UTTER SHREDS ANYONE WHO STANDS AGAINST HIM )F THE ONE WHO RECITES THE PRAYER BOARDS A SHIP HE NEED NOT FEAR HARM OR MALADY BEING TAKEN CAPTIVE DROWNING OR ANY EPIDEMIC BE IT AIRBORNE OR EARTH BOUND ON LAND OR AT SEA NOR THE SHIP BEING HOLED AND TORN APART 7HOEVER RECITES THE PRAYER WILL BE SAFE FROM ENEMIES AND EVIL OPPRESSORS AND FROM ALL THE UNJUST AND ENVIOUS IN ALL THE WORLDS (E WILL BE RESPECTED AND WELL LIKED BY ALL WHO SEE HIM AND THEY WILL BE UNABLE TO ENDURE BEING AWAY FROM HIM (E WILL BE LIKE THE SUN AND THE MOON AMONG THE STARS THE HEAVENLY AND öï 0ROPERTIES

EARTHLY WORLDS WILL LOVE HIM ALL HIS LIFE (E WILL BE PROTECTED FROM MIGRAINE HEADACHE THROBBING AND SHOOTING PAIN TOOTH EAR EYE AND STOMACH ACHE FACIAL PALSY HEMIPLEGIA CONVULSIONS AND EVERY MALADY THAT AFÙICTS HUMANKIND (E WILL BE PROTECTED FROM DEVILISH INSINUATIONS AND THOUGHTS WILL HAVE PLEASANT DREAMS AND WILL SEE ONLY WHAT GLADDENS HIM IN ALL HIS DAYS 7HOEVER RECITES ;THE PRAYER= WILL BE RELEASED FROM IMPRISON MENT CONSTRAINT AND CAPTIVITY ESPECIALLY IF HIS RECITING IS DEEP ROOTED AND STRONG ;2ECITING THE PRAYER= MAKES CHILDBIRTH EASY FOR THE DIVORCEE AND THROUGH IT EVERY PRESSING NEED IS MET )T REMOVES FEVERS AND CHILLS AND BRINGS HOME STRAYS AND RUNAWAYS )T REMINDS ONE OF THE 4EST I MONY OF &AITH SHAH¼DA AT THE TIME OF DEATH AND HELPS ONE IN THE QUESTIONING OF THE TWO ANGELS AND IN THE FEAR CAUSED BY SUDDEN DEATH )T AWAKENS THE HEART FROM THE SLUMBER OF HEEDLESSNESS AND HELPS IN SINCERE REPENTANCE AND IN ERASING ONEkS LAPSES AND ERRORS )T ELEVATES ONE TO THE HIGHEST STATIONS IN THIS WORLD AND AFTER DEATH )T PRESERVES ONE FROM ASSO CIATION WITH THE %VIL /NE AND FROM THE SERIOUS AFÙICTIONS THAT AFFECT BABIES )T SAFEGUARDS THE ONE WHO RECITES IT FROM ALL KINDS OF JINN FROM COLIC AND NEURALGIA AND FROM ALL WINDS ESPECIALLY THE ILL WIND OF THE EVENING AND MORNING )T PROTECTS AGAINST THE STING OF SCORPIONS AND THE BITE OF VIPERS AND SNAKES AGAINST INFECTIOUS DISEASES AND PLAGUE AND WHATEVER HARMS HUMANKIND )T THWARTS BLACK MAGIC AND ALL MACHINATIONS AND THE KNOTS OF ILL INTENT )T REPELS FROM WHOEVER RECITES IT THE ARMY AND SOL DIERS OF THE ENEMY BEQUEATHS THE MEMORISING OF KNOWLEDGE AND THE MEANINGS OF THE GLORIOUS 1UR{AN AND PRESERVES THE HEART AND MIND FROM THOUGHTS ;INSINUATED BY= THE ACCURSED ;3ATAN= )F RECITED AFTER xA¶R IT REMOVES MISERY AND POVERTY ESPECIALLY IF SƒRAT AL 7¼QIxA IS RECITED TOO BECAUSE THIS SƒRA IS AN IRRESISTIBLE FORCE 7E HAVE MENTIONED JUST SOME OF THE BENEØTS STRIVE FOR THEM YOU WHO HAVE FREED YOURSELF FROM BONDAGE TO HABITS "ENEØT IS IN ACCORDANCE WITH SINCERITY FAITHFULNESS AND ØRM INNER BELIEF LACK OF BENEØT RESULTS FROM DISTRUST AND IGNOMINIOUS OBJECTING öð 4HE 0RAYER FOR 3PIRITUAL %LEVATION AND 0ROTECTION

4HE ONE WHO ØRMLY BELIEVES WILL BE IN ENDURING FELICITY IN THIS WORLD IN THE ISTHMUS BARZAKH AND ON THE !PPOINTED $AY WHILE THE ONE WHO RAISES OBJECTIONS WILL BE IN A PAINFUL TORMENT HELL SUFØCES FOR HIM AN EVIL RESTING PLACE 4HESE RESULTS ARISE ONLY THROUGH THE ;SPIRITUAL= BREATHS AL ANF¼S THAT IS BY RECEIVING ;INSTRUCTION REGARDING= THEM FROM -ASTERS OF 7ISDOM AL S¼DA AL AKY¼S  )F SOMEONE IS WITHOUT THESE ;SPIRITUAL= BREATHS IT IS AS IF HE BUILDS A WALL WITHOUT A FOUN DATION (OWEVER IF HE CANkT ØND A PERFECT ONE AL K¼MIL THEN HE SHOULD MAKE PURE HIS INTENTION IN THIS MATTER AND PERHAPS HE WILL ACQUIRE SOME OF THESE BENEØTS IF HIS INNERMOST INTENTION IS GOOD 7HAT WE HAVE MENTIONED IS SUFØCIENT FOR THOSE WHO SEEK AND THE ;PRAYERkS= BENEØTS ARE NOT HIDDEN FROM THE PERFECT ONES

-ANY OF THE PROPERTIES DETAILED ABOVE AND IN COMPARABLE LISTS RE ÙECT THE PREOCCUPATIONS OF A PRE MODERN WORLD IN WHICH FORCES OF NATURE OFTEN ATTRIBUTED TO ACTIVE BUT IMPERCEPTIBLE SPIRITS SUCH AS THE JINN WERE A POTENT REMINDER OF THE PRECARIOUSNESS OF HUMAN LIFE 3PECIAL LITURGICAL TEXTS ATTRIBUTED TO VARIOUS SAINTS OF EARLY AND MEDIEVAL )SLAM SERVED AT THE FRONT LINE IN THE EFFORT TO WARD OFF THESE THREATS TO LIFE AND LIMB BY SUBDUING SUCH FORCES 4HEY COULD ALSO BE USED TO NEUTRALISE THE POTENTIAL HOSTILITY OR HARMFUL INTENTIONS OF JINN IN ANY OTHER CIRCUMSTANCES AS INDEED THOSE OF FELLOW MEN 4HE PROTECTIVE POWER ATTRIBUTED TO SUCH TEXTS CONFERRED A TALISMANIC CHAR ACTER UPON THEM REÙECTED IN THE SENSE WHICH HAS BECOME ATTACHED TO TERMS SUCH AS yIZB AND yIRZ COMMONLY USED TO DESIGNATE THEM AND IN THE INSTRUCTIONS FOR USE THAT OFTEN ACCOMPANY THEM  4HE POWER OR BARAKA OF SUCH TEXTS IS PERCEIVED TO DERIVE FROM THAT WHICH INHERES IN THE 1UR{ANIC VERSES ¶ALAW¼T AND SOMETIMES MUQAccAx¼T OR LETTER CLUSTERS PREFACING CERTAIN SƒRAS THEY ENCOMPASS 4HE SAINTLY STATURE OF THEIR AUTHORS CONFERS A PARTICULAR EFØCACY UPON THEM FOR IT IS BELIEVED THAT THE PRAYERS OF A SAINT ARE MORE LIKELY TO BE HEARD !S INSPIRED COMPOSITIONS BESTOWED ONLY UPON SAINTLY ØGURES SUCH TEXTS INDEED SERVE AS VEHICLES FOR THEIR AUTHORSk SPIRITUAL AUTHORITY AND OF MORE IMMEDIATE INTEREST TO THE SUPPLICANT FOR THE UNIQUE INTER öñ 0ROPERTIES

CESSORY POTENTIAL THAT ÙOWS FROM THEIR CLOSENESS TO 'OD AS (IS FRIENDS 4AKING ITS PLACE IN THIS LITURGICAL ARSENAL THE $AWR APPEARS ALONG SIDE A WIDE RANGE OF OTHER PROTECTIVE PRAYERS IN OUR SOURCES NO TABLY THE AyZ¼B OF !BƒkL ˆASAN AL 3H¼DHIL AND THE yIRZ OF !Bƒ -ADYAN  BUT ALSO LESS WELL KNOWN PRAYERS WITH PROPERTIES OF HEAL ING OR DEFENDING AGAINST THE PLAGUE FOR EXAMPLE #OMMENTATORS DRAW OUT THE PROTECTIVE POTENTIAL OF THE $AWR BY SKETCHING TALISMANS AND jMAGIC SQUARESk WITH WORDS LETTERS AND NUMBERS THESE REPRE SENT INDIVIDUAL VERSES AND ARE OFTEN ACCOMPANIED BY DETAILS OF THEIR SPECIØC USES #OPYISTS ENHANCE THIS PROTECTIVE QUALITY BY INSERTING ADDITIONAL SUPPLICATIONS WITH PROTECTIVE FORCE 7HILE MOST OF OUR SOURCES STRESS THE IMPORTANCE OF RECITING THE PRAYER IF ITS PROTECTIVE AND OTHER BENEØTS ARE TO BE ENJOYED  THE TALISMANIC CHARACTER OF THE TEXT IS HIGHLIGHTED BY THE LATEST OF OUR COMMENTATORS AL 1¼WUQJ WHO SUGGESTS THAT SUCH BENEØTS ACCRUE FROM SIMPLY CARRYING THE TEXT 4HE DEAD TOO CAN BENEØT HE ADDS FOR IF IT IS BURIED WITH THEM THEY WILL BE PROTECTED FROM THE TORMENT OF THE GRAVE !S AL $¼MƒNkS LIST MAKES CLEAR THE PRAYERkS POWERS ALSO ENCOM PASS THE MATERIALISATION OF jPOSITIVEk EFFECTS WITH REGARD TO RELATIONS IN THE WORLD IN PARTICULAR THE AWAKENING OF ESTEEM AND AFFECTION IN PEOPLEkS HEARTS 3OME MENTION THAT IT CAN BRING FORTH OBEDIENCE jIN BOTH EARTHLY AND HEAVENLY REALMSk TO WHOEVER RECITES IT /THER LISTS ADD TO THIS THE POWER TO FACILITATE EXIGENCIES OF BUYING SELLING AND OTHER KINDS OF TRANSACTION /F PARTICULAR INTEREST TO THOSE WHO TRAVEL THE SPIRITUAL JOURNEY OF TA¶AWWUF FURTHER BENEØTS ARE REÙECTED IN THE PRAYERkS TITLE /NE COPYIST THUS OFFERS THE FOLLOWING VERSION OF THIS ˆIZB AL WIQ¼YA LI MAN AR¼DA AL WIL¼YA jPRAYER OF PROTECTION FOR ONE WHO STRIVES FOR CLOSE FRIENDSHIP ;WITH 'OD=k #OMMENTATORS AND COPYISTS REPEAT THAT PEOPLE OF VERIØCATION WHO ARE SINCERE IN SERVICE HAVE jTRIED AND TESTEDk THE PRAYERkS SPECIAL PROPERTIES 4HROUGH THEIR PURE ELEVATED SPIRITUAL RESOLUTION HIMMA THEY HAVE EXPERIENCED ITS BENEØTS AND WITNESSED UNCOUNTABLE SECRETS !CCORDING TO COMMENTATORS AND COPYISTS THE PRAYER IS THUS jAN ETERNAL SECRETk IT IS jA SHARP SWORDk THAT EMANATES FROM jTHE MOST öò 4HE 0RAYER FOR 3PIRITUAL %LEVATION AND 0ROTECTION

SECRET OF AFFAIRSk !S IN THE CASE OF OTHER PRAYERS THEY ATTRIBUTE THE POWERS OF THE $AWR TO THE 1UR{ANIC VERSES AND $IVINE .AMES IT ENCOMPASSES 4HE BENEØTS ASSOCIATED WITH BOTH ELEMENTS ARE EX PLAINED BUT COMMENTATORS PAY PARTICULAR ATTENTION TO THE $IVINE .AMES  CITING WELL KNOWN 1UR{AN AND HADITH TEXTS THAT URGE USE OF THESE IN SUPPLICATION AND DETAIL THE BENEØTS THAT ARE ASSOCIATED WITH THEM !S AL $¼MƒN PUTS IT THE .AMES ARE THUS jTHE DOOR o INDEED THE KEYS TO THE LOCKED DOORS AND THEY ENCOMPASS A SPEEDY RESPONSE FOR ANYONE WHO ORIENTS HIS HEART TO HIS ,ORDk !L 4¼ØL¼T REPEATS A CAUTION ADVANCED BY SCHOLAR MYSTICS THAT THE $IVINE .AMES SHOULD BE USED NOT FOR THE EXCLUSIVE END OF EARTHLY FORTUNE BUT OUT OF PURE OBEDIENCE TO (IS COMMAND TO USE THEM IN SUPPLICATION 4HUS EN TRUSTING MATTERS TO 'OD HE EXPLAINS IT BECOMES POSSIBLE FOR ONE TO SUCCEED IN WORSHIPPING (IM AS THE GOAL AND IN HAVING ONEkS EARTHLY REQUESTS MET CONSEQUENTIALLY ,IKE AL $¼MƒN MOST COMMENTATORS AND COPYISTS SINGLE OUT AS A SINE QUA NON FOR ACTUALISING THE PRAYERkS BENEØTS THE SINCERITY OF THE READERkS INTENTION AND THEIR PURITY OF HEART 3OME EXPLICITLY ADD TO THIS THE NEED TO WHICH AL $¼MƒN ALLUDES FOR jPERMISSION FROM A GUIDE MURSHID PERFECT IN KNOWLEDGE AND CONDUCTk )N THE ABSENCE OF SUCH GUIDANCE HOWEVER RECITATION OF THE PRAYER IS STILL ENCOUR AGED WITH PURE INTENTION AS IS THE HOPE FOR ACTUALISING AT LEAST SOME OF ITS POTENTIAL BENEØTS 4HIS SUGGESTS THAT SUCH RECITATION WITHOUT A SPECIØC IJ¼ZA WAS COUNTENANCED IN EVIDENCE AND PERHAPS EVEN RELA TIVELY WIDESPREAD BY THE LATE TH CENTURY ADUMBRATING POPULARISA TION OF THE PRAYER IN THE FOLLOWING CENTURIES

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)T SEEMS MORE APPROPRIATE IN DISCUSSING A PRAYER LIKE THE $AWR TO THINK IN TERMS OF A STABLE TEXT AND ITS VARIANTS RATHER THAN A CRITICAL EDITION !S A LIVING TEXT IN CONSTANT USE VERSIONS DISPLAYING SMALL DIFFERENCES HAVE BECOME ESTABLISHED AS EQUALLY ACCEPTABLE ACROSS TIME REÙECTING A CUMULATIVE PROCESS OF VARIATION TAKING PLACE AT THE öó 4HE TEXT AND ITS CONTENTS

INTERFACE BETWEEN ORAL TRANSMISSION AND COMMITTING TO WRITING AND POSSIBLY COMPOUNDED BY THE OPERATION OF PERSONAL PREFERENCE AND TRICKS OF MEMORY 4HE VARIANTS OF WHICH THEY ARE AWARE WHICH THEY MAY HAVE DISCOVERED IN WRITTEN COPIES THEY HAVE SURVEYED HAVE IN DEED BEEN CAREFULLY MARKED BY SOME WHO HAVE PRESENTED THE PRAYER IN THE LAST FEW CENTURIES POINTING TO A CONVICTION OF THE EQUAL VALID ITY AND PRAYERFUL IMPORTANCE OF EACH OF THESE !T THE SAME TIME COPYISTS AND COMMENTATORS IMPLICITLY SHOWCASE THEIR OWN jPERSONALk TEXT WHICH THEY MAY HAVE RECEIVED THROUGH AN AUTHORISATION FROM A SHAYKH 4OWARDS ESTABLISHING A STABLE TEXT OF THE PRAYER AND IDENTIFYING ACCEPTED VARIATIONS IN THIS WE SURVEYED A WIDE RANGE OF WRITTEN COP IES IN THE HOPE OF BUILDING A PICTURE OF HOW IT HAS BEEN RECORDED AND THUS RECITED AND TRANSMITTED THROUGH THE LAST FOUR CENTURIES 4HERE ARE NUMEROUS DIFFERENCES IN THESE COPIES PERHAPS SOMEWHAT SURPRISINGLY THESE ALSO TOUCH THE 1UR{ANIC CONTENT )N SOME CASES THIS REÙECTS A LEGITIMATE 1UR{ANIC ALTERNATIVE BUT IN OTHERS IT MUST BE ATTRIBUTED TO INACCURACY OF PRESENTATION -ANY APPARENT TEXTUAL DIFFERENCES IN PRAYER COPIES CAN OF COURSE BE PUT DOWN TO ERRORS OF HEARING MEMORISATION READING OR COPYING BUT THERE ARE ALSO INTER POLATIONS SOME PIOUS OTHERS EXPLANATORY IN CHARACTER 7E DO NOT MENTION EACH AND EVERY DIFFERENCE IN THE NOTES ACCOMPANYING THE TEXT AS IS OFTEN DONE IN CRITICAL EDITIONS !S OUR TARGET IS A TEXT WE HOPE MAY SERVE AS A jSTANDARDk VERSION THAT IS READILY USABLE ONLY SIGNIØCANT AND INTERESTING DIFFERENCES FELT TO CONSTITUTE GENUINE VARI ATIONS ARE RECORDED )N PREPARING THE TEXT THE AIM WAS TO BRING OUT IN THE BEST POSSIBLE FORM THE MEANINGS OF THE PRAYER AND THE SENTI MENTS THAT INFUSE IT WHILE PAYING DUE ATTENTION TO INTERNAL STRUCTURE AND CONSISTENCY BOTH OF THE OVERALL TEXT AND ITS INDIVIDUAL VERSES LITERARY DIMENSIONS AND ASPECTS OF AUDITORY TEXTURE LIKE RHYTHM AND ÙUENCY /NE MIGHT LEGITIMATELY ASK WHY IT IS WORTHWHILE TO PRODUCE SUCH A TEXT &IRST FROM A DEVOTIONAL PERSPECTIVE IT CAN BE IMPORTANT FOR THOSE WHO USE THE PRAYER TO BE CONØDENT OF RECITING AN AUTHENTIC AND ACCURATE TEXT $IFFERENCES BETWEEN PRINTED VERSIONS SPECIØCALLY IE öô 4HE 0RAYER FOR 3PIRITUAL %LEVATION AND 0ROTECTION

THOSE ACTUALLY IN USE TODAY FOR DEVOTIONAL PURPOSES REVIEWED BY THE PRESENT AUTHOR MAY NOT APPEAR GREAT BUT THEY ARE SIGNIØCANT ENOUGH TO BE NOTEWORTHY -OREOVER THERE ARE GRAMMATICAL ERRORS AND SPELL ING INACCURACIES IN SEVERAL OF THESE 3ECOND THE IDENTIØCATION OF A STABLE TEXT MAKES POSSIBLE A WELL FOUNDED MAPPING IN THE PRAYER OF CHARACTERISTIC MOTIFS AND SUBTLETIES OF ITS AUTHORkS PERSPECTIVE 4HE TEXT WE PRESENT IS BASED ON THIRTEEN COPIES SET OUT IN THE !P PENDIX ALL BUT ONE OF THEM IN THE FORM OF UNPUBLISHED MANUSCRIPTS 4HESE ARE THE MOST IMPORTANT OF THE COPIES REVIEWED SELECTED FOR THEIR ASSOCIATION WITH A CHAIN OF TRANSMISSION A SPECIØC DATE PAY ING PARTICULAR ATTENTION TO THE EARLIEST SPECIØCALLY OR A KNOWN ØG URE 4WO FURTHER COPIES WITH FULL VOWELS WERE CLOSELY CONSULTED FOR CLARITY &IVE OF THE COPIES USED ARISE IN COMMENTARIES ON THE PRAYER 0ARTICULAR CARE MUST BE EXERCISED IN WORKING WITH THESE AS THE GREATER VOLUME OF TEXT INVOLVED CAN MAKE IT MORE LIKELY FOR THE COPYIST OR SCRIBE TO INTRODUCE ERRORS 4HE $AWR HAS THIRTY THREE VERSES SUGGESTING THE IMAGE OF THE TRADITIONAL STRING OF PRAYER BEADS TASBy SUByA  )TS RECITATION ALSO EVOKES THE IMAGE OF A NECKLACE $IVINE .AME PAIRS AND 1UR{ANIC TEXTS FORM FOCAL POINTS OF PRECIOUS STONES STRUNG TOGETHER AND SET OFF BY SUPPLICATIONS AND RHYTHMIC WORD CHAINS %ACH VERSE BEGINS WITH THE INVOCATION OF TWO $IVINE .AMES AND ENDS IN !LL¼H THE #OMPLETE OR 5NIFYING .AME AL ISM AL J¼MIx WITH WHICH THE PRAYER AS A WHOLE ALSO BEGINS !LL¼HUMMA  7ITHIN EACH PRAYER VERSE THE .AMES IN VOKED THE SPECIØC OBJECT OF THE SUPPLICATION AND THE 1UR{ANIC TEXT ARE INTEGRATED THE LATTER MORE PRECISELY ITS 1UR{ANIC CONTEXT EF FECTIVELY FURNISHING AN ILLUSTRATIVE AND EXPLANATORY SCENARIO FOR THE FORMER !S 1UR{ANIC TEXTS AND INVOCATIONS OF $IVINE .AMES FORM THE PRAYERkS OUTSTANDING FEATURES THE NOTES THAT ACCOMPANY THE TRANSLA TION ELABORATE ON THESE AREAS SPECIØCALLY 7HERE THIS IS NOT GIVEN IN THE PRAYER WE PROVIDE THE FULL 1UR{ANIC VERSE INDICATING HOW THE AUTHOR OF THE PRAYER HAS QUOTED THIS 7E DETAIL THE IMMEDIATE CON TEXT OF EACH 1UR{ANIC TEXT QUOTED MAKING IT POSSIBLE TO ELABORATE THE RELATIONSHIP BETWEEN THIS AND THE SPECIØC OBJECT OF SUPPLICATION öõ 4HE TEXT AND ITS CONTENTS

4HE NOTES ALSO IDENTIFY .AMES INVOKED THAT DO NOT DERIVE FROM THE TRADITIONAL LIST OF NINETY NINE  POINTING UP THOSE AMONG THEM THAT CAN BE FOUND IN THE 1UR{AN )N RENDERING THE .AMES INTO %NGLISH WE HAVE DRAWN ON )BN x!RABkS EXPLICATION OF THESE IN HIS + +ASHF AL MAxNA xAN ASM¼{ !LL¼H AL yUSN¼ (ERE HE PROVIDES A THREEFOLD ELABORATION OF THE QUALITIES OF EACH .AME AS THE SERVANT MIGHT RELATE TO THEM ØRST FROM THE PERSPECTIVE OF THE SERVANT WHO HAS jABSOLUTE NEEDk FOR THESE QUALITIES SINCE THEY DENOTE THE %SSENCE AL TAxALLUQ  SECOND A SPIRITUAL KNOW LEDGE AND REALISATION OF THE MEANINGS OF THESE QUALITIES AS THEY RELATE TO THE $IVINE (IMSELF AND AS THEY RELATE TO THE SERVANT AL TAyAQQUQ  AND THIRD IN THE MANIFESTATION OF THESE QUALITIES IN THE SERVANT IN A MANNER APPROPRIATE TO THE SERVANT JUST AS THEY APPEAR IN (IM AL TAKHALLUQ  4O BRING OUT THIS UNDERSTANDING OF THE QUALITIES OF THE .AMES IT WAS NECESSARY IN SEVERAL CASES TO PROVIDE EXTENDED MEANINGS IN THE TRANSLATION GIVEN IN SQUARE BRACKETS "EYOND THIS A FEW SUCH BRACKETS ARE ALSO USED AS AN AID TO ACCURACY AND CLARITY IN RENDERING THE SENSE OF THE ORIGINAL INCLUDING SOME 1UR{ANIC TEXTS INTO %NGLISH 7ITH RESPECT TO THE PRAYERkS 1UR{ANIC CONTENT OVER A THIRD OF THE 1UR{ANIC TEXTS INCORPORATED TAKE THE FORM OF A DIRECT DIVINE ADDRESS TO A PROPHET OR APPEAR ON THE TONGUE OF A PROPHET -OSES -ƒS¼ FEATURES MOST FREQUENTLY AMONG THEM BUT THERE ARE ALSO UTTERANCES BY !BRAHAM )BR¼HM AND *OSEPH 9ƒSUF FOR EXAMPLE 0RAYER VERSE  WHICH INCORPORATES PART OF A 1UR{ANIC VERSE CONCERNING *OSEPH SERVES TO ILLUSTRATE THE RICH AND SUBTLE COMPOSITION WHICH SHAPES THE PRAYER TEXT WHILE POINTING ALSO TO THE OPERATION OF DIF FERENT LEVELS OF MEANING WITHIN IT 4AKEN FROM THE STORY OF *OSEPH IN SƒRAT 9ƒSUF THE 1UR{ANIC VERSE IN QUESTION TELLS OF THE IMPACT OF *OSEPHkS STUNNING BEAUTY ON THE WOMEN INVITED BY THE WIFE OF THE %GYPTIAN IN WHOSE EMPLOY HE WAS 4HEY HAD BEEN WHISPERING MALICIOUSLY THAT SHE HAD BEEN SOLICITING HIM BUT WHEN THEY SAW HIM THEY WERE SO ASTOUNDED THAT THEY CUT THEIR HANDS WITH THE KNIVES PROVIDED FOR THE BANQUET TO WHICH SHE HAD INVITED THEM 4HE VERSE ENDS WITH THEIR EXCLAMATION j4HIS IS NO MORTAL HE IS NO OTHER THAN A öö 4HE 0RAYER FOR 3PIRITUAL %LEVATION AND 0ROTECTION

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 3HIELD ME / 9OU WHO 0ROTECT ;FROM CORRUPTION= AND 2EPEL ;ALL EVIL=  BY 9OUR .AMES 6ERSES AND 7ORDS FROM THE EVIL OF 3ATAN AND OF THE POWERFUL SUCH THAT IF AN OPPRESSOR OR TYRANT TREATS ME UNJUSTLY HE WILL BE TAKEN BY !N ENVELOPING CHASTISEMENT OF !LL¼H

 $ELIVER ME / 9OU WHO !BASE ;THOSE WHO WOULD SET THEMSELVES ABOVE 9OU= AND WHO !VENGE ;WITHOUT PARDON= FROM 9OUR INIQUITOUS SLAVES WHO WRONG ME AND FROM THEIR MINIONS SUCH THAT IF ONE OF THEM INTENDS ME ILL !LL¼H WILL FORSAKE HIM 3ETTING A SEAL UPON HIS HEARING AND HIS HEART AND LAYING A COVER ON HIS SEEING 7HO THEN WILL GUIDE HIM AFTER !LL¼H 

 0ROTECT ME / 9OU WHO 3EIZE AND 6ANQUISH FROM THEIR TREACHEROUS DECEPTION REPEL THEM FROM ME CENSURED DRIVEN AWAY IN BLAME AND ROUTED THROUGH THE DAMAGING CORRUPTING AND DESTRUCTION IN !ND THERE WAS NO HOST TO HELP HIM APART FROM !LL¼H

 ,ET ME TASTE / 9OU WHO ARE %VER 'LORIØED AND 0RAISED  %VER 3ANCTIØED AND (OLY THE SWEET DELIGHT AND INTIMATE CONVERSE OF #OME FORWARD AND FEAR NOT FOR SURELY YOU ARE AMONG THOSE WHO ARE SECURE IN THE SHELTER OF !LL¼H

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 !ND LET THEM TASTE / 9OU WHO INÙICT (ARM AND TAKE AWAY ,IFE THE EXEMPLARY PUNISHMENT THE EVIL CONSEQUENCES AND ANNIHILATION IN 3O THE LAST REMNANT OF THE PEOPLE WHO DID EVIL WAS CUT OFF 0RAISE BELONGS TO !LL¼H

 -AKE ME SAFE / 9OU WHO ARE 0EACE OF 0ERFECTION THE 'IVER OF 3ECURITY FROM THE SUDDEN SORTIES OF THE ENEMY FORCES THROUGH THE AIM OF THE BEGINNING OF THE VERSE &OR THEM ARE GOOD TIDINGS IN THE LIFE OF THIS WORLD AND IN THE HEREAFTER 4HERE IS NO CHANGING THE WORDS OF !LL¼H

 #ROWN ME / 9OU WHO ARE THE 3UBLIMELY -AGNIØCENT THE /NE WHO 2AISES IN (ONOUR WITH THE CROWN OF THE AWESOME GRANDEUR THE MAJESTIC DOMINION THE SOVEREIGNTY MIGHT AND MAGNIØCENCE OF !ND DO NOT LET THEIR SAYING GRIEVE YOU )NDEED THE HONOUR AND GLORY BELONG TO !LL¼H

 #LOTHE ME / 9OU WHO ARE 3OLICITOUS IN "ENEVOLENT -AJESTY THE )NCOMPARABLY 'REAT IN THE ROBE THAT RENDERS THE AUGUST MAJESTY COMPLETE PERFECTION AND ATTENTIVE SOLICITUDE IN !ND WHEN THEY SAW HIM THEY SO ADMIRED HIM THAT THEY CUT THEIR HANDS SAYING j-AY WE BE SAVED BY !LL¼H
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 "RING DOWN UPON ME / 9OU WHO ARE THE %MINENT IN !FFECTION THE #ONSTANT IN ,OVE LOVE ;EXTENDED= FROM 9OU SO THAT THROUGH IT THE HEARTS OF 9OUR SERVANTS WILL BE GUIDED TO ME YIELDING TO ME WITH LOVE AFFECTIONATE AND UNWAVERING FROM THE ØLLING WITH LOVE THE SOFTENING OF HEARTS AND THE COMING INTO LOVING UNION IN 4HEY LOVE THEM AS IF IT WERE LOVE FOR !LL¼H BUT THOSE WHO BELIEVE ARE MORE ARDENT IN LOVE FOR !LL¼H

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 4U R N MY FACE / !LL¼H / 9OU WHO ARE THE %TERNAL 2EFUGE THE %SSENTIAL ,IGHT WITH THE SHEER PURITY BEAUTY INTIMACY AND ILLUMINATION OF 3O IF THEY DISPUTE WITH YOU SAY j) HAVE SURRENDERED MYSELF TO !LL¼Hk 

 "EAUTIFY ME / 9OU WHO ARE THE /RIGINATOR ;IN "EAUTY= OF THE HEAVENS AND THE EARTH  WHO POSSESS 3UBLIME -AJESTY AND %NNOBLING 'ENEROSITY WITH THE ÙAWLESS ÙUENCY SUPREME ELOQUENCE AND SURPASSING SKILL IN j5NLOOSE THE KNOT UPON MY TONGUE SO THAT THEY UNDERSTAND MY WORDSk  THROUGH THE KINDLY MERCIFUL GENTLENESS OF 4HEN THEIR SKINS AND THEIR HEARTS SOFTEN TO THE REMEMBRANCE OF !LL¼H

 'IRD ME / 9OU WHO ARE THE -OST 3EVERE IN !SSAULT  THE !LL #OMPELLER WITH THE SWORD OF AWESOME FORCEFULNESS AND INVINCIBLE POWER FROM THE GLORIOUS STRENGTH OMNIPOTENCE AND MIGHT IN 4HERE IS NO HELP TO VICTORY EXCEPT FROM !LL¼H

 'IVE ME EVER / 9OU WHO %XPAND AND /PEN UP TO 6ICTORY THE JOYFUL DELIGHT IN j-Y ,ORD LAY OPEN FOR ME MY CHEST AND EASE FOR ME MY TASKk  THROUGH THE SUBTLE SENTIMENTS THE INNER AFFECTIONS IN $ID WE NOT LAY OPEN FOR YOU YOUR CHEST  AND THROUGH THE HAPPY EXUBERANCE AND GLAD TIDINGS IN 4HAT DAY THE BELIEVERS SHALL REJOICE IN THE VICTORIOUS HELP OF !LL¼H

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 0OUR OVER ME / 9OU WHO ARE THE 3UPERLATIVELY &ORBEARING AND 3TEADFAST TO 7HOM ALL 'RATITUDE IS DUE FOR 9OUR BLESSINGS THE STEADFASTNESS OF THOSE WHO HAVE ARMED THEMSELVES WITH THE UNSHAKABLE RESOLVE CERTITUDE AND EMPOWERMENT OF j(OW OFTEN HAS A SMALL UNIT OVERCOME A SIZEABLE ONE BY THE PERMISSION OF !LL¼Hk 

 0RESERVE ME / 9OU WHO ARE THE !LL 0RESERVING 'UARDIAN TO 7HOM ALL THINGS ARE %NTRUSTED BEFORE ME AND BEHIND ME ON MY RIGHT AND ON MY LEFT ABOVE ME AND BELOW ME THROUGH THE EVER PRESENT WITNESSING ASSEMBLING HOSTS OF (E HAS ATTENDANT ANGELS BEFORE HIM AND BEHIND HIM WATCHING OVER HIM BY THE COMMAND OF !LL¼H

 0LANT ØRM MY FEET / !LL¼H / 9OU WHO ARE THE /NE WHO 3TANDS ;OVER EVERY SOUL=  THE &OREVER %NDURING  AS 9OU MADE ØRM THE ONE WHO SAID j(OW SHOULD ) FEAR WHAT YOU HAVE ASSOCIATED ;WITH (IM= WHEN YOU DO NOT FEAR ;THE FACT= THAT YOU HAVE ESTABLISHED ASSOCIATES BESIDE !LL¼H k 

 (ELP ME / 9OU WHO ARE THE "EST 0ROTECTOR THE -OST %XCELLENT (ELPER  AGAINST THE ENEMY IN THE WAY THAT 9OU HELPED THE ONE TO WHOM ;HIS PEOPLE= SAID j!RE YOU MAKING FUN OF US k (E REPLIED j) TAKE REFUGE IN !LL¼Hk

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 3UFØCE ME / 9OU WHO 3UFØCE IN EVERY NEED  WHO 2ESTORE ;TO 7HOLESOMENESS=  AGAINST ;ALL= AFÙICTIONS AND ILLS THROUGH THE GREAT BENEØT AND LESSON IN )F 7E HAD SENT DOWN THIS 1UR{AN UPON A MOUNTAIN YOU WOULD HAVE SEEN IT HUMBLED REDUCED TO RUBBLE OUT OF THE FEAR OF !LL¼H

 #ONFER UPON ME / 9OU WHO "ESTOW "LESSINGS &REELY WHO 0ROVIDE .OURISHMENT AND 3USTENANCE THE ARISING ARRIVING AND ACCEPTING OF THE ARRANGING MAKING EASY AND RENDERING SUITABLE FOR USE ;CONTAINED= IN %AT AND DRINK OF THE PROVISION OF !LL¼H

 %NJOIN ON ME / 9OU WHO ARE 7HOLLY AND /NLY /NE  THE 5TTERLY 5NIQUE  THE ;CONSTANT DUTY OF THE= WORD OF /NENESS WHICH 9OU IMPOSED UPON 9OUR BELOVED -UHAMMAD UPON WHOM BE THE BLESSINGS AND PEACE OF !LL¼H WHEN 9OU SAID +NOW THEN THAT THERE IS NO GOD BUT !LL¼H

 )NVEST ME / 9OU WHO ARE THE #LOSE &RIEND AND 0ATRON THE 3UPREMELY (IGH WITH 9OUR CLOSE FRIENDSHIP PROTECTIVE CARE AND KEEPING AND ÙAWLESS WHOLESOMENESS THROUGH THE UTMOST PROVISION FAVOUR AND SUPPORT OF 4HAT IS OF THE GRACE OF !LL¼H

 'IVE ME / 9OU WHO ARE 2ICH BEYOND NEED THE .OBLE WHO RESPOND IN 'ENEROSITY ;TO ALL REQUESTS= THE HONOUR OF FELICITY ESTEEM MUNIØCENCE AND UNCONDITIONAL FORGIVENESS AS 9OU HONOURED 4HOSE WHO LOWER THEIR VOICES IN THE PRESENCE OF THE -ESSENGER OF !LL¼H

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Y¼ .¼Øx Y¼ .¼Øx Y¼ .¼Øx Y¼ .¼Øx

Y¼ 2AyM¼N Y¼ 2AyM¼N Y¼ 2AyM¼N Y¼ 2AyM¼N

Y¼ 2AyM Y¼ 2AyM Y¼ 2AyM Y¼ 2AyM

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ðïñ .OTES TO #HAPTER 

/PUFT

 4HE FOLLOWING DISCUSSION DRAWS ONLY ON !RABIC SOURCES FURTHER EXAMPLES IN /TTOMAN 4U RK ISH ARISE IN 9AZMA "AÎI LAR  AND (ACI -AHMUD %FENDI  FOR EXAMPLE  3EE & FOL B 4HE SIGNIØCATION OF WIRD HERE IS THAT OF A SPECIØED TIME DE VOTED REGULARLY TO SUCH PRACTICE 4HE WIRD IS THUS OFTEN UNDERSTOOD TO COMPRISE A SET SUPEREROGATORY PERSONAL DEVOTION OBSERVED AT SPECIØC TIMES USUALLY AT LEAST ONCE DURING THE DAY AND ONCE MORE AT NIGHT 3EE j7IRDk P  3EE (ACI -AHMUD %FENDI  %SAD %FENDI  $ÓÎÓMLÓ "ABA  )  "EYAZID  RECOMMENDS READING IT THREE TIMES IN THE MORNING - RECOM MENDS THAT IT BE READ A LITTLE BEFORE THE DAWN PRAYER $ AND & AFTER IT  .AØZ 0A A  FOR A COMPLETE CYCLE SEE FOR EXAMPLE FOLS AoB  ' - !RIF -URAD  °AZELI  'ENEL  THE LATTER ADDED IN A DIFFERENT HAND  &OR EXAMPLE %SAD %FENDI  THE $AWR IS ADDED AT THE END OF + AL 2ASHAy¼T AL ANWARYA F SHARy AL AWR¼D AL AKBARYA ITSELF ON THE MARGIN OF THE !WR¼D  4HE GREAT MAJORITY OF COPIES OF THE !WR¼D LIKEWISE APPEAR WITHOUT THE PRAYER 4O MENTION AN EARLY EXAMPLE 6ELIYUDDIN  ENCOMPASSES ALONGSIDE THE !WR¼D + -AW¼QIx AL NUJƒM + AL )SR¼{ COPY DATED !(  MADE IN $AMASCUS AT THE SHRINE OF )BN x!RAB BY *IBRL B :AYN AL xœBIDN AL 'HAZZ EXTRACTS FROM AL &UTƒy¼T AL -AKKYA AND PARTS OF THE 4ARJUM¼N AL ASHW¼Q PLUS A SUPPLICATION FOR THE $AY OF x!RAFA FROM AL &UTƒy¼T AL -AKKYA  "EYAZID  RECOMMENDS THAT ˆAMD 7AHH¼B BE RECITED  TIMES BEFORE EACH READING OF THE PRAYER - RECOMMENDS BEGINNING WITH THE ¶ALAW¼T AND THEN REPETITION OF YA ˆAYY YA 1AYYƒM  TIMES 'ENEL  FOL B DETAILS THE FOLLOWING jKEYSk TO THE PRAYER / !LL¼H
/ 9OU IN WHOSE HAND ARE THE KEYS OF THE SECRETS OF THE UNKNOWNS AND THE LAMPS OF THE LIGHTS OF THE HEARTS
) ASK 9OU THROUGH OUR MASTER -UyAMMAD MAY THE PEACE AND BLESSINGS OF !LL¼H BE UPON HIM TO OPEN FOR ME THE LOCKED DOORS OF THESE TREASURES AND TO UNVEIL FOR ME THE REALITIES OF THESE SYMBOLIC ALLUSIONS 9¼ (ƒ Y¼ MAN (ƒ [ TIMES] ) ASK 9OU TO BLESS THE 3UN OF THE GNOSTIC SCIENCES OF 9OUR .AMES THE 3OURCE OF THE SECRETS OF 9OUR LIGHT WHO IS THE NOBLE ORIGINAL ,IGHT 4REE AND THE RADIANT OUTPOURING OF THE /RIGIN AND THE ONE WHO POSSESSES THE KNOWLEDGES OF THE CHOSEN AL xULƒM AL I¶cIF¼{YA UNDER WHOSE BANNER THE PROPHETS MARCH ;) ASK YOU TO BLESS HIM= BY THE NUMBER OF THOSE 9OU HAVE CREATED AND SUSTAINED FROM WHOM 9OU HAVE TAKEN LIFE AND TO WHOM 9OU HAVE GIVEN LIFE UNTIL 9OU RESURRECT THOSE 9OU HAVE ANNIHILATED 9¼ ,AcF [ TIMES] AL ¶AL¼T WAkL SAL¼M xALAYKA Y¼ RASƒL !LL¼H [ TIMES] !LL¼HU LAcF BI xIB¼DIHI YARZUQU MAN YASH¼{ WA HUWAkL 1AW AL x!ZZ [ TIMES]

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 (ACI -AHMUD %FENDI  AND 'ENEL  RECOMMEND RECITING SƒRAT AL )NSHIR¼y AND THE ¶ALAW¼T THREE TIMES ON COMPLETION (ACI -AHMUD %FENDI  RECOMMENDS RECITING 9¼ L¼ IL¼HA ILL¼ !LL¼H AL 2AFx JAL¼LATAN  TIMES /NE COPY ON WHICH OUR COPY j)k DRAWS GIVES A SPECIAL SUPPLICATION AT THE END THE ONLY ONE IN OUR SOURCES THAT ENCOMPASSES SPECIØC MENTION OF THE PRAYERkS AUTHOR AS SAINTLY INTERCES SOR 4HE SUPPLICATION PROCEEDS THUS FOL A  / !LL¼H BY 9OUR PERMISSION AND GRACE GRANT THAT THE SPIRITUAL REALITY Rƒy¼NYA OF THE -UHAMMADAN (EIR THESHAYKH ANDMY MASTER-UyY AL $N-UyAMMAD B x!L AL x!RAB MAY !LL¼H SANCTIFY HIS SECRET BE OF SUPPORT TO US THAT IT INTER CEDE AND MEDIATE FOR US WITH THE %NVOY OF !LL¼H MAY THE PEACE AND BLESSINGS OF !LL¼H BE UPON HIM AND THAT IT BRING US GLAD TIDINGS OF THE #OMPASSIONATE "EATITUDE %XPAND MY CHEST ELEVATE MY STANDING AND PROVIDE FOR ME MY SUS TENANCE WITHOUT DEBIT OR CREDIT AND BE FOR US NOT AGAINST US / 9OU FROM 7HOM ALL HELP IS SOUGHT !MEN "Y 9OUR -ERCY / -OST -ERCIFUL OF THE -ERCIFUL  !N EXAMPLE OF SUCH INTRODUCTORY AND CONCLUDING RECOMMENDATIONS CURRENTLY CIRCULATING IN PRINT IN $AMASCUS IS THAT PROVIDED BY !BƒkL 9USR xœBIDN REFERRED TO EARLIER  3EE # FOLS BoA  4HE !RABIC PLURALS QURAN¼{ TAW¼BIx MARADA AND ZAW¼BIx REQUIRE CLARIØCATION 5SED IN THE 1UR{AN EIGHT TIMES QARN PL QURAN¼{ DENOTES AN INSEPARABLE OR INTIMATE COMPANION COMMONLY REFERRING TO MANkS SPIRIT COMPANION !CCORDING TO 1   3ATAN CAN BE A QARN HE INDEED FOLLOWS MEN EVERYWHERE AND 1   DESCRIBES 'OD ASSIGNING jA SATANk TO MAN AS A QARN WHEN HE TURNS AWAY FROM THE REMEMBRANCE OF (IM 3EE ALSO 1   4HE OLDEST EXEGETICAL TRADITION POSITS A QARN AT THE SIDE OF EVERY HUMAN IN THE FORM OF A SATAN OR JINN WHO TEMPTS HIM TO EVIL EVEN PROPHETS HAVE SUCH A SATAN COMPANION BUT THE 0ROPHET -UyAMMAD CONVERTED HIS OWN TO )SLAM  !T THE SAME TIME THERE IS AT HIS SIDE AN ANGEL WHO INDUCES HIM TO GOOD 4HESE ØGURES SHOULD NOT BE CONFUSED WITH THE RECORDING ANGELS 3EE j1ARINk %)  PPo 4HERE ARE SEVERAL HADITH REFERENCES TO THE QURAN¼{ SEE FOR EXAMPLE -USLIM   AND   ;AFTER !* 7ENSINCK ! (ANDBOOK OF %ARLY -UHAMMADAN 4RADITION ,EIDEN  = 4¼BIxA PL TAW¼BIx REFERS TO A JINN FEMALE WHO LOVES A MAN AND FOLLOWS HIM EVERY WHERE IT DOES NOT APPEAR IN THE 1UR{AN -¼RID PL MARADA DENOTES SOMEONE WHO IS INSOLENT IN REBELLION IT IS USED IN THE 1UR{AN THUS AND APPLIED BY EXTENSION TO 3ATAN IT IS ALSO A BAD JINNkS NAME  :AWBAxA PL ZAW¼BIx DENOTES A SUDDENLY RISING WIND THAT WHIPS UP WHIRLING SAND OR DUST CLOUDS BUT ALSO A TERRIBLE AND MALICIOUS JINN BELIEVED TO PRESIDE OVER SUCH WINDSTORMS AND HURRICANES  /N THE JINN IN THE 1UR{ANIC WORLDVIEW AND IN -USLIM FOLKLORE SEE 4HE -ESSAGE OF THE 1UR{AN TR AND EXPLAINED BY -UHAMMAD !SAD "RISTOL 5+  !PPENDIX ))) j$JINNk %)  PPo  3UGGESTED HERE ARE THE KINDS OF PROPERTY ASSOCIATED WITH AL 3H¼DHILkS POPULAR ˆIZB AL BAyR WHICH ASKS THAT THE SEA BE jSUBJUGATEDk TO THOSE WHO ARE CROSSING IT

ðïó .OTES TO #HAPTER 

 !SSOCIATED WITH THE EVIL EYE ENVY IS RECOGNISED AS A SOURCE OF HARM IN 1   4HE PHRASE M¼ SH¼{A !LL¼H !S 'OD WILLS
IS USED AS PROTECTION AGAINST IT SEE 0ADWICK -USLIM $EVOTIONS P  ! POPULAR BELIEF THAT THE JINN COULD INÙICT VARIOUS ILLNESSES ESPECIALLY THOSE INVOLVING PARALYSIS SUCH AS HEMIPLEGIA IS NOTEWORTHY HERE 3EE j$JINNk P  /N THE SHAH¼DA AS THE DESIRED ØNAL UTTERANCE AT THE MOMENT OF DEATH AND THE VISITATION AND QUESTIONING OF THE TWO ANGELS -UNKAR AND .AKR ON THE ØRST NIGHT IN THE TOMB ACCORDING TO THE HADITH SEE 0ADWICK -USLIM $EVOTIONS PPo o  RESPECTIVELY  QARN AL Sƒ{ LITERALLY jTHE ONE WHO ASSOCIATES WITH EVILk OR jTHE ONE FOR WHOM EVIL IS AN ASSOCIATEk 3ATAN !CCORDING TO 1   jTHE ONE FOR WHOM 3ATAN IS A COM PANION WHAT AN EVIL COMPANION HE HAS
k  4HIS IS A LOOSE RENDERING OF UMM AL ¶IBY¼N #LASSICAL DICTIONARIES SUGGEST THIS MAY DENOTE BABY COLIC OR EPILEPSY !CCORDING TO A HADITH THE 0ROPHET SAID j7HEN A MAN HAS A NEWBORN CHILD AND UTTERS THE ADH¼N THE CALL TO PRAYER IN HIS RIGHT EAR AND THE IQ¼MA THE SECOND CALL IN HIS LEFT EAR UMM AL ¶IBY¼N WILL NOT AFFECT THE CHILDk #ITED BY AL 'HAZ¼L UNDER j%TIQUETTE #ONCERNING (AVING #HILDRENk IN -ARRIAGE AND 3EXUALITY IN )SLAM ! 4RANSLATION OF AL 'HAZALIkS "OOK ON THE %TIQUETTE OF -ARRIAGE FROM THE )HYAk TR -ADELAIN &ARAH 3ALT ,AKE #ITY 54  P INCLUDING DETAILS OF THE HADITH .OTE ØNALLY THE ASSOCIATION OF THE ROOT MEANING OF THE WORD WITH THE STERILE EAST WIND  ,ITERALLY THE RED WIND AL Ry AL AyMAR 4HE GENERAL ASSOCIATION IN THIS LIST OF JINN THEMSELVES FASHIONED OUT OF jTHE ØRE OF SCORCHING WINDSk ACCORDING TO 1   WITH WINDS THAT CAUSE ILL HEALTH IS NOTEWORTHY &OR EXAMPLES OF THE 0ROPHETkS PRAYERS FOR PROTECTION FROM THE EVIL OF THE WIND SEE ! ( &ARID 0RAYERS OF -UHAMMAD ,AHORE  P  AL xUQƒD LITERALLY KNOTS ALSO COMPACTS OR BARGAINS STRUCK .OTE ALSO xAQADA N¼¶IYATAHU HE TIED HIS FORELOCK IN PREPARATION TO ATTACK OR DO HARM TO SOMEONE AND 1   WHERE THE jBLOWING UPON KNOTS xUQAD k DENOTES OCCULT ACTIVITIES /N THE WIDESPREAD PERSISTENCE IN -USLIM SOCIETIES OF THE BELIEF IN AND PRACTICE OF MAGIC AND THE ROLE IN IT OF THE JINN UNDER THE COMMAND OF A PRACTITIONER ADVICE CONCERNING HOW TO PROTECT ONESELF FROM ITS EFFECTS AND ATTITUDES TOWARDS IT AMONG VARIOUS CONTEMPORARY -USLIM AUTHORITIES SEE FOR EXAMPLE 2EMKE +RUK j(ARRY 0OTTER IN THE 'ULF #ONTEMPORARY )SLAM AND THE /CCULTk "RITISH *OURNAL OF -IDDLE %ASTERN 3TUDIES    PPo HTTPWWWMUTTAQUNCOMJINNHTML AND HTTPWWWISLAMAWARENESSNET*INN 4EX T S OF 1UR{AN AND HADITH OF COURSE AFØRM THE REALITY OF MAGIC BUT TEND TO REFER TO IT IN CONDEMNATORY TERMS WITH SOME EXCEP TIONS   ,ITERALLY jAN ARMY DIFØCULT TO REPELk  /N THE NOTION OF ;SPIRITUAL= BREATHS IN )BN x!RABkS THOUGHT SEE 7ILLIAM # #HITTICK 4HE 3Uè 0ATH OF +NOWLEDGE )BN AL x!RABIkS -ETAPHYSICS OF )MAGINATION !LBANY .9  P N )N THE PRESENT CONTEXT THE REFERENCE IS POSSIBLY TO jTHE FRA GRANCES OF NEARNESS TO 'ODk #HITTICK CITES )BN x!RAB THUS j7HEN THE 'NOSTICS SMELL ðïô 4HE 0RAYER FOR 3PIRITUAL %LEVATION AND 0ROTECTION

THE PERFUME OF THESE BREATHSbTHEY COME TO KNOW A DIVINE PERSON WHO HAS THE MYS TERY WHICH THEY ARE SEEKING AND THE KNOWLEDGE WHICH THEY WANT TO ACQUIREbk  4O TAKE AN EXAMPLE FROM $AMASCUS AL "UDAYRkS CHRONICLE OF DAILY LIFE IN THE CITY DURING A PERIOD OF AL $¼MƒNkS LIFETIME RECORDS ÙOODS SEVERE COLD EARTHQUAKES AND WINDSTORMS AS WELL AS SWARMING LOCUSTS THE SPREAD OF LEPROSY AND DEVASTATING OUTBREAKS OF PLAGUE  3EE AL "UDAYR ˆAW¼DITH $IMASHQ AL YAWMYA PP o   FOR EXAMPLE  !S -ICHAEL 'ILSENAN 3AINT AND 3Uè IN -ODERN %GYPT !N %SSAY IN THE 3OCIOLOGY OF 2ELIGION /XFORD  PPo POINTS OUT IN RELATION TO THE NOTION OF BARAKA AC CORDING TO THE TRADITIONAL -USLIM VIEW THERE IS jA WHOLE COMPLEX OF FORCES THOUGHT IN AN ULTIMATE SENSE TO CONSTITUTE AS WELL AS TO GOVERN THE WORLD 4HERE ARE MALEØCENT POWERS TO BE WARDED OFF BY THE SAINTS BY AMULETS TALISMANS VERSES OF THE 1UR{AN THE VIRTUOUS LIFE AND TRUST IN 'OD !ND WHERE THE BALANCE TURNS AGAINST YOU THERE IS THE ØNAL RADICAL EXPLANATION OF THE MYSTERY OF 'ODkS WILLk  !S 0ADWICK -USLIM $EVOTIONS PP  POINTS OUT USE OF THE TERM yIZB EVINCES AN jUNACKNOWLEDGED TENDENCYbTOWARDS SEMI MAGICAL PROTECTIONk WHILE THE TERM yIRZ OFTEN USED AS SYNONYMOUS WITH yIZB IN THE TITLE OF A PRAYER CAN INDICATE ITS USE AS A TALISMAN OR AMULET ! yIZB OR yIRZ OFTEN COMPRISES A SELECTION OF 1UR{ANIC VERSES AND SMALL SUPPLICATIONS PRINTED IN A TINY BOOKLET WHICH CAN BE EASILY CARRIED ON THE PERSON THIS MAY BE REFERRED TO BY A FURTHER SYNONYM yIJ¼B ! VERY WELL KNOWN EXAMPLE PRINTED AS A TINY BOOKLET AND FREQUENTLY CARRIED IS AL ˆI¶N AL yA¶N MIN KAL¼M RABB AL x¼LAMN j4HE )MPREGNABLE &ORTRESS FROM THE 7ORDS OF THE ,ORD OF THE 7ORLDSk COMPILED BY 3HAMS AL $N - B - AL *AZAR D  SEE BELOW 5SE OF THE TERM TAxWDH AND OTHER DERIVATIVES FROM THE SAME ROOT TO DENOTE PROTECTIVE OR jREFUGE TAKINGk PRAYERS OFTEN WORN AS AMULETS MUST ØNALLY BE NOTED THESE INCLUDE THE ØNAL TWO SƒRAS OF THE 1UR{AN AL MUxAWWIDHAT¼N  3EE FURTHER 0ADWICK -USLIM $EVOTIONS CH  j4ILSAMk %)  PPo j4AMIMAk %)  PPo &OR EXAMPLES OF THE 0ROPHETkS PRAYERS IN THE FORMULA OF SEEKING REFUGE IN 'OD SEE &ARID 0RAYERS OF -UHAMMAD PPo  )NDEED AS 0ADWICK -USLIM $EVOTIONS PXXII NOTES SOME ARE SIMPLY STRINGS OF 1UR{ANIC VERSES jWITH MORE OR LESS CONNECTION OF SUBJECTk PUT TOGETHER FOR DEVOTIONAL USE &OR AN INTRODUCTION TO PERCEPTIONS CONCERNING THE POWER OF THE 7ORD OF 'OD AND PRAYER AND THE GENERAL SPHERES OF USE TO WHICH SUØ PRAYERS HAVE BEEN PUT SEE #ARL %RNST 4HE 3HAMBHALA 'UIDE TO 3UèSM "OSTON AND ,ONDON  PPo  #OMPARE WITH -C'REGOR 3ANCTITY AND 3AINTHOOD PP   %IGHT DIFFERENT PRAYERS BY AL 3H¼DHIL APPEAR IN OUR SOURCES THE MOST FRE QUENT BEING ˆIZB AL BAyR WHICH HAS BEEN DESCRIBED AS THE MOST FAMOUS OF ALL AyZ¼B SEE j(IZBk P AND ˆIZB AL NA¶R /N ˆIZB AL BAyR SEE -C'REGOR 3ANCTITY AND 3AINT HOOD PPo ON THE USE OF AyZ¼B ATTRIBUTED TO AL 3H¼DHIL IN THE CONTEMPORARY 4U N ISIA N 3HADHILIYYA SEE IDEM j! 3UØ ,EGACY IN 4U N ISk PPo  !Bƒ -ADYAN 3HUxAYB B AL ˆUSAYN AL !N¶¼R D A SEMINAL ØGURE OF SUØSM IN -USLIM 3PAIN AND .ORTH !FRICA AND PROFOUNDLY INÙUENTIAL ON 3HADHILI AND ðïõ .OTES TO #HAPTER 

1ADIRI TRADITIONS ON HIM SEE 4HE 7AY OF !BU -ADYAN 4HE 7ORKS OF !BU -ADYAN 3HUxAYB TR AND COMPILED BY 6INCENT * #ORNELL #AMBRIDGE   %)  PPo  +NOWN FULLY AS ˆIRZ AL AQ¶¼M THIS IS NOT INCLUDED IN #ORNELLkS COLLECTION OF !Bƒ -ADYANkS WORKS 4HE JUXTAPOSITION OF PRAYERS ASSOCIATED WITH THE 3HADHILI TRADITION THAT OF )BN -ASHSH CAN ALSO BE MENTIONED IN THIS CONTEXT WITH THOSE OF )BN x!RAB REÙECTS THE STRONG APPRECIATION WITHIN THIS TRADITION FOR THE LEGACY OF )BN x!RAB 0ERHAPS ALSO RELEVANT IN THIS REGARD IS THE APPEARANCE OF MUQAccAx¼T IN SOME VERSIONS OF THE PRAYER ENDING AS FORM A PROMINENT FEATURE OF AL -AHDAWkS ¶ALAW¼T SEE 0ABLO "ENEITO AND 3TEPHEN (IRTENSTEIN j4HE 0RAYER OF "LESSING ;UPON THE ,IGHT OF -UHAMMAD= BY x!BD AL x!ZZ AL -AHDAWk *-)!3 888)6  P N AND P N AND OF ˆIZB AL BAyR THE LATTER ENCOMPASSING THE SAME LETTER CLUSTERS THAT APPEAR IN SOME OF THE $AWR ENDINGS   &OR AN EXAMPLE OF THE FORMER SEE , FOLS  ONWARDS FOR THE LATTER SEE (ASAN (USNU 0A A  FOL B WHERE THE PRAYER IS FOLLOWED BY A SUPPLICATION CON CERNING PLAGUE REPORTED FROM !Bƒ ˆANFA °AZELI  PRESENTS A PARTICULARLY INTEREST ING RANGE OF AyZ¼B AND AyR¼Z WITH MANY DIFFERENT USES INCLUDING SOOTHING CRYING BABIES AND MEETING ENEMIES FOR EXAMPLE 7HILE INDIVIDUAL PRAYERS HAVE BEEN ASSOCIATED WITH SPECIØC SPHERES OF PROTECTION THERE DOES NOT APPEAR TO HAVE BEEN A STRICT DIVISION AMONG THEM AND COPYISTS MAY HAVE DRAWN ON A COMMON POOL OF PROPERTIES 4HUS THE DESCRIPTION OF THE $AWRkS PROPERTIES IN $ÓÎÓMLÓ "ABA  FOLS BoA APPEARS ALSO IN ' FOLS AoA WHERE IT APPLIES TO !Bƒ -ADYANkS ˆIRZ AL AQ¶¼M WHICH PRAYER IS OMITTED FROM THE FORMER COMPILATION ON THE RELATIONSHIP BETWEEN THESE TWO COMPILATIONS SEE !PPEN DIX  THE COPYIST SIMPLY REPLACES yIRZ WITH ˆIZB AL WIQ¼YA THROUGHOUT THE DESCRIPTION OF PROPERTIES .OTE ALSO IN THIS REGARD THE COMPREHENSIVE SCOPE OF THE PROPERTIES ATTRIBUTED TO AL ˆI¶N AL yA¶N SET OUT IN THE PREAMBLE TO IT  0ARTICULARLY IN $ BUT AL $¼MƒN ALSO STATES HIS INTENTION IN HIS COMMENTARY TO jBRING OUT SOME OF THE TALISMANS AND SECRETSk OF THE PRAYER SEE # FOL B AND PROVIDES SOME SQUARES TOWARDS THE END OF HIS WORK /N TALISMANIC jMAGIC SQUARESk TYPICALLY CONSISTING OF  OR  COMPARTMENTS INCORPORATING NUMBERS OR LETTERS REPRE SENTING WORDS FOR EXAMPLE THE LETTERS OF THE .AME !LL¼H WRITTEN IN A DIFFERENT ORDER FOUR TIMES SEE j4ILSAMk P j7AFQk %)  PPo  &OR EXAMPLE .AØZ 0A A  ADDS ON THE MARGIN OF EIGHT OUT OF FOURTEEN COPIES OF THE PRAYER PRESENTED A SUPPLICATION THAT BEGINS THUS TOWARDS THE END OF THE PRAYER FOR EXAMPLE FOL B AND ENDS WITH SƒRAT AL )KHL¼¶ NOTE THAT THE SAME SUPPLICATION IS WOVEN INTO THE PRAYER BEFORE THE END ¶ALAW¼T IN )  ) ESTABLISH MY PROTECTION FROM ALL OF (IS CREATURES IN A FORTRESS WHOSE FOUNDA TION IS L¼ IL¼HA ILL¼ !LL¼H WHOSE WALL IS -UyAMMAD RASƒL !LL¼H WHOSE KEY IS L¼ yAWLA WA L¼ QƒWATA ILL¼ BIkLL¼H AL x!LY AL x!rMb - FOLLOWS HIS RECOMMENDATION CONCERNING THE PRAYERkS RECITATION SEE N ABOVE WITH THIS SUPPLICATION FOL B 

ðïö 4HE 0RAYER FOR 3PIRITUAL %LEVATION AND 0ROTECTION

4HIS IS A MAGNIØCENT BLESSED PROTECTIVE PRAYER )N THE .AME OF 'OD THE #REA TOR THE 'REATEST A PROTECTION AGAINST WHAT ) FEAR AND AM WARY OF 4HERE IS NO POWER FOR ANY CREATURE BEFORE THE #REATOR +¼F (¼{ 9¼{ x!YN ¤¼D ˆ¼{ -M 3N 1¼F !LL FACES SUBMIT TO THE ,IVING THE 3ELF 3UBSISTING ;1  = -AY WHOEVER PERPETRATES OPPRESSION FAIL 'OD IS SUFØCIENT AS 0ROTECTOR AND (E IS THE -OST %XCELLENT 4RUSTEE  !S -C'REGOR j! 3UØ ,EGACY IN 4U N ISk P SUGGESTS PRAYERS PERHAPS AC QUIRE jAN ADDED SPIRITUAL DIMENSIONk WHEN RECITED SEE ALSO PPo  $ P 3EE ALSO 4HE ˆIZBU L 7IQ¼YAH OF -UHYIDDIN )BN x!RAB #OMPARE WITH 0ADWICK -USLIM $EVOTIONS PPo  3EE FOR EXAMPLE & FOL B $ P $ÓÎÓMLÓ "ABA  FOL A AND ) FOL A  9AZMA "AÎI LAR  FOL B $ P POINTS TO ITS BENEØTS FOR jREACHING THE RANKS OF SPIRITUAL MASTERYk BULƒGH MAR¼TIB AL SIY¼DA   3EE " FOL A & FOL B  3EE + FOL B & FOL B $ P  !L ˆI¶¼R INDEED REFERS TO THE PRAYER AS AL ˆIZB AL QUR{¼N 3EE + FOL B )T IS NOTEWORTHY THAT SOME COPYISTS MARK 1UR{ANIC VERSES IN RED EG ' WHILE OTHERS MARK THE $IVINE .AMES THUS EG )  ! FEW ADD THE NUMERICAL VALUE OF EACH .AME CLOSE TO IT EG (ASAN (USNU 0A A  FOLS BoB  4HE PREAMBLE TO AL ˆI¶N AL yA¶N FURNISHES AN EXAMPLE OF THIS INTENSE FOCUS ON THE POWER OF 1UR{ANIC VERSES AND $IVINE .AMES THE FORMER AS A REMEDY SHIF¼{ AND VEHICLE FOR MERCY THE LATTER AS A MEDIUM FOR SUPPLICATION IN THE CONTEXT OF A POPULAR yIRZ  #ERTAIN COMMENTARIES ELABORATE AT LENGTH ON THE CHOICE LOCATION AND SIGNIØ CANCE OF $IVINE .AMES IN THE PRAYER THEIR TREATMENT MUST FORM THE SUBJECT OF A SEPARATE STUDY  3EE # FOLS AoB " FOLS A A ) FOL A THE EXPLANATION IN THE LATTER IS GIVEN ON AL 1USH¼SHkS AUTHORITY  1UR{AN   AND -USLIM $HIKR NO  RESPEC TIVELY ARE CITED  # FOL A )T IS A FUNDAMENTAL PRINCIPLE OF ALL PRAYERFUL SUPPLICATION DUx¼{ FOR REQUESTS TO BE ADDRESSED TO 'OD THROUGH THE EVOCATION OF (IS .AMES AND !TTRIBUTES FOR (IS %SSENCE IS UNKNOWABLE AND UNAPPROACHABLE AND (E CANNOT BE UNDERSTOOD IN AN AFØRMATIVE WAY IN RESPECT OF IT THE PARTICULAR .AMES AND !TTRIBUTES USED THUS DEØNE AND SHAPE THE SUPPLICATION 4HIS PATTERN ASSUMES A SOPHISTICATED EXPRESSION IN THE $AWR AS ILLUSTRATED BELOW 3EE j$UxA{k %)  P 0ADWICK -USLIM $EVOTIONS PPo  " FOL B (E CITES THE SIMILITUDE OF SOMEONE WHO SEEKS THE GOOD OFØCES OF ONE OF THE MINISTERS SERVING THE MOST POWERFUL KING ON EARTH IN SEEKING THE CORPSE OF A DOG OR A DONKEY THE KING WILL SURELY RESPOND BY THROWING HIM OUT  .OTE THAT AL $¼MƒN REPEATS IN HIS PREAMBLE AND CONCLUDING REMARKS THE NEED FOR jCOMPLETE INNER BELIEFk REÙECTING A CENTRAL PRINCIPLE ELABORATED IN DISCUS SIONS OF THE CONDITIONS AND RULES ADAB OF PRAYER DUx¼{ THAT CONTRIBUTE TOWARDS A ðï÷ .OTES TO #HAPTER 

GUARANTEE OF EFØCACY FOR IT TO BE RECEIVED BY 'OD ONE MUST PRAY WITH A FEELING OF CONVICTION THAT THE PRAYER WILL BE ANSWERED 3EE j$UxA{k P /N THE COMMON EM PHASIS OF SINCERE INTENTION IN THE PREAMBLE TO PRAYERS SEE ALSO 0ADWICK -USLIM $EVO TIONS PPo 4HIS EMPHASIS IS WELL ILLUSTRATED IN THE PREAMBLE TO AL ˆI¶N AL yA¶N  " FOL B ) FOL A FOR EXAMPLE  3EE IBID "Y WAY OF FURTHER ENCOURAGEMENT FOR ITS USE WITHOUT A GUIDE ) AND " CITE THE SAYING j)F YOU ARE NOT ONE OF THEM THEN EMULATE THEM FOR THERE IS SUCCESS AND SALVATION FAL¼y IN EMULATING THE NOBLEk  6ARIANTS ARE DENOTED BY THE TERM NUSKHA COPY IN THE MARGIN  !MONG OTHERS EXAMPLES OF SUCH INACCURACIES ARISE IN THE FOLLOWING COPIES AND VERSES OF THE $AWR ! VERSE  # VERSE  AND ( VERSE   'IVEN THAT FOUR CHAINS OF TRANSMISSION PASS THROUGH )BR¼HM AL +ƒR¼N THE APPARENT SOURCE OF ( THE QUESTION AROSE AS TO WHETHER THERE MIGHT BE CONSISTENCY BETWEEN ( " # $ AND & AND POSSIBLY ALSO ) WHICH APPARENTLY EMANATED FROM AL 1USH¼SH FROM WHOM AL +ƒR¼N RECEIVED THE PRAYER  )N THE EVENT THE ATTEMPT TO IDENTIFY AN AL +ƒR¼N OR ANY OTHER jFAMILYk OR jVERSIONk OF THE PRAYER WAS NOT FELT TO BE A FRUITFUL APPROACH BY WAY OF ILLUSTRATION WE WOULD CITE THE EXISTENCE OF DIFFER ENCES EVEN BETWEEN ( AND ( SEE !PPENDIX   #OPYISTS CAN FORGET TO DISTINGUISH THE TEXT OF THE PRAYER FROM THAT OF THE COMMENTARY OFTEN DONE USING RED INK OR A RED OVER LINE OR MARK PARTS OF THE COM MENTARY THUS AS PRAYER TEXT #ONFUSION CAN ALSO ARISE WHEN AN UNMARKED WORD FROM THE PRAYER TEXT APPEARS IN A GLOSS ON ANOTHER WORD IN IT OR WHEN THE COMMENTATORkS EXPLANATIONS REQUIRE HIM TO ALTER THE CONSTRUCTIONS IN WHICH SPECIØC WORDS OR PHRASES APPEAR AND THE ASSOCIATED VOWELS %XAMPLES ARISE IN " FOLS A B B B A # FOL A AND $ P  4HIS !LL #OMPREHENSIVE .AME DENOTES jNOT ONLY THE %SSENCE OF 'OD BUT ALSO THE SUM TOTAL OF EVERY ATTRIBUTE THAT THE %SSENCE ASSUMES IN RELATIONSHIP TO THE CREATURESk 3EE #HITTICK 4HE 3Uè 0ATH OF +NOWLEDGE P &OR AN INTRODUCTION TO THE $IVINE .AMES AND !TTRIBUTES IN )BN x!RABkS THOUGHT SEE IBID PPo  FF  7E ALSO COMMENT IN PASSING ON SIMILARITIES WITH THE !WR¼D BUT NO SYSTEM ATIC OR THOROUGH COMPARISON IS ATTEMPTED )N ADDITION WE POINT OUT EXAMPLES OF RESONANCES WITH CERTAIN TRADITIONAL PRAYERS OF THE 0ROPHET )T SHOULD BE NOTED THAT WE DO NOT ATTEMPT A DETAILED ANALYSIS OF THE CONTENT STRUC TURE IMAGERY AND LITERARY COMPOSITION OF THE PRAYER AND THE COMMENTARIES IDENTIØED EARLIER ARE NOT APPLIED TO SUCH AN END )T IS FELT THAT THE ASSOCIATIONS WITHIN EACH VERSE BETWEEN VERBS USED TO EXPRESS SUPPLICATIONS .AMES INVOKED 1UR{ANIC TEXTS AND WORD CHAINS AND PROGRESSIONS WITHIN AND BETWEEN PARTICULAR CLUSTERS OF THE PRAYERkS VERSES ARE BEST LEFT TO THE READERkS CLOSE CONTEMPLATION  2ENDERINGS OF 1UR{ANIC TEXT INDICATED IN THE TRANSLATION IN ITALICS ARE LOOSELY BASED ON ! * !RBERRY 4HE +ORAN )NTERPRETED /XFORD  WHICH HAS BEEN EXTEN SIVELY ADAPTED AS APPROPRIATE 4HE NUMBERING OF VERSES USED IN 1UR{ANIC REFERENCES FOLLOWS THAT IN 4HE (OLY 1UR{AN 4RANSLATION AND #OMMENTARY BY ! 9USUF !LI NP ND  ðïø 4HE 0RAYER FOR 3PIRITUAL %LEVATION AND 0ROTECTION

 4HE TRADITIONAL LIST ACCORDING TO A WELL KNOWN VERSION OF A HADITH TRANSMITTED BY !Bƒ (URAYRA CAN BE FOUND IN !Bƒ ˆ¼MID AL 'HAZ¼L 4HE .INETY NINE "EAUTIFUL .AMES OF 'OD AL -AQ¶AD AL ASN¼ F SHARy ASM¼{ !LL¼H AL yUSN¼ TR WITH NOTES BY $AVID " "URRELL AND .AZIH $AHER #AMBRIDGE  PPo !NOTHER VERSION OF THIS LIST ALSO GIVEN ON THE AUTHORITY OF !Bƒ (URAYRA SUBSTITUTES OTHER .AMES FOR SOME OF THE NINETY NINE IN THE ØRST ONE SEE PPo  3OME .AMES APPEAR IN NEITHER VERSION OF THE LIST BUT ARE NOTED AS SUCH IN THE 1UR{AN OR DERIVED FROM EXPRESSIONS ASSOCIATED WITH THE $IVINE THEREIN 3EE IBID PPo  )BN x!RAB + +ASHF AL MAxNA xAN ASM¼{ !LL¼H AL yUSN¼ ED AND TR 0ABLO "ENEITO -URCIA 3PAIN   ND REVISED EDN  3EE IBID P &OR ELABORATION SEE #HITTICK 4HE 3Uè 0ATH OF +NOWLEDGE PPo ON TAKHALLUQ AND PP  ON TAxALLUQ  4HE SAME TERMS WERE USED BY AL -AHDAWANDAPPARENTLY ØRSTEXPOUNDED BY!Bƒ-ADYANSEE "ENEITOAND(IRTENSTEIN j4HE 0RAYER OF "LESSING ;UPON THE ,IGHT OF -UHAMMAD= BY x!BD AL x!ZZ AL -AHDAWk P N  4HERE DOES NOT APPEAR TO BE ANY DIRECT CORRELATION BETWEEN THE STRUCTURE OF THE PRAYER AS A WHOLE AND THE INCLUSION AND ORDER OF INCLUSION OF PARTICULAR PROPHETS HOWEVER )T IS ALSO NOTEWORTHY THAT SUPPLICATIONS BY PROPHETS IN THE 1UR{ANIC TEXT ARE USED IN THE PRAYER IN AN INDIRECT MANNER AS ILLUSTRATED BY VERSES  AND  IN CONTRAST WITH SUCH USAGE AS ARISES IN ˆIZB AL BAyR FOR EXAMPLE SEE -C'REGOR 3ANCTITY AND 3AINTHOOD PPo  /N )BN x!RABkS PROJECTION OF THE TRUE RELATIONSHIP BETWEEN $IVINE "EAUTY AND -AJESTY AND THE HUMAN RESPONSE TO THESE SEE HIS + AL *AL¼L WAkL JAM¼L TR BY 2 4 (ARRIS *-)!3 6)))  PPo  &OR THIS REASON WE DO NOT USE THE TRANSLATION j'ODk  !NOTHER EXAMPLE OF THE USE OF SUCH WORD CHAINS IN THE GENITIVE CASE IN A TEXT ATTRIBUTED TO )BN x!RAB ARISES IN +HUcBA UKHR¼ ;!NOTHER 0REFACE= °EHIT !LI  FOLS BoA PART OF A COLLECTION OF )BN x!RABkS WORKS DATED !(   (ERE WE SEE FOR EXAMPLE BI WI¶¼LI ITTI¶¼LI JAM¼LI KAM¼LI AND IFTIT¼yI ARW¼yI IRTIY¼yI MISB¼yI RAW¼yI RIY¼yI AND IDR¼JI IBR¼JI ZUJ¼JI SIR¼JI WAHH¼JI 4HE AUTHOR THANKS 3TEPHEN (IRTEN STEIN FOR THIS INFORMATION  %VERY SƒRA OF THE 1UR{AN BUT ONE IS PREFACED BY j)N THE .AME OF !LL¼H THE !LL #OMPASSIONATE THE -OST -ERCIFULk AND THE $AWR LIKE ALL OTHER ALL PRAYERS OPENS WITH IT "OTH THIS AND A CONTRACTION OF IT j)N THE .AME OF !LL¼Hk REFERRED TO IN SHORT HAND AS THE BASMALA PERMEATE -USLIM ORAL AND WRITTEN EXPRESSION /N ITS APPLICATION BEFORE ACTION AS A CONSECRATION ITS QUALITY AS A WORD OF POWER AND ITS POPULAR USE AS AN AMULET ITS DESCRIPTION IN THIS VERSE AS A yIRZ IS NOTEWORTHY SEE 0ADWICK -USLIM $EVOTIONS PP FF  1   IN FULL j7HY DID YOU NOT SAY ON ENTERING YOUR GARDEN l!S 'OD WILLS
4HERE IS NO POWER SAVE IN 'OD
m )F YOU SEE ME LESS THAN YOU IN WEALTH AND CHILDRENk 0ART OF THE PARABLE OF THE TWO MEN ONE OF THEM BOASTING TO THE OTHER THAT HE HAS BEEN GIVEN GREATER WEALTH AND STRENGTH DECLARING THAT HE DID NOT BELIEVE HIS ððï .OTES TO #HAPTER 

GARDEN WOULD EVER PERISH NOR THAT THE 2ESURRECTION WOULD COME TO PASS /N OBSERV ING HIS ATTITUDE HIS COMPANION ASKED WHY HE DID NOT ACKNOWLEDGE 'ODkS GENEROSITY AND POWER FOR (E MAY INVERT THEIR FORTUNES AND RUIN HIS GARDEN AS INDEED HAPPENED ,IKE THE BASMALA THE PHRASES M¼ SH¼{A !LL¼H AND L¼ QƒWATA ILL¼ BIkLL¼H AND THE EX PANDED VERSION OF THE LATTER L¼ yAWLA WA L¼ QƒWATA ILL¼ BIkLL¼H REFERRED TO IN SHORTHAND AS THE yAWQALA ALSO PERMEATE -USLIM EXPRESSION .OTE THAT THE yAWQALA IS DESCRIBED AS A TREASURE KANZ ALSO IN THE 3UNDAY MORNING PRAYER IN THE !WR¼D WHERE IT IS ALSO TIED TO THE UNKNOWABLE MIN KHAZ¼{IN AL GHAYB  SEE )BN x!RAB 7IRD P  !L 3ATT¼R IS NOT ONE OF THE NINETY NINE .AMES BUT APPEARS IN SUPPLICATIONS AND DEVOTIONAL LITERATURE &OR EXAMPLE THE 7EDNESDAY MORNING PRAYER IN THE !WR¼D ENCOMPASSES ANTA 3ATT¼R AL xUYƒB 9OU ARE THE /NE WHO 6EILS SHORTCOMINGS AND INVOKES 'OD THROUGH THIS ATTRIBUTE Y¼ 3ATT¼R  SEE )BN x!RAB 7IRD P  1   IN FULL j(OLD FAST TO THE BOND OF 'OD TOGETHER AND DO NOT SCATTER REMEMBER 'ODkS BLESSING UPON YOU WHEN YOU WERE ENEMIES AND (E BROUGHT YOUR HEARTS TOGETHER SO THAT BY (IS BLESSING YOU BECAME BROTHERS 9OU WERE ON THE BRINK OF A PIT OF &IRE AND (E DELIVERED YOU FROM IT THUS 'OD MAKES CLEAR TO YOU (IS SIGNS SO HAPLY YOU WILL BE GUIDEDk 4HE VERSE IS ADDRESSED TO THOSE WHO HAVE ATTAINED TO FAITH  4HE .AME AL -Uyc APPEARS IN THE ALTERNATIVE VERSION OF THE LIST OF NINETY NINE GIVEN ON THE AUTHORITY OF !Bƒ (URAYRA AND THE EXPRESSION MUyc APPEARS SEVERAL TIMES IN THE 1UR{AN IN REFERENCE TO THE $IVINE AS IN 1               EG j'OD ENCOMPASSES EVERYTHINGk j'OD ENCOMPASSES THE THINGS THEY DOk   1   IN FULL j#HILDREN OF !DAM
7E HAVE SENT DOWN ON YOU A GARMENT TO COVER YOUR NAKEDNESS AND AS A THING OF BEAUTY AND THE GARMENT OF GODFEARING LIB¼S AL TAQW¼ o THAT IS BETTER THAT IS OF THE SIGNS OF 'OD HAPLY THEY WILL REMEMBERk  1   IN FULL j#ONSPIRING SECRETLY TOGETHER IS OF 3ATAN THAT THE BELIEVERS MAY SORROW BUT HE WILL NOT HURT THEM ANYTHING EXCEPT BY THE LEAVE OF 'OD !ND IN 'OD LET THE BELIEVERS PUT ALL THEIR TRUSTk 1   URGES THE BELIEVERS NOT TO CONSPIRE SECRETLY TOGETHER IN SIN ENMITY AND DISOBEDIENCE TO THE 0ROPHET BUT IN PIETY AND GODFEARING 4HE ROOT xAWADHA WHICH SIGNIØES SEEKING 'ODkS PROTECTION OR REFUGE IS OF COURSE ALWAYS APPLIED IN RELATION TO THE SEEKING OF PROTECTION AGAINST 3ATAN AS IN THE FORMULA AxƒDHU BIkLL¼H MIN AL SHAYc¼N AL RAJM /N REFUGE TAKING OR PROTECTION SEEKING TAxAWWUDH IN -USLIM PRAYER SEE 0ADWICK -USLIM $EVOTIONS CH   !L $¼èx IS NOT ONE OF THE NINETY NINE .AMES BUT IS USED IN SUPPLICATIONS AND DEVOTIONAL LITERATURE FOR EXAMPLE Y¼ $¼èx AL BAL¼{ / 9OU WHO 2EPEL MISFORTUNE  4HE 4UESDAY MORNING PRAYER IN THE !WR¼D ENCOMPASSES IDFAx xANN KAYD AL y¼SIDN j2EPEL FROM ME THE DECEITFUL PLOTS OF THE ENVIOUS
k AND THE 7EDNESDAY MORNING PRAYER INVOKES 'OD THROUGH THIS ATTRIBUTE Y¼ $¼èx  SEE )BN x!RAB 7IRD PP  RESPECTIVELY  1   IN FULL j$O THEY FEEL SECURE THAT THERE SHALL COME UPON THEM NO ððð 4HE 0RAYER FOR 3PIRITUAL %LEVATION AND 0ROTECTION

ENVELOPING OF THE CHASTISEMENT OF 'OD OR THAT THE (OUR SHALL NOT COME UPON THEM SUDDENLY WHEN THEY ARE UNAWARE k 1   PROVIDES THE REFERENCE j!ND THE MOST PART OF THEM BELIEVE NOT IN 'OD BUT THEY ASSOCIATE OTHER GODS WITH (IMk 'H¼SHIYA REFERS SPECIØCALLY TO THE 2ESURRECTION WHICH COVERS AND ENCOMPASSES ALL OF MAN KIND OR TO (ELLØRE WHICH WILL OVERSPREAD THE FACES OF THE UNBELIEVERS 4HIS VERSE OF THE PRAYER IS THE ØRST OF SEVERAL IN WHICH AN IMPRECATORY ASPECT IS EXPRESSED THROUGH WHICH THE SUPPLICANT SEEKS HARM FOR THOSE WHO JUSTLY DESERVE IT  1   IN FULL j(AS THOU SEEN HIM WHO HAS TAKEN HIS CAPRICE TO BE HIS GOD AND 'OD HAS LED HIM ASTRAY OUT OF A KNOWLEDGE SETTING A SEAL UPON HIS HEARING AND HIS HEART AND LAYING A COVER ON HIS SEEING 7HO THEN WILL GUIDE HIM AFTER 'OD 7HAT WILL YOU NOT REMEMBER k .OTE THAT THE PART OF THIS 1UR{ANIC VERSE CITED IN THE PRAYER FORMS THE SECOND PART OF A CONDITIONAL CLAUSE THUS POINTING TO A HYPOTHETICAL FUTURE  IN THE 1UR{ANIC VERSE IT DESCRIBES SOMETHING PAST  1   IN FULL j3O 7E MADE THE EARTH TO SWALLOW HIM AND HIS DWELLING AND THERE WAS NO HOST TO HELP HIM APART FROM 'OD AND HE WAS HELPLESSk 4HIS REFERS TO 1¼RƒN ONE OF THE PEOPLE OF -OSES TO WHOM 'OD HAD GIVEN GREAT TREASURES BUT WHO BECAME INSOLENT TOWARDS HIS PEOPLE AND BOASTFUL 4HE PRAYER CAPTURES THE SIGNIØ CANCE OF 1¼RƒNkS DESTRUCTION BOTH FOR THE SUPPLICANT AND FOR THOSE WHO HAVE MIS TREATED HIM 1¼RƒN IS OFTEN IDENTIØED WITH THE "IBLICAL +ORAH BUT THIS HAS BEEN CALLED INTO QUESTION 3EE 4HE -ESSAGE OF THE 1UR{AN P N .OTE THE OCCURRENCE OF THE PHRASE jDRIVEN AWAY IN BLAME AND ROUTEDk MADH{ƒMAN MADyƒRAN IN 1   ADDRESSED TO )BLIS ON HIS EXPULSION FROM 0ARADISE  !L 3UBBƒy IS NOT ONE OF THE NINETY NINE .AMES )T APPEARS TWINNED WITH AL 1UDDƒS IN THE 7EDNESDAY EVENING PRAYER OF THE !WR¼D SEE )BN x!RAB 7IRD P FURTHER )BN x!RAB 4HE 3EVEN $AYS OF THE (EART P  1   IN FULL BEGINNING WITH A CONTINUATION OF THE DIVINE ADDRESS TO -OSES FROM WITHIN THE BURNING BUSH  jl#AST DOWN YOUR STAFF
m !ND WHEN HE SAW IT QUIVER ING LIKE A SERPENT HE TURNED ROUND RETREATING AND DID NOT TURN BACK l-OSES COME FORWARD AND FEAR NOT FOR SURELY YOU ARE AMONG THOSE WHO ARE SECUREmk  1   4RUNCATED HERE THE 1UR{ANIC VERSE CONTINUES jTHE ,ORD OF THE WORLDSk )T APPEARS AT THE END OF A SERIES ADDRESSED TO THE 0ROPHET EXPLAINING HOW MESSENGERS WERE SENT TO COMMUNITIES BEFORE HIM HOW THEY FORGOT WHAT THEY HAD BEEN REMINDED OF AND HOW THEY WERE SUDDENLY SEIZED AND CONFOUNDED 4HE PAIRING OF VERSES  AND  OF THE $AWR IS NOTEWORTHY )N VERSE  THE SUPPLICANT REQUESTS WHAT IS DESIRABLE AND BENEØCIAL FOR HIMSELF IN VERSE  HE SEEKS WHAT IS HARMFUL FOR HIS ENEMIES "ENEØT BESTOWED BY THE $IVINE THROUGH THE .AME AL .¼èx PIVOTS ON THE PROVISION OF THAT WHICH IS ENJOYABLE LADHDHA MENTIONED IN VERSE  ACCORDING TO )BN x!RAB WHILE THE .AMES AL .¼èx AND AL ¥¼RR ARE TWINNED OPPOSITES 3EE )BN x!RAB + +ASHF AL MAxNA P  1   IN FULL j&OR THEM ARE GOOD TIDINGS IN THE LIFE OF THIS WORLD AND IN THE HEREAFTER 4HERE IS NO CHANGING THE WORDS OF 'OD THIS IS THE MIGHTY TRIUMPHk 1  o PROVIDES THE REFERENCE j3URELY 'ODkS FRIENDS o NO FEAR SHALL BE ON THEM NEITHER SHALL THEY SORROW 4HOSE WHO BELIEVE AND ARE GODFEARING o bk ððñ .OTES TO #HAPTER 

 1   IN FULL j!ND DO NOT LET THEIR SAYING GRIEVE YOU )NDEED THE HONOUR AND GLORY BELONG TO !LL¼H ALTOGETHER (E IS 4HE !LL (EARING 4HE !LL +NOWINGk 4HE 1UR{ANIC VERSE IS ADDRESSED TO THE 0ROPHET -UHAMMAD REGARDING HIS DEALINGS WITH THE POLYTHEISTS  1   IN FULL j7HEN SHE HEARD OF THEIR MALICIOUS TALK SHE SENT TO THEM AND PREPARED FOR THEM A BANQUET AND GAVE TO EACH OF THEM A KNIFE l#OME FORTH AND AT TEND TO THEMm SHE SAID !ND WHEN THEY SAW HIM THEY SO ADMIRED HIM THAT THEY CUT THEIR HANDS SAYING l-AY WE BE SAVED BY 'OD
4HIS IS NO MORTAL HE IS NO OTHER THAN A NOBLE ANGELmk 3EE EARLIER DISCUSSION FOR THE 1UR{ANIC CONTEXT  1   IN FULL j9ET THERE BE MEN WHO TAKE TO THEMSELVES COMPEERS APART FROM 'OD THEY LOVE THEM AS IF IT WERE LOVE FOR 'OD BUT THOSE WHO BELIEVE ARE MORE ARDENT IN LOVE FOR 'OD / IF THE EVILDOERS MIGHT SEE o WHEN THEY SEE THE CHASTISEMENT o THAT POWER ALTOGETHER BELONGS TO 'OD AND THAT 'OD IS TERRIBLE IN CHASTISEMENTk  1   IN FULL j/ BELIEVERS WHOSOEVER OF YOU TURNS FROM HIS RELIGION 'OD WILL ASSUREDLY BRING FORTH A PEOPLE (E LOVES AND WHO LOVE (IM ;THEY ARE= SOFT TO WARDS THE BELIEVERS HARD ON THE UNBELIEVERS STRIVING IN THE PATH OF 'OD NOT FEARING THE REPROACH OF ANY REPROACHER 4HAT IS 'ODkS BOUNTY (E GIVES IT UNTO WHOM (E WILL AND 'OD IS !LL EMBRACING !LL KNOWINGk  1   IN FULL j3O IF THEY DISPUTE WITH YOU SAY l) HAVE SURRENDERED MYSELF ;MY FACE= WAJH TO 'OD AND WHOSOEVER FOLLOWS ME
m !ND SAY TO THOSE WHO HAVE BEEN GIVEN THE "OOK AND TO THOSE WHO HAVE NOT l(AVE YOU SURRENDERED ;TO (IM= m )F THEY HAVE SURRENDERED THEY ARE RIGHTLY GUIDED BUT IF THEY TURN THEIR BACKS YOUR DUTY IS BUT TO DELIVER THE -ESSAGE !ND 'OD SEES (IS SERVANTSk .OTE THAT WAJH LITERALLY jFACEk DENOTES BY EXTENSION ONEkS WILL OR SELF 1   REFERS TO DISPUTES BETWEEN THE 0ROPHET AND THE 0EOPLE OF THE "OOK j4HE TRUE RELIGION WITH 'OD IS )SLAM 4HOSE WHO WERE GIVEN THE "OOK WERE NOT AT VARIANCE EXCEPT AFTER THE KNOWLEDGE CAME TO THEM BEING INSOLENT ONE TO ANOTHER !ND WHOSOEVER DISBELIEVES IN 'ODkS SIGNS 'OD IS SWIFT AT THE RECKONINGk  !L "ADx ONE OF THE NINETY NINE .AMES APPEARS TWICE IN THE 1UR{AN AS HERE 1   AND     1  o 4HIS IS PART OF A SUPPLICATION MADE BY -OSES IN RESPONSE TO THE DIVINE INSTRUCTION TO GO TO THE TRANSGRESSING 0HARAOH .OTE THE RESONANCE IN THIS PART OF THE PRAYER VERSE WITH A REQUEST THAT APPEARS IN A PRAYER TAUGHT BY THE 0ROPHET TO x!L TO HELP IN MEMORISING THE 1UR{AN THUS !L L¼HUMMA BADx AL SAM¼W¼TI WAkL ARf DH¼kL JAL¼LI WAkL IKR¼MbAS{ALUKA BI JAL¼LIKAbAN TUcLIQA BI HI LIS¼Nb &OR THE FULL TEXT AND DETAILS OF THE HADITH SEE &ARID 0RAYERS OF -UHAMMAD P  1   IN FULL j'OD HAS SENT DOWN THE MOST EXCELLENT DISCOURSE AS A "OOK CONSISTENT WITHIN IN ITS OFT REPEATED ;TRUTHS= AT WHICH SHIVER THE SKINS OF THOSE WHO FEAR THEIR ,ORD THEN THEIR SKINS AND HEARTS SOFTEN TO THE REMEMBRANCE OF 'OD 4HAT IS 'ODkS GUIDANCE WHEREBY (E GUIDES WHOMSOEVER (E WILL AND WHOEVER 'OD LEADS ASTRAY HAS NO GUIDEk

ððò 4HE 0RAYER FOR 3PIRITUAL %LEVATION AND 0ROTECTION

 4HIS IS NOT ONE OF THE NINETY NINE .AMES 1   GIVES j3URELY YOUR ,ORDkS ASSAULT IS TERRIBLE INNA BAcSHA RABBIKA LA SHADD k 3EE ALSO 1    1   IN FULL j'OD ORDAINED THIS BUT AS A GLAD TIDING TO YOU AND THAT YOUR HEARTS MIGHT THEREBY BE AT REST 4HERE IS NO HELP TO VICTORY EXCEPT FROM 'OD THE !LL -IGHTY THE !LL 7ISEk 4HE 1UR{ANIC CONTEXT IS THE BATTLE OF 5HUD THE IMMEDIATE REFERENCE IS TO THE REMINDER THAT 'ODkS HELP WOULD BE FORTHCOMING AS IT WAS AT "ADR TWO CLANS AMONG THE 0ROPHETkS FORCES AT 5HUD HAD BEEN ON THE POINT OF LOSING HEART AND JOINING THE DESERTERS  3EE ALSO 1   REFERRING TO THE BATTLE OF "ADR  1  o PART OF A SUPPLICATION UTTERED BY -OSES ON RECEIVING THE DIVINE INSTRUCTION TO GO TO THE TRANSGRESSING 0HARAOH CONTINUED BY THE 1UR{ANIC VERSES INCLUDED IN PRAYER VERSE  SEE N ABOVE  1   4HE OPENING VERSE OF SƒRAT AL )NSHIR¼y USED IN TIMES OF DIFØCULTY 2EVEALED VERY SOON AFTER 1  DURING THE EARLY YEARS OF HIS MISSION AND A TIME OF CONSIDERABLE TRIAL FOR THE 0ROPHET IT REASSURES HIM OF 'ODkS CONTINUING HELP 4HE JUXTAPOSITION IN THE PRAYER VERSE OF THIS 1UR{ANIC VERSE WITH 1   CONVEYING -OSESk REQUEST FOR THE jEXPANSION OF HIS BREASTk IS NOTEWORTHY  1  o IN FULL INCLUDING   j4HE "YZANTINES HAVE BEEN VANQUISHED IN THE NEARER PART OF THE LANDS AFTER THEIR BEING VANQUISHED THEY WILL BE VICTORIOUS IN A FEW YEARS 4O 'OD BELONGS THE #OMMAND BEFORE AND AFTER 4HAT DAY THE BELIEVERS SHALL REJOICE IN THE VICTORIOUS HELP OF 'OD (E HELPS WHOMSOEVER (E WILL AND (E IS THE !LL -IGHTY THE !LL #OMPASSIONATEk j4HAT DAYk IS UNDERSTOOD TO BE A PREDICTION OF THE BATTLE OF "ADR WHICH TOOK PLACE o YEARS LATER DURING WHICH THE -USLIMS WOULD REJOICE AT THEIR DECISIVE VICTORY OVER THE UNBELIEVERS OF 1URAYSH )T REFERS ALSO TO THE VICTORIES OF (ERACLIUS OVER THE 0ERSIANS "ADR COINCIDED WITH A STAGE IN THESE  4HIS PAIR OF .AMES APPEARS IN REVERSE ORDER IN THE 7EDNESDAY MORNING PRAYER OF THE !WR¼D 3EE )BN x!RAB 7IRD P  /N IcMN¼N AND SAKNA THE LATTER DENOTING BOTH 'OD INSPIRED PEACE OF MIND AND THE PRESENCE OF 'OD SEE 0ADWICK -USLIM $EVOTIONS PPo  1   4RUNCATED HERE IT ENDS j3URELY IN 'ODkS REMEMBRANCE THE HEARTS ARE AT RESTk  1   UTTERED ON THE TONGUE OF THE SMALL BAND OF BELIEVERS WHO WENT OUT WITH 3AUL ¡¼LƒT TO MEET 'OLIATH *¼LƒT AND HIS HOSTS THEN ROUTED THEM BY THE LEAVE OF 'OD )N FULL j!ND WHEN 3AUL SET OUT WITH HIS FORCES HE SAID l'OD WILL TRY YOU WITH A RIVER WHOEVER DRINKS OF IT IS NOT OF ME AND WHOEVER DOES NOT TASTE IT IS OF ME AS ARE THOSE WHO SCOOP JUST A MOUTHFUL m "UT THEY DRANK OF IT EXCEPT A FEW OF THEM 7HEN HE CROSSED IT TOGETHER WITH THOSE WHO BELIEVED ALONG WITH HIM THEY SAID l7E HAVE NO POWER TODAY AGAINST 'OLIATH AND HIS FORCES
m 9ET THOSE WHO WERE CERTAIN THAT THEY WOULD MEET 'OD SAID l(OW OFTEN HAS A SMALL UNIT OVERCOME A SIZEABLE ONE BY THE PERMISSION OF 'OD
'OD IS WITH THOSE WHO ARE PATIENT IN ADVERSITYmk .OTE THAT 1   CONTINUES WITH THEIR SUPPLICATION ON MEETING 'OLIATH AND HIS FORCES THUS j/UR ,ORD
0OUR OUT OVER US STEADFASTNESS MAKE ØRM OUR FEET AND GIVE US AID AGAINST THE PEOPLE OF THE UNBELIEVERSk 4HE PRAYER VERSE  USES THE SAME LANGUAGE AND IMAGERY AS ARISES IN THEIR SUPPLICATION AFRIGH xALAYN¼ ¶ABRAN WA THABBIT AQD¼MAN¼b  ððó .OTES TO #HAPTER 

 1   IN FULL j(E HAS ATTENDANT ANGELS BEFORE HIM AND BEHIND HIM WATCH ING OVER HIM BY THE COMMAND OF 'OD 'OD CHANGES NOT WHAT IS IN A PEOPLE UNTIL THEY CHANGE WHAT IS IN THEMSELVES )F 'OD WILLS EVIL FOR A PEOPLE THERE IS NO TURNING IT BACK !PART FROM (IM THEY HAVE NO PROTECTORk 1  o EXPLAINS THE ENCOMPASS ING OF THE UNSEEN AND THE VISIBLE BY THE $IVINE +NOWLEDGE WITH THE FOLLOWING EFFECT ACHIEVED THROUGH THE SURROUNDING RECORDING ANGELS  j!LIKE OF YOU IS HE WHO CON CEALS WHAT HE SAYS AND HE WHO PROCLAIMS IT HE WHO HIDES HIMSELF IN THE NIGHT AND HE WHO SALLIES BY DAYk .OTE THE RESONANCE IN THIS PRAYER VERSE WITH A REQUEST THAT APPEARS IN A PRAYER ATTRIBUTED TO THE 0ROPHET WHICH HE REPORTEDLY RECITED EVERY MORNING AND NIGHT !L L¼HUMMA AyFArN MIN BAYNA YADAYYA WA MIN KHALF WA xAN YAMN WA xAN SHIM¼L WA MIN FAWQb &OR DETAILS OF THE HADITH SEE &ARID 0RAYERS OF -UHAMMAD PPo  !L 1¼{IM IS NOT ONE OF THE NINETY NINE .AMES BUT APPEARS FOR EXAMPLE IN 1   j7HAT (E WHO STANDS OVER EVERY SOUL FOR WHAT IT HAS EARNED !ND YET THEY ASCRIBE TO !LL¼H ASSOCIATES A FA MAN HUWA Q¼{IM xAL¼ KULLI NAFSIN BI M¼ KASABAT WA JAxALƒ LIkLL¼HI SHURAK¼{ k  !L $¼{IM APPEARS IN THE ALTERNATIVE LIST OF NINETY NINE .AMES GIVEN ON THE AUTHORITY OF !Bƒ (URAYRA SEE AL 'HAZ¼L 4HE .INETY NINE "EAUTIFUL .AMES OF 'OD P  1   IN FULL j(OW SHOULD ) FEAR WHAT YOU HAVE ASSOCIATED ;WITH (IM= WHEN YOU DO NOT FEAR ;THE FACT= THAT YOU HAVE ESTABLISHED ASSOCIATES BESIDE 'OD CONCERNING WHICH (E HAS NOT SENT DOWN ON YOU ANY AUTHORITY 7HICH OF THE TWO PARTIES HAS BETTER TITLE TO SECURITY IF YOU HAVE ANY KNOWLEDGE k 4HIS IS ON THE TONGUE OF !BRAHAM WHILE HE WAS DISPUTING WITH HIS PEOPLE CONCERNING HIS REPUDIATION OF THEIR POLYTHEISM  4HESE TWO .AMES APPEAR THUS TOGETHER IN 1   SEE ALSO    FOR FUR THER EXAMPLES OF REFERENCES TO 'OD AS THE 0ROTECTOR OF THOSE WHO BELIEVE SEE 1   AND   4HEY ARE NOT AMONG THE NINETY NINE .AMES  1   IN FULL j!ND WHEN -OSES SAID TO HIS PEOPLE l'OD COMMANDS YOU TO SACRIØCE A COWm 4HEY SAID l!RE YOU MAKING FUN OF US m (E REPLIED l) TAKE REFUGE IN !LL¼H LEST ) SHOULD BE ONE OF THE IGNORANTmk 4HE CONTEXT IS THE WELL KNOWN EXCHANGE BETWEEN -OSES AND HIS PEOPLE WHICH CULMINATED IN THEIR SACRIØCING THE COW  !L ¡¼LIB IS NOT ONE OF THE NINETY NINE .AMES )T ARISES IN THE 7EDNESDAY MORNING PRAYER OF THE !WR¼D ANTAbAL ¡¼LIB WAkL MAcLƒB FOR EXAMPLE SEE )BN x!RAB 7IRD P #F 1    !L 'H¼LIB IS NOT ONE OF THE NINETY NINE .AMES BUT IS USED IN THE 1UR{AN OF THE $IVINE IN   THUS j!LL¼H PREVAILS IN (IS PURPOSE BUT MOST MEN KNOW NOTk WA !LL¼H GH¼LIB xAL¼ AMRIHI WA L¼KIN AKTHAR AL N¼S L¼ YAxLAMƒN  #F 1    1  o IN FULL 7E HAVE SENT YOU AS WITNESS BEARER OF GOOD TIDINGS AND WARNER SO THAT YOU ;ALL= MAY HAVE FAITH IN 'OD AND (IS -ESSENGER AND SUCCOUR (IM AND REVERENCE (IM AND THAT YOU MAY GIVE (IM GLORY DAWN TIME AND EVENINGk  !L +¼F APPEARS IN THE ALTERNATIVE LIST OF NINETY NINE .AMES GIVEN ON THE AUTHORITY OF !Bƒ (URAYRA SEE AL 'HAZ¼L 4HE .INETY NINE "EAUTIFUL .AMES OF 'OD ððô 4HE 0RAYER FOR 3PIRITUAL %LEVATION AND 0ROTECTION

PP )N THE SENSE OF SUFØCIENCY THE ROOT VERB APPEARS OF THE $IVINE SEVERAL TIMES IN THE 1UR{AN IN RELATION TO (IS SUFØCIENCY AS A 'UARDIAN WAKL A 2ECKONER yASB A (ELPER NA¶R A 0ROTECTOR WAL AS /NE WHO KNOWS xALM AND AS A 7ITNESS SHAHD FOR EXAMPLE 3EE FOR EXAMPLE 1             ALSO    !L 3H¼F IS NOT ONE OF THE NINETY NINE .AMES THE ROOT IS USED IN THE 1UR{AN TO CHARACTERISE ITS OWN CONTENTS EG 1   AND    SEE ALSO 1      1   4RUNCATED HERE THE VERSE ENDS j!ND THOSE SIMILITUDES o 7E STRIKE THEM FOR MEN HAPLY THEY WILL REÙECTk  1   IN FULL j!ND WHEN -OSES SOUGHT WATER FOR HIS PEOPLE 7E SAID l3TRIKE WITH YOUR STAFF THE ROCKm AND THERE GUSHED FORTH FROM IT TWELVE FOUNTAINS ALL THE PEOPLE KNEW NOW THEIR DRINKING PLACE l%AT AND DRINK OF THE PROVISION OF 'OD AND DO NOT MAKE MISCHIEF IN THE EARTH SPREADING CORRUPTIONmk 4HE PART OF THIS VERSE QUOTED IN PRAYER VERSE  IS ON THE TONGUE OF -OSES  4HIS .AME WHICH APPEARS IN THE TRADITIONAL LIST OF NINETY NINE IS ALWAYS TWINNED IN THE 1UR{AN WITH AL 1AHH¼R 3EE 1       FOR EXAMPLE  !L !yAD APPEARS IN THE ALTERNATIVE LIST OF NINETY NINE .AMES GIVEN ON THE AUTHORITY OF !Bƒ (URAYRA SEE AL 'HAZ¼L 4HE .INETY NINE "EAUTIFUL .AMES OF 'OD P 3EE ALSO 1   j3AY l(E IS !LL¼H /NEmk  1   IN FULL j+NOW THEN THAT THERE IS NO GOD BUT 'OD AND ASK FORGIVE NESS FOR YOUR SIN AND FOR THE BELIEVERS MEN AND WOMEN !ND 'OD KNOWS YOUR COM INGS AND GOINGS AND YOUR LODGINGk 4HE WORD OF /NENESS KALIMAT AL TAWyD IS SHORTHAND FOR THE ØRST PART OF THE SHAH¼DA  1   IN FULL THUS j!ND ) HAVE FOLLOWED THE CREED OF MY FOREFATHERS !BRAHAM )SAAC )Sy¼Q AND *ACOB 9AxQƒB  .OT OURS IS IT TO ASSOCIATE OTHERS WITH 'OD 4HAT IS OF THE GRACE OF 'OD TO US AND TO ALL MANKIND BUT MOST MEN ARE NOT THANKFULk 4HIS IS ON THE TONGUE OF *OSEPH IN THE CONTEXT OF A DISCUSSION OF THEIR DREAMS WITH HIS FELLOW PRISONERS HE HAD BEEN IMPRISONED FOLLOWING HIS REFUSAL TO BOW TO THE DEMANDS OF HIS EMPLOYERkS WIFE .OTE THAT THE THREE TERMS IN THE PHRASE BIkL WIL¼YA WAkL xIN¼YA WAkL RIx¼YA APPEAR TOGETHER ALSO IN THE 3UNDAY MORNING PRAYER OF THE !WR¼D THUS BI xAYN AL RAyMA WAkL xIN¼YA WAkL yIFr WAkL RIx¼YA WAkL IKHTI¶¼¶ WAkL WIL¼YA 3EE )BN x!RAB 7IRD P  1   IN FULL j3URELY THOSE WHO LOWER THEIR VOICES IN THE PRESENCE OF THE -ESSENGER OF 'OD THOSE ARE THEY WHOSE HEARTS 'OD HAS TESTED FOR GODFEARING THEY SHALL HAVE FORGIVENESS AND A MIGHTY WAGEk 4HE VERSE APPEARS IN A SEQUENCE ADVISING THE BELIEVERS HOW THEY SHOULD BEHAVE IN THE PRESENCE OF THE 0ROPHET AND TOWARDS EACH OTHER  1   4RUNCATED HERE AFTER A PAUSE THE 1UR{ANIC VERSE ENDS jAND WHO DO NOT KNOWINGLY PERSIST IN THE THINGS THEY DIDk 4HIS VERSE APPEARS IN A SEQUENCE DESCRIBING THE RIGHTEOUS WHOSE REWARD WILL BE 0ARADISE .OTE THAT THE 1UR{ANIC VERSE BEGINS WITH j!NDk WHICH IS OMITTED IN PRAYER VERSE   1   IN FULL j3AY
l/ -Y SERVANTS WHO HAVE TRANSGRESSED AGAINST YOUR SELVES DO NOT DESPAIR OF THE MERCY OF 'OD 3URELY 'OD FORGIVES SINS ALTOGETHER 3URELY (E IS THE !LL &ORGIVING THE !LL #OMPASSIONATEmk ððõ .OTES TO #HAPTER 

 !L 1ARB APPEARS IN THE ALTERNATIVE LIST OF NINETY NINE .AMES GIVEN ON THE AUTHORITY OF !Bƒ (URAYRA SEE AL 'HAZ¼L 4HE .INETY NINE "EAUTIFUL .AMES OF 'OD P AND IS USED OF THE $IVINE IN 1     AND   IN THE ØNAL CASE IN THE PAIR HERE 3AMx 1ARB   1   4RUNCATED HERE IT ENDS j,ORD OF THE WORLDSk 1   PROVIDES THE REFERENCE j3URELY THOSE WHO BELIEVE AND DO RIGHTEOUS DEEDS THEIR ,ORD WILL GUIDE THEM FOR THEIR BELIEF BENEATH THEM RIVERS ÙOWING IN GARDENS OF BLISSk j! 'ARDEN PREPARED FOR THE GOD FEARINGk IS A CONTRACTION OF A DESCRIPTION APPEAR ING IN 1   j!ND VIE WITH ONE ANOTHER HASTENING TO FORGIVENESS FROM YOUR ,ORD AND TO A 'ARDEN WHOSE BREADTH IS AS THE HEAVENS AND THE EARTH PREPARED FOR THE GOD FEARINGk  0ERFECT AND COMPLETE THE POWER OF THE 7ORD OF 'OD IS REPEATEDLY ACKNOW LEDGED IN PRAYER AND INVOCATION SEE FOR EXAMPLE j4AMIMAk P 0ADWICK -USLIM $EVOTIONS P  4HE 0ROPHET IS REPORTED TO HAVE SAID THAT WHOEVER RECITES THE FORMULA AxƒDHU BI KALIM¼T !LL¼H AL T¼MM¼T MIN SHARRI M¼ KHALAQ IN THE MORNING AND THE EVENING WILL NEVER COME TO HARM FOR DETAILS OF THE HADITH SEE &ARID 0RAYERS OF -UHAMMAD P )BN x!RAB ADVISED USE OF THIS FORMULA INCORPORATING THE WORD KULLIH¼ AFTER KALIM¼T !LL¼H AL T¼MM¼T BY THE TRAVELLER ALIGHTING FOR REST DURING THE NIGHT TO PROTECT HIS NIGHT CAMP FROM HARM SEE )BN x!RAB AL &UTƒy¼T AL -AKKYA "EIRUT ND )6 P  3ULc¼N NA¶R ARISES AS THE OBJECT OF A REQUEST IN 1   WHICH FURNISHES A MUCH USED SUPPLICATION THUS j!ND SAY l-Y ,ORD LEAD ME IN WITH A SINCERE INGOING AND LEAD ME OUT WITH A SINCERE OUTGOING GRANT ME FROM 9OU AN AUTHORITATIVE STRENGTH THAT BRINGS SUCCESSmk

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% (ACI -AHMUD %FENDI  #OPY OF PRAYER ALONE UNDATED  FOLS WITH FULL VOWELS #HAIN FOL A ADDED IN A DIFFERENT HAND VIZ THAT OF x!L %FENDI GRANTING AN IJ¼ZA TO READ THE $AWR TO !yMAD -UrAFFAR B -U¶cAF¼ -ASxƒD x!L %FENDI B 3ULAYM¼N B AL SHAYKH -U¶cAF¼ B AL SHAYKH x!BD AL +ARM MAY BE CROSSED OUT x5MAR TEACHER IN $¼R AL x!LYA ^ ðñï -ANUSCRIPT COPIES AND CHAINS OF TRANSMISSION x!BDALL¼H ¤IDQ AL $IYARBAKR ALSO CALLED AL 1IRM¼N [OR x!BDALL¼H ¤IDQ ^ AL $IYARBAKR ALSO CALLED AL 1IRM¼N] ^ HIS BROTHER -UyAM MAD :ANQ[ ] ^ )SM¼xL «DANJAK IN -EDINA AL MUJ¼WIR F ^ )BR¼HM THE GRANDSON [OF] x!BD AL 'HAN AL .¼BULUS ^ HIS GRANDFATHER x!BD AL 'HAN AL .¼BULUS ^ HIS SHAYKH .AJM AL $N AL 'HAZZ ^ HIS FA THER "ADR AL 'HAZZ ^ AL yIFr AL 3UYƒc ^ AL 3HAMS -UyAMMAD B -UQBIL AL ˆALAB ^ !Bƒ ¡ALyA AL ˆAR¼W AL :¼HID SIC ^ AL 3HARAF AL $IMY¼c ^ 3AxD AL $N -UyAMMAD B AL 3HAYKH AL !KBAR ^ HIS FATHER )BN x!RAB

& 2E ID %FENDI  0ERSONAL COMPILATION OF PRAYERS ¶ALAW¼T 1UR{ANIC VERSES SUPPLICA TIONS POEMS INCLUDING +AxB B :UHAYRkS FAMOUS "¼NAT 3Ux¼D AN ALPHABETICAL LIST OF THE NAMES OF THE #OMPANIONS WHO FOUGHT AT "ADR COMPILED APPARENTLY AT THE REQUEST OF A RULER FRAGMENTS FROM AL "U¶AYR AND AL 3UYƒc A yIZB BY !BƒkL ˆASAN AL 3H¼DHIL A LIST OF THE 0ROPHETkS NAMES HIS WIVES AND A SUMMARY OF THE SIGNS OF THE -AHDI DRAWN FROM THE HADITH 4HE HAND THROUGHOUT IS APPARENTLY THAT OF -UyAMMAD -USAWWID :¼DE AL ¡ARABZƒN .O VOWELS  FOLS .OTE THAT FOL A CARRIES THE DATE !(  THE $AWR BEGINS ON FOL B  4HE EARLIEST DATE IN THE COMPILATION IS  THE LATEST IS  4HE CHAIN APPEARS ON FOL A -UyAMMAD AL SHAHR BI -USAWWID :¼DE AL ¡ARABZƒN ^ )BR¼HM ^ +HAYR AL $N ^ -UyAMMAD AL MASHHƒR BI +¼MIL :¼DE AL ¡ARABZƒN ^ x!BD AL 2AyM¼N AL -AW¶IL ^ HIS SHAYKH &ATy !LL¼H AL -AW¶IL ^ HIS SHAYKH +HALL AL "AGHD¼D AL ¶ƒF ^ )BR¼HM AL -ADAN AL ¶ƒF ^ ¤AF AL $N !yMAD B -UyAMMAD AL ¶ƒF ^ HIS SHAYKH !BƒkL -AW¼HIB !yMAD B x!L B x!BD AL 1UDDƒS AL x!BB¼S AL 3HINN¼W THEN AL -ADAN AL ¶ƒF ^ HIS FATHER x!L B x!BD AL 1UDDƒS ^ HIS SHAYKH x!BD AL 7AHH¼B B !yMAD AL 3HAxR¼W AL ¶ƒF ^ HIS SHAYKH :AYN AL $N :AKARY¼ B -UyAMMAD AL Q¼f AL FAQH AL ¶ƒF ^ !BƒkL &ATy -UyAMMAD B AL 1AYM¼N[ ] AL -AR¼GH AL ¶ƒF ^ HIS SHAYKH 3HARAF AL $N )SM¼xL B )BR¼HM x!BD AL ¤AMAD AL (¼SHIM AL x5QAYL AL *ABART AL :ABD AL ¶ƒF ^ !BƒkL ˆASAN x!L B x5MAR AL 7¼N AL ¶ƒF ^ )BN x!RAB ðñð !PPENDIX

' ,ALELI  "EAUTIFUL GOLD EMBELLISHED COMPILATION IN A SINGLE HAND OF PRAYERS ATTRIBUTED TO )BN x!RAB THE !WR¼D $AWR AL AxL¼ ˆIZB AL AyADYA 4AWAJJUH WAQT AL SAyAR 4AySN FOLLOWED BY A PRAYER ATTRIBUTED TO !Bƒ -ADYAN AND A LIST OF THE NAMES AND DATES OF DEATH OF THE RIGHTLY GUIDED CALIPHS AND THE IMAMS OF THE MAIN FOUR 3UNNI èQH MADH¼HIB  FOLS DATED !(  F B  4HE INTRODUCTION GIVES AN jOPENk IJ¼ZA TO ANYONE WISHING TO READ THE TEXTS IN QUESTION AND A CHAIN WHICH APPEAR TO BE ASSOCIATED WITH THE ENTIRE CONTENTS OF THE COM PILATION OF jAWR¼D AND ADHK¼Rk 3EE MANUSCRIPT FRONTISPIECE "ENEITO AND (IRTENSTEIN 4HE 3EVEN $AYS OF THE (EART PP  o GIVING A TRANSLATION AND DISCUSSION OF THIS IJ¼ZA AND CHAIN 7E GIVE THE CHAIN BELOW FOR THE SAKE OF COMPLETENESS  4HE $AWR TEXT FOLS AoA IS VERY CLEAR AND HAS FULL VOWELS .OTE THAT SOMETIMES OMITTING SOME OF THE SMALLER TEXTS $ÓÎÓMLÓ "ABA  AND  AND (ACI -AHMUD %FENDI  THE LAST USED BY "ENEITO AND (IRTENSTEIN ALL PRINTED FACSIMILES ARE VERSIONS OF ,ALELI  RETAINING THE IJ¼ZA AND CHAIN -UyAMMAD AL -ADAN B 3AxD AL $N AL "A¶R ^ -UyAMMAD B x!L AL x!LAW AL 9AMAN ^ x!BD AL 3HAKƒR AL -UxAMMAR ^ 3H¼H -ASxƒD AL )¶FAR¼{N AL -UxAMMAR ^ x!L AL 1ƒNAW ^ )BN x!RAB

( (AMIDIYE  #OMPILATION IN A SINGLE HAND OF WORKS BY )BR¼HM B ˆASAN AL +ƒR¼N -AJMƒxAT RAS¼{IL INCLUDING -ASLAK AL TAxRF BI TAyQQ AL TAKLF xAL¼ MASHRAB AHL AL KASHF WAkL SHUHƒD AL Q¼{ILN BI TAWyD AL WUJƒD   FOLS ADDRESSING THEOLOGICAL ISSUES RELATING TO THE DOC TRINE OF WAyDAT AL WUJƒD #ONTENTS RECORDED FROM !(  TO  IN AL +ƒR¼NkS PRESENCE IN -EDINA BY A DISCIPLE SEVERAL OF THEM IN AL +ƒR¼NkS HOME ON THE OUTSKIRTS OF -EDINA AND ONE AT THE REAR OF AL ˆARAM AL 3HARF AL .ABAW THE 0ROPHETkS .OBLE 3ANCTUARY THERE 4HE $AWR FOLS BoB IS THE ONLY PRAYER IN THIS COLLECTION AND THE ONLY TEXT NOT BY AL +ƒR¼N )T HAS FEW VOWELS .OTE THAT THE COPY OF THE TEXT ENDING ON FOL A IS DATED !(  AND MADE AT AL +ƒR¼NkS HOUSE ON THE OUTSKIRTS OF -EDINA WHICH IS LIKELY ALSO TO ðññ -ANUSCRIPT COPIES AND CHAINS OF TRANSMISSION

BE THE DATE OF THE $AWR COPY WHICH IT CAN BE PRESUMED WAS RECORDED FROM AL +ƒR¼N ALONGSIDE HIS OWN WORKS )T IS NOTEWORTHY THAT 2AGIB 0A A   FOLS IS A SECOND COM PILATION OF THE SAME OVERALL TITLE AS ( IN A DIFFERENT HAND FROM THE LATTER THERE IS NO EVIDENCE IN THIS CASE THAT THE SCRIBE WAS AL +ƒR¼NkS DISCIPLE )T SEEMS THAT AL +ƒR¼N REQUESTED THAT A SECOND COPY OF ( WHICH WE CAN CALL ( BE MADE AFTER THAT COMPILATION HAD BEEN COMPLETED IN  3OME TEXTS THUS GIVE THE SAME DETAILS OF TIME PLACE AS TEXTS IN ( /THERS THEN ADD A jØNAL COPYk DATE SOME ØVE OR SIX YEARS LATER 4HE $AWR FOLS Ao B  FOLLOWS ON THE SAME PAGE ON THE END OF A TEXT BY AL +ƒR¼N CONCERNING WHICH IT IS RECORDED THAT THE ROUGH COPY WAS MADE FROM AL +ƒR¼N IN HIS HOUSE ON THE OUTSKIRTS OF -EDINA IN !(  AND THE ØNAL ONE COPIED OUT IN HIS HOUSE ADJACENT TO "¼B AL 2AyMA OF THE 0ROPHETkS -OSQUE IN !(  4HE $AWR IS FOLLOWED FOL B BY A VERSE FROM AL 3H¼Øx AN ANONYMOUS SUPPLICATION AND AN UNTITLED AND UN ATTRIBUTED PORTION OF )BN x!RABkS 4UE SDAY MORNING WIRD

) 0ERTEV 0A A  #OMPILATION IN A SINGLE HAND OF WORKS BY OR ATTRIBUTED TO )BN x!RAB + AL (ƒ + AL ˆAQQ + AL *AL¼LA + AL "¼{ + AL .A¶¼{Iy 2 AL !NW¼R PLUS VARIOUS OTHER TEXTS INCLUDING A FRAGMENT FROM AL 3ULAM AND A PRAYER BY !BƒkL ˆASAN AL 3H¼DHIL 4HE $AWR FOLS BoA IS PREFACED BY A DISCUSSION OF ITS PROPERTIES 5NDATED BUT THE PREFACE SUGGESTS THAT THIS VERSION WAS RECEIVED FROM AL 1USH¼SH

* -URAD "UHARI  0ERSONAL COMPILATION OF PRAYERS TALISMANS POEMS ETC DATED !( FOL A IN THE HAND OF AND SIGNED BY -UyAMMAD B -UyAMMAD B x!BDALL¼H AL ˆ¼D 4HE $AWR FOLS BoA IS WITHOUT VOWELS

+ )ZMIRLI (AKKI  #OMPILATION IN A SINGLE HAND OF PRAYERS INCLUDING AL ¤AL¼T AL KUBR¼ ATTRIBUTED TO )BN x!RAB AND PRAYERS BY AL 3H¼DHIL AND ACCOMPANY ING COMMENTARIES  FOLS #OMMENTARY ON THE $AWR BY ˆUSAYN ðñò !PPENDIX

B )SM¼xL B -U¶cAF¼ AL ˆI¶¼R FOLS BoB THE TEXT OF THE PRAYER REPEATED FOLS BoB ENTITLED +ASHF AL KURƒB WA FATy JAMx AL ABW¼B WA KASHF AL LUGHƒB #OPY DATED !(  FOL B BUT THE PREAMBLE HAS THE AUTHOR REPORT THAT HE WROTE THE COMMENTARY IN !(  FOL B  #OPY !  ;5NIVERSITY OF )STANBUL ,IBRARY= IS INCOMPLETE AND UNDATED

, %SAD %FENDI  #OLLECTION IN A SINGLE HAND OF /TTOMAN 4U RK ISH AND !RABIC RELIGIOUS TEXTS AND PRAYERS INCLUDING THE yIRZ OF !Bƒ -ADYAN  FOLS 4HE $AWR FOLS BoA HAS SOME VOWELS AND IS DATED !( 

- 2E ID %FENDI  #OMPILATION IN A SINGLE HAND OF PRAYERS BY )BN x!RAB ˆIZB AL x¼RIF BIkLL¼H $Ux¼{ ASM¼{ !LL¼H AL yUSN¼ ˆIZB AL NƒR THE !WR¼D ¤ALAW¼T SHARFA AND OTHERS INCLUDING THOSE BY x!BD AL 1¼DIR AL *L¼N AL 3H¼DHIL x!BD AL 'HAN AL .¼BULUS x!BD AL 7AHH¼B AL 3HAxR¼N AL 3H¼Øx AND )M¼M x!L AS WELL AS ANONYMOUS SUPPLICATIONS AND PROTECTIVE PRAYERS ALL IN ONE HAND  FOLS 0OSSIBLY DATES TO THE LIFETIME OF AL .¼BULUS IE BEFORE !(  AS THE COPYIST POSSIBLY HIS DISCIPLE REFERS TO HIM TWICE IN TERMS THAT SUGGEST HE WAS STILL ALIVE EG FOL A  4HE $AWR FOLS BoB HAS FULL VOWELS AND PLENTIFUL MARGINAL ALTERNATIVES

!LONGSIDE THESE COPIES PARTICULAR ATTENTION WAS PAID IN PRODUCING THE TEXT TO TWO COPIES WITH FULL VOWELS .AØZ 0A A  AND !NKARA -ILLI  )N ADDITION TO THOSE REFERRED TO THROUGHOUT OUR TEXT AND NOTES THE FOLLOWING COPIES WERE ALSO CONSULTED )ZMIRLI (AKKI  UNDATED %SAD %FENDI  UNDATED 5LU #AMI  DATED !(  %SAD %FENDI  UNDATED 

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 +NYSH j)BRAHIM AL +URANIk P N REFERS TO A COPY OF THE SAME TITLE IN WHAT MAY BE A COMPARABLE COLLECTION -AJMƒxA 9AHUDA #OLLECTION   &OR EXAMPLE FOLS A AoB B 4EX T S HERE END WITH COMMENTS SUCH AS THE FOLLOWING FOL A  j/UR SHAYKH THE AUTHOR MAY 'OD CAUSE US TO BENEØT FROM HIM SAID l4HE ROUGH COPY WAS COMPLETED AT NOONTIME ON 4UESDAY TH ¤AFAR  IN MY HOME IN THE OUTSKIRTS OF AL -ADNA AL -UNAWWARA THE BEST PRAYER AND BLESSING BE UPON THE MOST EXCELLENT OF ITS INHABITANTSbmk  3EE FOL A DATED  HIS DISCIPLE THE SCRIBE HERE ASKS 'OD TO KEEP AL +ƒR¼N SAFE TO PRESERVE HIM AND GIVE HIM STRONG HEALTH  4HE TEXT OF THE $AWR IN ( WHICH HAS MANY VOWELS IS IDENTICAL TO ( WITH THE EXCEPTION THAT THE SCRIBE FAILS TO INCORPORATE FOUR MARGINAL ADDITIONS ON ONE OCCASION ADDS HIS OWN INSERTION IN THE MARGIN SIRR AFTER MAJD IN VERSE  AND CHOOSES YAHDHI IN VERSE  GIVEN IN THE MARGIN IN ( OVER THE ERRONEOUS YAHD GIVEN IN THE TEXT IN (  4HESE DIFFERENCES DO NOT MERIT ITS SEPARATE INCLUSION IN PREPARING OUR TEXT BUT THEY DO SERVE TO POINT UP THE EXTENT TO WHICH COPYISTS AND SCRIBES HAVE FELT JUSTIØED IN SHOWCASING A jPERSONALk VERSION OF THE PRAYER  &OR EXAMPLE FOL A HAS j4HE AUTHOR MAY 'OD CAUSE US TO BENEØT FROM HIM SAID l4HE ROUGH COPY WAS COMPLETED BEFORE NOON ON 4HURSDAY TH -UyARRAM AT THE BEGINNING OF  IN MY HOUSE ON THE OUTSKIRTS OF AL -ADNA AL -UNAWWARAb THE ØNAL COPY LIT ITS COPYING OUT AND EMBELLISHMENT WAS COMPLETED ON THE AFTER NOON OF 3ATURDAY THE ND OF 2AJAB  IN MY HOUSE ADJACENT TO "¼B AL 2AyMA OF THE 0ROPHETkS -OSQUEmk 3IMILAR EXAMPLES ARISE IN FOLS A AND A .OTE THAT THE LATTER PART OF THIS COMPILATION ENCOMPASSES TWO ADDITIONAL TEXTS BY AL +ƒR¼N ONE OF THEM RECORDED IN  AND ANOTHER AFTER HIS DEATH AND TWO BY AL 'HAZ¼L &ROM F A ENCOMPASSING ONE OF THE ADDITIONAL AL +ƒR¼N TEXTS IT IS IN A SECOND HAND

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AL $IMY¼c x)M¼D AL $N    N N N AL $IMY¼c 3HARAF AL $N x!BD AL ˆAR¼W .¼¶IR AL $N -UyAMMAD AL -U{MIN   N B x!L  N  N  AL ˆ¼RƒN !yMAD o $IVINE .AMES N  N   AL (¼SHIM -UyAMMAD AL *AZ¼{IR o AL 4ILIMS¼N N DUx¼{ SEE SUPPLICATION yAWQALA N N $Ux¼{ ASM¼{ !LL¼H AL yUSN¼  AL ˆIFN¼W -UyAMMAD B 3¼LIM ALSO AL ˆIFN N  o %GYPT      o    N  EVIL EYE N (IJAZ          N N N &ATMA (ANIM  N HIMMA  èHRIS    yIRZ PL AyR¼Z N  N èQH FAQH     o  N N   N N N ˆIRZ AL AQS¼M  N N  &U¶ƒ¶ AL yIKAM N  N N AL ˆI¶¼R x!BD AL 7¼yID AL &UTƒy¼T AL -AKKYA N N AL -UxAMMAR     N N AL ˆI¶¼R ˆUSAYN B )SM¼xL N N  AL 'HAZ¼L !Bƒ ˆAMID  N AL ˆI¶N AL HA¶N N N AL 'HAZZ "ADR AL $N o  N N    AL ˆI¶N ˆUSAYN  AL 'HAZZ *IBRL B :AYN AL xœBIDN yIZB PL AyZ¼B N     N ˆIZB OF AL .AWAW  N N AL 'HAZZ .AJM AL $N    ˆIZB AL AyADYA  N N   ˆIZB AL x¼RIF BIkLL¼H  AL 'HAZZ 2Af AL $N  ˆIZB AL BAyR  N N N AL 'HUR¼B -AyMUD -AyMUD   N N N 'OLIATH *¼LƒT N ˆIZB AL NA¶R N N 'ÓMÓ HANEVI !HMED :IYA{ÓDDIN   ˆIZB AL NƒR  (ÓDAYI !ZIZ -AHMUD N AL ˆ¼D -UyAMMAD B x!BDALL¼H  AL ˆUSAYN x!L AL 7A¶F HADITH  o o  N B ˆUSAYN N N N N N N N N  )BN x!BD AL 7AHH¼B -UyAMMAD  N N )BN x!RAB x)M¼D AL $N -UyAMMAD AL ˆALAB AL ¤RAF -UyAMMAD B -UyY AL $N N B -UQBIL    N  )BN x!RAB -UyY AL $N 3HAYKH (ANAØ    N -UyY AL $N THE 3HAYKH (ANBALI   N N AL !KBAR   N o N AL ˆANBAL x!BD AL "¼Q 4AQ AL $N N N  o o B -AW¼HIB  N o   o N N ˆARAM -ECCAN 3ANCTUARY 3ACRED N No N N 0RECINCT OF -ECCA  N N  N N (ARAMAYN -ECCA AND -EDINA  N N N o ðòõ )NDEX

)BN x!RAB 3AxD AL $N -UyAMMAD )BN AL *AZAR N N B -UyY AL $N    AL *AZƒL !Bƒ x!BDALL¼H -UyAMMAD )BN x!S¼KIR !Bƒ -UyAMMAD B 3ULAYM¼N  AL 1¼SIM B -UrAFFAR o  *ERUSALEM  o   )BN "¼KHIL¼ $¼{ƒD N AL *L x!BD AL +ARM   )BN AL "UKH¼R AL &AKHR  JINN   N N N )BN &AHD AL -AKK x!BD AL x!ZZ N x)ZZ AL $N B x5MAR    *OSEPH 0ROPHET 9ƒSUF o )BN &AHD AL -AKK -UyAMMAD N 4AQ AL $N  AL *UND -UyAMMAD     )BN &AHD AL -AKK 3IR¼J AL $N AL *UND -UyAMMAD !MN x5MAR B -UyAMMAD 4AQ B -UyAMMAD    AL $N o  )BN ˆAJAR AL x!SQAL¼N o  KAL¼M SEE THEOLOGY  N  KAR¼MA PL KAR¼M¼T ACT OF SPIRITUAL )BN )DRS !yMAD  GRACE  N N    )BN -ASHSH x!BD AL 3AL¼M N KASB ACQUISITION  N N AL +ATTANI x!BD AL (AYY B x!BD )BN AL 3HUWAYKH "ADR AL $N ˆASAN AL +ABIR  N AL -AQDIS  +H¼LID AL .AQSHBAND SHAYKH ¥IY¼{ )BN 4AYMYA 4AQ AL $N AL $N    !yMAD   o N +HALIDIYYA SEE .AQSHBANDIYYA )BN ¡ƒLƒN  +HALIDIYYA IJ¼ZA o    o o +HALWATI+HALWATIYYA N        N N    N N N N     +HATMIYYA -IRGHANIYYA   KHAW¼¶¶ SPECIAL PROPERTIES  o jCHILD IJ¼ZAk   N N +HIfR  N KHIRQA      xILM AND AHL AL xILM  N + +ASHF AL MAxNA xAN ASM¼{ !LL¼H )NDONESIA  AL yUSN¼  )RAQ  N + AL -U{ASHSHAR¼T AL MAYMƒNA  AL )¶FAH¼N SHAYKH !Bƒ 3HUJ¼x ²¼HIR + AL 2ASHAy¼T AL ANWARYA F SHARy B 2USTAM N AL AWR¼D AL AKBARYA N N AL ISM AL J¼MIx  AL +ƒR¼N )BR¼HM B ˆASAN  )SMAIL 0ASHA  N      N N )STANBUL  N  o )STIGH¼THA N N AL +ƒR¼N )LY¼S B )BR¼HM   AL +ƒR¼N -UyAMMAD B )BR¼HM AL *ABART AL :ABD )SM¼xL o   N  AL +ƒR¼N ¡¼HIR B )BR¼HM AL *AZ¼{IR x!BD AL 1¼DIR !MIR  -UyAMMAD !BƒkL ¡¼HIR    N  AL *AZ¼{IR -UyAMMAD AL 3AxD  AL +URD ˆASAN B -ƒS¼ N AL *AZAR -UyAMMAD B -UyAMMAD AL +URD -AyMƒD AL +HALWAT  !BƒkL +HAYR 3HAMS AL $N ALSO   ðòö )NDEX

,ONDON   -OSES 0ROPHET -ƒS¼  N N N N N -AxARRAT .UxMAN o N MADHHAB PL MADH¼HIB    AL -UDARRIS x!BD AL 2AyM¼N  N N  -UyAMMAD SEE 0ROPHET -UyAMMAD AL -AGHRIB !yMAD AL 3H¼DHIL AL -UyIBB -UyAMMAD B &AfLALL¼H AL -AQQAR  !MN    MAGIC SQUARES  -UHYIDDIN )BN x!RABI 3OCIETY -AHALLAT 2UH   -)!3   AL -AHDAL 9ƒSUF  MUx JAM SHUYƒKH PL MAx¼JIM SHUYƒKH AL -AHDAW x!BD AL x!ZZ N o   N N MUQAccAx¼T  N MAJLIS PL MAJ¼LIS AL ¶AL¼T xAL¼ AL NAB AL -UR¼D -UyAMMAD +HALL   B x!L  -AJMƒxAT AL AyZ¼B   MURD     -ALATYA  AL -URSHID AL *AM¼L -UyAMMAD -ALIKI  !BƒkL -Ay¼SIN  N  -ALTA  AL -URTAf¼ AL :ABD -UyAMMAD -ANrƒMAT ASM¼{ !LL¼H AL yUSN¼ -URTAf¼    AL $ARDAYRYA N N -UxTAZILI -UxTAZILISM N -AQ¼M )BR¼HM j3TATION OF !BRAHAMk   N N AL .¼BULUS x!BD AL 'HAN No AL -AQDIS AL ¤¼LIy AL ˆANBAL   o  N N AL ¤AL¼y -UyAMMAD  N N    AL -AR¼GH -UyAMMAD !BƒkL &ATy AL .¼BULUS )BR¼HM B )SM¼xL B AL -AR¼GH AL ¶AGHR o  x!BD AL 'HAN GRANDSON OF x!BD AL -ARxASH -AyMƒD %FENDI  AL 'HAN   N  M¼RID PL MARADA DISOBEDIENT AND AL .¼BULUS )SM¼xL SON OF x!BD INSOLENT ;JINN=  N AL 'HAN  -ARYAM BINT -UyAMMAD +H¼TƒN AL .¼BULUS )SM¼xL FATHER OF x!BD N AL 'HAN   MASHYAKHA  N AL .¼BULUS )SM¼xL GREAT MAUSOLEUM OF )BN x!RAB ALSO SHRINE GRANDFATHER OF x!BD AL 'HAN  TOMB  N  N .AQSHBANDI.AQSHBANDIYYA  -ECCA    o o  N  o  N N N N N -EDINA   o  N .AQSHBANDIYYA +HALIDIYYA N  o ALSO -UJADDIDIYYA +HALIDIYYA AL -RGHAN x!BDALL¼H B )BR¼HM  N AL -AyJƒB o  .AQSHBANDIYYA -UJADDIDIYYA  AL -RGHAN -UyAMMAD  N x5THM¼N  AL .A¶¶ -AMDƒy  AL -RGHAN -UyAMMAD 9¼SN AL .A¶¶ -UyAMMAD 3¼MIR  N B x!BDALL¼H    -IRGHANIYYA SEE +HATMIYYA 0ALESTINE    -OROCCO  N 0ROPHET -UyAMMAD -ESSENGER ðò÷ )NDEX

%NVOY OF 'OD  N   AL ¤AL¼T AL -ASHSHYA  N N N N ¤AL¼T¤ALAW¼T OF )BN x!RAB ¤ALAW¼T N N N N KUBR¼ ¤ALAW¼T AND ¤AL¼T SHARFA N N N  N     0ROPHETkS -OSQUE -EDINA ¤ALAW¼T OF AL $ARDAYR N N AL -ASJID AL .ABAW   AL 3ALIHIYYA  N 0ROPHETkS .OBLE 3ANCTUARY -EDINA 3ALIMIYYA MADRASA   AL ˆARAM AL 3HARF AL .ABAW SAM¼x CERTIØCATE OF AUDITION    SANAD CHAIN OF TRANSMISSION OR AUTHORITIES    o  1ADIRI1ADIRIYYA      N N  o N AL 3ANƒS -UyAMMAD B x!L  1ARABASHIYYA +HALWATIYYA o 3ATAN  N N N QARN PL QURAN¼{ SPIRIT COMPANION 3AUL ¡¼LƒT N  N 3HADHILI3HADHILIYYA N   QARN AL Sƒ{ THE %VIL /NE 3ATAN   N N N AL 3H¼DHIL !BƒkL ˆASAN   1¼RƒN N   AL 1¼WUQJ -UyAMMAD B +HALL 3HAØxI   o    !BƒkL -Ay¼SIN     N N 1ƒNAW ¤ADR AL $N  AL 3H¼Øx -UyAMMAD B )DRS 1UR{AN ALSO 1UR{ANIC WORLDVIEW AL )M¼M N        N N SHAH¼DA  N N    3HAHRAZUR  N 1UR{ANIC QUOTATIONS ALSO TEXTS AL 3HAxR¼N x!BD AL 7AHH¼B   VERSES  o No   N N   N AL 3HARBN x!BD AL 2AyM¼N  AL 1USH¼SH ¤AF AL $N !yMAD SHARIxA    N N o   N N AL 3HARQ¼W x!BDALL¼H      3HATTARIYYA     N 3HAYKH -UHYIkL $IN -OSQUE o AL 2AML AL 3HAMS -UyAMMAD  N 2AUF "ULENT   AL 3HINN¼W !BƒkL -AW¼HIB !yMAD B x!L B x!BD AL 1UDDƒS o AL 3AKH¼W -UyAMMAD B x!BD N  AL 2AyM¼N   AL 3HINN¼W x!L B x!BD AL 1UDDƒS AL SALAF AL ¶¼LIy  N  N  SALAØSALAØSM    o AL 3HINN¼W -UyAMMAD  N N N ¤IBGHATULL¼H B 2ƒyULL¼H AL 3IND 3ALAØ3ALAØYYA TH CENTURY REFORM AL "ARWAJ AL "ARƒJ   N MOVEMENT  N SILSILA    N ¶ALAW¼T TA¶LIYA AL ¶AL¼T xAL¼ AL NAB AL 3IND -UyAMMAD ˆAY¼T  CALLING DOWN PEACE AND BLESSINGS N UPON THE 0ROPHET -UyAMMAD 3INGKEL x!BD AL 2A{ƒF   N N N   N 3IRHIND !yMAD   N N N ðòø )NDEX

AL 3ULAM -UyAMMAD B ˆUSAYN TAKHRJ N !Bƒ x!BD AL 2AyM¼N  TALISMAN  N N 3UNBUL -UyAMMAD 3AxD   AL 4ANƒKH "URH¼N AL $N !Bƒ  )Sy¼Q )BR¼HM AL "URH¼N 3UNBUL -UyAMMAD ¡¼HIR AL 3H¼M o  B -UyAMMAD 3AxD   cARQA PL cURUQ  N  N  N    o  N N 3UNNA    N 4ARJUM¼N AL ASHW¼Q N SUPPLICATION DUx¼{ N N 4AWAJJUH WAQT AL SAyAR  N N N TAxWDH TAxAWWUDH TAKING REFUGE SƒRAT AL !Nx¼M N N N SƒRAT AL &¼TIyA  N N N THEOLOGY KAL¼M o   SƒRAT AL )KHL¼¶ N N SƒRAT AL )NSHIR¼y N N AL 4ILIMS¼N -UyAMMAD B x«S¼  N SƒRAT AL 7¼QIxA  AL x5JAYM AL -AKK AL ˆASAN SƒRAT 9¼ 3N N N B x!L   SƒRAT 9ƒSUF  N UMM AL ¶IBY¼N  N AL 3UYƒc *AL¼L AL $N    AL 5SKUD¼R )SM¼xL B x!BDALL¼H   N N N N N  U¶ƒL PRINCIPLES OF THE FAITH   3YRIA    o   UWAYSI SUØSM UWAYSI SUØ   N AL TAxALLUQ  AL ¡ABAR AL -AKK x!BD AL 1¼DIR WAyDAT AL WUJƒD /NENESS OF "EING B -UyAMMAD B 9AyY¼     o   N N AL ¡ABAR AL -AKK !yMAD N N  B x!BDALL¼H N 7AL !LL¼H 3H¼H  N AL ¡ABAR AL -AKK 2Af AL $N AL 7¼N .ƒR AL $N !BƒkL ˆASAN )BR¼HM B -UyAMMAD  x!L B x5MAR  N  N  WIRD PL AWR¼D N   N AL ¡ABAR AL -AKK 9AyY¼ B -AKRAM 7IRD AL SAyAR N  B -UyIBB AL $N    AL ¡ABAR AL -AKK :AYN AL xœBIDN 9EMEN    B x!BD AL 1¼DIR    9IVLIK !HMED  N T¼BIxA PL TAW¼BIx FEMALE JINN COMPANION  N :AKARY¼ AL !N¶¼R o  AL 4¼ØL¼T -UyAMMAD    N N      AL :ARRƒQ !yMAD N AL TAyAQQUQ  ZAWBAxA PL ZAW¼BIx STORM DEMON 4AySN   N AL TAKHALLUQ  

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