مقام منسوب شیخ ابراہیم خواص رحمۃ اللہ علیہ
IRQ-0103
تعارف
مقبرہ شونیزیہ میں شیخ ابراہیم خواص رحمۃ اللہ علیہ سے منسوب یہ مقام ان کا معروف اصل مدفن نہیں ہے۔ قدیم صوفی تذکرے واضح طور پر بیان کرتے ہیں کہ وہ رے کی جامع مسجد میں بیمار ہوئے، وہیں وفات پائی، اور یوسف بن حسین رازی نے ان کے غسل و تدفین کا انتظام کیا۔ اس لیے بغداد کے اس مقام کو بعد کی منسوب زیارت گاہ یا یادگاری مقام کے طور پر لکھنا درست ہے، تاریخی طور پر ثابت قبر کے طور پر نہیں۔
تاریخی شخصیت کی شناخت مضبوط ہے۔ ان کا نام ابواسحاق ابراہیم بن احمد بن اسماعیل خواص تھا اور وہ تیسری صدی ہجری کے اس صوفی ماحول سے تعلق رکھتے تھے جس میں جنید بغدادی، ابوالحسین نوری اور دیگر ابتدائی مشائخ شامل تھے۔ تذکرہ نگار انہیں خاص طور پر توکل، منظم سفر، حلال کمائی، بھوک کی ریاضت، خدمت اور ظاہری اسباب کو دل کا سہارا نہ بنانے کی تعلیم کے لیے یاد کرتے ہیں۔
اس نتیجے کی کتابی بنیاد واضح کرنے کے لیے ابن الجوزی نے صفۃ الصفوۃ، جلد ۲، صفحہ ۳۰۰ میں محمد بن عبداللہ رازی کی روایت نقل کی ہے کہ ابراہیم خواص رحمۃ اللہ علیہ رے کی جامع مسجد میں بیمار ہوئے اور بار بار طہارت کے لیے پانی میں جاتے ہوئے ایک مرتبہ اسی پانی میں وفات پا گئے۔ ابن الجوزی آگے لکھتے ہیں کہ ان کی وفات جامعِ رے میں ۲۹۱ ہجری میں ہوئی، جبکہ ایک دوسرا قول ۲۸۴ ہجری کا ہے، اور یوسف بن حسین رازی نے ان کے غسل و تدفین کی ذمہ داری سنبھالی۔ ابوالقاسم قشیری کی الرسالۃ القشیریۃ، جلد ۲، صفحہ ۴۷۲ بھی آخری بیماری اور وفات کو جامعِ رے میں بیان کرتی ہے، جبکہ سیر السلف الصالحین، جلد ۱، صفحات ۱۳۲۵–۱۳۲۶ میں یہی واقعہ رے کے حوالے سے محفوظ ہے۔ ان نام زد کتابی عبارتوں سے وفات اور تجہیز و تدفین کا تعلق رے سے ثابت ہوتا ہے؛ ان میں سے کوئی ماخذ بغداد کے شونیزیہ مقام کو ان کی قبر قرار نہیں دیتا۔
بغداد کی یہ نسبت ممکن ہے اس وجہ سے پیدا ہوئی ہو کہ شونیزیہ بغداد کے صوفی اور علمی حافظے کا مشہور قبرستان بن گیا تھا۔ سری سقطی اور جنید بغدادی جیسے اکابر کی قبروں نے اس علاقے کو طاقتور زیارتی شناخت دی، اور بعد کی مقامی یادداشت نے دوسرے معروف مشائخ کو بھی اسی ماحول سے جوڑ دیا۔ یہ اندراج صرف اسی صورت مفید ہے جب ثابت مدفن اور بعد کی علامتی یا زیارتی نسبت صاف الگ رکھی جائے۔
ابو نعیم اصفہانی نے ابراہیم خواص رحمۃ اللہ علیہ کی روحانی تربیت کا سب سے واضح کتابی بیان محفوظ کیا ہے۔ حلیۃ الاولیاء وطبقات الاصفیاء، جلد ۱۰، صفحہ ۲۲۹ میں لکھا ہے کہ ابراہیم خواص نے توکل کا طریق ابو عبداللہ محمد بن اسماعیل مغربی رحمۃ اللہ علیہ سے حاصل کیا، اور وہی ان کے استاد تھے۔ ابراہیم خواص کو جنید بغدادی اور ابوالحسین نوری رحمۃ اللہ علیہما کے معاصرین میں بھی شمار کیا جاتا ہے۔ یوں ان کی تربیت ابتدائی صوفی مکتب کی صحبت، عبادت، سفر، مجاہدۂ نفس اور اللہ پر اعتماد کی منظم روایت سے وابستہ تھی۔
ان کا توکل بے احتیاطی نہیں بلکہ عملی ذمہ داری کے ساتھ تھا۔ ابوالقاسم قشیری نے الرسالۃ القشیریۃ، جلد ۱، صفحات ۳۰۳–۳۰۴ میں نقل کیا ہے کہ ابراہیم خواص سفر میں سوئی، دھاگا، پانی کا چھوٹا برتن اور قینچی ساتھ رکھتے تھے۔ سوال ہونے پر انہوں نے سمجھایا کہ اللہ پر توکل ستر ڈھانپنے، نماز قائم رکھنے اور طہارت محفوظ کرنے کے فرائض کو ختم نہیں کرتا۔ اسی کتاب کی جلد ۱، صفحہ ۱۰۵ میں ان سے دل کی پانچ دوائیں منقول ہیں: قرآن کو غور سے پڑھنا، پیٹ کو ہلکا رکھنا، رات کو نماز کے لیے کھڑا ہونا، سحر کے وقت عاجزی سے دعا کرنا اور صالحین کی صحبت اختیار کرنا۔
ابن الجوزی نے صفۃ الصفوۃ، جلد ۲، صفحہ ۲۹۸ میں ان کی خدمتِ خلق کا ایک نہایت مؤثر واقعہ نقل کیا ہے۔ ابراہیم خواص کھجور کے پتوں سے ٹوکریاں بناتے اور انہیں دریا میں ڈال دیتے تھے، مگر یہ نہیں جانتے تھے کہ وہ کہاں جاتی ہیں۔ ایک دن ان کے پیچھے گئے تو ایک غریب بیوہ کو پانچ یتیم بچوں کے ساتھ پایا، جو پانی سے ٹوکریاں نکال کر بیچتی اور بچوں کو کھانا کھلاتی تھی۔ جس دن انہوں نے ٹوکری نہ بنائی، وہ عورت پریشانی میں انتظار کر رہی تھی۔ ابراہیم خواص نے اسے بتایا کہ ٹوکریاں وہی بناتے تھے، اس کے ساتھ گئے اور پھر کئی سال تک اس عورت اور اس کے بچوں کی کفالت کرتے رہے۔
حلیۃ الاولیاء، جلد ۱۰، صفحہ ۳۳۰ میں ان کی کرامات سے متعلق ایک سمندری واقعہ محفوظ ہے۔ ایک یہودی مسافر نے ابراہیم خواص کو کھلے سمندر سے اپنے ساتھ پار ہونے کا چیلنج دیا۔ روایت کے مطابق دونوں سمندر میں اترے اور ساحل تک پہنچ گئے۔ اس کے بعد وہ تین دن آبادی سے باہر رہے۔ ایک کتا اس مسافر کے لیے دو روٹیاں لایا، جبکہ ایک خوش لباس نوجوان صاف ستھرا کھانا ابراہیم خواص کے پاس لایا اور پھر نظروں سے غائب ہوگیا۔ یہ منظر دیکھ کر وہ مسافر مسلمان ہوگیا اور روایت کے مطابق بعد میں ابراہیم خواص کے صوفی رفقاء میں شامل ہوگیا۔
ایک اور مشہور کرامت خیر النساج کی روایت سے حلیۃ الاولیاء، جلد ۱۰، صفحات ۳۳۰–۳۳۱ میں درج ہے۔ ابراہیم خواص نے بیان کیا کہ مقامِ حاجِر پر انہیں اتنی شدید پیاس لگی کہ وہ بے ہوش ہو کر گر پڑے۔ انہوں نے اپنے چہرے پر ٹھنڈا پانی محسوس کیا اور آنکھ کھولی تو ایک نہایت حسین سوار کو سرمئی گھوڑے پر دیکھا، جس نے سبز لباس پہن رکھا تھا اور ہاتھ میں قیمتی پیالہ تھا۔ اس نے انہیں پانی پلایا اور اپنے پیچھے سوار ہونے کو کہا۔ کچھ ہی دیر بعد سوار نے پوچھا کہ کیا دیکھتے ہو؛ ابراہیم خواص نے جواب دیا کہ مدینہ دکھائی دے رہا ہے۔ سوار نے انہیں اترنے، رسول اللہ صلی اللہ علیہ وسلم کی خدمت میں سلام پیش کرنے اور یہ کہنے کو کہا کہ آپ کے بھائی رضوان نے سلام بھیجا ہے۔
زائر کے لیے یہ منسوب مقام اعتماد، نظم، حلال روزی اور خدمت کا سبق دے، مگر قبر کے بارے میں غلط فہمی پیدا نہ کرے۔ محقق کے لیے یہ ایک اصلاحی مثال ہے کہ کسی مشہور بزرگ کی پوری سوانح ہر اس جگہ نقل نہیں ہونی چاہیے جو ان کے نام سے مشہور ہو۔ رے میں معروف اصل تدفین اور بغداد کی بعد کی نسبت کو الگ رکھنا ہی عقیدت اور تاریخی دیانت دونوں کی حفاظت کرتا ہے۔
تاریخی / دینی اہمیت
اس ریکارڈ کی پہلی تاریخی اہمیت مقام کے کردار کی درست تعیین ہے۔ ابراہیم خواص رحمۃ اللہ علیہ ایک مضبوط کتابی شناخت رکھنے والے صوفی بزرگ ہیں، جبکہ نام زد قدیم کتابیں ان کی آخری بیماری، وفات اور تجہیز و تدفین کا تعلق رے سے بیان کرتی ہیں۔ اس لیے شونیزیہ کے مقام کو ان کی اصل قبر کے بجائے بغداد کے ایک منسوب مقام کے طور پر محفوظ کیا گیا ہے۔
ان کی وسیع تر اہمیت عملی اور منظم توکل کی ابتدائی صوفی روایت میں ہے۔ حلیۃ الاولیاء ابو عبداللہ مغربی کو اس طریق میں ان کا استاد بتاتی ہے؛ الرسالۃ القشیریۃ نماز، طہارت اور دل کی پانچ دواؤں سے متعلق ان کی تعلیم محفوظ کرتی ہے؛ اور صفۃ الصفوۃ ایک بیوہ اور پانچ یتیم بچوں کی کئی سال تک کفالت کا واقعہ نقل کرتی ہے۔
سمندر پار کرنے اور کچھ ہی دیر میں مدینہ پہنچنے کے واقعات ابو نعیم اصفہانی نے حلیۃ الاولیاء، جلد ۱۰، صفحات ۳۳۰–۳۳۱ میں ان کی کرامات کے ضمن میں محفوظ کیے ہیں۔ ان روایات کو شامل کرنے سے قاری قدیم صوفی کتابوں میں منتقل ہونے والی روحانی یادداشت سے واقف ہوتا ہے، جبکہ مضمون بغداد کے مقام کی تدفینی نسبت کو الگ اور محتاط طور پر بیان کرتا ہے۔
حوالہ جات
صفة الصفوة
ابن الجوزي
ج 2، ص 298–300: خدمة الأرملة والأيتام؛ الوفاة في ج
Page/Volume: ج 2، ص 298–300: خدمة الأرملة والأيتام؛ الوفاة في جامع الري؛ القولان 291هـ و284هـ؛ تولي يوسف بن الحسين الرازي الغسل والدفن | Article role: SECONDARY ATTRIBUTED PLACE. The developed location analysis and Rayy death-and-burial evidence were preserved. New source-led life material was added only where a named classical book supports it. Hilyat al-Awliya, vol. 10, p. 229, states that Ibrahim al-Khawas took the path of tawakkul from Abu Abd Allah Muhammad ibn Isma'il al-Maghribi, who was his teacher. Al-Risala al-Qushayriyya, vol. 1, p. 105 and pp. 303–304, supports the five medicines of the heart and his practical use of a needle, thread, water vessel and scissors to preserve covering, prayer and purification. Sifat al-Safwa, vol. 2, p. 298, records the baskets, the widow with five orphans, and his care for them for years. Hilyat al-Awliya, vol. 10, pp. 330–331, preserves the sea-crossing report, the traveller's conversion, and the report that after al-Khawas mounted behind the rider he reached Madina within a very short time. These are presented as book-transmitted karamat of the person and are not used as proof that the al-Shuniziyya site is his original grave. No unsupported family, child, spouse, body-transfer or Baghdad burial claim was added.
حلية الأولياء وطبقات الأصفياء
أبو نعيم الأصبهاني
ج 10، ص 229 و326–331: أبو عبد الله المغربي أستاذه
Page/Volume: ج 10، ص 229 و326–331: أبو عبد الله المغربي أستاذه في التوكل؛ أقواله وتعاليمه؛ عبور البحر؛ الوصول إلى المدينة | Article role: SECONDARY ATTRIBUTED PLACE. The developed location analysis and Rayy death-and-burial evidence were preserved. New source-led life material was added only where a named classical book supports it. Hilyat al-Awliya, vol. 10, p. 229, states that Ibrahim al-Khawas took the path of tawakkul from Abu Abd Allah Muhammad ibn Isma'il al-Maghribi, who was his teacher. Al-Risala al-Qushayriyya, vol. 1, p. 105 and pp. 303–304, supports the five medicines of the heart and his practical use of a needle, thread, water vessel and scissors to preserve covering, prayer and purification. Sifat al-Safwa, vol. 2, p. 298, records the baskets, the widow with five orphans, and his care for them for years. Hilyat al-Awliya, vol. 10, pp. 330–331, preserves the sea-crossing report, the traveller's conversion, and the report that after al-Khawas mounted behind the rider he reached Madina within a very short time. These are presented as book-transmitted karamat of the person and are not used as proof that the al-Shuniziyya site is his original grave. No unsupported family, child, spouse, body-transfer or Baghdad burial claim was added.
الرسالة القشيرية
أبو القاسم عبد الكريم القشيري
ج 1، ص 105 و303–304: أدوية القلب الخمسة؛ الإبرة وا
Page/Volume: ج 1، ص 105 و303–304: أدوية القلب الخمسة؛ الإبرة والخيط والركوة والمقراض؛ التوكل مع حفظ الصلاة والطهارة | Article role: SECONDARY ATTRIBUTED PLACE. The developed location analysis and Rayy death-and-burial evidence were preserved. New source-led life material was added only where a named classical book supports it. Hilyat al-Awliya, vol. 10, p. 229, states that Ibrahim al-Khawas took the path of tawakkul from Abu Abd Allah Muhammad ibn Isma'il al-Maghribi, who was his teacher. Al-Risala al-Qushayriyya, vol. 1, p. 105 and pp. 303–304, supports the five medicines of the heart and his practical use of a needle, thread, water vessel and scissors to preserve covering, prayer and purification. Sifat al-Safwa, vol. 2, p. 298, records the baskets, the widow with five orphans, and his care for them for years. Hilyat al-Awliya, vol. 10, pp. 330–331, preserves the sea-crossing report, the traveller's conversion, and the report that after al-Khawas mounted behind the rider he reached Madina within a very short time. These are presented as book-transmitted karamat of the person and are not used as proof that the al-Shuniziyya site is his original grave. No unsupported family, child, spouse, body-transfer or Baghdad burial claim was added.
سير السلف الصالحين
قوام السنة إسماعيل بن محمد الأصبهاني
ج 1، ص 1325–1326: مرضه ووفاته في جامع الري وأقواله
Article role: SECONDARY ATTRIBUTED PLACE. The developed location analysis and Rayy death-and-burial evidence were preserved. New source-led life material was added only where a named classical book supports it. Hilyat al-Awliya, vol. 10, p. 229, states that Ibrahim al-Khawas took the path of tawakkul from Abu Abd Allah Muhammad ibn Isma'il al-Maghribi, who was his teacher. Al-Risala al-Qushayriyya, vol. 1, p. 105 and pp. 303–304, supports the five medicines of the heart and his practical use of a needle, thread, water vessel and scissors to preserve covering, prayer and purification. Sifat al-Safwa, vol. 2, p. 298, records the baskets, the widow with five orphans, and his care for them for years. Hilyat al-Awliya, vol. 10, pp. 330–331, preserves the sea-crossing report, the traveller's conversion, and the report that after al-Khawas mounted behind the rider he reached Madina within a very short time. These are presented as book-transmitted karamat of the person and are not used as proof that the al-Shuniziyya site is his original grave. No unsupported family, child, spouse, body-transfer or Baghdad burial claim was added.
طبقات الصوفية
أبو عبد الرحمن السلمي
ترجمة إبراهيم الخواص؛ وفاته في الري سنة 291هـ؛ يخت
Page/Volume: ترجمة إبراهيم الخواص؛ وفاته في الري سنة 291هـ؛ يختلف ترقيم الصفحات باختلاف الطبعات | Article role: SECONDARY ATTRIBUTED PLACE. The developed location analysis and Rayy death-and-burial evidence were preserved. New source-led life material was added only where a named classical book supports it. Hilyat al-Awliya, vol. 10, p. 229, states that Ibrahim al-Khawas took the path of tawakkul from Abu Abd Allah Muhammad ibn Isma'il al-Maghribi, who was his teacher. Al-Risala al-Qushayriyya, vol. 1, p. 105 and pp. 303–304, supports the five medicines of the heart and his practical use of a needle, thread, water vessel and scissors to preserve covering, prayer and purification. Sifat al-Safwa, vol. 2, p. 298, records the baskets, the widow with five orphans, and his care for them for years. Hilyat al-Awliya, vol. 10, pp. 330–331, preserves the sea-crossing report, the traveller's conversion, and the report that after al-Khawas mounted behind the rider he reached Madina within a very short time. These are presented as book-transmitted karamat of the person and are not used as proof that the al-Shuniziyya site is his original grave. No unsupported family, child, spouse, body-transfer or Baghdad burial claim was added.
المنتظم في تاريخ الملوك والأمم
ابن الجوزي
ترجمة أبي عبد الله المغربي وإبراهيم الخواص؛ يختلف
Page/Volume: ترجمة أبي عبد الله المغربي وإبراهيم الخواص؛ يختلف ترقيم الصفحات باختلاف الطبعات | Article role: SECONDARY ATTRIBUTED PLACE. The developed location analysis and Rayy death-and-burial evidence were preserved. New source-led life material was added only where a named classical book supports it. Hilyat al-Awliya, vol. 10, p. 229, states that Ibrahim al-Khawas took the path of tawakkul from Abu Abd Allah Muhammad ibn Isma'il al-Maghribi, who was his teacher. Al-Risala al-Qushayriyya, vol. 1, p. 105 and pp. 303–304, supports the five medicines of the heart and his practical use of a needle, thread, water vessel and scissors to preserve covering, prayer and purification. Sifat al-Safwa, vol. 2, p. 298, records the baskets, the widow with five orphans, and his care for them for years. Hilyat al-Awliya, vol. 10, pp. 330–331, preserves the sea-crossing report, the traveller's conversion, and the report that after al-Khawas mounted behind the rider he reached Madina within a very short time. These are presented as book-transmitted karamat of the person and are not used as proof that the al-Shuniziyya site is his original grave. No unsupported family, child, spouse, body-transfer or Baghdad burial claim was added.
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Article role: SECONDARY ATTRIBUTED PLACE. The developed location analysis and Rayy death-and-burial evidence were preserved. New source-led life material was added only where a named classical book supports it. Hilyat al-Awliya, vol. 10, p. 229, states that Ibrahim al-Khawas took the path of tawakkul from Abu Abd Allah Muhammad ibn Isma'il al-Maghribi, who was his teacher. Al-Risala al-Qushayriyya, vol. 1, p. 105 and pp. 303–304, supports the five medicines of the heart and his practical use of a needle, thread, water vessel and scissors to preserve covering, prayer and purification. Sifat al-Safwa, vol. 2, p. 298, records the baskets, the widow with five orphans, and his care for them for years. Hilyat al-Awliya, vol. 10, pp. 330–331, preserves the sea-crossing report, the traveller's conversion, and the report that after al-Khawas mounted behind the rider he reached Madina within a very short time. These are presented as book-transmitted karamat of the person and are not used as proof that the al-Shuniziyya site is his original grave. No unsupported family, child, spouse, body-transfer or Baghdad burial claim was added.
shamela.ws
Article role: SECONDARY ATTRIBUTED PLACE. The developed location analysis and Rayy death-and-burial evidence were preserved. New source-led life material was added only where a named classical book supports it. Hilyat al-Awliya, vol. 10, p. 229, states that Ibrahim al-Khawas took the path of tawakkul from Abu Abd Allah Muhammad ibn Isma'il al-Maghribi, who was his teacher. Al-Risala al-Qushayriyya, vol. 1, p. 105 and pp. 303–304, supports the five medicines of the heart and his practical use of a needle, thread, water vessel and scissors to preserve covering, prayer and purification. Sifat al-Safwa, vol. 2, p. 298, records the baskets, the widow with five orphans, and his care for them for years. Hilyat al-Awliya, vol. 10, pp. 330–331, preserves the sea-crossing report, the traveller's conversion, and the report that after al-Khawas mounted behind the rider he reached Madina within a very short time. These are presented as book-transmitted karamat of the person and are not used as proof that the al-Shuniziyya site is his original grave. No unsupported family, child, spouse, body-transfer or Baghdad burial claim was added.
ftp.shamela.ws
Article role: SECONDARY ATTRIBUTED PLACE. The developed location analysis and Rayy death-and-burial evidence were preserved. New source-led life material was added only where a named classical book supports it. Hilyat al-Awliya, vol. 10, p. 229, states that Ibrahim al-Khawas took the path of tawakkul from Abu Abd Allah Muhammad ibn Isma'il al-Maghribi, who was his teacher. Al-Risala al-Qushayriyya, vol. 1, p. 105 and pp. 303–304, supports the five medicines of the heart and his practical use of a needle, thread, water vessel and scissors to preserve covering, prayer and purification. Sifat al-Safwa, vol. 2, p. 298, records the baskets, the widow with five orphans, and his care for them for years. Hilyat al-Awliya, vol. 10, pp. 330–331, preserves the sea-crossing report, the traveller's conversion, and the report that after al-Khawas mounted behind the rider he reached Madina within a very short time. These are presented as book-transmitted karamat of the person and are not used as proof that the al-Shuniziyya site is his original grave. No unsupported family, child, spouse, body-transfer or Baghdad burial claim was added.
mail.shamela.ws
Article role: SECONDARY ATTRIBUTED PLACE. The developed location analysis and Rayy death-and-burial evidence were preserved. New source-led life material was added only where a named classical book supports it. Hilyat al-Awliya, vol. 10, p. 229, states that Ibrahim al-Khawas took the path of tawakkul from Abu Abd Allah Muhammad ibn Isma'il al-Maghribi, who was his teacher. Al-Risala al-Qushayriyya, vol. 1, p. 105 and pp. 303–304, supports the five medicines of the heart and his practical use of a needle, thread, water vessel and scissors to preserve covering, prayer and purification. Sifat al-Safwa, vol. 2, p. 298, records the baskets, the widow with five orphans, and his care for them for years. Hilyat al-Awliya, vol. 10, pp. 330–331, preserves the sea-crossing report, the traveller's conversion, and the report that after al-Khawas mounted behind the rider he reached Madina within a very short time. These are presented as book-transmitted karamat of the person and are not used as proof that the al-Shuniziyya site is his original grave. No unsupported family, child, spouse, body-transfer or Baghdad burial claim was added.
mail.shamela.ws
Article role: SECONDARY ATTRIBUTED PLACE. The developed location analysis and Rayy death-and-burial evidence were preserved. New source-led life material was added only where a named classical book supports it. Hilyat al-Awliya, vol. 10, p. 229, states that Ibrahim al-Khawas took the path of tawakkul from Abu Abd Allah Muhammad ibn Isma'il al-Maghribi, who was his teacher. Al-Risala al-Qushayriyya, vol. 1, p. 105 and pp. 303–304, supports the five medicines of the heart and his practical use of a needle, thread, water vessel and scissors to preserve covering, prayer and purification. Sifat al-Safwa, vol. 2, p. 298, records the baskets, the widow with five orphans, and his care for them for years. Hilyat al-Awliya, vol. 10, pp. 330–331, preserves the sea-crossing report, the traveller's conversion, and the report that after al-Khawas mounted behind the rider he reached Madina within a very short time. These are presented as book-transmitted karamat of the person and are not used as proof that the al-Shuniziyya site is his original grave. No unsupported family, child, spouse, body-transfer or Baghdad burial claim was added.
www.islamweb.net
Article role: SECONDARY ATTRIBUTED PLACE. The developed location analysis and Rayy death-and-burial evidence were preserved. New source-led life material was added only where a named classical book supports it. Hilyat al-Awliya, vol. 10, p. 229, states that Ibrahim al-Khawas took the path of tawakkul from Abu Abd Allah Muhammad ibn Isma'il al-Maghribi, who was his teacher. Al-Risala al-Qushayriyya, vol. 1, p. 105 and pp. 303–304, supports the five medicines of the heart and his practical use of a needle, thread, water vessel and scissors to preserve covering, prayer and purification. Sifat al-Safwa, vol. 2, p. 298, records the baskets, the widow with five orphans, and his care for them for years. Hilyat al-Awliya, vol. 10, pp. 330–331, preserves the sea-crossing report, the traveller's conversion, and the report that after al-Khawas mounted behind the rider he reached Madina within a very short time. These are presented as book-transmitted karamat of the person and are not used as proof that the al-Shuniziyya site is his original grave. No unsupported family, child, spouse, body-transfer or Baghdad burial claim was added.
www.islamweb.net
Article role: SECONDARY ATTRIBUTED PLACE. The developed location analysis and Rayy death-and-burial evidence were preserved. New source-led life material was added only where a named classical book supports it. Hilyat al-Awliya, vol. 10, p. 229, states that Ibrahim al-Khawas took the path of tawakkul from Abu Abd Allah Muhammad ibn Isma'il al-Maghribi, who was his teacher. Al-Risala al-Qushayriyya, vol. 1, p. 105 and pp. 303–304, supports the five medicines of the heart and his practical use of a needle, thread, water vessel and scissors to preserve covering, prayer and purification. Sifat al-Safwa, vol. 2, p. 298, records the baskets, the widow with five orphans, and his care for them for years. Hilyat al-Awliya, vol. 10, pp. 330–331, preserves the sea-crossing report, the traveller's conversion, and the report that after al-Khawas mounted behind the rider he reached Madina within a very short time. These are presented as book-transmitted karamat of the person and are not used as proof that the al-Shuniziyya site is his original grave. No unsupported family, child, spouse, body-transfer or Baghdad burial claim was added.
www.islamweb.net
Article role: SECONDARY ATTRIBUTED PLACE. The developed location analysis and Rayy death-and-burial evidence were preserved. New source-led life material was added only where a named classical book supports it. Hilyat al-Awliya, vol. 10, p. 229, states that Ibrahim al-Khawas took the path of tawakkul from Abu Abd Allah Muhammad ibn Isma'il al-Maghribi, who was his teacher. Al-Risala al-Qushayriyya, vol. 1, p. 105 and pp. 303–304, supports the five medicines of the heart and his practical use of a needle, thread, water vessel and scissors to preserve covering, prayer and purification. Sifat al-Safwa, vol. 2, p. 298, records the baskets, the widow with five orphans, and his care for them for years. Hilyat al-Awliya, vol. 10, pp. 330–331, preserves the sea-crossing report, the traveller's conversion, and the report that after al-Khawas mounted behind the rider he reached Madina within a very short time. These are presented as book-transmitted karamat of the person and are not used as proof that the al-Shuniziyya site is his original grave. No unsupported family, child, spouse, body-transfer or Baghdad burial claim was added.