Here are brief biographies of popular Islamic personalities in Baghdad and the surrounding cities. May Allah have mercy on all of them.

Prophet Ayyub

The Prophet Ayyub عليه السلام was a Prophet from the descendants of the Prophet Ibrahim عليه السلام and a nephew of Prophet Ya’qub عليه السلام. He was sent to reform the people who lived in the desert situated in the north eastern corner of Palestine. The Prophet Ayub عليه السلام is known for his patience, gratitude and humility. He had a lot of property in the land, money, livestock, and many children and servants. Prophet Ayyub عليه السلام was thankful to God for all these endowments upon him. He called the people to worship God only. He ordered the people with the good acts and forbade them from committing sinful acts. His wealth provided him with a medium by means of which he sought Allah’s grace.

The Prophet Ayub عليه السلام started to face many tests. But his conduct showed a pattern of humility and faith in Allah. He was very patient.

One day his big farm was attacked by the thieves. They killed many of his servants and carried away forcibly all his cattle. The Prophet عليه السلام did not feel sorry at this loss and thanked Allah. After sometime the roof of the house fell down and many members of his family were crushed. The Prophet عليه السلام Ayyub was much shocked but he held fast to his faith in Allah. He neither shed a tear nor heaved a sigh. He prostrated before the Almighty. He remarked that possessions and children were the gifts from Allah. If He had taken His things, it was useless to lament over their loss. After a few years Prophet عليه السلام suffered from skin disease. His parts of body were covered with loathsome sores. The sores were full of worms. It is narrated that he picked up those worms which fell from his abscess and praised Allah for creating them.

Above all, his false friends attributed his calamities to his sins. They ridiculed and looked down upon him. All the persons deserted him with the exception of his faithful wife, Rahima. After long 18 years of patience, he prayed: “Truly adversity has afflicted me and You are Most Merciful of all who show mercy.” (Surah 21: Verse 83)

Allah accepted his prayer. The Holy Quran affirms: “Then We heard his prayer and removed that adversity from which he suffered, and We gave him his household and the like thereof along with them, a mercy from Our store and remembrance for the worshippers.” (Surah 21: Verse 84)

Allah turned to him with mercy. He was commanded to strike the earth with his foot. He complied with the order and water from the spring gushed forth. He took a bath with the water and got cured from his evil disease. After this he was restored to prosperity. The Prophet Ayub عليه السلام knelt and prayed expressing a deep sense of gratitude to Allah. He never forgot His favours, mercy and love.

The Holy Quran affirms:

“And surely we try you with something of fear and hunger, and loss of wealth and crops, but give glad-tidings to the steadfast, who when a misfortune befalls them, say lo! we are Allah’s (possession of Allah) and to Him shall we surely return. · Such are they on whom are blessings from their Lord, and mercy. Such are the rightly-guided.” (Surah 2 : Verse 155-157).

Ali bin Abu Talib

Hazrat ʿAlī ibn Abī Ṭālib was the cousin and son-in-law of the Prophet ﷺ. He was also the fourth Khalifa of Islam. He is credited with being the first child to accept Islam and well known for his sacrifice when the Prophet ﷺ migrated. He slept in his bed, ready to give his life. He is of the Ahlul Bayt and much loved by all Muslims. He was of pure heart and wisdom. He did not want to involve himself in the game of political deception You can read a biography here: Story of Ali ibn Talib

Salman al-Farisi

Salman al-Farsi was a companion of the prophet ﷺ and the first Persian who converted to Islam. He was remembered as someone very enthusiastic and a lover of the Prophet ﷺ. He is known for devising the idea for the trench during the battle of the trench. It was such a success that one of Muhajirun stated “Salman is one of us, Muhajirun”, but then the Ansaar said, “No he is one of us.” A lively argument began between the two groups with each of them claiming Salman belonged to their group. The Prophet ﷺ arrived and heard the argument. He was amused by the claims but soon put an end to the argument by saying: “Salman is neither Muhajir nor Ansar. He is one of us. He is one of the People of the House.” When the Persian empire fell, he became the first governor of a Persian region.  

You can read more here: Story of Salman Al-Farsi

Hudhayfa bin al-Yaman

Hudhayfa bin al-Yaman was a companion of the Prophet ﷺ who was very devout to him. Hudhayfah was called The Keeper of the Secret of the Messenger of Allah, remaining faithful to his pledge of secrecy. Hudhayfah had three qualities which particularly impressed the Prophet ﷺ: his unique intelligence, quick-wittedness, and his ability to keep a secret even under persistent questioning. The Prophet ﷺ told him the names of the twelve hypocrites, a trust not bestowed upon any other companion.

After the Prophet’s ﷺ death, the Caliph often sought his advice concerning their activities but he remained tight-lipped. Umar, during his caliphate was only able to find out indirectly who the hypocrites were by monitoring Hudhayfah’s attendance at the funeral prayer following the death of a Muslim. If Hudhayfah did not attend the funeral prayer, Umar refrained from performing the funeral prayer for that person. Once Umar asked Hudhayfah if any of his governors was a Munafiq.

Speaking about the heart, he once said: “There are four kinds of hearts. The heart that is encased or atrophied. That is the heart of the kafir or ungrateful disbeliever. The heart that is shaped into thin layers. That is the heart of the munafiq or hypocrite. The heart that is open and bare and on which shines a radiant light. That is the heart of the mumin or the believer. Finally there is the heart in which there is both hypocrisy and faith. Faith is like a tree which thrives with good water and hypocrisy is like an abscess which thrives on pus and blood. Whichever flourishes more, be it the tree of faith or the abscess of hypocrisy, wins control of the heart.”

Hudhayfah was made governor of Kufa and al-Madain. When the news of his appointment spread, Crowds went to meet this famous companion of whose great role in the conquests of Persia was already a legend. As they waited, a lean man approached on a donkey eating a loaf of bread. When the rider was in their midst they realized that he was Hudhayfah, the governor for whom they were waiting. They could not contain their surprise being accustomed to the pomp and the grandeur of Persian rulers. Hudhayfah saw they were expecting him to speak and he eventually said: “Beware of places of fitnah and intrigue.” “And what,” they asked, “are places of intrigue?” He replied: “The doors of rulers where some people go and try to make the ruler or governor believe lies and praise him for qualities he does not possess.”

Jabir bin Abdullah al-Ansari

Jabir ibn ʿAbd Allah al-Ansari al Khazraji was born in Medina, 15 years before the Hijra. He belonged to a poor family of Medina. He is said to have accepted Islam when he was about 7. Also, he is recognised as the Sahaba with the most count of hadith relating to Hajj. He narrated about 1,547 Hadiths. After the death of the Prophet ﷺ, he would deliver lectures in Masjid Nabwi, Medina, Egypt, and Damascus. Such leading Tabi’een scholars as Amr ibn Dinar, Mujahid, Atiyya ibn Sa’d and Ata’ ibn Abi Rabah attended his lectures. People gathered around him in Damascus and Egypt to learn about Muhammad and his Hadiths. Upon research it is said that he started and carried out the tradition of Arbaeen 1300 years ago.

Jabir narrates, “When the season of plucking the dates came, I went to Allah’s Messenger and said, “You know that my father was martyred on the day of Uhud, and he was heavily in debt, and I would like that the creditors should see you.” The Prophet ﷺ said, “Go and pile every kind of dates apart.” I did so and called him. When the creditors saw him, they started claiming their debts from me then in such a harsh manner (as they had never done before). So when he saw their attitude, he went round the biggest heap of dates thrice, and then sat over it and said, ‘O Jabir, call your companions (i.e. the creditors).’ Then he kept on measuring (and giving) to the creditors (their due) till Allah paid all the debt of my father. I would have been satisfied to retain nothing of those dates for my sisters after Allah had paid the debts of my father. But Allah saved all the heaps (of dates), so that when I looked at the heap where the Prophet ﷺ had been sitting, it seemed as if a single date had not been taken away thereof.”

Muslim bin Aqeel, Muhammad and Ibrahim

Muslim ibn Aqil was the son of Aqil ibn Abi Talib, a cousin of Husayn ibn Ali. Husayn sent him to Kufa to check if the Kufan people really wanted Hussain to lead them. 30,000 strong had vowed to support Hussain, but soon they would all betray him. Hani bin Urwah’s house is where Muslim bin Aqil lived and hid whilst the authorities were looking for him. He soon left as someone has snitched on him. He left the children, Muḥammad ibn Muslim and Ibrāhīm ibn Muslim with Shurayb, a judge, and went into the desert to try to get back to Husayn to warn him not to go to Kufa. But he was caught and was executed by the newly installed governor, Ubayd Allah ibn Ziyad. It was a tragic death as he was in Kufa as an ambassador and was betrayed by all.

Then Muhammad and Ibrahim were also arrested and put into a dungeon. It is said that Muhammad was just eight years old and Ibrahim was just less than seven years old. When the jailer came to give the children their evening meal, he saw them saying their prayers. The jailer waited. When the boys had finished their prayers, he asked them who they were. When the jailer learnt that they were the sons of Muslim ibn Aqil and the grandsons of Aqil ibn Abi Talib, he let them escape. They found themselves by the side of the river Euphrates. They drank some water from the river and then went up a tree to hide for the day. Just then a woman came to the river to get water. She saw the two young boys and asked them who they were. Ibrahim said, “We are two orphans, could you please leave us alone and not tell anyone that you have seen us?” The woman asked them to accompany her to her mistress who would help them. The woman’s mistress was a kind lady. After talking to the boys for a while, she realized who they were. She gave them food and said to them, “You can spend the day here and I will try to help you. Unfortunately, my husband Harith is working for Ubayd Allah ibn Ziyad. He is out at the moment. You can rest in the spare room but make no noise otherwise when he comes back, he will find out you are here”.

The children said their prayers and went to sleep. In the evening, Muhammad woke up and started crying. Ibrahim asked him why he was crying. Muhammad said “I saw our father in a dream. He was calling out for us”. Ibrahim said, “Brother, be patient. I also saw our father in a dream beckoning us to him”. They both started weeping. Harith, who had come back, heard the children crying. He opened the door and asked the children who they were. On learning they were the sons of Muslim ibn Aqil, he tied both the boys to a pillar. Harith’s wife tried to stop him, but he beat her up. Harith wanted to collect the reward which Ubayd Allah ibn Ziyad had offered to anyone capturing the children.

The children spent the whole night tied to the pillar. In the morning, Harith dragged them to the river-bank and took out his sword. Ibrahim asked him, “Harith, are you going to kill us?” Harith said, “Yes!” Ibrahim said, “In that case, give us time to finish our Fajr prayer.” The two boys said their prayers. They raised their hands and cried out, “Inna Lillahi wa Inna Ilayhi Raji’un! O God, we are coming to you. Give our mother courage when she hears of our death and judge between us and our killers!” The sword came down and there were splashes in the water. Two young bodies were seen floating away in the waters of the river Euphrates.

Hussain bin Ali

Al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib was a grandson of the prophet ﷺ and a son of Ali ibn Abi Talib and Fatima, as well as a younger brother of Hasan ibn Ali. The Prophet ﷺ described him and his brother, Hasan, as “the leaders of the youth of Paradise.”

He is also well known with his link to the tragedy of Karbala, where he and his followers were brutally massacred, but they all held Islam high.

You can read more here: Facts about Imam Hussain (AS): A Biography

72 Martyrs of Karbala

At least seventy-two people died during Karbala, standing side by side with Imam Hussain, many of whom were Ahlul Bayt. You can see a list here: 72 MARTYRS OF KARBALA

Bishr al-Haafi

Bishr ibn al-Ḥārith better known as Bishr al-Ḥāfī, Bishr the Barefoot was a Sufi from Persia. He was someone who loved alcohol, music and past times. One day whilst drunk he was walking home late at night. He came across some paper with some Islamic inscription, either the name of Allah or Bismillah. He picked it up, kissed it and went home. When he got home, he perfumed it and placed it some place high. All whilst in the drunk state. He then went to sleep. He heard a voice in his dream that said “You have perfumed our name, so I have perfumed you. You have raised our name, today we will raise yours.”

This was the journey to Bishr turning to Allah. Bishr lived in so saintly a fashion that few equaled him in righteousness. One of Bishr’s customs, Attar narrates, was to walk barefoot wherever he went and as such he earned the name “Bishr the Barefoot”. “I was barefooted the day when I made my peace with God,” he said, “and ever since I am ashamed to wear shoes. Moreover God Almighty says, ‘I have made the earth a carpet for you.’ It is not seemly to tread with shoes on the carpet of kings.” Ahmad-e Hanbal visited Beshr frequently, having a complete faith in him to such a point that his pupils protested.

To learn hadiths, Bishr travelled to Kufa, Basra and Mecca. He learned hadiths from individuals such as Hamad b. Zayd, ‘Abd Allah b. Mubarak, Malik b. Anas and Abu Bakr al-‘Ayyash. He also learned from Ibrahim b. Sa’d al-Zuhri, Sharik b. ‘Abd Allah, al-Fudayl b. Ayaz and Ali b. Khushram (uncle of Bishr). People including Abu Khuthayma, Zuhayr b. Harb, Sirri al-Saqati, ‘Abbas b. ‘Abd al-‘Azim and Muhammad b. Hatam transmitted hadiths from him.

Bishr b. al-Harith al-Hafi said: “In a dream I saw the Prophet ﷺ! He asked me: ‘Bishr, do you know why God has raised you above your contemporaries?’ I said: ‘I do not, Messenger of God.’ He said: ‘[It is due to] your following of my custom, your service to the righteous, your admonition of your brothers [in faith] and your love of my Companions and my family. This is what brought you to the stations of the most pious men!’

“He is a dissolute fellow,” thought the saint. “Perhaps I am seeing erroneously.” So he made ablution, prayed and returned to sleep. He saw the selfsame dream a second and a third time. In the morning he arose and went in search of Beshr. “He is at a wine-party,” he was told. He went to the house where Beshr was. “Was Beshr here?” he enquired. “He was,” they said. “But he is drunk and incapable.” “Tell him I have a message for him,” said the saint. “A message from whom?” demanded Beshr when he was told. “A message from God,” replied the saint. “Alas!” cried Beshr, bursting into tears. “Is it a message of chiding or of chastisement? Wait, till I tell my friends. Friends,” he addressed his drinking-companions, “I have had a call. I am going. I bid you farewell. You will never see me again at this business.” And from that day onward he lived so saintly, that none heard his name mentioned without heavenly peace invaded his heart. He took to the way of selfdenial, and so overwhelmed was he by the vision of God that he never put shoes on his feet. For that reason he was called Beshr the Barefoot. “Why do you not wear shoes?” he was asked.

Beshr possessed seven bookcases of volumes on Traditions. He buried them all in the ground, and did not transmit them. “The reason I do not transmit Traditions,” he explained, “is that I perceive in myself a lust to do so. If I perceive in my heart a lust to keep silence, then I will transmit.” For a space of forty years Beshr longed for roast meat but had not the money to buy any. For many years his heart yearned for beans, but he ate none. He never drank water from streams dug out by the authorities.

Beshr also told the following story. One night I saw Ali in a dream. I said, “Give me counsel.” “How good a thing,” said Ali, “is the compassion shown by the rich to the poor for the sake of seeking the reward of the All-merciful. Better still is the disdain shown by the poor towards the rich relying upon the munificence of the Creator of the world.”

One of the Saints relates, “I was with Beshr once when the weather was extremely cold. I saw him naked and trembling. ‘Abu Nasr’I said, ‘in such weather people put on extra clothing. You have taken off your clothes.’ ‘Yes,’ Beshr replied, ‘I remembered the poor. I had no money with which to succour them, so I wanted to share with them physically.’” Ahmad ibn Ebrahim tells the following story. “Tell Ma’ruf,” Beshr said to me, “that I will call on him after I have said my prayer.” I delivered the message, and we waited together. We performed the midday prayer, and Beshr did not come. We performed the afternoon prayer, and he did not come. We performed the prayer before sleeping. “Glory be to God,” I said to myself, “does a man like Beshr break his word? This is extraordinary.” I kept on the lookout, we being at the door of the mosque. Presently Beshr came along with his prayer rug under his arm. When he reached the Tigris he walked on the water and so came to us. He and Ma’ruf talked till dawn, then he returned walking on the water again. Flinging myself down from the roof, I hurried to him and kissed his hands and feet. “Pray for me,” I implored him. Beshr prayed. Then he said, “Reveal what you have seen to no man.” So long as he was alive, I told no one. A crowd was gathered around Beshr, and he was preaching on the theme of satisfaction. One of those present interrupted him. “Abu Nasr, you accept nothing from any creature in order to attain prominence. If you are sincere in your self-denial and have truly turned your face from this world, then take offerings from other men so that you may lose your prominence in people’s eyes. Give to the poor what you receive, but give in secret; then be unwavering in trusting in God, and obtain your provision from the world unseen.” Beshr answered as follows. “Attend now! The poor are divided into three classes. One class consists of those who never ask for anything, and if they are given anything they yet decline to accept it. These people are the spiritualists; for when they ask aught from God, God gives them whatever they desire, and if they adjure God their need is at once granted. The second class are those who do not ask, but if they are given anything they accept it. These are the middling folk; they are constant in their trust in God, and they are those who shall sit at the table of Paradise. The third class are those who sit with patience; as far as they can they observe their moment, and repel outward enticements.” “I am satisfied with this statement,” the interrupter said. “May God be satisfied with you!” A throng of people came to Beshr. “We have come from Syria, and are going on the pilgrimage,” they said. “Do you feel inclined to accompany us?” “On three conditions,” Beshr replied. “First, we will take nothing with us; second, we will not ask for anything; third, if we are given anything we will not accept it.” “Not to ask for anything and not to take anything with us— that we are able to concede,” they answered. “But if an offering comes along, we cannot not take it.” “You have put your faith not in God,” Beshr rebuked them, “but in your pilgrims’ provisions.”

Habib al Ajami

Habib al Ajami was a Persian Sufi. He was the disciple of Hasan al-Basri and the teacher of Dāwūd al-Tai. He is also known to have narrated some hadith.

His native tongue was Persian (`ajami) and he could not speak Arabic correctly. One evening Hasan of Basra passed by the door of his cell. Habib had uttered the call to prayer and was standing, engaged in devotion. Hasan came in, but would not pray under his leadership, because Habib was unable to speak Arabic fluently or recite the Quran correctly. The same night, Hasan dreamed that he saw God and said to Him: “O Lord, wherein does your good pleasure consist?” and that God answered: “O Hasan, you found My good pleasure, but did not know its value: if yester-night you had said your prayers after Habib, and if the rightness of his intention had restrained you from taking offence at his pronunciation, I should have been well pleased with you.”

Habib was a poor man. He used to spend most of his time in prayer secluded. When night came he returned to his wife. “Where have you been working, not to bring anything home?” his wife demanded. “The one I have been working for is extremely generous,” Habib replied. “He is so generous that I am ashamed to ask him for anything. When the proper time comes, he will give. For he says, ‘Every ten days I pay the wages.’” So Habib repaired daily to the hermitage to worship, till ten days were up. On the tenth day at the time of the midday prayer a thought entered his mind. “What can I take home tonight, and what am I to tell my wife?” And he pondered this deeply. Straightway Almighty God sent a porter to the door of his house with an load of flour, another with a skinned sheep, and another with oil, honey, herbs, and seasonings. The porters loaded up all this. A handsome young man accompanied them with a purse of three hundred silver dirhams. Coming to Habib’s house, he knocked on the door. “What do you want?” asked Habib’s wife, opening the door. “The Master has sent all this,” the handsome youth replied. “Tell Habib, ‘You increase your output, and we will increase your wages.’” At nightfall Habib proceeded homeward, ashamed and sorrowful. As he approached his house, the aroma of bread and cooking assailed his nostrils. His wife ran to greet him and wiped his face and was gentle with him as she had never been before. “Husband,” she cried, “the man you are working for is a very fine gentleman, generous and full of loving kindness. See what he sent by the hand of a handsome young man! And the young man said, ‘When Habib comes home, tell him, You increase your output, and we will increase your wages.’” Habib was amazed. “Wonderful!” he exclaimed. “I worked for ten days, and he did me all this kindness. If I work harder, who knows what he will do?” And he turned his face wholly away from worldly things and gave himself up to God’s service.

Hasan once wished to go to a certain place. He came down to the bank of the Tigris, and was pondering something to himself when Habib arrived on the scene. “Imam, why are you standing here?” he asked. “I wish to go to a certain place. The boat is late,” Hasan replied. “Master, what has happened to you?” Habib demanded. “I learned all that I know from you. Expel from your heart all envy of other men. Close your heart against worldly things. Know that suffering is a precious prize, and see that all affairs are of God. Then set foot on the water and walk.” With that Habib stepped on to the water and departed. Hasan swooned. When he recovered, the people asked him “Imam of the Muslims, what happened to you?” “My pupil Habib just now reprimanded me,” he replied. “Then he stepped on the water and departed, whilst I remained impotent. If tomorrow a voice cries, ‘Pass over the fiery pathway’—if I remain impotent like this, what can I do?” “Habib,” Hasan asked later, “how did you discover this power?” “Because I make my heart white, whereas you make paper black,” Habib replied.

When Hasan of Basra fled from Hajjaj he entered the cell of Habib. The soldiers came and said to Habib: “Have you seen Hasan anywhere?” Habib said: “Yes.” “Where is he?” “He is in my hermitage.” They went into the cell, but saw no one there. Thinking that Habib was making fun of them, they abused him and called him a liar. He swore that he had spoken the truth. They returned twice and thrice, but found no one, and at last departed. Hasan immediately came out and said to Habib: “I know it was owing to your benedictions that God did not discover me to these wicked men, but why didst thou tell them I was here?” Habib replied: “O Master, it was not on account of my benedictions that they failed to see thee, but through the blessedness of my speaking the truth. Had I told a lie, we both should have been shamed.”

Habib was asked: “With what thing is God pleased?” He answered: “With a heart which is not sullied by hypocrisy,” because hypocrisy (nifaq) is the opposite of concord (wifaq), and the state of being well pleased (rida) is the essence of concord. There is no connexion between hypocrisy and love, and love subsists in the state of being well pleased (with whatever is decreed by God).

It is also said both Imam Shafi’i and Ahmad bin Hanbal asked Habib a fiqh question to test him and were amazed by Habibs knowdlege.

Musa al-Kazim

Musa ibn Ja’far al-Kazim was the seventh Imam in Twelver Shia Islam, after his father Ja’far al-Sadiq. But he is Ahlul Bayt and revered by the Sunnis. He was born in 745 CE in Medina, and his imamate coincided with the reigns of the Abbasid caliph. He was repeatedly imprisoned and harassed by the caliphs and finally died in 799.

Ma’ruf al Kharki

Maruf was from the district of Karkh in Baghdad of persian origin. After accepting Islam, Maruf became a student of Dawud Ta’i, and underwent a severe trial of his discipleship. Maruf was also the disciple of Ali al-Ridha.

Ma‘ruf-e Karkhi’s mother and father were both Christians. When they sent him to school, his master said to him, “Say, God is the third of three.” “No,” answered Ma‘ruf. “On the contrary, He is God, the One.” The teacher beat him, but to no avail. One day the schoolmaster beat him severely, and Ma‘ruf ran away and could not be found. “If only he would come back,” his mother and father said. “Whichever religion he wished to follow, we would agree with him.” Ma‘ruf came to Ali ibn Musa al-Rida and accepted Islam at his hands. Some time passed. Then one day he made his way home and knocked at the door of his father’s house. “Who is there?” they asked. “Ma‘ruf,” he replied. “What faith have you adopted?” “The religion of Mohammad, the Messenger of God.” His mother and father immediately became Muslims.

Ma‘ruf One day Ma‘ruf was walking along with a group of his followers when a gang of youths came that way. They behaved outrageously all the way to the Tigris. “Master,” Ma‘ruf’s companions entreated him, “pray to Almighty God to drown them all, that the world may be rid of their foul presence.” “Lift up your hands,” Ma‘ruf bade them. Then he prayed. “O God, as Thou hast given them a happy life in this world, even so grant them a happy life in the world to come.” “Master, we know not the secret of this prayer,” said his companions in astonishment. “He with whom I am speaking knows the secret,” Ma‘ruf replied. “Wait a moment. Even now this secret will be revealed.” When the youths beheld the shaikh, they broke their lutes and poured away the wine they were drinking. Trembling overcame them, and they fell before the shaikh and repented. “You see,” Ma‘ruf remarked to his companions. “Your desire has been fulfilled completely, without drowning and without anyone suffering.”

Ma‘ruf had an uncle who was governor of the city. One day he was passing some wasteland when he observed Ma‘ruf sitting there eating bread. Before him there was a dog, and Ma‘ruf was putting one morsel in his own mouth and then one in the dog’s. “Are you not ashamed to eat bread with a dog?” cried his uncle. “It is out of shame that I am giving bread to the poor,” replied Ma‘ruf. Then he raised his head and called to a bird in the air. The bird flew down and perched on his hand, covering his head and eyes with his wings. “Whosoever is ashamed before God,” said Ma‘ruf, “everything is ashamed before him.” At once his uncle was filled with confusion.

Sari reported the following. After Ma‘ruf died I saw him in a dream. He was standing beneath the Throne with his eyes wide open, like one stupefied and distraught. A cry came from God to the angels. “Who is this?” “Lord God, Thou knowest best,” the angels answered. “It is Ma‘ruf,” came the Command. “He has become dazzled and stupefied by reason of Our love. Only by seeing Us will he come to his senses. Only by meeting Us will he rediscover himself.”

Maruf said: “One of the companions of Dawud al-Taπi40 told me: ‘Beware of abandoning [good] works, for they bring you near to your Lord’s satisfaction.’ ” I asked: “What are these works?” Dawud al-Taπi answered: “Obedience to your Lord, rendering service to the Muslims and advising them.”

Bahlul

Bahlūl was the kunya of name of Wāhab ibn Amr, a companion of Musa al-Kadhim. Bahlūl was a well known judge and scholar who came from a wealthy background.

The Caliph Hārūn al-Rashīd had begun a crackdown against the followers of the imprisoned Shī‘ah Imām Musa al-Kadhim. Wāhab and a few others met the Imam and sought advice. Mūsá replied with the Arabic letter ﺝ (jīm). Each of these companions took their own interpretation of the letter: jala’u l-waṭan “exile”, jabl “refuge in the mountains” and for Wāhab, junūn “madness, possession by the jinn”. The next day, Wāhab left his wealthy life, wearing rags and came into the streets. Baghdadis soon dubbed him Bahlūl.

Sirri Saqti

Abū al-Ḥasan Sarī al-Saqaṭī was a student of Maruf Karkhi, contemporary of Bishr al-Hafi and master and maternal uncle of Junayd al Baghdadi. Sirri worked in the market and was a good man obedient to Allah. Maruf did dua that he hates the dunya and turns to Allah solely. Soon this dua was answered. Sirri was a devout sufi and openly preached sufism.

I heard al-Junayd say: “I have never seen anyone more devoted to God than al-Sari. I visited him for ninety-eight years without ever seeing him lying down, except when he was on his death bed.” It is told that al-Sari said: “Sufism is a name for three things://40 [The Sufi] is the one in whom the light of knowledge does not extinguish the light of scrupulosity. In his inner self he does not speak of any knowledge contradicting the external meaning of the [Holy] Book or the Prophet’s ﷺ custom. [His] miracles do not cause him to violate the sacredness of the divine prohibitions.”

Al-Junayd said: “Once al-Sari asked me about the love of God. I answered: ‘Some people say that it is compliance [with God’s commands]; others that it is giving preference to others over yourself; still others says that it is so and so …’ Al-Sari pinched the skin of his elbow and tried to stretch it, but it would not stretch. He then said: ‘By God’s greatness, if I say that this skin has dried up on the bone due to [my] love of Him, that would be the truth.’ He then swooned and his face became round as if it were a radiant moon, though al-Sari was of a pale complexion.”

It is related that al-Sari once said: “For thirty years I have regretted that I once said: ‘Praise be to God!’ Someone asked him how this could be. He answered: ‘Once there was a fire in Baghdad. I came across a man who told me that my shop had survived the fire, to which I said: ‘Praise be to God!’ For thirty years now I have had regrets about having said this, because I wished for myself a better lot than that which had befallen my fellow Muslims.”

I heard al-Junayd say: I heard al-Sari say: “I know the shortest path leading to Paradise.” I asked him what it was. He answered: “Don’t take anything from anyone, don’t seek anything from anyone and don’t possess anything which you would give to anyone.”

Junayd al Baghdadi

Abu-l-Qāsim al-Junayd al Baghdadi was a Persian sufi who spread the knowledge of tassawuf. He becma epopular as someone who connected the science of shariah and science of the heart. Al-Junayd was raised by his uncle Sirri Saqti after being orphaned as a boy. He was the master of Abu bakr al-Shibl.

Junayd was only seven years of age when Sirri Saqti took him along for the Hajj. In al-Masjid an-Nabawi, there were 400 sheikhs discussing the concept of ‘thankfulness’ whereby each expounded his own view. When Sirri Saqti told him to present his definition, Junayd said, “Thankfulness means that should not disobey God by means of the favour which he has bestowed upon you nor make of His favour a source of disobedience.” The sheikhs unanimously agreed that no other words could define the term better. Sirri Saqti asked Junayd from where he could learn all this. Junayd replied, “From sitting with you.”

His father was a glassware merchant. Because of this he was called “the Bottler”. He was a jurist who adhered to the school of Abu Thawr.157 When he was just twenty years old he was already issuing legal opinions in the sessions [that were presided over] by Abu Thawr.

Junaid Baghdadi earned his livelihood as a professional wrestler. As was the norm, the Leader of Baghdad announced one day, “Today, Junaid Baghdadi will demonstrate his skills as a wrestler, is there anyone to challenge him.” An elderly man shakily stood up with his neck quivering and said, “I will enter the contest with him.”

Whoever was witness to this scene could not contain themselves, they burst out howling with laughter, clapping their hands. The King was bound by the law. He could not stop someone who of his own free will entered the bout. The elderly man was given the permission to enter the ring. He was about sixty-five years old. When Junaid Baghdadi entered the ring, he was dumbfounded as was the King and all the spectators of the Kingdom who were present. The single thought that occupied their minds was, “How will this old man be able to fight?”

The old man addressed Junaid with these words, “Lend me your ears.” He then whispered, “I know it is not possible for me to win this bout against you, but I am a Sayyid, a descendant of Prophet ﷺ. My children are starving at home. Are you prepared to sacrifice your name, your honour and position for the love of Allah’s Prophet ﷺ and lose this bout to me? If you do this I will be able to collect the prize money and thereby have the means to feed my children and myself for an entire year. I will be able to settle all my debts and above all, the master of both the worlds will be pleased with you. Are you, Oh Junaid, not willing to sacrifice your honour for the sake of the children of Rasulullah (peace be upon him)?”

Junaid Baghdadi thought to himself, “Today, I have an excellent opportunity.”

In a display of fervour Junaid Baghdadi executed a couple of maneuvers, demonstrating his finesse so that the King does not suspect any conspiracy. Junaid with a great display of antics did not use his strength and allowed himself to be dropped. The elderly man mounted his chest thus entitling him to the prize.

That night, Junaid Baghdadi had a dream of Prophet ﷺ who said, “Oh Junaid, you have sacrificed your honour, your nationally acclaimed fame, your name and position which was heralded throughout Baghdad in the expression of your love for my children who were starving. As of today, your name is recorded in the register of the Auliya (friends of Allah).”

He did not start preaching until 30 of the great saints indicated to him that he should now call men to God. However, he chose not to preach as yet, saying, “While the master is there, it is not seemingly for the disciple to preach.” After witnessing Muhammad in his dream commanding him to preach, he had to listen to Sirri Saqti. The intensity of ishq poured out of a speech of Junayd such that out of the 40 people he first preached, 18 died and 22 fainted.

Junayd spend 40 years in his mystic course praying while sacrificing his sleep and any other worldly desires, but then a conceit in his heart arose that he has achieved his goal. By then he inspired by God that “He who is not worthy of union, all his good works are but sins.” This meant that the prayers which become a source of pride are useless, as true prayer makes a person humbler and more devoted to God.

al-Junayd say: “We learned Sufism not through words but through hunger, the renunciation of this world, and through depriving ourselves from the things which we are accustomed to and in which we take delight.”

Al-Junayd said: “All paths are closed for God’s creatures except for those who follow in the footsteps of the Prophet ﷺ.”

Abu Ishaq Ibrahim b. Ahmad al-Khawwas

He was a friend of al-Junayd and al-Nuri. He had vast knowledge of trust in God226 and spiritual self-discipline. He died at Rayy in the year 291.227 He suffered from a stomach disease.228 Therefore each time he had to stand up, he had to perform a major ablution. Once he entered water229 and died there – may God have mercy on him. I heard that Muhammad b. al-Husayn – may God have mercy on him – said: I heard that Ahmad b. ∏Ali b. Ja∏far said: I heard that al-Azdi said: I heard that al-Khawwas said: “Five things serve as a cure for the heart: a thoughtful reading of the Qurπan, an empty stomach, night vigils, supplications in the early morning, and keeping the company of the righteous.”

Ibrahim al Khawas was a companion of al-Junaid, is famous for his long journeys in the desert.

So complete was his trust in God, that he would cross the desert on the scent of an apple.

Once I had lost my way in the desert. I pushed on some distance, but could not find the way. For several days I went on like that, till at last I heard a cock crowing. I rejoiced, and hastened in that direction. I sighted a person who promptly ran up and struck me on the neck. The blow hurt, and I cried out. “O God, that is how they treat one who puts his trust in Thee!” “So long as you put your trust in Me,” I heard a voice say, “you were precious in My sight. Now that you have put your trust in a cockcrow, you have been beaten in consequence.” Still in pain, I continued on my way. Then I heard a voice which said, “Khauwas, that pained you. Now look yonder!” I looked, and saw lying before me the head of the man who had struck me. I had made a vow that I would cross the desert without provisions and mount. As I entered the desert a young man came after me and hailed me. “Peace be upon you, O shaikh!” I halted and answered his greeting. Then I saw that the youth was a Christian. “Do you allow me to accompany you?” he asked. “Where I am going you may not come, so what advantage will you gain in my company?” I replied. “All the same I will come,” he answered. “It may bring a blessing.” For a week we journeyed together. On the eighth day my companion said, “Good Hanifite ascetic, be bold with your God, for I am hungry. Ask for something.” “My God,” I prayed, “by the merits of Mohammad, peace be upon him, do not put me to shame before this stranger, but manifest something out of the Unseen.” Immediately I beheld a dish appear filled with bread and roast fish and dates, and a jug of water. We both sat down and applied ourselves to the fare. We pushed on for another week. Then on the eighth day I said to my companion, “Monk, now display your power too. I am hungry.” Leaning on his staff, the young man moved his lips. Two tables appeared covered with halwa, fish and dates, and two jugs of water. I was amazed. “Ascetic, eat!” the Christian cried. I was too shamefaced to eat anything. “Eat,” he repeated, “then I will give you some good news.” “I will not eat until you tell me your good news,” I replied “The first piece of good news is this, that I am cutting my girdle.” With that he cut his girdle. “I testify that there is no god but God, and I testify that Mohammad is the Messenger of God,” he said. “The other piece of good news is this, that I said, ‘O God, by the merits of this elder who is of value in Thy sight and whose religion is true, send Thou food that I may not be put to shame before him.’ This too was by your blessing.” So we ate, and proceeded on our way till we came to Mecca. There he resided in the Holy Territory till his term drew nigh. I was passing one day through the parts of Syria when I espied some pomegranate-trees. My appetite was whetted, but I controlled myself and did not eat any because the pomegranates were sour, and I wanted sweet ones. Presently I entered a valley where I saw a man lying exhausted and helpless. The worms had fallen on him, and hornets buzzed around him stinging him. My compassion was moved by his pitiful condition. “Would you like me to pray,” I said when I reached him, “that haply you may be delivered out of this affliction?” “No,” he replied. “Why not?” I asked. “Because healing is what I would choose, and affliction is what He chooses,” he answered. “I do not prefer my choice above His choice.” “At least let me drive these hornets away from you,” I said. “Khauwas,” he answered, “drive away from yourself that hankering for sweet pomegranates. Why do you trouble me? Pray for your own heart’s healing. Why do you pray that my body may be made whole?” “How did you know that I am Khauwas?” I asked. “Whoever knows Him,” he replied, “from him nothing remains hidden.” “How do you feel with these hornets?” I enquired. “So long as these hornets sting me and the worms devour me,” he answered, “I am happy.”

al-Khawwas said: “Five things serve as a cure for the heart: a thoughtful reading of the Qurπan, an empty stomach, night vigils, supplications in the early morning, and keeping the company of the righteous.”

Abu Bakar Shibli

Abu Bakr Shibli was born in Samarra but his family were from Shibli in Uzbekistan. Abu Bakr al-Shibli was a high official of Baghdad before he embarked on the spiritual path and became a disciple of Junayd Baghdadi. He was a contemporary of Mansur al Hallaj.

Shibli was imprisoned many times by the Caliph despite his influence and enormous wealth. Shibli went into self-imposed exile and began searching for divinity. Meanwhile, the Caliph realised that Shibli had not committed any wrongdoing and a search party was sent out to find him. The ministers were carrying a set of royal robes that the Caliph had sent for Shibli. They offered it to Shibli saying that a decree had been passed reinstating him and that he could return without fear of being prosecuted. Shibli took the robes and wiped his sweating face with them.

Shocked at such demeaning behaviour, the officials reported the incident to the Caliph. Shibli was charged with contempt. Shibli responded:

“O great Caliph! You are annoyed because I did not accept your gift and return to you. How angry great God should be that even after He gave me the robe of His Divine Love, I shunted all His duties and went about aimlessly in this world forgetting Him every moment? This body is given by Him, yet I ignored Him. Shouldn’t He be angry?” The Caliph thought that Shibli was mad, revoked his order of restitution and threw him out of the palace.

Then he met Al-Junayd of Baghdad and recognised his spiritual greatness: “O revered One! You have the jewel of heaven with you. I also want to have it.” In reply, Junayd smiled and said, “You have to struggle and undergo several hardships to attain that jewel.” Junayd told him: “You were a high officer under the Caliph. Now go and trade salt in the market in the main town for a year.” Shibli did as he was bid and plunged headlong into the business. He was mocked but remained calm. At the end of a year, Shibli returned to Junayd who said: “Not much though! The improvement is only marginal. Still, a really long way to go till you begin to have a glimpse of your goal. So, now go and beg food in Baghdad for a year.”

Shibli set off to beg food in Baghdad, where he had enjoyed an enormous amount of clout. “Do you realise your true worth now at least?” asked Junayd one day. A year thus passed. Junayd bade Shibli to go around the kingdom and beg pardon from all those he had wronged during his tenure in the Caliph’s court. This took him four years. Upon his return, Junayd told him to beg for another year. In the last year of begging, people gave him food and other things generously. They had come to know of Shibli’s honesty and integrity. Shibli deposited what he received at the feet of Junayd, who distributed it to the needy. This lasted seven to eight years. One day Junayd asked Shibli, “How do you feel now?” Shibli replied, “I deem myself the meanest of God’s creatures.” Junayd embraced his worthy disciple.

Shibli preached to others to do dhikr, but then he realised repetitions were only outward and not bursts of devotion, he stopped advocating the invocation of the name as a spiritual practice. One day he heard a divine voice speak: “How long will you hold on to the Name. Go for the Named.” He began experiencing the longing for God to the core. Such was his intensity of desire for Allah that he roamed all over the land crying for Allah. He tried to commit suicide but was not successful. He jumped into the waters but was washed ashore. He jumped into fire but came out unscathed. A divine voice told him: “He who has surrendered to God, who is dead to all worldly phenomena, cannot be harmed by the elements.” Shibli’s doubts were cleared but people considered him mad. Ten times he was chained to a post, whipped and confined to in a cell. On festival days, Shibli wore a black, mourning gown. People objected to his behaviour and asked: “Why this? What are you mourning for on the day of joy?” Shibli replied, “I am mourning because people don’t have love for God but are only outwardly happy. In my opinion, it is an occasion of immense sorrow.” “Are we not lovers of God,” the people asked then. Shibli pointed out to a block of firewood burning there. “It should be like that firewood,” said he. “How,” the people asked. They could not understand. “See the fire is burning at one end and water is coming out from the other end. If the fire of love for God is burning in the heart, the sure sign is tears of love inundating the eyes not outer joy.”

Mansur al Hallaj

Mansur Al-Hallaj was a Persian sufi born in Fars province of Persia to a cotton-carder. Al-Hallaj memorized the Qur’an before he was 12 years old and would often retreat from worldly pursuits to join other mystics in study at the school of Sahl al-Tustari. During this period Al-Hallaj lost his ability to speak Persian and later wrote exclusively in Arabic. He later went to Baghdad to consult the famous Sufi teacher Junayd Baghdadi about Hajj, Junaid advised him against it due to muchturmoil inpolitcs and religion. In Mecca he made a vow to remain for one year in the courtyard of the sanctuary in fasting and total silence. When he returned from Mecca, he laid down the Sufi tunic and adopted a “lay habit” in order to be able to preach more freely. At that time a number of Sunnis became his disciples, but other Sufis were scandalized, while some Muʿtazilis and Shias who held high posts in the government accused him of deception and incited the mob against him. Al-Hallaj left for eastern Iran and remained there for five years, preaching in the Arab colonies and fortified monasteries that housed volunteer fighters in the jihad, after which he was able to return and install his family in Baghdad.

Al-Hallaj made his second pilgrimage to Mecca with four hundred disciples, where some accused him of sorcery and making a pact with the jinn. Afterwards he set out on  long voyage that took him to India and Turkestan beyond the frontiers of Islamic lands. He returned to Mecca for his final pilgrimage clad in an Indian loin-cloth and a patched garment over his shoulders. There he prayed to God to be made despised and rejected, so that God alone might grant grace to Himself through His servant’s lips.

After returning to his family in Baghdad, al-Hallaj began making proclamations that aroused popular emotion and caused anxiety among the educated classes. These included avowing his burning love of God and his desire to “die accursed for the Community”, and statements such as “O Muslims, save me from God” … “God has made my blood lawful to you: kill me”. It was at that time that al-Hallaj is said to have pronounced his famous shath “I am the Truth”. He was denounced at the court, but a Shafi’i jurist refused to condemn him, stating that spiritual inspiration was beyond his jurisdiction.

Al-Hallaj’s preaching had by now inspired a movement for moral and political reform in Baghdad. The Shi’i vizier unleashed anti-Hanbali repressions which prompted al-Hallaj to flee Baghdad, but three years later he was arrested, brought back, and put in prison, where he remained for nine years. He was finally condemned to death in 922. On the day when the leading scholars pronounced the verdict that Hallaj must be executed, Junaid was wearing the Sufi robe and did not sign the warrant. The caliph said that Junaid’s signature was necessary. So Junaid put on the academic turban and gown, went to the madrasa and endorsed the warrant. “We judge according to externals,” he wrote. “As for the inward truth, that God alone knows.” Thousands of people witnessed his execution on the banks of the Tigris River. He was first punched in the face by his executioner, then lashed until unconscious, and then decapitated or hanged. Witnesses reported that Al-Hallaj’s last words under torture were “all that matters for the ecstatic is that the Unique should reduce him to Unity”, after which he recited the Quranic verse 42:18. His body was doused in oil and set alight, and his ashes were then scattered into the river.

He was said to have “lit four hundred oil lamps in Jerusalem’s Church of the Holy Sepulchre with his finger and extinguished an eternal Zoroastrian flame with the tug of a sleeve.”

Abdul Qadir Jilani

You can read a biography here: Biography | Shaikh ‘Abd al-Qadir al-Jilani

Shahab al-Din Abu Hafs Umar Suhrawardi 

Shahab al-Din Abu Hafs Umar Suhrawardi was a Persian Sufi and nephew of Abu al-Najib Suhrawardi. He expanded the Sufi order of Suhrawardiyya that had been created by his uncle Abu al-Najib Suhrawardi, and is the author of the Awarif ul-Maarif, which is recognized as a masterpiece work in Tasawwuf.

He traces his lineage back to Abu Bakr, the first Caliph. From an early age onwards, he studied all the Islamic sciences, esp Shafi and Hanbali fiqh and quickly traversed the path of Tassawuf. He was designated as Shaykh al-Islam by Caliph al-Nasir under the Abbasids.

His parents did not have a child. Disappointed enough one day his mother took an opportunity and reached the holy khanaqah of Shaykh Abd al-Qadir al-Gilani and requested him to pray to God for her to bear a child. At this the Shaykh made a prediction about a very special son for her. According to another assumption Shaykh also suggested the good name of the child as Shihab al-Din Umer.

Abul Hasan noori

Abu Hasan Noori was born in Baghdad, he was the disciple Sirri Saqti and a colleague of Hazrat Junaid Baghdadi. He was given the title of Noori because light would emanate from his blessed mouth and light up the entire house. The second reason for the title Noori is that the shack in which he lived remained bright even in the darkest night due to the worship and spiritual difficulty that he was engaged in. Hazrat Abu Ahmad Maghari would say, ‘I have witnessed that he exceeded Hazrat Junaid Baghdadi in Ibadah (worship).’

In the initial stages of his path to Tasawwuf he would take lunch from home and on his way to the Musjid distribute the food to the poor then offer Zuhr Salah and go to his shop. He did this for twenty years and his family members thought that he has been eating lunch at the shop.

Shaykh Noori and several of his colleagues were accused of heresy. Shaykh Noori offered to be tried before his companions. The regent at that time was impressed by such magnanimity and investigated the case further and found these Sufis to be good pious Muslims. Thus he set the accused free. Shaykh Noori, however, was exiled to Raqqa in Syria, whence he returned some years later, much deteriorated physically.

Hazrat Ja’far Khudri states that I heard Shaykh Abul Hasan make the following Dua; ‘Oh Allah, you will punish those who disobeyed by casting them in Jahannam, but you also have the power to fill Jahannam with my presence only and forgive the rest of the Ummah.’ Hazrat Ja’far says, that night I heard in my dream, convey my message to Abul Hasan that he is forgiven due to his immense love for the creation of Allah.

Ahmed al Rifai

Shaykh Ahmad al-RifaʽI was born in Iraq, he was brought up by his Sayyid Mansur al-Rabbani al-Batahi. He was trained in Islamic law and was a hafiz. When he was attending dhikr meetings of his uncle Shaykh Mansur al-Rabbani, he was also attending the courses of his other uncle Shaykh Abu Bakr who was a major scientific figure at the time.

He did not neglect teaching the Sunnah of Prophet ﷺand the details of the Quran to the public as he always believed that the trade of a wise man was to show the way towards Allah, the only God.

Shaykh Salih Yusuf Abu Zakariya al-Asqalani said, I had gone to visit Shaykh Ahmad al-Rifaʽi. More than one hundred thousand people crowded around the guesthouse, some people were managers, scientists, shaykhs and the other members of the public. He provided dinner to all of them and was very friendly to everyone. He started to preach in the afternoon of a Thursday. Preachers of Wasit province, a religious community from doctors of Muslim theology of Iraq and the important people of the province attended the preach meeting. One group of them asked for science of commentary on the Quran, the other group asked for subjects interested with record of sayings of the Prophet ﷺ, the other group asked for Muslim canonical jurisprudence, another group asked for the disagreement between the different religious opinions, and the other groups asked too many questions about different sections of science. He answered more than two hundred questions, and he experienced no anger during his answering of questions. I became embarrassed because of the insensitiveness of people asking questions, and I stood up and told them that; “Is this not enough for you? He will answer all questions about the written sciences, not facing any difficulty, with the permission of Allah.” Because of my words, he smiled and said to me; “Abu Zakariya, allow them to ask before they lose me. Certainly, the world is a house which will become absent. Allah changes whole situations every time.” The people cried because of his answer. The meeting was confused, worried sounds were heard. Forty thousands people became students of him with the spiritual effect of his talk.”

Ahmad al-Rifaʽi’s talks, his moves, his behaviours, and his every breath were for Allah. He always had a smiling face, and he was modest, good-tempered, tolerant, and patient. He didn’t become cross with anyone and didn’t want any help for his own personality. He used to do his services by himself, repair his shoes, carry the firewood prepared for him to the house of people who are sick, orphan, fallen and without relations or friends. He used to turn shoes of blinds, and also take them to the place they wanted to go. Not only that, but he used to respect old people and recommend respecting them. He used to go to the house of leprous and bedridden people, wash their clothes, bring their meal, sit and eat with them, and wanted them to pray for him. When he heard of a patient who was in a far city, he would visit them. He also cured wounded animals, and he said that; “To compass the creatures of Allah is one of the reasons that human being are close to Allah.”

He used to respect the wise and experts in the canon law of Islam and wanted everybody to respect them by teaching that; “The wise are the leaders and fundamentals of the community.” He had withdrawn from the world. Furthermore, he did not store any commodity at any time. Although he possessed big wealth, he did not wear two sets of clothes at the same time, neither in the summer nor in the winter. His movable and immovable property was much more than property of governors and famous rich men. He used to distribute the revenue of his real estate to dervishes and people who came to dervish convents. He did not leave any commodities to his children.

Dhul-Nun al-Misri

Dhūl-Nūn Abū l-Fayḍ al-Miṣrī was an Egyptian Muslim sufi. He is said to begin his studies in alchemy, medicine, and Greek philosophy in his early life, then spirituality.

Dhul-Nun’s name came about in relation to an incident on a sea voyage. He was falsely accused of stealing a jewel from a merchant. He cried out “O Creator, Thou knowest best”, whereupon a large number of fish raised their heads above the waves, each bearing a jewel in its mouth.

I was wandering in the mountains when I observed a party of afflicted folk gathered together. “What befell you?” I asked. “There is a devotee living in a cell here,” they answered. “Once every year he comes out and breathes on these people and they are all healed. Then he returns to his cell, and does not emerge again until the following year.” I waited patiently until he came out. I beheld a man pale of cheek, wasted and with sunken eyes. The awe of him caused me to tremble. He looked on the multitude with compassion. Then he raised his eyes to heaven, and breathed several times over the afflicted ones. All were healed. As he was about to retire to his cell, I seized his skirt. “For the love of God,” I cried. “You have healed the outward sickness; pray heal the inward sickness.” “Dhu-l-Nun,” he said, gazing at me, “take your hand off me. The Friend is watching from the zenith of might and majesty. If He sees you clutching at another than He, He will abandon you to that person, and that person to you, and you will perish each at the other’s hand.” So saying, he withdrew into his cell.

Abu Hanifa

You can read a biography here: Imām Abū Ḥanīfah – The Wise Word

Ahmad ibn Hanbal

You can read a biography here: Imām Aḥmad ibn Ḥanbal – The Wise Word

Mahmud Alusi

Abū al-Thanā’ Shihāb ad-Dīn Sayyid Maḥmūd ibn ‘Abd Allāh al-Ḥusaynī al-Ālūsī al-Baghdādī was an Iraqi Islamic scholar best known for writing Ruh al-Ma`ani, an exegesis (tafsir) of the Qur’an

Coming soon

Other also in the region but biographies coming soon – Zumurrud Khatun Zubeda, Abul Hasan Noori, Abu Khumra, Kumayl bin Ziyad, Tammar, Usaid ul haq Qadri Budauni, Mohamed Al-Hindi, Nasiruddin Tusi, Ghazali, Tabari, Ibn Jawzi, Qadi Abu Yusuf, Quduri, Khawarizmi and Dawud al Tai