Mausoleum of Umar al-Suhrawardi
اردو العربية English فارسی हिन्दी
Shihab al-Din Abu Hafs Umar al-Suhrawardi; author of Awarif al-Ma’arif
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Introduction
Shihab al-Din Abu Hafs Umar ibn Muhammad al-Suhrawardi, May Allah Have Mercy On Him, was a Shafi‘i jurist, hadith transmitter, preacher, Sufi educator, and the author of Awarif al-Ma‘arif. He must not be confused with Shihab al-Din Yahya al-Suhrawardi, the philosopher of Illumination who died in Aleppo. Al-Dhahabi places Umar’s birth in Rajab 539 AH in Suhraward in Siyar A‘lam al-Nubala, volume 22, pages 374–378. Ibn Khallikan records in Wafayat al-A‘yan, volume 3, pages 446–448, that he died in Baghdad on the first night of Muharram 632 AH and was buried the following day at al-Wardiyya.
Al-Dhahabi preserves a detailed family account on pages 374–375. Umar’s father, Abu Ja‘far Muhammad, had studied law and preached in Baghdad before becoming judge of Suhraward; he was killed when Umar was only six months old. Umar was then closely formed by his paternal uncle Abu al-Najib Abd al-Qahir al-Suhrawardi, May Allah Have Mercy On Him, from whom he learned jurisprudence, preaching, and Sufi discipline. The medieval biographies transmit a Bakri, Taymi, and Qurashi genealogy tracing the family to Abu Bakr al-Siddiq, May Allah Be Pleased With Him. This lineage is retained as the genealogy reported by the classical biographers rather than independently reconstructed beyond their testimony.
His education joined law, Arabic, hadith, preaching, and spiritual training. Siyar A‘lam al-Nubala, volume 22, pages 374–375, names Hibat Allah ibn Ahmad al-Shibli, Abu al-Fath ibn al-Batti, Abu Zar‘ah al-Maqdisi, and other hadith teachers, and distinguishes his sustained apprenticeship under Abu al-Najib from a shorter companionship with Abd al-Qadir al-Jilani, May Allah Have Mercy On Him, and Abu Muhammad ibn Abd in Basra. The same pages list a wide circle of transmitters who narrated from him, including Ibn Nuqtah, Ibn al-Dubaythi, Ibn al-Najjar, al-Diya al-Maqdisi, and others. He was therefore not only a devotional master but also part of Baghdad’s documented scholarly transmission.
Al-Dhahabi, quoting Ibn al-Najjar on pages 375–376, describes a long period of spiritual discipline marked by retreat, remembrance, fasting, and study. In later life Umar began speaking publicly at his uncle’s school. His preaching was described as direct and useful rather than ornamented, and large gatherings attended him. Ibn Khallikan likewise states in Wafayat al-A‘yan, volume 3, pages 446–447, that he conducted preaching assemblies for years and that his words enjoyed wide acceptance. The biographers report that many listeners repented through these gatherings; this is presented as a transmitted biographical report about his moral influence, not as an invented dramatic scene.
Awarif al-Ma‘arif became his most enduring contribution. The work treats the qualifications and responsibilities of the spiritual guide, the duties of disciples, companionship, lawful earning, remembrance, prayer, travel, retreat, service to the poor, and the organization of communal lodges. Because page numbering differs across Arabic, Persian, Urdu, and English editions, its structured reference is given by thematic chapters rather than a manufactured universal page number. Qamar-ul Huda’s academic study, “The Remembrance of the Prophet in Suhrawardi’s Awarif al-Ma‘arif,” Journal of Islamic Studies, volume 12, issue 2, 2001, pages 129–150, shows how the book makes the Qur’an, hadith, Prophetic conduct, social responsibility, and disciplined etiquette central to Sufi formation.
His spirituality also entered public institutions. Siyar A‘lam al-Nubala, volume 22, pages 375–376, records that he supervised several Sufi ribats and was sent as an envoy on repeated missions to Syria and to the Khwarazm Shah. The same account links him with the Nasiri, Ma’muniyya, and Bistami ribats. This evidence supports a picture of a scholar who combined private devotion with administration, mediation, and public counsel during the late Abbasid period. His closeness to the court is not treated as the source of his sanctity; the biographers emphasize learning, moral formation, and service as the foundations of his authority.
The classical sources also preserve a memorable picture of his generosity. Ibn al-Najjar’s testimony, quoted by al-Dhahabi on page 376, says that large sums reached Umar, yet he stored nothing and died without leaving even his own burial shroud. The same passage describes him as dignified, noble, humble, trustworthy, and gracious in appearance and character. This report gives concrete meaning to his teaching about detachment: wealth could pass through a person’s hands for service without becoming the measure of personal worth. It also prevents the article from reducing his virtues to general praise without a named source.
His influence travelled through both hadith students and Sufi disciples. Al-Dhahabi’s list on pages 374–375 documents the scholars who narrated from him, while Qamar-ul Huda’s study, pages 129–150, identifies Awarif al-Ma‘arif as a major manual for disciples who carried Suhrawardi teaching eastward, including Baha al-Din Zakariyya of Multan, May Allah Have Mercy On Him. Through these networks the Suhrawardiyya became important in Iraq, Iran, Central Asia, Anatolia, and South Asia. The claim is therefore tied to named scholarly and academic sources; later literary associations are not converted into direct discipleship unless the evidence explicitly supports them.
His perseverance in old age was also recorded rather than merely praised. Siyar A‘lam al-Nubala, volume 22, pages 375–377, states that after losing his sight and mobility he maintained his daily litanies, continuous remembrance, attendance at the Friday prayer in a litter, and pilgrimage until extreme weakness prevented further travel. Al-Dhahabi records his death on the first night of 632 AH, while Ibn Khallikan, volume 3, page 448, adds that he was buried the following day in al-Wardiyya. Al-Dhahabi also names his son Imad Abu Ja‘far Muhammad, a learned transmitter who later travelled as an envoy.
The present mosque-mausoleum stands within the historic al-Wardiyya cemetery landscape on Baghdad’s eastern side near Bab al-Wastani and Bab al-Zafariyya. A 2021 field report by the University of Baghdad’s Center for the Revival of Arab Scientific Heritage documents the cemetery, the grave, and the urban memory that changed its popular name to the cemetery of Shaykh Umar. The report records an Ilkhanid-period renewal in 735 AH / 1334 CE by Ghiyath al-Din Muhammad ibn Rashid, the conical muqarnas dome, flood damage in 1914, rebuilding activity in 1922, and major losses caused by the Muhammad al-Qasim highway in the early 1980s. The shrine therefore preserves a verified principal burial, a major scholarly biography, and a vulnerable layer of Baghdad’s architectural and cemetery heritage.
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Historical / Religious Importance
The mausoleum is historically important because it preserves the verified principal burial of a scholar whose life is documented in major classical biographies. Siyar A‘lam al-Nubala, volume 22, pages 374–378, and Wafayat al-A‘yan, volume 3, pages 446–448, support his identity, education, preaching, public roles, death, and burial. The site therefore does not depend only on later devotional memory; its central biographical and burial claims rest on named medieval sources.
Awarif al-Ma‘arif gave the Suhrawardiyya a durable framework for scholarship, spiritual discipline, communal etiquette, social responsibility, and institutional life. Qamar-ul Huda’s study in the Journal of Islamic Studies, volume 12, issue 2, pages 129–150, demonstrates the book’s reliance on the Qur’an, hadith, Prophetic conduct, and ethical service. Through students and eastern networks, including Baha al-Din Zakariyya of Multan, its influence became transregional.
The shrine also represents the public history of late Abbasid Baghdad. Al-Dhahabi’s pages 375–376 document Umar’s oversight of ribats and diplomatic missions, showing how scholarship and Sufi training could interact with administration and mediation without being reduced to court patronage. His generosity, perseverance in disability, and refusal to accumulate wealth give the site a concrete educational message grounded in biographical testimony.
The al-Wardiyya cemetery and the conical muqarnas dome preserve an architectural and urban layer of Baghdad that has suffered floods, rebuilding, clearance, and highway construction. The University of Baghdad field report of 2021 documents these changes and the 735 AH renewal. The mausoleum therefore joins a major personality, a verified burial, an influential book, and a vulnerable heritage landscape in one public record.
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References
Primary source — سير أعلام النبلاء High
Notes: ARTICLE ROLE: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. Siyar A'lam al-Nubala 22:374-378 supports the full identity, Rajab 539 AH birth, father and uncle, teachers, hadith transmitters, seclusion and preaching, ribat administration, diplomatic missions, generosity, late-life disability and worship, authorship of Awarif al-Ma'arif, death in 632 AH, and his son Imad Abu Ja'far Muhammad. Wafayat al-A'yan 3:446-448 corroborates his Shafi'i learning, Sufi training, long preaching career, many pilgrimages, death on the first night of Muharram 632 AH, and burial the following day at al-Wardiyya. Awarif al-Ma'arif is cited by thematic chapters because pagination differs materially across editions. Qamar-ul Huda, Journal of Islamic Studies 12(2), 2001, pp.129-150, supports the book's Qur'anic, hadith-based, Prophetic, ethical and socially responsible framework and its eastward transmission through disciples including Baha al-Din Zakariyya. The 2021 University of Baghdad field report supports the present cemetery, principal grave, 735 AH renewal, conical muqarnas dome, 1914 flood damage, 1922 rebuilding, and 1980s highway losses. Archnet is retained for architectural site identity. No map link was used as historical evidence, and no person or parent registry code was invented.
Primary source — وفيات الأعيان وأنباء أبناء الزمان High
Notes: ARTICLE ROLE: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. Siyar A'lam al-Nubala 22:374-378 supports the full identity, Rajab 539 AH birth, father and uncle, teachers, hadith transmitters, seclusion and preaching, ribat administration, diplomatic missions, generosity, late-life disability and worship, authorship of Awarif al-Ma'arif, death in 632 AH, and his son Imad Abu Ja'far Muhammad. Wafayat al-A'yan 3:446-448 corroborates his Shafi'i learning, Sufi training, long preaching career, many pilgrimages, death on the first night of Muharram 632 AH, and burial the following day at al-Wardiyya. Awarif al-Ma'arif is cited by thematic chapters because pagination differs materially across editions. Qamar-ul Huda, Journal of Islamic Studies 12(2), 2001, pp.129-150, supports the book's Qur'anic, hadith-based, Prophetic, ethical and socially responsible framework and its eastward transmission through disciples including Baha al-Din Zakariyya. The 2021 University of Baghdad field report supports the present cemetery, principal grave, 735 AH renewal, conical muqarnas dome, 1914 flood damage, 1922 rebuilding, and 1980s highway losses. Archnet is retained for architectural site identity. No map link was used as historical evidence, and no person or parent registry code was invented.
Primary source — عوارف المعارف High
Notes: Page/Volume: أبواب الشيخ والمريد، الصحبة، الذكر، الصلاة، السفر، الخلوة، الفقراء والربط؛ الترقيم يختلف باختلاف الطبعات | ARTICLE ROLE: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. Siyar A'lam al-Nubala 22:374-378 supports the full identity, Rajab 539 AH birth, father and uncle, teachers, hadith transmitters, seclusion and preaching, ribat administration, diplomatic missions, generosity, late-life disability and worship, authorship of Awarif al-Ma'arif, death in 632 AH, and his son Imad Abu Ja'far Muhammad. Wafayat al-A'yan 3:446-448 corroborates his Shafi'i learning, Sufi training, long preaching career, many pilgrimages, death on the first night of Muharram 632 AH, and burial the following day at al-Wardiyya. Awarif al-Ma'arif is cited by thematic chapters because pagination differs materially across editions. Qamar-ul Huda, Journal of Islamic Studies 12(2), 2001, pp.129-150, supports the book's Qur'anic, hadith-based, Prophetic, ethical and socially responsible framework and its eastward transmission through disciples including Baha al-Din Zakariyya. The 2021 University of Baghdad field report supports the present cemetery, principal grave, 735 AH renewal, conical muqarnas dome, 1914 flood damage, 1922 rebuilding, and 1980s highway losses. Archnet is retained for architectural site identity. No map link was used as historical evidence, and no person or parent registry code was invented.
Secondary source — The Remembrance of the Prophet in Suhrawardi's Awarif al-Ma'arif Medium
Notes: Page/Volume: Journal of Islamic Studies, Vol. 12, No. 2, 2001, pp. 129-150 | ARTICLE ROLE: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. Siyar A'lam al-Nubala 22:374-378 supports the full identity, Rajab 539 AH birth, father and uncle, teachers, hadith transmitters, seclusion and preaching, ribat administration, diplomatic missions, generosity, late-life disability and worship, authorship of Awarif al-Ma'arif, death in 632 AH, and his son Imad Abu Ja'far Muhammad. Wafayat al-A'yan 3:446-448 corroborates his Shafi'i learning, Sufi training, long preaching career, many pilgrimages, death on the first night of Muharram 632 AH, and burial the following day at al-Wardiyya. Awarif al-Ma'arif is cited by thematic chapters because pagination differs materially across editions. Qamar-ul Huda, Journal of Islamic Studies 12(2), 2001, pp.129-150, supports the book's Qur'anic, hadith-based, Prophetic, ethical and socially responsible framework and its eastward transmission through disciples including Baha al-Din Zakariyya. The 2021 University of Baghdad field report supports the present cemetery, principal grave, 735 AH renewal, conical muqarnas dome, 1914 flood damage, 1922 rebuilding, and 1980s highway losses. Archnet is retained for architectural site identity. No map link was used as historical evidence, and no person or parent registry code was invented.
Secondary source — زيارة ميدانية إلى مقبرة الشيخ عمر السهروردي (الوردية) Medium
Notes: Page/Volume: تقرير ميداني منشور 1 مارس 2021؛ موضع الوردية، تجديد 735هـ، فيضان 1914، تعمير 1922، وأضرار طريق محمد القاسم | ARTICLE ROLE: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. Siyar A'lam al-Nubala 22:374-378 supports the full identity, Rajab 539 AH birth, father and uncle, teachers, hadith transmitters, seclusion and preaching, ribat administration, diplomatic missions, generosity, late-life disability and worship, authorship of Awarif al-Ma'arif, death in 632 AH, and his son Imad Abu Ja'far Muhammad. Wafayat al-A'yan 3:446-448 corroborates his Shafi'i learning, Sufi training, long preaching career, many pilgrimages, death on the first night of Muharram 632 AH, and burial the following day at al-Wardiyya. Awarif al-Ma'arif is cited by thematic chapters because pagination differs materially across editions. Qamar-ul Huda, Journal of Islamic Studies 12(2), 2001, pp.129-150, supports the book's Qur'anic, hadith-based, Prophetic, ethical and socially responsible framework and its eastward transmission through disciples including Baha al-Din Zakariyya. The 2021 University of Baghdad field report supports the present cemetery, principal grave, 735 AH renewal, conical muqarnas dome, 1914 flood damage, 1922 rebuilding, and 1980s highway losses. Archnet is retained for architectural site identity. No map link was used as historical evidence, and no person or parent registry code was invented.
Website source — www.islamweb.net Medium
Notes: ARTICLE ROLE: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. Siyar A'lam al-Nubala 22:374-378 supports the full identity, Rajab 539 AH birth, father and uncle, teachers, hadith transmitters, seclusion and preaching, ribat administration, diplomatic missions, generosity, late-life disability and worship, authorship of Awarif al-Ma'arif, death in 632 AH, and his son Imad Abu Ja'far Muhammad. Wafayat al-A'yan 3:446-448 corroborates his Shafi'i learning, Sufi training, long preaching career, many pilgrimages, death on the first night of Muharram 632 AH, and burial the following day at al-Wardiyya. Awarif al-Ma'arif is cited by thematic chapters because pagination differs materially across editions. Qamar-ul Huda, Journal of Islamic Studies 12(2), 2001, pp.129-150, supports the book's Qur'anic, hadith-based, Prophetic, ethical and socially responsible framework and its eastward transmission through disciples including Baha al-Din Zakariyya. The 2021 University of Baghdad field report supports the present cemetery, principal grave, 735 AH renewal, conical muqarnas dome, 1914 flood damage, 1922 rebuilding, and 1980s highway losses. Archnet is retained for architectural site identity. No map link was used as historical evidence, and no person or parent registry code was invented.
Website source — ketabonline.com Medium
Notes: ARTICLE ROLE: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. Siyar A'lam al-Nubala 22:374-378 supports the full identity, Rajab 539 AH birth, father and uncle, teachers, hadith transmitters, seclusion and preaching, ribat administration, diplomatic missions, generosity, late-life disability and worship, authorship of Awarif al-Ma'arif, death in 632 AH, and his son Imad Abu Ja'far Muhammad. Wafayat al-A'yan 3:446-448 corroborates his Shafi'i learning, Sufi training, long preaching career, many pilgrimages, death on the first night of Muharram 632 AH, and burial the following day at al-Wardiyya. Awarif al-Ma'arif is cited by thematic chapters because pagination differs materially across editions. Qamar-ul Huda, Journal of Islamic Studies 12(2), 2001, pp.129-150, supports the book's Qur'anic, hadith-based, Prophetic, ethical and socially responsible framework and its eastward transmission through disciples including Baha al-Din Zakariyya. The 2021 University of Baghdad field report supports the present cemetery, principal grave, 735 AH renewal, conical muqarnas dome, 1914 flood damage, 1922 rebuilding, and 1980s highway losses. Archnet is retained for architectural site identity. No map link was used as historical evidence, and no person or parent registry code was invented.
Website source — ketabonline.com Medium
Notes: ARTICLE ROLE: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. Siyar A'lam al-Nubala 22:374-378 supports the full identity, Rajab 539 AH birth, father and uncle, teachers, hadith transmitters, seclusion and preaching, ribat administration, diplomatic missions, generosity, late-life disability and worship, authorship of Awarif al-Ma'arif, death in 632 AH, and his son Imad Abu Ja'far Muhammad. Wafayat al-A'yan 3:446-448 corroborates his Shafi'i learning, Sufi training, long preaching career, many pilgrimages, death on the first night of Muharram 632 AH, and burial the following day at al-Wardiyya. Awarif al-Ma'arif is cited by thematic chapters because pagination differs materially across editions. Qamar-ul Huda, Journal of Islamic Studies 12(2), 2001, pp.129-150, supports the book's Qur'anic, hadith-based, Prophetic, ethical and socially responsible framework and its eastward transmission through disciples including Baha al-Din Zakariyya. The 2021 University of Baghdad field report supports the present cemetery, principal grave, 735 AH renewal, conical muqarnas dome, 1914 flood damage, 1922 rebuilding, and 1980s highway losses. Archnet is retained for architectural site identity. No map link was used as historical evidence, and no person or parent registry code was invented.
Website source — ketabonline.com Medium
Notes: ARTICLE ROLE: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. Siyar A'lam al-Nubala 22:374-378 supports the full identity, Rajab 539 AH birth, father and uncle, teachers, hadith transmitters, seclusion and preaching, ribat administration, diplomatic missions, generosity, late-life disability and worship, authorship of Awarif al-Ma'arif, death in 632 AH, and his son Imad Abu Ja'far Muhammad. Wafayat al-A'yan 3:446-448 corroborates his Shafi'i learning, Sufi training, long preaching career, many pilgrimages, death on the first night of Muharram 632 AH, and burial the following day at al-Wardiyya. Awarif al-Ma'arif is cited by thematic chapters because pagination differs materially across editions. Qamar-ul Huda, Journal of Islamic Studies 12(2), 2001, pp.129-150, supports the book's Qur'anic, hadith-based, Prophetic, ethical and socially responsible framework and its eastward transmission through disciples including Baha al-Din Zakariyya. The 2021 University of Baghdad field report supports the present cemetery, principal grave, 735 AH renewal, conical muqarnas dome, 1914 flood damage, 1922 rebuilding, and 1980s highway losses. Archnet is retained for architectural site identity. No map link was used as historical evidence, and no person or parent registry code was invented.
Website source — data.nur.nu Medium
Notes: ARTICLE ROLE: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. Siyar A'lam al-Nubala 22:374-378 supports the full identity, Rajab 539 AH birth, father and uncle, teachers, hadith transmitters, seclusion and preaching, ribat administration, diplomatic missions, generosity, late-life disability and worship, authorship of Awarif al-Ma'arif, death in 632 AH, and his son Imad Abu Ja'far Muhammad. Wafayat al-A'yan 3:446-448 corroborates his Shafi'i learning, Sufi training, long preaching career, many pilgrimages, death on the first night of Muharram 632 AH, and burial the following day at al-Wardiyya. Awarif al-Ma'arif is cited by thematic chapters because pagination differs materially across editions. Qamar-ul Huda, Journal of Islamic Studies 12(2), 2001, pp.129-150, supports the book's Qur'anic, hadith-based, Prophetic, ethical and socially responsible framework and its eastward transmission through disciples including Baha al-Din Zakariyya. The 2021 University of Baghdad field report supports the present cemetery, principal grave, 735 AH renewal, conical muqarnas dome, 1914 flood damage, 1922 rebuilding, and 1980s highway losses. Archnet is retained for architectural site identity. No map link was used as historical evidence, and no person or parent registry code was invented.
Website source — doi.org Medium
Notes: ARTICLE ROLE: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. Siyar A'lam al-Nubala 22:374-378 supports the full identity, Rajab 539 AH birth, father and uncle, teachers, hadith transmitters, seclusion and preaching, ribat administration, diplomatic missions, generosity, late-life disability and worship, authorship of Awarif al-Ma'arif, death in 632 AH, and his son Imad Abu Ja'far Muhammad. Wafayat al-A'yan 3:446-448 corroborates his Shafi'i learning, Sufi training, long preaching career, many pilgrimages, death on the first night of Muharram 632 AH, and burial the following day at al-Wardiyya. Awarif al-Ma'arif is cited by thematic chapters because pagination differs materially across editions. Qamar-ul Huda, Journal of Islamic Studies 12(2), 2001, pp.129-150, supports the book's Qur'anic, hadith-based, Prophetic, ethical and socially responsible framework and its eastward transmission through disciples including Baha al-Din Zakariyya. The 2021 University of Baghdad field report supports the present cemetery, principal grave, 735 AH renewal, conical muqarnas dome, 1914 flood damage, 1922 rebuilding, and 1980s highway losses. Archnet is retained for architectural site identity. No map link was used as historical evidence, and no person or parent registry code was invented.
Website source — www.researchgate.net Medium
Notes: ARTICLE ROLE: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. Siyar A'lam al-Nubala 22:374-378 supports the full identity, Rajab 539 AH birth, father and uncle, teachers, hadith transmitters, seclusion and preaching, ribat administration, diplomatic missions, generosity, late-life disability and worship, authorship of Awarif al-Ma'arif, death in 632 AH, and his son Imad Abu Ja'far Muhammad. Wafayat al-A'yan 3:446-448 corroborates his Shafi'i learning, Sufi training, long preaching career, many pilgrimages, death on the first night of Muharram 632 AH, and burial the following day at al-Wardiyya. Awarif al-Ma'arif is cited by thematic chapters because pagination differs materially across editions. Qamar-ul Huda, Journal of Islamic Studies 12(2), 2001, pp.129-150, supports the book's Qur'anic, hadith-based, Prophetic, ethical and socially responsible framework and its eastward transmission through disciples including Baha al-Din Zakariyya. The 2021 University of Baghdad field report supports the present cemetery, principal grave, 735 AH renewal, conical muqarnas dome, 1914 flood damage, 1922 rebuilding, and 1980s highway losses. Archnet is retained for architectural site identity. No map link was used as historical evidence, and no person or parent registry code was invented.
Website source — rashc.uobaghdad.edu.iq Medium
Notes: ARTICLE ROLE: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. Siyar A'lam al-Nubala 22:374-378 supports the full identity, Rajab 539 AH birth, father and uncle, teachers, hadith transmitters, seclusion and preaching, ribat administration, diplomatic missions, generosity, late-life disability and worship, authorship of Awarif al-Ma'arif, death in 632 AH, and his son Imad Abu Ja'far Muhammad. Wafayat al-A'yan 3:446-448 corroborates his Shafi'i learning, Sufi training, long preaching career, many pilgrimages, death on the first night of Muharram 632 AH, and burial the following day at al-Wardiyya. Awarif al-Ma'arif is cited by thematic chapters because pagination differs materially across editions. Qamar-ul Huda, Journal of Islamic Studies 12(2), 2001, pp.129-150, supports the book's Qur'anic, hadith-based, Prophetic, ethical and socially responsible framework and its eastward transmission through disciples including Baha al-Din Zakariyya. The 2021 University of Baghdad field report supports the present cemetery, principal grave, 735 AH renewal, conical muqarnas dome, 1914 flood damage, 1922 rebuilding, and 1980s highway losses. Archnet is retained for architectural site identity. No map link was used as historical evidence, and no person or parent registry code was invented.
Website source — www.archnet.org Medium
Notes: ARTICLE ROLE: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. Siyar A'lam al-Nubala 22:374-378 supports the full identity, Rajab 539 AH birth, father and uncle, teachers, hadith transmitters, seclusion and preaching, ribat administration, diplomatic missions, generosity, late-life disability and worship, authorship of Awarif al-Ma'arif, death in 632 AH, and his son Imad Abu Ja'far Muhammad. Wafayat al-A'yan 3:446-448 corroborates his Shafi'i learning, Sufi training, long preaching career, many pilgrimages, death on the first night of Muharram 632 AH, and burial the following day at al-Wardiyya. Awarif al-Ma'arif is cited by thematic chapters because pagination differs materially across editions. Qamar-ul Huda, Journal of Islamic Studies 12(2), 2001, pp.129-150, supports the book's Qur'anic, hadith-based, Prophetic, ethical and socially responsible framework and its eastward transmission through disciples including Baha al-Din Zakariyya. The 2021 University of Baghdad field report supports the present cemetery, principal grave, 735 AH renewal, conical muqarnas dome, 1914 flood damage, 1922 rebuilding, and 1980s highway losses. Archnet is retained for architectural site identity. No map link was used as historical evidence, and no person or parent registry code was invented.
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