Ibn Hajar al-Haitamī

Abū l-ʿAbbās Shihāb ad-Dīn Ahmad ibn Muhammad Ibn Hajar al-Haitamī ( Arabic أبو العباس شهاب الدين أحمد بن محمد بن حجر الهيتمي, DMG Abu l-Abbas Šihāb ad-Din Ahmad ibn Muhammad Ibn Ḥaǧar al-Haitamī born 1503 od. 1504 in Mahallat Abī l-Haytham in Gharbia Governorate , died on February 3 in 1567 Mecca was) an Egyptian legal scholar and Mufti of Shafiite school, who lived in Mecca for most of his life and wrote a large number of tracts, fatwas and commentaries during this time . In these works he propagated an ideal of scholars that was oriented towards the combination of Fiqh and Sufi spirituality. Ibn Hajar was also known for his criticism of the Shiites and his verbal attacks on Ibn Taimīya .

Life

Descent

Ibn Hajar belonged to the Banū Saʿd, a clan who originally lived in Salmant in the Sharqīya region in Lower Egypt and traced back to the Ansār . The name Ibn Hajar goes back to the grandfather, who was given the Laqab Hajar (Arabic ḥaǧar = "stone") because of his silence . Due to fighting in the Sharqīya region, he was resettled in the village of Mahallat Abī l-Haitam in the Gharbīya region. He is said to have chosen this place because its residents were very religious, followed the path of Sufism and constantly recited the Koran. His grandson Ahmad Ibn Hajjar was born here in Rajab 909 (= December 1503 / January 1504).

Youth and studies in Egypt

When he was still a child, his father and grandfather died one after the other, but his father's teachers, Ibn Abī l-Hamā'il (d. 1526) and his disciple Muhammad asch-Shinnāwī (d. 1535) looked after him and his upbringing. Ash Shanāwī took him to the sanctuary of Ahmad al-Badawī in Tanta . After Ibn Hajar had completed his basic religious training there, asch-Shinnāwī sent him to the Azhar Mosque in Cairo in 1518 , where he initially continued his training under difficult conditions. His most important teachers there included Upper Qādī Zakarīyā al-Ansārī (d. 1520), ʿAbd al-Haqq as-Sunbātī (d. 1525) and Muhammad ad-Dalajī (d. 1540), all three Shafiites. He also felt indirectly connected to Jalāl ad-Dīn as-Suyūtī , although he had never got to know him. His training included Tafsīr , Hadith , Kalām Science, Usūl al-fiqh , Arabic grammar, rhetoric, logic and Sufism . He also attended the medicine lectures of Shihāb ad-Dīn al-Sā'igh al-Hanafī. End of 1523 he handed his teacher Shihab ad-Din al-Ramli, Nāsir ad-Din at-Tablāwī and Abu l-Hasan al-Bakrī an unsolicited ijazah , which allowed him even to issue fatwas and teach. His former mentor asch-Shinnāwī urged him to marry his niece in 1526, whereby he himself provided the bride gift.

Pilgrimages and dream experiences

In 1527 Ibn Hajar went together with his Sheikh Abū l-Hasan al-Bakrī for the first time on the pilgrimage to Mecca, after which the two of them followed a year-long stay of the Mujāwara ("study near a sanctuary"). During this time he had a dream in which the mystic Hārith al-Muhāsibī (d. 857) appeared to him and asked him to start writing books. This reminded him of an earlier dream in which he had seen a beautiful woman baring her lower abdomen and asking him to write the text on it in red ink and the comment in black ink. This dream was interpreted for him in such a way that his works would initially be completely forgotten and then rediscovered. Ibn Hajjar saw these dreams as a good omen and began writing his first work, the commentary on Ibn al-Muqri's legal work al-Iršād . In another dream, his late teacher, the Qādī Zakarīya, appeared to him, took off his turban and put it on him. In this he saw an unmistakable sign that God placed him in line with him. After his return to Egypt, Ibn Hajar went on a second pilgrimage with Abū l-Hasan al-Bakrī in 1531, this time also taking his family with him. This time, too, they followed up with a year-long mujāwara stay in the holy city.

As a scholar and mufti in Mecca

After a serious personal crisis caused by the theft of a book he had written, Ibn Hajar went on a pilgrimage again in 1533 with al-Bakrī. While al-Bakrī left after a year, Ibn Hajar settled permanently in Mecca and devoted the rest of his life to teaching and writing writings and reports. His opinion as a Mufti was also in great demand among the Muslims in India. The Muslims from Calicut and Malabar turned to him for unresolved legal issues. And the Mughal ruler Humayun asked him to prepare a pamphlet against those who cursed Muʿāwiya ibn Sufyān .

When it became apparent in 1552 that the Kaaba was in disrepair and the Ottoman authorities began to repair the building, he was part of a commission of scholars who were asked about the admissibility of this measure. After the commission had approved the repair of the Kaaba, protests broke out in Mecca by various scholars who believed the sacred building to be inviolable. They were able to pull the crowd to their side, causing a great commotion. Ibn Hajar then wrote a long report in which he justified the admissibility of the repair measure with legal arguments. On the basis of this report, the repair of the Kaaba was then tackled.

Ibn Hajar had a large group of students in Mecca, including scholars such as ʿAbd al-Qādir al-Fākihī and ʿAlī al-Qārī . He used to give his lessons in the Holy Mosque . Ibn Hajar was very much revered among his disciples and the Shafiites of Mecca, but ʿAlī al-Qārī took a more critical stance towards him. In his comments he repeatedly attacked him with great severity. Because of this criticism, he was reprimanded by some of his contemporaries. At one point in his commentary on the hadith work Miškāt al-maṣābīḥ , al-Qārī reports of a Shafiite who said to him: "It is not for someone like you to oppose the Shaikh al-Islām and Mufti of the people Ibn Hajar, who is one of the mountains of knowledge among the great imams, to oppose "

Death and burial

Ibn Hajar died on 23 rajab 974 (= 3 February 1567) and was buried in a wooden coffin in the Maʿlāt cemetery in Mecca in the Türbe of the Tabarīyūn family. After the news of his death had arrived in Damascus , the funeral prayer was performed for him there on 6th Schauwāl 974 (= April 16, 1567).

Text production

Ibn Hajar wrote over 60 works. Of these, 11 are dated, the rest are undated.

Dated works

• Fatḥ al-ǧawād bi-šarḥ al-Iršād , multi-volume commentary on the Shafiite legal work al-Iršād al-ġāwī fī masālik al-Ḥāwī by Ismāʿīl ibn Abī-Bakr Ibn al-Muqri '(d. 1433), written after the pilgrimage 1531.
• al-Iʿlām bi-qawāṭiʿ al-islām , listing of blasphemous expressions ( alfāẓ mukaffira ), the utterance of which makes the Muslim an unbeliever, on the occasion of a fatwas given by him in 1535 on marriage matters, which had caused him much trouble.
• al-Manhaǧ al-qawīm šarḥ al-Muqaddima al-Ḥaḍramīya , 1538 written commentary on the Shafiite legal compendium entitled al-Muqaddima by ʿAbdallāh ibn ʿAbd ar-Rahmān Bā Fadl al-Hadramī. The work has been glossed over several times.
• Asraf al-madāḫil ilā maʿrifat as-Šamāʾil , commentary on Kitāb aš-Šamāʾil by Muhammad ibn ʿĪsā at-Tirmidhī , written in December 1542 .
• aṣ-Ṣawāʿiq al-muḥriqa fī r-radd ʿalā ahl al-bidaʿ wa-ḍ-ḍalāl wa-z-zandaqa ("The fiery lightning bolts to refute the followers of heretical innovations , aberration and free spirit"), treatise in eleven chapters the legitimacy of the first two caliphs, Abū Bakr and ʿUmar ibn al-Chattāb, and the criminal classification of insulting companions of the Prophet , first presented in December 1543 in the Holy Mosque of Mecca. With the work the author responded to the strong presence of Shiites and " Rāfidites " in the Holy City and answered questions that had been asked of him. He later added sections on the legitimacy of the other two rightly guided caliphs to the book. As Ibn Hajar himself reports in a postscript, the work spread within 14 years over the most distant Islamic countries from the extreme Maghreb to Transoxania , Kashmir , India and Yemen. The two Shiite scholars Nūrallāh asch-Schuschtarī (d. 1610) and Ahmad ibn Muhammad Murtadā (d. 1630) wrote refutations about this work. Because of his anti-Shiite polemics in the work, Ibn Hajar was very unpopular with the later Twelve Shiites and was insulted by them as a "cursed Shiite hater" ( nāṣib malʿūn ).
• Kitāb al-Zawāǧir ʿan iqtirāf al-kabāʾir , collection of 461 hadiths on great sins, begun in Mecca in 1546.
• al-Ǧawhar al-munaẓẓam fī ziyārat al-qabr aš-šarīf an-nabawī al-mukarram , treatise on the visit to the tomb of the prophets in Medina , written after his pilgrimage in 1549 ( digitized version ).
• Taḥrīr al-maqāl fī ādāb wa-aḥkām wa-fawāʾid yaḥtāǧu ilai-hā muʾaddib al-aṭfāl , Treatise on the Rules of Teaching Children, written in 1550.
• Tuḥfat al-muḥtāǧ li-šarḥ al-Minhāǧ , extensive commentary on the Shafiite legal compendium Minhāǧ aṭ-ṭālibīn by al-Nawawī (d. 1277), begun on January 20, 1551. After completion, Ibn Hajar sent this commentary to the city of Tarīm in the Hadramaut . On the night of the book's arrival, a miracle is said to have occurred: Sheikh Ibn Hajar himself entered the city, people rushed to him, and he gave lessons in the Friday mosque .
• Kašf al-ġain ʿan aḥkām aṭ-ṭāʿūn wa-anna-hū lā yadḫulu baladain , treatise of February 1565 on the question of whether the plague , which had broken out in Egypt and had also come to Jeddah through travelers , will also find its way into Mecca .
• Ṯabat , list of his teachers in the field of hadith and the chains of narrators through which they received their hadith, completed in April 1565.

Undated works

• al-Fatāwā al-kubrā al-fiqhīya , collection of fatwa in four volumes sorted by legal topics, compiled by Ibn Hajar's student SchülerAbd al-Qādir al-Fākihī. It includes several tracts with separate titles, such as one in which he advises against the use of the Qat drug. Al-Fākihī introduces the work with a biographical outline of Ibn Hajar.
• al-Fatāwā al-ḥadīṯīya as an appendix to al-Fatāwā al-kubrā designed fatwa collection, which mainly contains expert opinions on dogmatic questions and also deals with various questions related to Sufism. The work was printed several times in Cairo (Maktabat Muṣṭafā al-Bābī al-Ḥalabī). The eighth edition appeared in 1989.
• Kaff ar-raʿrāʿ ʿan muḥarramāt al-lahw wā-s-samāʿ , description of various forbidden forms of entertainment and musical performance, which serve as a refutation of the Kitāb Faraḥ al-asmāʿ bi-ruḫaṣ as-samāʿ by Ahmad ibn Muhammad Ibn Zaghdūn at-Tūnisī ( died 1477). The work is also very important from a cultural-historical perspective because it describes games and musical instruments that were used in its time.
• Al-Ḫairāt al-ḥisān fī manāqib al-imām al-aʿẓam Abī Ḥanīfa an-Nuʿmān , hagiographic work on Abū Hanīfa , which Ibn Hajar created for Ottoman clients and in which he defended Abū Hanīfa against attacks from al-Ghazālīs . The book was printed ( digitalized ) in Bombay in 1324h (= 1906/1907 ). Another edition with commentary was published by Muḥammad ʿĀšiq Ilāhī al-Barnī in Beirut (around 1998).
• Risāla fī l-Manāhil al-ʿaḏba fī iṣlāḥ mā wahiya min al-Kaʿba , treatise on the admissibility of repairing damage to the Kaaba .
• al-Qaul al-muḫtaṣar fī ʿalāmāt al-Mahdī al-muntaẓar , Treatise on the Marks of the Mahdi
• Al-Ifṣāḥ fī faḍā'il an-nikāḥ a collection of 130 traditions on the merits of marriage.
• Darr al-ġamāma fī durr aṭ-ṭailasān wa-l-ʿaḏaba wa-l-ʿimāma , treatise on the turban and the various tips hanging from it ( ṭailasān and ʿaḏaba ).
• Tašnīf al-asmāʿ bi-ḥukm as-samāʿ , a second treatise on the question of listening to music.
• Itmām an-niʿma al-kubrā ʿalā l-ʿālam bi-maulid saiyid walad Ādam , Treatise on the Prophet's Birthday .
• Kitāb at-Taʿarruf fī l-aṣlain wa-t-taṣauwuf , short treatise on Usūl al-fiqh , Usūl ad-Dīn and Sufism . The work, along with a commentary by Ibn ʿAllān al-Bakrī, was printed in Mecca in 1911.
• Taṭhīr al-ǧanān wa'l-Lisan 'an al-ḫuṭūr wa-t-tafauwuh bi-Talb saiyidi-nā Mu'awiya ibn Abi Sufyaan , treatise in which to danger practiced by the Shia curse Mu'awiya is pointed. Ibn Hajar prepared the treatise at the request of the Mughal ruler Humāyūn .
• Qurrat al-ʿAin bi-anna t-tabarruʿ lā yubṭilu-hū d-dain , treatise that donations can also be made when the person in question is in debt. Ibn Hajar wrote it after a violent dispute with the Yemeni Sheikh ʿAbd ar-Rahmān ibn ʿAbd al-Karīm Ibn Ziyād (d. 1568) on this question. Ibn Ziyād responded with a treatise entitled Buġyat al-mustarsidīn , to which Ibn Hajar again wrote a reply.

Positions

To the legal school traditions

In the field of law, Ibn Hajar was a passionate follower of the Shafiite teaching. Within the Shafiite school of law he considered the two scholars ar-Rāfiʿī (d. 1226) and an-Nawawī to be the most important authorities. He took the view that in the event that the two had the same opinion on a legal issue, the Shafiites would have to act accordingly. On the other hand, if the two scholars held different views, the doctrine of an-Nawawī should apply because he was the later scholar and "perhaps he had realized something that had remained hidden from the first." Only when the later ones were all agreed that the two scholars had made a mistake, should one be able to disregard their doctrine. Ibn Hajar referred to this rule on the fact that he had taken it over from his sheikhs and these in turn from their sheikhs.

Although Ibn Hajar was a passionate follower of the Shafiite teaching, he was very forgiving of the Hanafi madhhab . He not only wrote an independent hagiographic work on Abū Hanīfa, but also provided his commentary on the traditional collection Miškāt al-maṣābīḥ with his own hagiographic-biographical outline about him. In addition, Ibn Hajar propagated an ideal relating to the various disciplines, namely politeness with the imams ( al-adab maʿa l-aʾimma ). He quotes the scholar Tādsch ad-Dīn as-Subkī with the words: "It is incumbent upon you, O person seeking advice, to follow the path of decency towards the past Imams" ( yanbaġī la-ka aiyu-hā l-mustaršid an taslika sabīla l -adabi maʿa l-aʾimmati l-māḍīn ). And at the end of his book on Abū Hanīfa he asks for himself: “May God make us one of those who stand up for the rights of the Imams” ( ǧaʿala-nā Llāhu mimman qāma bi-mā li-l-a'immati min al-ḥuqūq ).

To Sufism

In his fatwas Ibn Hajar defended many Sufis who were considered heretics, for example al-Hallādsch , who had said "I am the truthful" ( anā l-ḥaqq ), and Bāyazīd Bistāmī with his saying, "Praise be to me, praised be I ”( subḥānī, subḥānī ). He justified these expressions by saying that those who know God have times when they come to the "experience of the truthful" ( šuhūd al-ḥaqq ). If these words were uttered in a state of sobriety ( ṣaḥw ), they must be interpreted as follows: "The truthful revealed himself to me through his experience so that I became as if I were him." ( qad taǧallā ʿalaiya al-ḥaqq bi-šuhūdi-hī ḥattā ṣirtu ka-annī huwa ). But if they are in a state of mystical intoxication ( maḥw ), then one must regard them as ecstatic sayings ( šaṭaḥāt ) which are beyond judgment. He saw al-Ghazālīs criticism of al- Hallādsch as unjustified. He pointed out that ʿAbd al-Qādir al-Jīlānī had also defended al-Hallādsch's saying. In general, Ibn Hajar warned that no rational and religious person should fall into the trap of blaming the Sufis because it has always been a "deadly poison" ( summ qātil ). Those who vilify the Sufis nonetheless must expect to be struck with diseases and robbed of the fruits of their knowledge. In his fatwa collection he gives several examples of people who had declared Muhyī d-Dīn Ibn ʿArabi or Ibn al-Fārid to be unbelievers and were therefore seriously ill.

However, Ibn Hajar differentiated between two groups of critics of the Sufis. The first group included those who opposed the Sufis only out of envy ( ḥasad ), fanaticism ( taʿaṣṣub ) and a desire for recognition . Among them he counted above all al-Biqāʿī (d. 1480). The second group were those scholars who only intended to criticize a friendly admonition ( naṣīḥa ) and who wanted to drive out the ignorant Sufis ( al-ǧahala al-mutaṣauwifa ) who studied the books of Ibn ʿArabī and his followers, without anything from the official sciences ( al-ʿulūm ar-rasmīya ) and mysticism ( al-aḥwāl al-kašfīya ). He saw the latter group as right because these ignorant Sufis, who disobeyed the prohibitions and ate in the middle of Ramadan , were closer to unbelief than to Islam.

Ibn Hajar was of the opinion that the believer should never be satisfied with one side of the revelation, but must always grasp both sides, the external sense of the word ( aẓ-ẓāhir ) as well as the internal sense ( al-bāṭin ). In his opinion, five people had united the knowledge of the external and internal sense in an exemplary way, namely the Sufis al-Muhāsibī, al-Junaid (d. 910), ar-Ruwaim (d. 915), ʿAmr ibn ʿUthmān al-Makkī and Ibn ʿAtā '(d. 922). Of the Sufi orders, Ibn Hajar considered the Naqshbandīya to be the most prominent. He thinks of her that she is "free from the defilements of the ignorant Sufis" ( sālima min kudūrāt ǧahalat aṣ-ṣūfīya ).

Ibn Hajar was firmly convinced of the existence of friends of God and of their ability to perform miracles of grace ( karāmāt ). After him, however, only those people who had dealt with the Sharia of Islam could become friends of God . He also interpreted the Sufi theory of the hierarchies of saints and the Qutb at their head in this sense. For example, he meant that Ash-Shafiʿī and an-Nawawī each reached the rank of Qutb shortly before their death. In his own time, he believed, the two legal scholars Burhān al-Dīn Ibn Abī Sharīf (d. 1517) and his teacher Zakarīya al-Ansārī had achieved this rank at least for Egypt.

Ibn Hajar was particularly keen on Muhyī d-Dīn Ibn ʿArabī. He said that he had the ability to ijtihad more than other Sufis . However, he was of the opinion that he had erred in his ijtihād regarding Pharaoh, to whom he had certified a valid conversion to Islam. In his opinion, the books of Ibn ʿArabī were full of wonderful divine secrets, but unsuitable for the crowd, because they could be led into confusion by reading them.

Ibn Hajar also considered the Sufi dance ( raqṣ ) to be legitimate, arguing that Jafar ibn Abī Tālib once danced for joy in front of the Prophet without his disapproval.

The verdict on Ibn Taimīya

Ibn Hajar took a particularly negative attitude towards Ibn Taimīya . When asked once what to think of Ibn Taimīya against the later Sufis, he replied: "Ibn Taimīya is a man whom God has abandoned, whom he has led astray, blind, deaf and made contemptuous. " This was already said by the great scholars in the time of Ibn Taimīya himself, such as Abū l-Hasan as-Subkī (d. 1355), his son Tādsch ad-Dīn (d. 1370) and ʿIzz ad-Dīn Ibn Jamāʿa (d. 1366 ).

Ibn Taimīya criticized such great friends of God as Abū l-Hasan al-Shādhilī (d. 1258) just as unjustifiably as Ibn ʿArabī, Ibn al-Fārid, Ibn Sabʿīn (d. 1270) and al-Hallādsch. That is why, according to Ibn Hajar, his contemporaries made common cause against him and declared him a sinner and heretic; many of them would even have declared him unbelieving. Ibn Taimīya did not only oppose the later Sufis, but also the caliphs ʿUmar ibn al-Chattāb and ʿAlī ibn Abī Tālib . From this it follows that one should not attach any weight to his speech, but rather throw it away. He was to be regarded as "a misguided and misleading, ignorant and extremist heretic" ( mubtadiʿ ḍāll wa-muḍill, ǧāhil ġālin ).

Another point with which Ibn Taimīya had violated Islamic teaching in Ibn Hajjar's opinion was the view that God is "above" and sometimes descends to the lower heavens. The idea that God is a body with spatial dimensions was unacceptable to Ibn Hajar. That is why one could not say, like Ibn Taimīya, that God touched the prophet Mohammed with his hand. Ibn Taimīya and his disciple Ibn Qaiyim al-Jschauzīya were completely alone among the Hanbalites with the erroneous idea that God was in a certain direction ( ǧiha ) , said Ibn Hajar. Even Ahmad ibn Hanbal , Ibn Hajar went on to say, did not represent this heresy.

The Iraqi scholar Nuʿmān ibn Mahmūd al-Ālūsī (d. 1898) later referred to Ibn Hajar's attacks against Ibn Taimīya in his work Ǧilāʾ al-ʿainain fī muḥākamat al-Ahmadain (" Lightening of the eyes in the trial between the two Ahmads"). In it he defended one Ahmad (sc. Ibn Taimīya) against the attacks of the other Ahmad (sc. Ibn Hajar). The work was edited by ad-Dānī ibn Munīr Āl Zuhrī in Beirut in 2006.

literature

Arabic sources

• Muḥyī d-Dīn ʿAbd al-Qādir ibn Shaiḫ al-ʿAidarūs: an-Nūr as-sāfir ʿan aḫbār al-qarn al-ʿāšir . Dār Ṣādir, Beirut, 2001. pp. 390–396.
• ʿAbd al-Qādir al-Fākihī: al-Fatāwā al-kubrā al-fiqhīya li-Bni Ḥaǧar al-Haitamī . Ed. ʿAbd al-Hamīd Ahmad al-Hanafī. Cairo 1938. pp. 3-5. Digitized
• Naǧm ad-Dīn al-Ġazzī : al-Kawākib as-sāʾira bi-aʿyān al-miʾa al-ʿāšira . 3 Vols. Dār al-Kutub al-ʿilmīya, Beirut, 1997. Vol. III, pp. 101-102.
• ʿAbdallāh Mirdād Abū l-Ḫair: al-Muḫtaṣar min kitāb Našr an-nawr wa-z-zahr fī tarāǧim afāḍil Makka min al-qarn al-ʿāšir ilā l-qarn ar-rābiʿ ʿašar. Edited by Muḥammad Saʿīd al-ʿĀmūdī and Aḥmad ʿAlī. Ṭā'if 1398/1978. P. 87f.
• Abū Bakr ibn Muḥammad aš-Šāfiʿī: Ǧawāhir ad-Durar fī manāqib Ibn Ḥaǧar Ed. Abū l-Fawāris Aḥmad ibn Farīd al-Mazyadī. Dār al-Kutub al-ʿilmīya, Beirut, 1998. pp. 17-27. Digitized

Secondary literature

• C. van Arendonk, J. Schacht: "Ibn Ḥa dj ar al-Haytamī" in The Encyclopaedia of Islam. New Edition . Vol. III, pp. 778b-779b.
• Carl Brockelmann: "History of Arabic Literature". Volume II. 2nd ed. Brill, Leiden 1949. pp. 508-511. - Supplementary volume II. Brill, Leiden, 1943. pp. 527-529.
• Khaled el-Rouayheb: "From Ibn Ḥajar al-Haytamī (d. 1566) to Khayr ad-Dīn al-Ālūsī (d. 1899): Changing Views of Ibn Taymiyya among non-Ḥanbalī scholars" in Yossef Rapoport and Shahab Ahmed (eds .): Ibn Taymiyya and his times . Oxford University Press, Karachi, 2010. pp. 269-318.
• Muḥammad Āṣaf Fikrat: Art. "Ibn-i Ḥaǧar-i Haitamī" in Dāʾirat-i Maʿārif-i Buzurg-i Islāmī . Markaz-i Dāʾirat al-Maʿārif-i Buzurg-i Islāmī, Tehran, 1988ff. Vol. III, pp. 331b-333a. Digitized
• ʿAbd-al-Muʿizz ʿAbd-al-Ḥamīd al-Ǧazzār: Ibn-Ḥaǧar al-Haitamī . Wizārat al-Auqāf, al-Maǧlis al-Aʿlā li'š-Šuʾūn al-Islāmīya, Cairo, 1981. PDF
• Eric Geoffroy: "Le soufisme au verdict de la fatwa, selon les Fatâwâ hadîthiyya d'Ibn Hajar al-Haytamî (m. 974/1567)" in Rachida Chih and Catherine Mayeur-Jaouen (eds.): Le soufisme à l'époque ottoman, XVIe-XVIIIe siècle . Institut français d'archéologie orientale, Le Caire, 2010. pp. 119–128.
• Ignaz Goldziher: "Contributions to the literary history of the Śîʿa and the Sunni polemics" in session reports of the Academy of Sciences Vienna, Philosophical-historical class 78 (1874) pp. 439-524. Here pp. 453–455. Digitized
• Sherman Jackson: "Discipline and Duty in a medieval Muslim elementary school. Ibn Ḥajar al-Haytamī's Taqrīr al-maqāl " in Joseph E. Lowry (ed.): Law and education in medieval Islam: studies in memory of Professor George Makdisi . EJW Gibb Memorial Trust, Cambridge, 2004. pp. 18-32.
• Cengiz Kallek: Art. "Ibn Hacer el-Heytemî" in Türkiye Diyanet Vakfı İslâm ansiklopedisi Vol. XIX, pp. 531c-534a. Digitized
• Lamyāʾ Aḥmad ʿAbdallāh Šāfiʿī: Ibn-Ḥaǧar al-Haitamī al-Makkī wa-ǧuhūduhū fi 'l-kitāba at-tārīḫīya: 909h / 1503m - 974h / 1566m . Maktaba wa-Maṭbaʿat al-Ġad, al-Qāhira, 1998.
• Muḥammad Ibn-ʿAbd-al-ʿAzīz aš-Šāyiʿ: Ārāʾ Ibn-Ḥaǧar al-Haitamī al-iʿtiqādīya: ʿarḍ wa-taqwīm fī ḍauʾ ʿaqīdat as-salaf . Maktabat Dār al-Minhāǧ, ar-Riyāḍ: [2006/2007].

Individual evidence

1. ↑ Cf. Fākihī: al-Fatāwā al-kubrā . 1938, p. 3.
2. ↑ Cf. al-ʿAidarūs: an-Nūr as-sāfir . 2001, p. 396.
3. ↑ Cf. Fākihī: al-Fatāwā al-kubrā . 1938, p. 3.
4. ↑ Cf. Mirdād Abū l-Ḫair: al-Muḫtaṣar . 1978, p. 87.
5. ↑ Cf. aš-Šāfiʿī: Ǧawāhir ad-Durar . 1998, pp. 20f.
6. ↑ Cf. al-ʿAidarūs: an-Nūr as-sāfir . 2001, p. 395.
7. ↑ Cf. al-ʿAidarūs: an-Nūr as-sāfir . 2001, p. 392.
8. ↑ Cf. Fākihī: al-Fatāwā al-kubrā . 1938, p. 4.
9. ↑ Cf. Fākihī: al-Fatāwā al-kubrā . 1938, p. 4.
10. ↑ Cf. aš-Šāfiʿī: Ǧawāhir ad-Durar . 1998, p. 21.
11. ↑ Cf. Fākihī: al-Fatāwā al-kubrā . 1938, p. 4.
12. ↑ Cf. Fākihī: al-Fatāwā al-kubrā . 1938, p. 4.
13. ↑ Cf. Fikrat: "Ibn Ḥaǧar-i Haitamī" in DMBI Vol. III, p. 332a.
14. ↑ Cf. Quṭb ad-Dīn an-Nahrawālī: Al-Iʿlām bi-aʿlām Bait Allāh al-ḥarām. Ed. Ferdinand Wüstenfeld in The Chronicles of the City of Mecca Vol. III. Leipzig 1857. pp. 56-58.
15. ↑ Cf. aš-Šāfiʿī: Ǧawāhir ad-Durar . 1998, p. 26.
16. ↑ Cf. ʿAlī al-Qārī: Mirqāt al-mafātīḥ li-Miškāt al-maṣābīḥ Ed. Ṣidqī M. amīl al-ʿAṭṭār. Dār al-Fikr, Beirut, 1414/1994. Vol. IV, p. 229.
17. ↑ Cf. al-ʿAidarūs: an-Nūr as-sāfir . 2001, p. 391.
18. ↑ Cf. aš-Šāfiʿī: Ǧawāhir ad-Durar . 1998, p. 25.
19. ^ Cf. Naǧm ad-Dīn al-Ġazzī: al-Kawākib as-sāʾira . 1997. Vol. III, p. 102.
20. ↑ Cf. the lists in Brockelmann: "History of Arab Literature". Vol. II, pp. 508-511, Suppl. Vol. II, pp. 527-529 and Kallek: "İbn Hacer el-Heytemî" in TDVİA Vol. XIX, pp. 532b-533c.
21. ↑ Cf. Fākihī: al-Fatāwā al-kubrā . 1938, p. 4.
22. ↑ See Wilhelm Ahlwardt: The manuscript directories of the royal library in Berlin. Directory of Arabic manuscripts. 10 vols. Berlin 1887–1899. No. 2126. Digitized
23. ↑ A print edition published in Beirut in 2000, Dār al-Kutub al-ʿilmīya, was digitized here .
24. ↑ See Kallek: "İbn Hacer el-Heytemî" in TDVİA Vol. XIX, p. 532c.
25. ↑ See Goldziher: Contributions to the History of Literature 1874, p. 453.
26. ↑ Cf. Fikrat: "Ibn-i Ḥaǧar-i Haitamī" in DMBI Vol. III, p. 332b.
27. ↑ See Goldziher: Contributions to the History of Literature 1874, p. 454.
28. ↑ See Kallek: "İbn Hacer el-Heytemî" in TDVİA Vol. XIX, p. 533c.
29. ↑ Cf. Muḥammad Bāqir al-Ḫawānsārī: Rauḍāt al-ǧannāt fī aḥwāl al-ʿulamāʾ wa-s-sādāt . Teheran / Qom 1390h, vol. I, p. 347. and Kallek: "İbn Hacer el-Heytemî" in TDVİA vol. XIX, p. 532a-b.
30. ↑ Cf. aš-Šāfiʿī: Ǧawāhir ad-Durar . 1998, p. 22.
31. ↑ Cf. aš-Šāfiʿī: Ǧawāhir ad-Durar . 1998, p. 24.
32. ↑ Quotations on it can be found in al-ʿAidarūs: an-Nūr as-sāfir . 2001, pp. 393-395.
33. ↑ See the digitized version at archive.org.
34. ↑ See Kallek: "İbn Hacer el-Heytemî" in TDVİA Vol. XIX, p. 532b.
35. ↑ See Kallek: "İbn Hacer el-Heytemî" in TDVİA Vol. XIX, p. 533a.
36. ↑ Cf. Fikrat: "Ibn-i Ḥaǧar-i Haitamī" in DMBI Vol. III, p. 332b.
37. ↑ See the digitized version .
38. ↑ Cf. Fikrat: "Ibn-i Ḥaǧar-i Haitamī" in DMBI Vol. III, p. 332a.
39. ↑ Cf. aš-Šāfiʿī: Ǧawāhir ad-Durar . 1998, p. 22.
40. ↑ Cf. al-ʿAidarūs: an-Nūr as-sāfir . 2001, p. 197.
41. ↑ Cf. al-ʿAidarūs: an-Nūr as-sāfir . 2001, p. 197f.
42. ↑ Cf. the quotations from ʿAlī al-Qārī: Mirqāt al-mafātīḥ li-Miškāt al-maṣābīḥ Ed. Ṣidqī M. amīl al-ʿAṭṭār. Dār al-Fikr, Beirut, 1414/1994. Vol. I, pp. 75-78.
43. ↑ Cf. Ibn Ḥaǧar al-Haitamī: al-Ḫayrāt al-ḥisān fī manāqib al-imām al-aʿẓam Abī Ḥanīfa an-nuʿmān. Ed. and comments on Muḥammad ʿĀšiq Ilāhī al-Barnī. Beirut approx. 1998. p. 143.
44. ↑ Cf. Ibn Ḥaǧar al-Haitamī: al-Ḫairāt al-ḥisān p. 149.
45. ↑ Cf. Ibn Ḥaǧar: al-Fatāwā al-ḥadīṯīya p. 300 and Geoffroy: Le soufisme au verdict de la fatwa . 2010, p. 126.
46. ↑ Cf. Ibn Ḥaǧar: al-Fatāwā al-ḥadīṯīya pp. 55, 314 and Geoffroy: Le soufisme au verdict de la fatwa . 2010, p. 122f.
47. ↑ Cf. Ibn Ḥaǧar: al-Fatāwā al-ḥadīṯīya p. 331.
48. ↑ Cf. al-Fatāwā al-ḥadīṯīya p. 53f and Geoffroy: Le soufisme au verdict de la fatwa . 2010, p. 125f.
49. ↑ See al-Fatāwā al-ḥadīṯīya, pp. 54f and Geoffroy: Le soufisme au verdict de la fatwa . 2010, p. 126.
50. ↑ Cf. Ibn Ḥaǧar: al-Fatāwā al-ḥadīṯīya p. 318 and Geoffroy: Le soufisme au verdict de la fatwa . 2010, p. 122.
51. ↑ Cf. Ibn Ḥaǧar: al-Fatāwā al-ḥadīṯīya p. 334f. and Geoffroy: Le soufisme au verdict de la fatwa . 2010, p. 121.
52. ↑ Cf. Ibn Ḥaǧar: al-Fatāwā al-ḥadīṯīya pp. 107f, 300–302 and Geoffroy: Le soufisme au verdict de la fatwa . 2010, p. 127.
53. ↑ Cf. Ibn Ḥaǧar: al-Fatāwā al-ḥadīṯīya p. 324f. and Geoffroy: Le soufisme au verdict de la fatwa . 2010, p. 122f.
54. ↑ Cf. Ibn Ḥaǧar: al-Fatāwā al-ḥadīṯīya p. 50f. and Geoffroy: Le soufisme au verdict de la fatwa . 2010, p. 123.
55. ↑ Cf. Ibn Ḥaǧar: al-Fatāwā al-ḥadīṯīya p. 335f. and Geoffroy: Le soufisme au verdict de la fatwa . 2010, p. 127.
56. ↑ Cf. Ibn Ḥaǧar: al-Fatāwā al-ḥadīṯīya p. 296. and Geoffroy: Le soufisme au verdict de la fatwa . 2010, p. 127.
57. ↑ Cf. Ibn Ḥaǧar: al-Fatāwā al-ḥadīṯīya p. 298. and Geoffroy: Le soufisme au verdict de la fatwa . 2010, p. 127.
58. ↑ Cf. Ibn Ḥaǧar: al-Fatāwā al-ḥadīṯīya p. 114f and el-Rouayheb: "Changing Views of Ibn Taymiyya". 2010, p. 271.
59. ↑ Cf. Ibn Ḥaǧar: al-Fatāwā al-ḥadīṯīya p. 115 and el-Rouayheb: "Changing Views of Ibn Taymiyya". 2010, p. 272.
60. ↑ Cf. Ibn Ḥaǧar: al-Fatāwā al-ḥadīṯīya p. 114f and el-Rouayheb: "Changing Views of Ibn Taymiyya". 2010, p. 271.
61. ↑ Cf. el-Rouayheb: "Changing Views of Ibn Taymiyya". 2010, pp. 272-275.
62. ↑ See the digitized version .