Ahl as-Suffa

The Ahl as-Suffa ( Arabic أهل الصفّة, DMG ahl aṣ-ṣuffa  'people of the shadow roof ') or Ashāb as-Suffa (أصحاب الصفّة / aṣḥāb aṣ-ṣuffa  / 'ditto') were a group of companions of the Prophet Mohammed who had emigrated to join him in Medina and who lived in his mosque for a transitional period due to lack of accommodation . Abū Huraira and Abū Dharr al-Ghifārī were among the best-known members of this group of people . The privations of the Ahl as-Suffa as well as their support and feeding by the community of Muslims are the subject of numerous hadiths . In the Sufi tradition , they are a model for voluntary poverty and asceticism that is worth emulating . In today's Islam, the group is primarily interpreted as a religious learning community.

The Suffa as a place of refuge for homeless muhādschirūn

The Suffa, after which the group is named, was a shade roof ( ẓulla ) in the rear, northern area of ​​the Prophet's Mosque in Medina. The roof was made of palm leaves and mud, and you could touch it from below with outstretched hands. The shady place ( mauḍiʿ muẓallal ) under this roof was also called a Suffa. At the time when the Muslims at prayer yet to Jerusalem to line up, the prayer took place here. After Mohammed moved the qibla to Mecca , poor muhādjirūn and those who had no accommodation in Medina used the place as a refuge and stayed here.

ʿUmar ibn Shabba quotes a companion of the prophet with the words: "Whoever came to Medina and had a tribal representative ( ʿarīf ) there, stayed with him, but whoever did not have one lived in the Suffa." Muhammad ibn Kaʿb al-Qurazī (d. 735 –38) is quoted as saying that the Ashāb as-Suffa had no home and no relatives ( ʿašāʾir ) in Medina . William Montgomery Watt hypothesized that those who slept in the Suffa were men from less influential tribes around Medina who had no allies in Medina to house them.

The number of Ahl as-Suffa was not constant, but fluctuated depending on the circumstances. Newly arriving immigrants increased their number, but due to marriage, death or departure of different people there were also departures again and again. The companion of the Prophet Talha ibn ʿAmr an-Nadirī is quoted in Ibn Shabba as saying that he met two men during his stay in the Suffa. In his day their number was apparently not particularly large. Abū Huraira, on the other hand, is quoted as saying that he saw thirty or seventy men from the Ahl as-Suffa praying behind the Messenger of God. Ibn Taimīya explains it like this: "One time it was ten or less, the other time twenty, thirty or more and sometimes it was seventy." In total, about 400 people are said to have lived in the Suffa at any one time.

The suffa was occasionally used for other purposes. It is said that at the wedding of Mohammed with Zainab bint Jahsch in 627 around 300 guests came who completely filled the Suffa and the adjoining rooms. Sometimes delegations from Arab tribes were temporarily housed in the Suffa.

The poverty of the Ahl as-Suffa

A particularly common theme when describing the Ahl as-Suffa is their poverty. Already in the Hadith the Ahl as-Suffa are characterized as particularly "poor people" ( unās fuqarāʾ ). According to Muhammad ibn Kaʿb al-Qurazī (d. 735-38), the Ahl as-Suffa could also be identified with the "poor who are hindered in God's way " in Sura 2 : 273. Of these it goes on: “Only those who are foolish consider them rich because they hold back. You can recognize them by their appearance ”(transl. Rudi Paret ).

Their poverty was particularly evident in the area of ​​clothing. Abū Huraira is quoted as saying that the thirty men of the Ahl as-Suffa whom he saw praying behind the Messenger of God all wore no upper garment ( ridāʾ ). In another version of this narration, quoted by al-Buchari , Abū Huraira says: “I saw seventy of the Suffa people, none of whom were wearing an overcoat. They wore either a loincloth ( izār ) or a simple shawl ( kisāʾ ) tied at the neck. For some it came down to the knee, for others to the heel. They had to hold it together with their hands so that their aura would not be visible. ”As-Sarrādsch explains that the robes of the Ahl as-Suffa were so torn that they only reached to the knees, and that they had to be held especially during rukūʿ where the prayer bends down. He also reports that when the Prophet stood with them, the Ahl as-Suffa would have tried to use each other as cover to hide their nudity. Wāthila ibn al-Asqaʿ is quoted as saying, “None of us wore an item of clothing that was complete. And the sweat formed rings on our skin because of the dirt and dust. “When they once complained, Mohammed is said to have put off the Ahl as-Suffa for better times when their clothes would be as beautiful as the capes of the Kaaba . These were still white at the time.

Various reports say that Mohammed should have praised the poverty of the Ahl as-Suffa. According to a report that is traced back to al-Fadāla ibn ʿUbaid (d. 673), he came to them once after the prayer and shouted: “If you knew what rank you have with God, then you would be poor and need even further want to increase. ”He is said to have rejected the complaints of the Ahl as-Suffa about their poverty, arguing that if they were wealthier they would envy, cut and hate each other. According to ʿAmr ibn Huraith (d. 704) the statement in sura 42 : 27: "If God would give his servants plenty of maintenance, they would become immoderate on earth" also referred to the Ahl as-Suffa. With these words Mohammed is said to have responded to their complaints about their poverty.

Support and feeding of the Ahl as-Suffa

In a hadith, which is traced back to Abū Huraira , it says: “The Ahl as-Suffa were guests of Islam ( aḍyāf al-islām ) who had neither family nor property nor anything else. If (sc. The messenger of God) a gift of alms came, he sent it to them and took none of it. And when a present came to him, he would have it fetched. Then he took some of it and let her partake of it too. ”Another hadith reports that Mohammed used the proceeds of the sale of slaves to support the Ahl as-Suffa. Muhammad ibn Ka'b al-Qurazī (d. 735-38) is quoted as saying that Muhammad also called on his companions to give alms for the Ahl as-Suffa. The Qur'anic verse of Sura 2: 273, which is related to the Ahl as-Suffa, ends with a call for alms-giving.

Several reports deal with the feeding of the Ahl as-Suffa. Mohammed is said to have called these people when he intended to eat in the evening. Most of them he then distributed as individuals or groups of two to three men to his companions, the rest (about four to ten people) ate with him. According to a hadith which is traced back to ʿAbd ar-Rahmān, the son of Abū Bakr , Mohammed urged his followers to invite the Ahl as-Suffa to their meals, saying: “Whoever has enough food for two should still eat invite a third. And whoever has enough for four should invite a fifth or sixth. ”The wealthy Saʿd ibn ʿUbāda ibn Dulaim is praised for having sometimes brought 80 of them home and entertained them.

From a hadith which Muslim ibn al- Hajjādsch narrates in his Ṣaī , it emerges that the Qurrāʾ, the Koran readers in the Prophet's mosque, also participated in the feeding of the Ahl as-Suffa. They cut firewood, sold it, and used the proceeds to buy food for them.

A sufficient supply of the Ahl as-Suffa with food does not seem to have always been guaranteed. Several accounts have reported that they complained to the Prophet about their hunger. The companion of the prophet Talha ibn ʿAmr an-Nadirī, who had his say in Ibn Shabba, reported that he and the two other men who were in the Suffa during his day only got a number of dates to eat over several days. When one of the men complained about the fact that the dates had "burned" his stomach, Mohammed responded to the complaint by pointing out that he himself had not had anything better to eat for several days. Some of the Ahl as-Suffa are said to have collapsed from lack of food ( ḫaṣāṣa ) even while praying , so that Bedouins who observed this thought they were madmen ( maǧānīn ).

Several accounts of the feeding of the Ahl as-Suffa have the character of miraculous legends . According to a report given by Muhammad ibn Saʿd, referring to Abū Huraira, one night Mohammed called all the Ahl as-Suffa over and put a bowl of barley in front of them. After everyone had eaten, the bowl was still as full as before. According to another account cited by al-Bukhari, one day after receiving a cup of fresh milk (laban), Muhammad told Abū Huraira to call the Ahl as-Suffa for them to drink. Abū Huraira, who would have preferred the milk to himself, had to watch as everyone drank Ahl as-Suffa from the cup. To his surprise, however, there was still enough milk in the cup in the end that he could drink enough of it himself. After putting the cup down, the Prophet drank the rest.

People who are assigned to the Ahl as-Suffa

Muhammad ibn Saʿd (d. 845), who in his “Great Class Book” ( Kitāb aṭ-Ṭabaqāt al-kabīr ) dedicated a separate section to the Ahl as-Suffa, clearly assigns four people to this group of people: Abū Huraira , Abū Dharr al-Ghifārī , Wāthila ibn al-Asqaʿ (d. 702) and a certain Qais ibn Tihfa al-Ghifārī. Abū Huraira is quoted as saying that he himself belongs to the Ahl as-Suffa and once lost consciousness from hunger when he was between the apartments of ʿĀʿisha bint Abī Bakr and Umm Salama. Ibn Sathd narrates the following words from Wāthila elsewhere: “I was one of twenty companions of the Messenger of God who belonged to the Ahl as-Suffa. I was the youngest of them. "

Al-Balādhurī names in his work “Genealogies of the Nobles” ( Ansāb al-Ašrāf ) various other people as members of the Ahl as-Suffa, most of whom are relatively unknown: Abū Qursāfa, Nubait ibn Shurait al-Aschdschaʿī, ʿAbbād ibn Chālid al-Ghifārī, Rabīʿa ibn al-Aslamī, Jarhad ibn Razāh al-Aslamī.

The group of people treated by Abū Nuʿaim al-Isfahānī (d. 1038) in his hagiographic compilation Ḥilyat al-Auliyāʾ under the heading Ahl as-Suffa is considerably larger . It comprises a total of 104 people. Their biographies take up more than 70 pages in the modern print edition of his work. The basis of his list of the Ahl as-Suffa formed earlier lists of the Sufi authors Ahmad ibn Muhammad Ibn al-Aʿrābī (d. 952) and Abū ʿAbd ar-Rahmān as-Sulamī (d. 1021). According to Hudschwīrīs, as-Sulamī had even written an independent work on the Ahl as-Suffa. However, this has not survived independently. Abū Nuʿaim noted in his list of six people, including Abū Aiyūb al-Ansārī , that they were wrongly assigned to the Ahl as-Suffa. In addition, in an appendix he lists additional people who, in his opinion, belonged to the Ahl as-Suffa, but had been forgotten by the two earlier authors.

Abū Nuʿaim describes Abū Huraira as the “chief” ( ʿarīf ) of the Ahl as-Suffa: He should always be informed wherever they were. Other famous people who he then assigned the Ahl as-Suffa, are Bilal Ibn Rabah , Salmaan al-Farisi , Sa`d ibn Abi Waqqas , Abu Ubaidah ibn al-Jarrah , Abdullah ibn Masud , Suhayb ar-Rumi , Abu Lubaba and Abdullah ibn Umar . William Montgomery Watt considered the affiliation of many of these people to be a pious legend. For example, with the argument that Abū Lubāba was not an immigrant, but was one of the most influential and wealthy personalities of Medina, his membership of the Ahl as-Suffa in question. Modern Arab authors such as Akram Diyā 'al-ʿUmarī, on the other hand, do not consider it out of the question that Ansār may have mixed with the Ahl as-Suffa, in this case not out of need, but "out of love for a life of privation and poverty" . Another well-known figure from Medina who was counted among the Ahl as-Suffa was the poet Kab ibn Mālik (d. 670–73).

The image of the Ahl as-Suffa among the Sufis

The Ahl as-Suffa circle aroused the interest of the Sufis early on . The phonetic similarity between ahl aṣ-ṣuffa and ṣūfīya gave rise to the legend that there is a relationship between the two groups. Al-Kalābādhī (d. 990-95) took the view that a Sufi was someone who resembled the Ahl as-Suffa in character and referred to both groups together as the ṣuffīya ṣūfīya . Also, al-Ghazali presented a relationship between Ahl al-Suffa and Sufik ago by setting up the claim that the Ahl al-Suffa as the Sufis in wool (Arabic. SUF ) would have dressed. Several Sufi authors, including Abū Nasr as-Sarrādsch (d. 988) and Hudschwīrī (d. 1071-1077), have dedicated chapters to the Ahl as-Suffa in their works.

A special feature of the Sufi authors is that, in their opinion, the poverty of the Ahl as-Suffa was voluntary. As-Sarrādsch, for example, thinks he can know that the Ahl as-Suffa did not practice agriculture, ranching or trading. Abū Nuʿaim expresses himself in a similar way: the Ahl as-Suffa were men who neither trade nor any kind of purchase business distracted from the memory of God . According to Abū Nuʿaim, God hid the goods of this world from the Ahl as-Suffa in order to protect them from them. "In this way, they were protected from burdens and dealings with his protection, and assets did not distract them."

The Sufi authors also emphasized the high rank of the Ahl as-Suffa over the Prophet. The Prophet kept them company and sat and dined with them, he never got up earlier than they when he was with them, and never withdrew his hand earlier than they when he shook hands with them. God also once scolded his prophet about the Ahl as-Suffa when he said: “He scowled and turned away, so that the blind man turned to him” ( Sura 80 : 1–2). The reason for the sending down of the two verses was namely Abdallah ibn Umm Maktūm, a man to whom as-Sarrādsch attributed the Ahl as-Suffa. Hudschwīrī, citing ʿAbdallāh ibn ʿAbbās , reports that Mohammed is said to have exclaimed at the sight of the Ahl as-Suffa, their destitution and self-mortification: “Rejoice, O people of the Suffa, for whoever from my umma with the state in which you are you are, remain satisfied, will be among my companions in paradise. "

As-Sarrādsch also mentioned various other verses of the Koran that are said to refer to the Ahl as-Suffa, such as Sura 6 : 52 “Do not drive away those who call on their master in the morning and in the evening in order to strive for his closeness!” And Sura 18 : 28 “Wait patiently with those who call their masters in the morning and in the evening”. However, both verses are considered Meccan, which means that the Ahl as-Suffa, which were first created as a group in Medina, should be excluded as an occasion for revelation .

The appropriation of the Ahl as-Suffa by the Sufis as a model for their teaching and way of life also met with criticism from some scholars. Thus the Hanbalit Ibn al-Jschauzī (d. 1201) expressed in his work "Seduction of the Devil" ( Talbīs Iblīs ) that the Ahl as-Suffa, unlike the Sufis, only sat in the mosque out of need ( ḍarūratan ) and only Had lived on alms-giving out of necessity, but were immediately released from this condition when God opened the countries to them. The term “Sūfī” cannot be traced back to the Ahl as-Suffa either, because if this derivation were correct, then the term “Suffī” would have to be. A century later Ibn Taimīya (d. 1328) expressed himself in a very similar way in a fatwa , which dealt with the "empty claims of the Sufis" ( abāṭīl al-mutaṣauwifa ) about the Ahl as-Suffa. He was asked, among other things, whether the Ahl as-Suffa had done physical labor or begged with the basket. Ibn Taimīya wrote: "The poor Muslims, both those who belonged to the Ahl as-Suffa and the others, always earned their living when there was the opportunity."

From the catalog of questions submitted to Ibn Taimīya, it emerges that some Sufis preferred the Ahl as-Suffa to all other companions of the Prophets and even placed them on a higher level than the rightly guided caliphs . They also said they had put themselves into ecstatic states with the accompaniment of music. Another passage in Ibn Taimīya's fatwa shows that these Sufis also took the view that the Ahl as-Suffa overheard the conversation between God and Mohammed on the Miʿrāj night and were informed of the words exchanged between them.

Interpretations of the Ahl as-Suffa in contemporary Islam

In contemporary Islam, the Ahl as-Suffa are primarily interpreted as a religious learning community. Such interpretations are linked to a hadith that is narrated in Ibn Madja . In it, the companion of the Prophet ʿUbāda ibn Sāmit (d. 656) is quoted as saying that he taught the Koran and the art of writing (kitāba) to people of the Ahl as-Suffa and that one of them gave them a bow. With reference to this tradition, Muhammad Hamidullah in his book "Le prophète de l'Islam" (1959) interpreted the Ahl as-Suffa as the "first archetypal Islamic university". He said that the Prophet's Mosque should be understood as a classroom, the Suffa as a dormitory, the Ahl as-Suffa as a student and the Prophet as a teacher and mentor. This new interpretation of the Ahl as-Suffa fell on particularly fertile ground in Turkey. Here the theologian Mustafa Baktır Hamidullah's thoughts and wrote a book with the title “The people of Suffa, the first educational institution in Islam” ( İslam'da İlk Eğitim Müessesesi Suffa Ashabı , Istanbul 1984).

In a 2007 publication by the Gülen movement entitled “Reviving the Suffa Tradition”, it is stated that Fethullah Gülen has revived the four guiding principles of the Suffa school (singularity, simplicity, humility and piety) in his work as a teacher. His students fought to uphold the "spirit of the Suffa". Like the Suffa tradition, the Gülen movement is a voluntary, ascetic learning movement.

literature

Arabic and Persian sources

• Abū Nuʿaim al-Iṣfahānī : Ḥilyat al-Auliyāʾ wa-ṭabaqāt al-aṣfiyāʾ . 10 vol. Dār al-kutub al-ʿilmīya, Beirut, vol. I, pp. 337–385 digitized and vol. II, pp. 1–34. Digitized
• Abū l-ʿAbbās Aḥmad b. Yaḥyā al-Balāḏurī : Kitāb Ansāb al-ašrāf . Edited by Muḥammad Ḥamīdallāh. Dār al-Maʿārif, Cairo 1959. Volume I, pp. 272f. Digitized
• ʿAlī ibn ʿUṯmān al-Ǧullābī Huǧwīrī : Kašf al-maḥǧūb . Engl. Transl. Reynold A. Nicholson. EJ Brill, Leiden, 1911. pp. 81f. Digitized
• Muhammad ibn Saʿd : Kitāb aṭ-Ṭabaqāt al-kabīr . Edited by E. Sachau. Leiden 1904-1940. Vol. I / 2, pp. 13f. Digitized
• ʿUmar ibn Shabba : Tārīḫ al-Madīna al-munauwara . Ed. Fuhaim Muḥammad Šaltūt. Jeddah 1979. pp. 486-87. Digitized
• Ibn Taimīya : Ahl aṣ-ṣuffa wa-abāṭīl baʿḍ al-mutaṣauwifa fī-him in Maǧmūʿ min ar-Rasāʾil wa-l-masāʾil. 5 vols. Ed. Rashīd Ridā . Cairo 1930. Vol. I, pp. 25-39. Digitized
• Muḥammad ibn ʿAbd ar-Raḥmān as-Saḫāwī : Ruǧḥān al-kiffa fī bayān nubḏa min aẖbār ahl aṣ-ṣuffa. Ed. Abū-ʿUbaida Mašhūr Ibn-Ḥasan Āl-Salmān. Dār as-Salaf, ar-Riyāḍ, 1995. PDF
• As-Samhūdī: Wafāʾ al-wafā bi-aḫbār Dār al-Muṣṭafā . Ed. Muḥyī d-Dīn ʿAbd al-Ḥamīd. Dār Iḥyāʾ at-turāṯ al-ʿArabī, 1955. pp. 453–458.
• Abū Nasr as-Sarrādsch : Kitāb al-Lumaʿ fī taṣauwuf. Ed. R. Nicholson. EJ Brill, Leiden-London, 1914. pp. 132-134. Digitized
• Akram Ḍiyāʾ al-ʿUmarī: al-Muǧtamaʿ al-madanī fī ʿahd an-nubūwa . Medina 1983. pp. 89-104. Digitized
• Murtaḍā az-Zabīdī: Tāǧ al-ʿArūs min ǧawāhir al-Qāmūs. Ed. D. ʿAbd al-Bāqī. 40 Vol. Kuweit 1987. Vol. XXIV, p. 26. Digitized

Secondary literature

• Rıfat Atay: “Reviving the Suffa tradition” in İ Yılmaz (ed.): Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, London, 2007. pp. 459-472. Digitized
• Helga Hemgesberg: Abu Huraira, the Prophet's Companion. A contribution to the history of early Islam. Frankfurt / Main, Diss. 1965. pp. 44-76.
• Jean Claude Vadet: “Les ahl al-suffa et le soufisme” in Wolfhart Heinrichs and Gregor Schoeler (eds.): Festschrift Ewald Wagner for his 65th birthday. Vol. 1: Semitic studies with special consideration of the South Semitic studies . Steiner, Stuttgart, 1994. pp. 244-258.
• William Montgomery Watt : Art. "Ahl aṣ-Ṣuffa" in The Encyclopaedia of Islam. New Edition Vol. I, pp. 266a-267a.

Individual evidence

1. ↑ Cf. as-Samhūdī: Wafāʾ al-wafā . 1955, p. 453.
2. ↑ See Hemgesberg: Abu Huraira . 1965, p. 44.
3. ↑ Cf. az-Zabīdī: Tāǧ al-ʿArūs . 1987, Vol. XXIV, p. 26.
4. ↑ Cf. as-Samhūdī: Wafāʾ al-wafā . 1955, p. 453.
5. ↑ Cf. Ibn Shabba: Tārīḫ al-Madīna al-munauwara . 1979, p. 286.
6. ↑ Cf. Muhammad ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. I / 2, p. 13.
7. ↑ See Watt: Art. "Ahl aṣ-Ṣuffa" p. 266a.
8. ↑ Cf. az-Zabīdī: Tāǧ al-ʿArūs. 1987, Vol. XXIV, p. 26.
9. ↑ Cf. as-Samhūdī: Wafāʾ al-wafā. 1955, p. 453.
10. ↑ Cf. Ibn Shabba: Tārīḫ al-Madīna al-munauwara . 1979, p. 286.
11. ↑ Cf. Muhammad ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. I / 2, pp. 13f.
12. ↑ See Hemgesberg: Abu Huraira . 1965, p. 60.
13. ↑ Ibn Taimīya: Ahl aṣ-ṣuffa . 1930, p. 28.
14. ↑ Cf. Ibn Taimīya: Ahl aṣ-ṣuffa . 1930, p. 28.
15. ↑ Cf. Ṣaḥīḥ Muslim : Kitāb an-Nikāḥ, Bāb Zawāǧ Zainab bint Ǧaḥš , Hadith No. 94.
16. ↑ See Hemgesberg: Abu Huraira . 1965, p. 46.
17. ↑ See Abū Nuʿaim: Ḥilyat al-Auliyāʾ . Vol. I, p. 340: wa-l-mašhūr min aḫbāri-him ġalabat al-faqr ʿalaihim .
18. ↑ Cf. Ṣaḥīḥ al-Buḫārī No. 577 ( Kitāb Mawāqīt aṣ-ṣalāt ).
19. ↑ Cf. Muhammad ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. I / 2, p. 13.
20. ↑ Cf. Muhammad ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. I / 2, pp. 13f.
21. ↑ Cf. Ṣaḥīḥ al-Buḫārī No. 431 and the German translation by Dieter Ferchl: News of deeds and sayings of the Prophet Muhammad. Reclam, Stuttgart, 1991. pp. 112f.
22. ↑ See Abū Naṣr as-Sarrāǧ: Kitāb al-Lumaʿ fī taṣauwuf. Pp. 132-134.
23. ↑ See Abū Nuʿaim: Ḥilyat al-Auliyāʾ . Vol. I, p. 341.
24. ↑ See Hemgesberg: Abu Huraira . 1965, p. 66.
25. ↑ Cf. at-Tabarānī : al-Muʿǧam al-Kabīr . sv al-Faḍāla ibn ʿUbaid al-Anṣārī (vol. XV, p. 310) and as-Samhūdī: Wafāʾ al-wafā. 1955, p. 454.
26. ↑ See Abū Nuʿaim: Ḥilyat al-Auliyāʾ . Vol. I, p. 340 after Muhammad ibn Chāzim Abū Muʿāwiya (d. 810).
27. ↑ Cf. at-Tabarī : Ǧamiʿ al-bayān ad 42:27.
28. ↑ See Abū Nuʿaim: Ḥilyat al-Auliyāʾ . Vol. I, p. 338.
29. ↑ Cf. Ṣaḥīḥ al-Buḫārī No. 6087 ( Kitāb ar-Riqāq ).
30. ↑ See Hemgesberg: Abu Huraira . 1965, p. 63.
31. ↑ Cf. Muhammad ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. I / 2, p. 13.
32. ↑ Cf. as-Samhūdī: Wafāʾ al-wafā. 1955, p. 456.
33. ↑ Cf. Muhammad ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. I / 2, p. 13.
34. ↑ Cf. Ṣaḥīḥ al-Buḫārī No. 577 ( Kitāb Mawāqīt aṣ-ṣalāt ) and the German translation by Dieter Ferchl: Messages from deeds and sayings of the Prophet Muhammad. Reclam, Stuttgart, 1991. p. 132.
35. ↑ See Hemgesberg: Abu Huraira. 1965, p. 60.
36. ↑ Cf. Ṣaḥīḥ Muslim, Kitāb al-Imāra, Bāb Ṯubūt al-Ǧanna li-š-šahīd , 4th Hadith.
37. ↑ Cf. al-Balāḏurī: Kitāb Ansāb al-ašrāf . Vol. I, p. 272.
38. ↑ Cf. Ibn Shabba: Tārīḫ al-Madīna al-munauwara . 1979, pp. 286f.
39. ↑ Cf. Muhammad ibn ʿĪsā at-Tirmidhī : Sunan No. 2368 ( Kitāb az-Zuhd ʿan rasūl Allāh, bāb mā ǧāʾa fī maʿīšat aṣḥāb an-nabī ).
40. ↑ On the food miracles in connection with the Ahl as-Suffa cf. Hemgesberg: Abu Huraira . 1965, pp. 67-69.
41. ↑ Cf. Muhammad ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. I / 2, pp. 13f.
42. ↑ Cf. Ṣaḥīḥ al-Buḫārī No. 6087 ( Kitāb ar-Riqāq ).
43. ↑ See Watt: Art. "Ahl aṣ-Ṣuffa" p. 266b.
44. ↑ Cf. Muhammad ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. I / 2, pp. 13f.
45. ↑ Cf. Muhammad ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. VII / 2, p. 29, lines 7-8. Digitized
46. ↑ Cf. al-Balāḏurī: Kitāb Ansāb al-ašrāf . Vol. I, pp. 272f.
47. ↑ See Abū Nuʿaim: Ḥilyat al-Auliyāʾ . Vol. I, pp. 347-385 and Vol. II, pp. 1-34.
48. ↑ Cf. Vadet: “Les ahl al-suffa et le soufisme”. 1994, p. 249.
49. ↑ Cf. Huǧwīrī: Kašf al-maḥǧūb . 1911, p. 81.
50. ↑ See Hemgesberg: Abu Huraira . 1965, p. 47.
51. ↑ See Abū Nuʿaim: Ḥilyat al-Auliyāʾ . Vol. II, pp. 25-34.
52. ↑ See Abū Nuʿaim: Ḥilyat al-Auliyāʾ. Vol. I, pp. 376f.
53. ↑ See Watt: Art. "Ahl aṣ-Ṣuffa" p. 266b.
54. ↑ Cf. al-ʿUmarī: al-Muǧtamaʿ al-madanī. 1983, p. 91.
55. ↑ Cf. Ibn Abī Ḥātim: al-Ǧarḥ wa-t-taʿdīl. Ed. ʿAbd ar-Raḥmān Yaḥyā al-Maʿlamī. 9 Vol. Dāʾirat al-maʿārif al-ʿUṯmānīya, Haydarabad, 1952. Vol. III, Part 2, p. 160. Digitized
56. ↑ Cf. al-Kalābāḏī: At-Taʿarruf. Engl. Transl. AJ Arberry : The Doctrine of the Sufis. Cambridge University Press, Cambridge 1977. p. 7.
57. ↑ Cf. al-Ġazālī: Iḥyāʾ ʿulūm ad-dīn , vol. IV, Kitāb al-Faqr, bayān faḍīlat al-faqr muṭlaqan.
58. ↑ See Abū Naṣr as-Sarrāǧ: Kitāb al-Lumaʿ fī taṣauwuf. P. 132.
59. ↑ See Abū Nuʿaim: Ḥilyat al-Auliyāʾ . Vol. I, p. 338.
60. ↑ See Abū Naṣr as-Sarrāǧ: Kitāb al-Lumaʿ fī taṣauwuf. P. 133.
61. ↑ Cf. Huǧwīrī: Kašf al-maḥǧūb Engl. Translator Nicholson. 1911, p. 81.
62. ↑ See Abū Naṣr as-Sarrāǧ: Kitāb al-Lumaʿ fī taṣauwuf . P. 132f.
63. ↑ Cf. al-ʿUmarī: al-Muǧtamaʿ al-madanī . 1983, pp. 96, 102.
64. ↑ Cf. Ibn al-Ǧauzī: Talbīs Iblīs . Dār al-Qalam, Beirut, o. DS 157. Digitized
65. ↑ Cf. Ibn Taimīya: Ahl aṣ-ṣuffa . 1930, p. 25.
66. ↑ Cf. Ibn Taimīya: Ahl aṣ-ṣuffa. 1930, p. 30.
67. ↑ Cf. Ibn Taimīya: Ahl aṣ-ṣuffa . 1930, p. 25.
68. ↑ Cf. Ibn Taimīya: Ahl aṣ-ṣuffa . 1930, p. 36.
69. ↑ Cf. Ibn Māǧa: Sunan, Kitāb at-Tiǧārāt, Bāb al-Aǧr ʿalā taʿlīm al-qurʾān .
70. ↑ Cf. Atay: "Reviving the Suffa tradition" 2007, p. 461.
71. ↑ Cf. Atay: "Reviving the Suffa tradition" 2007, pp. 461, 467.
72. ↑ Cf. Atay: "Reviving the Suffa tradition" 2007, p. 468.
73. ↑ Cf. Atay: "Reviving the Suffa tradition" 2007, p. 471.