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Shaqiq al-Balkhi
Full NameShaqiq b. Ibrahim al-Balkhi
Companion ofImam al-Baqir (a), Imam al-Sadiq (a), and Imam al-Kazim (a)
TeknonymAbu 'Ali
Epithetal-Balkhi, al-Zahid, al-Sufi
Well Known AsShaqiq al-Balkhi
Religious AffiliationDisputed
Place of BirthBalkh
Demise194/809-10
Burial PlaceTransoxiana
ProfessorsIbrahim b. Adham, Abbad b. Kathir, Abu Hanifa
WorksSiraj al-Ma'rifa wa Minhaj al-Tariqa, Misbah al-Shari'a wa Miftah al-Haqiqa


Shaqīq b. Ibrāhīm b. ʿAlī al-Balkhī, also known as Shaqīq al-Balkhī (d. 194/809-10), was a renowned scholar and ascetic from Greater Khorasan during the 2nd/8th century. He was recognized as a polymath and a specialist in the Islamic Sciences.

Historical accounts suggest he met Imam al-Baqir (a) and studied under Imam al-Sadiq (a) and Imam al-Kazim (a), narrating traditions from them. It is reported that he compiled a collection of hadiths from Imam al-Sadiq (a). Sources also document his dialogue with Imam al-Sadiq (a) regarding Futuwwa (chivalry), as well as his meeting with Imam al-Kazim (a) during the Hajj pilgrimage, where he witnessed and reported miracles performed by the Imam. His connection with Imam al-Kazim (a) led certain mystical orders to trace their spiritual lineage back to the seventh Imam through Shaqiq.

Shaqiq is considered a preeminent figure in Sufism and was accorded the title "Imam of the Ascetics" due to his austere asceticism and rigorous spiritual discipline. He was the first in Khorasan to expound upon the science of the Sufis, catalyzing the spread of Sufism in that region. Shaqiq also propounded novel concepts regarding Tawakkul (absolute trust in God).

Accounts vary regarding the catalyst for his turn toward Sufism. The most prominent narrative involves a conversation with the keeper of an idol temple during a trade journey to the Turkic lands. After Shaqiq invited the idolater to worship a God described as the Omnipotent Creator and Sustainer, the idolater retorted that Shaqiq should abide by the implications of his own faith, essentially admonishing him to abandon his commercial pursuits in favor of reliance on God.

The author of Rawdat al-jannat posits that Shaqiq was likely Shi'a, citing his profound knowledge and gnosis; however, others have classified him as a moderate Sunni. While a number of Sunni scholars do not regard him as a weak narrator, they have hesitated to rely on his transmissions due to the presence of "obscure" (majhul) hadiths in fields such as asceticism.

Shaqiq studied under Ibrahim b. Adham, Abu Hanifa, and Abbad b. Kathir, and he trained numerous disciples. He undertook extensive journeys to various lands, with some sources recording meetings with Harun al-Rashid or al-Ma'mun al-'Abbasi, to whom he offered counsel. Shaqiq participated in multiple military campaigns against infidels at the Islamic frontiers, leading some historians to believe he attained martyrdom in battle.

Introduction

Shaqiq b. Ibrahim b. 'Ali al-Balkhi, known as Shaqiq al-Balkhi,[1] was a distinguished ascetic of the East[2] and a famous sheikh of Greater Khorasan[3] in the 2nd/8th century.[4] In addition to his asceticism, he was praised for his vast knowledge[5] and for attaining mastery in the sciences.[6] Shaqiq was reportedly an expert in the Islamic Sciences, including Quranic exegesis.[7] It is narrated that he dedicated twenty years of his life to researching the Quran.[8]

His primary epithet was al-Balkhi,[9] though he was also referred to by titles such as al-Azdi,[10] al-Zahid (the ascetic),[11] and al-Sufi.[12] Most sources record Shaqiq's kunya as Abu 'Ali;[13] however, Abu Ishaq[14] and Abu Musa[15] have also been mentioned.

Two books are attributed to Shaqiq: Siraj al-Ma'rifa wa Minhaj al-Tariqa and Misbah al-Shari'a wa Miftah al-Haqiqa.[16] Some scholars credit him with numerous works[17] across various disciplines,[18] regarding his writings as highly beneficial.[19]

Historical sources do not record Shaqiq's date of birth; however, he is identified as a native of Balkh.[20] Numerous sources cite his death in the year 194/809-10,[21] though other dates such as 153/770,[22] 174/790-91,[23] 184/800,[24] and 190/805-06[25] have also been suggested. His place of death is variously stated as Transoxiana,[26] Jilan, or Vashjird.[27]

Despite his asceticism, Shaqiq al-Balkhi is counted among the great warriors (mujahids).[28] He participated in numerous battles against infidels.[29] It is said he attained martyrdom in the Battle of Kumlan or Kulan[30] in the Turkic lands,[31] currently known as Tarti.[32] His composure during battle is highlighted in numerous sources.[33] Some accounts state he was killed in the province of Khattulan[34] and buried there.[35] It is reported that for years afterward, people sought blessings through his armor and sword.[36]

Narrator of Hadith and Connection with the Infallible Imams (a)

Shaqiq al-Balkhi appears in the chains of narrations from the Prophet Muhammad (s)[37] and Imam 'Ali (a),[38] and he transmitted mursal traditions from the Prophet (s),[39] Imam al-Sajjad (a),[40] Imam al-Baqir (a),[41] and several companions of the Prophet.[42]

It is said that Shaqiq met Imam al-Baqir (a).[43] Some sources also report his companionship with Imam al-Sadiq (a)[44] and his studentship under him.[45] It is even mentioned that he compiled a book of Imam al-Sadiq's (a) hadiths,[46] wherein he referred to the Imam as "Muftarad al-Ta'a" (the one whose obedience is mandatory).[47] Shaqiq also engaged in a conversation with the Imam regarding the meaning of Futuwwa.[48][49]

According to some reports, Shaqiq succeeded in visiting[50] and studying under Imam al-Kazim (a),[51] narrating traditions from him.[52] Sources recount Shaqiq's meeting with Imam al-Kazim (a) during the Hajj journey in 149/766, where he reported witnessing miracles;[53] some even composed this event into verse.[54] Although Ibn Taymiyya denied this meeting based on the claim that Imam al-Kazim (a) did not travel to Iraq during Shaqiq's lifetime, others have refuted this objection.[55]

Certain works on Islamic mysticism claim that several mystical lineages trace themselves back to Imam al-Kazim (a) through Shaqiq.[56] In this regard, some believe that Shaqiq learned esoteric sciences and Sufism from Imam al-Kazim (a), and his disciples attributed their cloak (khirqa) and path (Tariqa) to the seventh Imam.[57]

Sufi Approach

Shaqiq was revered as a major figure among the Sufis[58] and one of the earliest prominent scholars of Balkh[59] in the field of Sufism.[60] He is reckoned among the first generation of Sufis.[61] His renown in Sufism[62] across various sects[63] prompted mystical works to refer to him by titles such as worshiper (worshiper),[64] master (ustadh),[65] Sheikh of the time,[66] and the unique one of his age.[67]

Shaqiq's steadfastness in asceticism[68] and his endurance of various disciplines,[69] including severe physical austerities,[70] led him to be considered a true ascetic[71] and one of the greatest of his kind.[72] He was even bestowed the title "Imam of the Ascetics".[73]

He is regarded as the first person in Greater Khorasan to address the "science of spiritual states" (ʿilm al-ahwal),[74] specifically Sufi science,[75] and to publish the principles of Sufism in that region.[76] Shaqiq al-Balkhi convened sessions for preaching and counsel,[77] and through his spiritual wayfaring,[78] inspired the people of Khorasan to incline toward asceticism and Sufism.[79]

Cause of Inclination toward Sufism

Before entering the path of Sufism, Shaqiq possessed immense wealth,[80] to the point that he was known as the owner of three hundred villages[81] in the vicinity of Balkh.[82] Citing Shaqiq's own words, some sources state his wealth prior to his ascetic turn was three hundred thousand dirhams.[83] Shaqiq, with such substantial financial status[84] acquired through trade journeys[85] or usury,[86] was completely transformed by a specific event.

During one such journey, Shaqiq visited an idol temple[87] and, after rebuking the practice of idol-worship, was admonished by the temple keeper. The keeper remarked that if Shaqiq truly believed his own words, he should not burden himself with the pursuit of livelihood. This conversation catalyzed Shaqiq's spiritual transformation.[88] Some sources add that a Magian told him his journey was either for provisions that had been predestined, or for wealth that was not destined for him and thus would not be attained.[89] Other events have also been cited as causes for Shaqiq's change in behavior.[90]

Theory of Tawakkul

Shaqiq propounded new ideas regarding Tawakkul (trust in God),[91] and the fame of these theories[92] led to his praise in various sources,[93] which count him as the most famous figure of Greater Khorasan regarding the doctrine of tawakkul.[94]

His immense trust in God[95] and his dedication to the path of tawakkul[96] led him to be considered an individual who spent his entire life embodying this principle.[97] Some, like Sufyan al-Thawri, accused him of encouraging people to abandon work and trade to rely purely on God;[98] but Shaqiq rejected this accusation, maintaining that faith in God's guarantee (kifala) necessitates greater attention to otherworldly affairs.[99]

Masters, Companions, and Students

It is said that Shaqiq al-Balkhi benefited from numerous masters,[100] whose number, according to his own estimation, reached one thousand seven hundred.[101] According to some reports, Shaqiq was a friend and companion of Ibrahim b. Adham, Abbad b. Kathir, Abu Hanifa,[102] and Abu Yusuf al-Qadi.[103]

Some sources identify Shaqiq's master in the spiritual path (tariqa) as Ibrahim b. Adham,[104] noting that he narrated hadiths from him[105] and was even regarded as his successor.[106] It is said that he eventually surpassed Ibrahim Adham in the fields of asceticism and chivalry (futuwwa).[107]

Shaqiq attended Abu Hanifa's lessons alongside Abu Yusuf al-Qadi[108] and narrated hadiths from him;[109] thus, it is claimed that Shaqiq derived his jurisprudence from Abu Hanifa.[110] al-Dhahabi, in Tarikh al-Islam, identifies his master in jurisprudence as Zufar b. al-Hudhayl al-Kufi, while his master in worship was 'Abbad b. Kathir, and in humility, Isra'il b. Yunus.[111]

Sources mention many students of Shaqiq.[112] Hatim b. 'Unwan al-Asamm is often cited as the foremost among his students and narrators.[113] It is said that his son, Muhammad b. Shaqiq, also narrated hadiths from his father,[114] though some reports suggest they had disagreements.[115]

Sect and Reliability

Namazi Shahrudi, a Shia Rijal scholar, notes that Shaqiq b. Ibrahim al-Balkhi is not explicitly mentioned in Shi'a rijal sources.[116] The author of Rawdat al-jannat considers his being Shi'a probable given his extraordinary gnosis and mysticism, attributing Ibn Khallikan's omission of him to this very issue;[117] however, Ibn Khallikan did in fact introduce Shaqiq in Wafayat al-a'yan.[118] Reports also suggest that an accusation of being a Rafidi was the cause of Shaqiq's martyrdom.[119]

Shaqiq al-Balkhi's name appears in the chains of several traditions regarding the Twelve Imams.[120][121] Conversely, there are reports that in meetings with Harun al-Rashid[122] or al-Ma'mun,[123] he praised the three caliphs. 'Abd Allah Mamaqani in Tanqih al-maqal argues that Shaqiq was not Shia but was considered a moderate Sunni.[124] Mystical sources also describe him as a pure Sunni who was initially among the people of opinion (ashab al-ra'y) but turned to the path of the Ahl al-Hadith.[125] Some researchers have attributed the Hanafi school to him.[126]

Khatib al-Baghdadi in Tarikh Baghdad, despite not considering Shaqiq a forger of hadith,[127] regards his narrations as unreliable, believing he transmitted "obscure" (majhul) hadiths regarding asceticism and other subjects.[128] Dhahabi in Mizan al-i'tidal also did not classify Shaqiq as weak, but deemed his narrations unknown because of the individuals from whom he narrated.[129]

Journeys and Meetings

Multiple journeys are recorded for Shaqiq al-Balkhi, including trips to Baghdad,[130] Basra,[131] Qazvin,[132] Rey,[133] and Samarkand,[134] earning him the epithet "The Traveler" (musafir).[135] It is said that on some of these journeys, he was accompanied by three hundred other ascetics.[136]

During a pilgrimage to Mecca, Shaqiq met Harun al-Rashid[137] or al-Ma'mun[138] of the Abbasid caliphs and preached to them.[139] Sources also mention meetings with individuals such as Sufyan al-Thawri[140] and others[141] during various travels. On one occasion, he met 'Abd al-Aziz b. Abi Dawud; Shaqiq stated that this encounter caused him to alter the spiritual method he had practiced for the preceding twenty years.[142]

Notes

  1. ↑ Shūshtarī, Qāmūs al-rijāl, 1410 AH, vol. 5, p. 434.
  2. ↑ Abū Nuʿaym, Ḥilyat al-awliyāʾ, Cairo, vol. 8, p. 58.
  3. ↑ Ibn Khallikān, Wafayāt al-aʿyān, Beirut, vol. 2, p. 475; Ibn Khamīs, Manāqib al-abrār, 1427 AH, vol. 1, p. 182; Sulamī, Ṭabaqāt al-ṣūfiyya, 1424 AH, p. 63.
  4. ↑ Bāmuṭrif, al-Jāmiʿ, Baghdad, vol. 2, p. 581.
  5. ↑ Ḥusaynī, Nukhustīn zanān-i ṣūfī, 1385 Sh, p. 270.
  6. ↑ ʿAṭṭār, Tadhkirat al-awliyāʾ, 1430 AH, p. 251.
  7. ↑ Ḥusaynī, Nukhustīn zanān-i ṣūfī, 1385 Sh, p. 270.
  8. ↑ Khaṭīb al-Baghdādī, Tārīkh Baghdād, 1417 AH, vol. 21, p. 96; Ibn Khamīs, Manāqib al-abrār, 1427 AH, vol. 1, p. 183; Shaʿrānī, al-Ṭabaqāt al-kubrā, 1426 AH, vol. 1, p. 140.
  9. ↑ For example: Khaṭīb al-Baghdādī, Tārīkh Baghdād, 1417 AH, vol. 21, p. 96; Nasafī, al-Qand fī dhikr ʿulamāʾ Samarqand, 1420 AH, p. 237; Māmaqānī, Tanqīḥ al-maqāl, 1431 AH, vol. 35, p. 105.
  10. ↑ Ṣafadī, al-Wāfī bi-l-wafayāt, 1401 AH, vol. 16, p. 173; Sulamī, Ṭabaqāt al-ṣūfiyya, 1424 AH, p. 63; Ḥusaynī, Nukhustīn zanān-i ṣūfī, 1385 Sh, p. 270.
  11. ↑ Dhahabī, Tārīkh al-Islām, 1413 AH, vol. 13, p. 228; Ibn ʿAsākir, Tārīkh madīnat Dimashq, 1415 AH, vol. 23, p. 131; Rāfiʿī Qazvīnī, al-Tadwīn fī akhbār Qazvīn, 1408 AH, vol. 3, p. 81.
  12. ↑ Ṣafadī, al-Wāfī bi-l-wafayāt, 1401 AH, vol. 16, p. 173.
  13. ↑ For example: Ibn Khallikān, Wafayāt al-aʿyān, Beirut, vol. 2, p. 475; Samʿānī, al-Ansāb, 1382 AH, vol. 8, p. 133; Ibn ʿAsākir, Tārīkh madīnat Dimashq, 1415 AH, vol. 23, p. 131; Rāfiʿī Qazvīnī, al-Tadwīn fī akhbār Qazvīn, 1408 AH, vol. 3, p. 81; Ṣafadī, al-Wāfī bi-l-wafayāt, 1401 AH, vol. 16, p. 173.
  14. ↑ Ibn Khamīs, Manāqib al-abrār, 1427 AH, vol. 1, p. 187.
  15. ↑ al-Shaykh al-Ṣadūq, al-Khiṣāl translated by Mudarris Gīlānī, 1362 Sh, vol. 2, p. 314.
  16. ↑ Raḥmānī Valavī, Tārīkh-i ʿulamāʾ-yi Balkh, 1386 Sh, vol. 1, p. 445.
  17. ↑ Hujwīrī, Kashf al-maḥjūb, 1375 Sh, p. 138.
  18. ↑ ʿAṭṭār, Tadhkirat al-awliyāʾ, 1430 AH, p. 251.
  19. ↑ Shīrwānī, Riyāḍ al-siyāḥa, 1361 Sh, vol. 1, p. 192.
  20. ↑ Raḥmānī Valavī, Tārīkh-i ʿulamāʾ-yi Balkh, 1386 Sh, vol. 1, p. 441.
  21. ↑ For example see: Ibn al-Athīr, al-Kāmil fī l-tārīkh, 1385 AH, vol. 6, p. 237; Ṣafadī, al-Wāfī bi-l-wafayāt, 1401 AH, vol. 16, pp. 173, 174; Ibn Shākir al-Kutubī, Fawāt al-wafayāt, Beirut, vol. 2, pp. 105, 106; Ibn Abī l-Wafāʾ, al-Jawāhir al-muḍīʾa, vol. 2, p. 255.
  22. ↑ Ibn Khallikān, Wafayāt al-aʿyān, Beirut, vol. 2, p. 476; Ibn al-Mulaqqin, Ṭabaقāt al-awliyāʾ, 1427 AH, p. 44; Mushār, Muʾallifīn-i kutub-i chāpī-yi Fārsī wa ʿArabī, 1340 Sh, vol. 3, p. 435.
  23. ↑ Khaṭīb al-Baghdādī, Tārīkh Baghdād, 1417 AH, vol. 21, p. 96; Jāmī, Nafaḥāt al-uns, Calcutta, p. 55.
  24. ↑ Nasafī, Rāz-i Rabbānī, 1378 Sh, p. 254.
  25. ↑ Shīrwānī, Riyāḍ al-siyāḥa, 1361 Sh, vol. 1, p. 192.
  26. ↑ Khwānsārī, Rawḍāt al-jannāt, 1390 AH, vol. 4, p. 106; Ṣadr, Takmilat amāl al-āmil, 1429 AH, vol. 3, p. 161; Mushār, Muʾallifīn-i kutub-i chāpī-yi Fārsī wa ʿArabī, 1340 Sh, vol. 3, p. 435.
  27. ↑ Nasafī, al-Qand fī dhikr ʿulamāʾ Samarqand, 1420 AH, p. 238; Ibn al-Athīr, al-Mukhtār min manāqib al-akhyār, 1424 AH, vol. 3, p. 108.
  28. ↑ Dhahabī, Tārīkh al-Islām, 1413 AH, vol. 13, p. 229; Dhahabī, Mīzān al-iʿtidāl, 1382 AH, vol. 2, p. 279.
  29. ↑ Shīrwānī, Riyāḍ al-siyāḥa, 1361 Sh, vol. 1, p. 192.
  30. ↑ Khwānsārī, Rawḍāt al-jannāt, 1390 AH, vol. 4, p. 107; Dhahabī, Tārīkh al-Islām, 1413 AH, vol. 13, p. 232; Bāmuṭrif, al-Jāmiʿ, Baghdad, vol. 2, p. 581.
  31. ↑ Ibn al-Athīr, al-Kāmil fī l-tārīkh, 1385 AH, vol. 6, p. 237.
  32. ↑ Raḥmānī Valavī, Tārīkh-i ʿulamāʾ-yi Balkh, 1386 Sh, vol. 1, p. 442.
  33. ↑ For example see: Ibn Khamīs, Manāqib al-abrār, 1427 AH, vol. 1, p. 186; Ibn al-Jawzī, Ṣifat al-ṣafwa, 1423 AH, vol. 4, p. 140; Ṣafadī, al-Wāfī bi-l-wafayāt, 1401 AH, vol. 16, p. 174.
  34. ↑ Shīrwānī, Riyāḍ al-siyāḥa, 1361 Sh, vol. 1, p. 192.
  35. ↑ Jāmī, Nafaḥāt al-uns, Calcutta, p. 55; Khwānsārī, Rawḍāt al-jannāt, 1390 AH, vol. 4, p. 106; Ṣadr, Takmilat amāl al-āmil, 1429 AH, vol. 3, p. 161.
  36. ↑ Dhahabī, Tārīkh al-Islām, 1413 AH, vol. 13, p. 228; Nasafī, al-Qand fī dhikr ʿulamāʾ Samarqand, 1420 AH, p. 238; Ibn al-Jawzī, Ṣifat al-ṣafwa, 1423 AH, vol. 4, p. 139.
  37. ↑ Sulamī, Ṭabaqāt al-ṣūfiyya, 1424 AH, pp. 63–64; Rāfiʿī Qazvīnī, al-Tadwīn fī akhbār Qazvīn, 1408 AH, vol. 3, p. 81; Ibn Abī l-Wafāʾ, al-Jawāhir al-muḍīʾa, vol. 2, pp. 254–255.
  38. ↑ al-Shaykh al-Ṭūsī, al-Amālī, 1414 AH, p. 640; Majlisī, Biḥār al-anwār, 1403 AH, vol. 41, pp. 163–164.
  39. ↑ al-Shaykh al-Ṭūsī, al-Amālī, 1414 AH, p. 640; Majlisī, Biḥār al-anwār, 1403 AH, vol. 16, p. 288; Namāzī Shāhrūdī, Mustadrakāt ʿilm rijāl al-ḥadīth, 1414 AH, vol. 4, p. 217.
  40. ↑ al-Shaykh al-Ṭūsī, al-Amālī, 1414 AH, p. 641; Majlisī, Biḥār al-anwār, 1403 AH, vol. 46, p. 69; Namāzī Shāhrūdī, Mustadrakāt ʿilm rijāl al-ḥadīth, 1414 AH, vol. 4, p. 217.
  41. ↑ al-Shaykh al-Ṭūsī, al-Amālī, 1414 AH, p. 641; Majlisī, Biḥār al-anwār, 1403 AH, vol. 46, pp. 303–304.
  42. ↑ al-Shaykh al-Ṭūsī, al-Amālī, 1414 AH, p. 640; Majlisī, Biḥār al-anwār, 1403 AH, vol. 22, p. 405.
  43. ↑ Raḥmānī Valavī, Tārīkh-i ʿulamāʾ-yi Balkh, 1386 Sh, vol. 1, p. 443; Mudarris Tabrīzī, Rayḥānat al-adab, 1369 Sh, vol. 3, p. 229.
  44. ↑ Khwānsārī, Rawḍāt al-jannāt, 1390 AH, vol. 4, p. 108.
  45. ↑ Raḥmānī Valavī, Tārīkh-i ʿulamāʾ-yi Balkh, 1386 Sh, vol. 1, p. 445.
  46. ↑ Raḥmānī Valavī, Tārīkh-i ʿulamāʾ-yi Balkh, 1386 Sh, vol. 1, p. 445.
  47. ↑ Ṣafī ʿAlī-Shāh, ʿIrfān al-ḥaqq, 1371 Sh, p. 121.
  48. ↑ Ibn Abī l-Ḥadīd, Sharḥ nahj al-balāgha, 1404 AH, vol. 11, p. 217; Khwānsārī, Rawḍāt al-jannāt, 1390 AH, vol. 4, p. 108; Daylamī, Irshād al-qulūb, 1376 Sh, vol. 1, p. 325.
  49. ↑ Some attributed this conversation to Ibrahim b. Adham (Jāmī, Nafaḥāt al-uns, p. 54–55; Anṣārī, Ṭabaqāt al-ṣūfiyya, p. 19.)
  50. ↑ Raḥmānī Valavī, Tārīkh-i ʿulamāʾ-yi Balkh, 1386 Sh, vol. 1, p. 441; Mudarris Tabrīzī, Rayḥānat al-adab, 1369 Sh, vol. 3, p. 229.
  51. ↑ Ṣadr, Takmilat amāl al-āmil, 1429 AH, vol. 3, p. 161; Shīrwānī, Riyāḍ al-siyāḥa, 1361 Sh, vol. 1, p. 192.
  52. ↑ Khwānsārī, Rawḍāt al-jannāt, 1390 AH, vol. 4, p. 106; Ṣadr, Takmilat amāl al-āmil, 1429 AH, vol. 3, p. 161; Mudarris Tabrīzī, Rayḥānat al-adab, 1369 Sh, vol. 3, p. 229.
  53. ↑ For example see: Ṭabarī Āmulī al-Ṣaghīr, Dalāʾil al-imāma, 1413 AH, pp. 317-319; Nawādir al-muʿjizāt, 1427 AH, pp. 317–321; Irbilī, Kashf al-ghumma, 1381 AH, vol. 2, pp. 213-214.
  54. ↑ Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, 1379 AH, vol. 4, pp. 302–303.
  55. ↑ Ṣadr, Takmilat amāl al-āmil, 1429 AH, vol. 3, p. 161.
  56. ↑ Sayyid Ḥaydar Āmulī, Jāmiʿ al-asrār, 1368 Sh, p. 224.
  57. ↑ Ibn Abī Jumhūr al-Aḥsāʾī, al-Mujallī, 1329 AH, p. 376.
  58. ↑ Ṣafadī, al-Wāfī bi-l-wafayāt, 1401 AH, vol. 16, p. 173; Ibn Shākir al-Kutubī, Fawāt al-wafayāt, Beirut, vol. 2, p. 105.
  59. ↑ Jāmī, Nafaḥāt al-uns, Calcutta, p. 54.
  60. ↑ Burqaʿī, Rāhnamā-yi dānishvarān, 1384 Sh, vol. 1, p. 453.
  61. ↑ Jāmī, Nafaḥāt al-uns, p. 54; Ṣafī ʿAlī-Shāh, ʿIrfān al-ḥaqq, p. 121.
  62. ↑ Ibn ʿAsākir, Tārīkh madīnat Dimashق, 1415 AH, vol. 23, p. 131.
  63. ↑ Khwānsārī, Rawḍāt al-jannāt, 1390 AH, vol. 4, p. 106.
  64. ↑ Tamīmī, al-Ṭabaqāt al-sunniyya fī tarājim al-ḥanafiyya, 1403 AH, vol. 4, p. 74.
  65. ↑ ʿAṭṭār, Tadhkirat al-awliyāʾ, 1430 AH, p. 251.
  66. ↑ Shīrwānī, Riyāḍ al-siyāḥa, 1361 Sh, vol. 1, p. 192.
  67. ↑ ʿAṭṭār, Tadhkirat al-awliyāʾ, 1430 AH, p. 251.
  68. ↑ ʿAṭṭār, Tadhkirat al-awliyāʾ, 1430 AH, p. 251.
  69. ↑ Shīrwānī, Riyāḍ al-siyāḥa, 1361 Sh, vol. 1, p. 192.
  70. ↑ Raḥmānī Valavī, Tārīkh-i ʿulamāʾ-yi Balkh, 1386 Sh, vol. 1, p. 441; Munāwī, Ṭabaqāt al-ṣūfiyya, 1999, vol. 1, p. 320.
  71. ↑ Abū Nuʿaym, Ḥilyat al-awliyāʾ, Cairo, vol. 8, p. 58.
  72. ↑ Dhahabī, Mīzān al-iʿtidāl, 1382 AH, vol. 2, p. 279.
  73. ↑ Tamīmī, al-Ṭabaqāt al-sunniyya fī tarājim al-ḥanafiyya, 1403 AH, vol. 4, p. 74.
  74. ↑ Ibn Khamīs, Manāqib al-abrār, 1427 AH, vol. 1, p. 182; Shaʿrānī, al-Ṭabaqāt al-kubrā, 1426 AH, vol. 1, p. 139.
  75. ↑ Bāmuṭrif, al-Jāmiʿ, Baghdad, vol. 2, p. 581.
  76. ↑ Mudarris Tabrīzī, Rayḥānat al-adab, 1369 Sh, vol. 3, p. 229.
  77. ↑ Ibn al-Athīr, al-Mukhtār min manāqib al-akhyār, 1424 AH, vol. 3, p. 114.
  78. ↑ Sulamī, Ṭabaqāt al-ṣūfiyya, 1424 AH, p. 63.
  79. ↑ Ibn ʿAsākir, Tārīkh madīnat Dimashq, 1415 AH, vol. 23, p. 134; Ṣafadī, al-Wāfī bi-l-wafayāt, 1401 AH, vol. 16, p. 174.
  80. ↑ Samʿānī, al-Ansāb, 1382 AH, vol. 8, p. 133; Khwānsārī, Rawḍāt al-jannāt, 1390 AH, vol. 4, p. 107; Qushayrī, al-Risāla al-qushayriyya, 1374 Sh, p. 53.
  81. ↑ Dhahabī, Tārīkh al-Islām, 1413 AH, vol. 13, p. 228; Ibn al-Jawzī, Ṣifat al-ṣafwa, 1423 AH, vol. 4, p. 139.
  82. ↑ Nasafī, al-Qand fī dhikr ʿulamāʾ Samarqand, 1420 AH, p. 238.
  83. ↑ Ibn al-Jawzī, Ṣifat al-ṣafwa, 1423 AH, vol. 4, p. 139; Ibn Khamīs, Manāqib al-abrār, 1427 AH, vol. 1, p. 186.
  84. ↑ Tamīmī, al-Ṭabaqāt al-sunniyya fī tarājim al-ḥanafiyya, 1403 AH, vol. 4, p. 74.
  85. ↑ Ḥusaynī, Nukhustīn zanān-i ṣūfī, 1385 Sh, p. 270.
  86. ↑ Dhahabī, Tārīkh al-Islām, 1413 AH, vol. 13, p. 228; Ibn al-Jawzī, Ṣifat al-ṣafwa, 1423 AH, vol. 4, p. 140.
  87. ↑ Ibn al-Jawzī, Ṣifat al-ṣafwa, 1423 AH, vol. 4, p. 139.
  88. ↑ Ibn Khallikān, Wafayāt al-aʿyān, Beirut, vol. 2, p. 476; Samʿānī, al-Ansāb, 1382 AH, vol. 8, p. 133; Ibn ʿAsākir, Tārīkh madīnat Dimashq, 1415 AH, vol. 23, pp. 134–135.
  89. ↑ ʿAṭṭār, Tadhkirat al-awliyāʾ, 1430 AH, pp. 250–251.
  90. ↑ For example see: Samʿānī, al-Ansāb, 1382 AH, vol. 8, pp. 133–134; Qushayrī, al-Risāla al-qushayriyya, 1374 Sh, pp. 53–54.
  91. ↑ Samʿānī, al-Ansāb, 1382 AH, vol. 8, p. 133; Ibn Khallikān, Wafayāt al-aʿyān, Beirut, vol. 2, p. 475; Shaʿrānī, al-Ṭabaqāt al-kubrā, 1426 AH, vol. 1, p. 139.
  92. ↑ Ibn ʿAsākir, Tārīkh madīnat Dimashq, 1415 AH, vol. 23, p. 131; Ṣafadī, al-Wāfī bi-l-wafayāt, 1401 AH, vol. 16, p. 173.
  93. ↑ Sulamī, Ṭabaqāt al-ṣūfiyya, 1424 AH, p. 63; Ibn Khamīs, Manāqib al-abrār, 1427 AH, vol. 1, p. 182.
  94. ↑ Ibn ʿAsākir, Tārīkh madīnat Dimashq, 1415 AH, vol. 23, p. 134; Ṣafadī, al-Wāfī bi-l-wafayāt, 1401 AH, vol. 16, p. 174.
  95. ↑ Sulamī, Ṭabaqāt al-ṣūfiyya, 1424 AH, p. 63.
  96. ↑ Rāfiʿī Qazvīnī, al-Tadwīn fī akhbār Qazvīn, 1408 AH, vol. 3, p. 81; Jāmī, Nafaḥāt al-uns, p. 54.
  97. ↑ ʿAṭṭār, Tadhkirat al-awliyāʾ, 1430 AH, p. 251.
  98. ↑ Ibn al-Athīr, al-Mukhtār min manāqib al-akhyār, 1424 AH, vol. 3, p. 111.
  99. ↑ Munāwī, Ṭabaqāt al-ṣūfiyya, 1999, vol. 1, p. 320.
  100. ↑ Hujwīrī, Kashf al-maḥjūb, 1375 Sh, p. 138.
  101. ↑ ʿAṭṭār, Tadhkirat al-awliyāʾ, 1430 AH, p. 251.
  102. ↑ Khaṭīb al-Baghdādī, Tārīkh Baghdād, 1417 AH, vol. 21, p. 96.
  103. ↑ Ibn Abī l-Wafāʾ, al-Jawāhir al-muḍīʾa, vol. 2, p. 254.
  104. ↑ Ibn Khallikān, Wafayāt al-aʿyān, Beirut, vol. 2, p. 475; Ṣafadī, al-Wāfī bi-l-wafayāt, 1401 AH, vol. 16, p. 173; Sulamī, Ṭabaqāt al-ṣūfiyya, 1424 AH, p. 63.
  105. ↑ Ibn ʿAsākir, Tārīkh madīnat Dimashq, 1415 AH, vol. 23, pp. 131, 133; Nasafī, al-Qand fī dhikr ʿulamāʾ Samarqand, 1420 AH, p. 237.
  106. ↑ Burqaʿī, Rāhnamā-yi dānishvarān, 1384 Sh, vol. 1, p. 453.
  107. ↑ Jāmī, Nafaḥāt al-uns, p. 54.
  108. ↑ Jāmī, Nafaḥāt al-uns, p. 55.
  109. ↑ Ibn ʿAsākir, Tārīkh madīnat Dimashq, 1415 AH, vol. 23, p. 131; Ṣafadī, al-Wāfī bi-l-wafayāt, 1401 AH, vol. 16, p. 173.
  110. ↑ Munāwī, Ṭabaqāt al-ṣūfiyya, 1999, vol. 1, p. 322.
  111. ↑ Dhahabī, Tārīkh al-Islām, 1413 AH, vol. 13, p. 230.
  112. ↑ For example see: Ibn ʿAsākir, Tārīkh madīnat Dimashq, 1415 AH, vol. 23, p. 131; Dhahabī, Mīzān al-iʿtidāl, 1382 AH, vol. 2, p. 279; Munāwī, Ṭabaqāt al-ṣūfiyya, 1999, vol. 1, p. 322.
  113. ↑ For example see: Ibn ʿAsākir, Tārīkh madīnat Dimashq, 1415 AH, vol. 23, p. 131; Nasafī, al-Qand fī dhikr ʿulamāʾ Samarqand, 1420 AH, p. 237.
  114. ↑ Khaṭīb al-Baghdādī, Tārīkh Baghdād, 1417 AH, vol. 21, p. 96; Ṣafadī, al-Wāfī bi-l-wafayāt, 1401 AH, vol. 16, p. 173.
  115. ↑ Anṣārī, Ṭabaqāt al-ṣūfiyya, p. 19.
  116. ↑ Namāzī Shāhrūdī, Mustadrakāt ʿilm rijāl al-ḥadīth, 1414 AH, vol. 4, p. 217.
  117. ↑ Khwānsārī, Rawḍāt al-jannāt, 1390 AH, vol. 4, p. 107.
  118. ↑ Ibn Khallikān, Wafayāt al-aʿyān, Beirut, vol. 2, pp. 475-476.
  119. ↑ Ṣadr, Takmilat amāl al-āmil, 1429 AH, vol. 3, p. 161.
  120. ↑ Khazzāz Rāzī, Kifāyat al-athar, 1301 AH, p. 29; al-Shaykh al-Ḥurr al-ʿĀmilī, Ithbāt al-hudāt, 1425 AH, vol. 2, p. 152.
  121. ↑ Some later sources changed Shaqiq al-Balkhi's name to Shaqiq b. Ahmad al-Balkhi in the mentioned narrations. (Baḥرānī, al-Inṣāf, p. 140; Baḥrānī Iṣfahānī, ʿAwālim al-ʿulūm, p. 146.)
  122. ↑ Raḥmānī Valavī, Tārīkh-i ʿulamāʾ-yi Balkh, 1386 Sh, vol. 1, p. 444.
  123. ↑ Munāwī, Ṭabaqāt al-ṣūfiyya, 1999, vol. 1, p. 322.
  124. ↑ Māmaqānī, Tanqīḥ al-maqāl, 1431 AH, vol. 35, p. 106.
  125. ↑ Jāmī, Nafaḥāt al-uns, p. 54; Anṣārī, Ṭabaqāt al-ṣūfiyya, p. 19.
  126. ↑ Raḥmānī Valavī, Tārīkh-i ʿulamāʾ-yi Balkh, 1386 Sh, vol. 1, p. 441.
  127. ↑ Khaṭīb al-Baghdādī, Tārīkh Baghdād, 1417 AH, vol. 21, p. 96.
  128. ↑ Khaṭīb al-Baghdādī, Tārīkh Baghdād, 1417 AH, vol. 21, p. 96.
  129. ↑ Dhahabī, Mīzān al-iʿtidāl, 1382 AH, vol. 2, p. 279.
  130. ↑ Khaṭīb al-Baghdādī, Tārīkh Baghdād, 1417 AH, vol. 21, p. 96.
  131. ↑ Ibn al-Athīr, al-Mukhtār min manāqib al-akhyār, 1424 AH, vol. 3, p. 116.
  132. ↑ Rāfiʿī Qazvīnī, al-Tadwīn fī akhbār Qazvīn, 1408 AH, vol. 3, p. 81.
  133. ↑ Ibn al-Athīr, al-Mukhtār min manāqib al-akhyār, 1424 AH, vol. 3, pp. 111–112.
  134. ↑ Nasafī, al-Qand fī dhikr ʿulamāʾ Samarqand, 1420 AH, p. 237.
  135. ↑ Anṣārī, Ṭabaqāt al-ṣūfiyya, p. 19.
  136. ↑ Munāwī, Ṭabaqāt al-ṣūfiyya, 1999, vol. 1, p. 322; Dhahabī, Tārīkh al-Islām, 1413 AH, vol. 13, p. 231.
  137. ↑ Nasafī, Rāz-i Rabbānī, 1378 Sh, p. 254; Munāwī, Ṭabaqāt al-ṣūfiyya, 1999, vol. 1, p. 322.
  138. ↑ Dhahabī, Tārīkh al-Islām, 1413 AH, vol. 13, p. 231.
  139. ↑ Shīrwānī, Riyāḍ al-siyāḥa, 1361 Sh, vol. 1, p. 192; Raḥmānī Valavī, Tārīkh-i ʿulamāʾ-yi Balkh, 1386 Sh, vol. 1, p. 442.
  140. ↑ Ibn al-Athīr, al-Mukhtār min manāqib al-akhyār, 1424 AH, vol. 3, p. 111.
  141. ↑ Ṣafadī, al-Wāfī bi-l-wafayāt, 1401 AH, vol. 16, p. 174; Ibn al-Mulaqqin, Ṭabaقāt al-awliyāʾ, 1427 AH, pp. 46–47.
  142. ↑ Ibn al-Jawzī, Ṣifat al-ṣafwa, 1423 AH, vol. 4, p. 140; Tamīmī, al-Ṭabaqāt al-sunniyya fī tarājim al-ḥanafiyya, 1403 AH, vol. 4, p. 75; Dhahabī, Tārīkh al-Islām, 1413 AH, vol. 13, p. 228.

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