Bishr al-Hafi: Difference between revisions

Bishr (Bushr) b. Harith Marvzi known as Bishr Hafi (150 – 227 AH) was among ascetics and leaders of Sufis in 3rd century AH. Bishr lived in Baghdad and according to some sources, repented under influence of the speeches of Imam al-Kazim (a). Since Bishr did not wear shoes, he was called “hafi” [“bare-footed”].

Bishr was son of Harith b. ‘Abd al-Rahman Marvzi who was one of government officials of Merv. According to Ibn Khalkan, he was among descendants of Ba’bur (‘Abd Allah) who became Muslim by the guidance of Imam Ali (a). In 150 AH, Bishr was born in a village near Merv but lived in Baghdad. Ibn Kathir mentioned Baghdad as his birthplace.

Kunya of Bishr was Abu Nasr and was called “hafi” [“bare-footed”] because he did not wear shoes. It is said that when he was asked, “why do not you wear shoes?” He answered,

“The day I reconciled with God, I was bare-footed and now I feel shy to wear shoes.” He also said, “the earth is estate of the Truth and it is not right to walk on His estate wearing shoes.”

Some said that he asked a shoe maker to repair his shoes, but the shoe-maker responded to him with reluctance. Bishr threw away his shoes and swore that he would never wear shoes again.

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 ‘Ayyash. He also learned from Ibrahim b. Sa’d Zahri, Sharik b. ‘Abd Allah, Fudayl b. ‘Ayad and Ali b. Khushram (uncle or cousin of Bishr). People including Abu Khuthayma, Zuhayr b. Harb, Sari Saqati, Abbas b. ‘Abd al-‘Azim and Muhammad b. Hatam transmitted hadiths from him.

They said that Bishr was a follower of Sufyan Thuri in fiqh. He had collected Sufyan’s hadiths in a Musnad collection.

According to some sources, Bishr Hafi repented under influence of the speeches of Imam al-Kazim (a). For a while, he lived an extravagant life in Baghdad. When Imam al-Kazim (a) was passing by his house, the sound of music was loud and heard outside his house. Imam al-Kazim (a) asked a bondwoman who came out of the house, “Is the owner of this house, a free man or a slave?” She answered, “It is a free man.” Imam (a) said, “you are right! If he was a slave, he would fear his master.” When she went back in, told Bishr about Imam’s (a) treatment (without knowing that it was Imam (a)). Bishr ran out of the house bare-footed and followed Imam al-Kazim (a) and after a conversation he had with Imam (a), he repented. Some books of Sufis have mentioned this story without mentioning the name of Imam al-Kazim (a).

Some historians have mentioned other reasons for his repentance including that: Bishr picked up a piece of paper on which the name of God was written from a path, applied perfume on it and put it in a crack of a wall. At night, he was told in a dream that, “since you picked the name of God from the ground and applied perfume on it, God will make your name good in this world and in the hereafter” and this dream made him repent.

Historical sources have praised Bishr’s ascesis and said that after he repented, he secluded himself from people and occupied himself with worshipping. He also refrained from transmitting hadiths and toward the end of his life, buried the hadiths he had collected in the ground. Bishr was famous because of his ascesis. However, he said that the Prophet (a) mentioned his fame, a result of his adherence to the tradition, respecting the good, loving the companions and the Ahl al-Bayt (a). It is said that Bishr always repeated this supplication, “O God! If you have made me famous in this world to make me humiliated in the hereafter, take that [fame] from me.”

 

Bishr is considered among the leaders of Sufism. His biography, speeches and stories of his life are mentioned in the books of Sufis such as Tadhkirat al-awliya, Hilyat al-awliya and Tabaqat al-Sufiyya. Also, according to Sufi sources, people of Baghdad considered Bishr like a prophet.

Bishr passed away in 227 AH in Baghdad and was buried in Bab al-Harb of Baghdad. His demise is also mentioned in 226 AH in Merv. Ibn Kathir considered the first report more reliable. In some of the regions of Iran such as Anar in Kerman, Bijar in Kurdestan and Gotvand in Khuzestan, there are tombs attributed to him.