परिचय

शैख़ इब्राहीम अल-ख़व्वास रहमतुल्लाह अलैह से संबद्ध शूनीज़िय्या क़ब्रिस्तान का यह स्थान उनकी मान्य मुख्य दफ़नगाह नहीं है। पुराने सूफ़ी जीवनी-स्रोत स्पष्ट रूप से बताते हैं कि वह रय की जामे मस्जिद में बीमार हुए, वहीं उनका निधन हुआ और यूसुफ़ बिन अल-हुसैन अल-राज़ी ने उनके ग़ुस्ल तथा दफ़न की व्यवस्था की। इसलिए बग़दाद के स्थान को बाद का संबद्ध मक़ाम या स्मृति-स्थल कहना चाहिए, प्रमाणित ऐतिहासिक क़ब्र नहीं.

उनकी ऐतिहासिक पहचान मजबूत है। उनका नाम अबू इसहाक़ इब्राहीम बिन अहमद बिन इस्माईल अल-ख़व्वास था और वह तीसरी हिजरी सदी के उस सूफ़ी संसार से जुड़े थे जिसमें जुनैद बग़दादी, अबू अल-हुसैन अल-नूरी और दूसरे प्रारंभिक मशाइख़ शामिल थे। जीवनी-ग्रंथ उन्हें तवक्कुल, अनुशासित यात्रा, हलाल कमाई, भूख की साधना, साथियों की सेवा और साधनों को हृदय का सहारा न बनाने की शिक्षा के लिए याद करते हैं.

इस निष्कर्ष का किताबी आधार स्पष्ट करने के लिए इब्न अल-जौज़ी ने सिफ़त अल-सफ़वा, जिल्द २, पृष्ठ ३०० में मुहम्मद बिन अब्दुल्लाह अल-राज़ी की रिवायत दर्ज की है कि इब्राहीम अल-ख़व्वास रय की जामे मस्जिद में बीमार हुए और बार-बार पाकी के लिए पानी में उतरते समय एक बार वहीं उनका निधन हो गया। इब्न अल-जौज़ी आगे लिखते हैं कि उनका निधन जामे रय में २९१ हिजरी में हुआ, जबकि एक दूसरा कथन २८४ हिजरी बताता है, और यूसुफ़ बिन अल-हुसैन अल-राज़ी ने उनके ग़ुस्ल और दफ़न की ज़िम्मेदारी संभाली। अबू अल-क़ासिम अल-क़ुशैरी की अर-रिसाला अल-क़ुशैरिय्या, जिल्द २, पृष्ठ ४७२ भी उनकी अंतिम बीमारी और मृत्यु को जामे रय में रखती है, और सियर अस-सलफ़ अस-सालिहीन, जिल्द १, पृष्ठ १३२५–१३२६ में भी रय का यही विवरण सुरक्षित है। इन नामित ग्रंथ-अंशों से रय उनके निधन और अंतिम संस्कार की व्यवस्था का स्थान सिद्ध होता है; इनमें से कोई भी बग़दाद के शूनीज़िय्या स्थान को उनकी क़ब्र नहीं बताता।

बग़दाद का संबंध शायद इसलिए विकसित हुआ कि शूनीज़िय्या बग़दाद की सूफ़ी और विद्वत स्मृति का अत्यंत प्रसिद्ध क़ब्रिस्तान बन गया था। सरी अल-सक़ती और जुनैद बग़दादी जैसे मशाइख़ की क़ब्रों ने क्षेत्र को बड़ा ज़ियारती केंद्र बनाया और बाद की स्थानीय स्मृति ने अन्य प्रसिद्ध संतों के नाम भी उसी वातावरण से जोड़ दिए। इस प्रविष्टि को रखना तभी उपयोगी है जब प्रमाणित दफ़न और बाद के प्रतीकात्मक संबंध को स्पष्ट रूप से अलग किया जाए.

अबू नुऐम अल-इस्फ़हानी ने इब्राहीम अल-ख़व्वास रहमतुल्लाह अलैह की आध्यात्मिक शिक्षा का सबसे स्पष्ट किताबी विवरण सुरक्षित किया है। हिल्यत अल-औलिया व तबक़ात अल-अस्फ़िया, जिल्द १०, पृष्ठ २२९ में वे लिखते हैं कि इब्राहीम अल-ख़व्वास ने तवक्कुल का मार्ग अबू अब्दुल्लाह मुहम्मद बिन इस्माईल अल-मग़रिबी से सीखा और वही उनके उस्ताद थे। अल-ख़व्वास को जुनैद बग़दादी और अबू अल-हुसैन अल-नूरी के समकालीनों में भी गिना गया है। इस प्रकार उनकी आध्यात्मिक शिक्षा आरंभिक सूफ़ी परंपरा की संगति, इबादत, यात्रा, आत्म-संयम और अल्लाह पर भरोसे से जुड़ी थी।

उनका तवक्कुल लापरवाही नहीं, बल्कि धार्मिक ज़िम्मेदारी के साथ था। अल-क़ुशैरी ने अर-रिसाला अल-क़ुशैरिय्या, जिल्द १, पृष्ठ ३०३–३०४ में लिखा है कि अल-ख़व्वास यात्रा में सुई, धागा, पानी का छोटा बर्तन और कैंची रखते थे। पूछे जाने पर उन्होंने समझाया कि अल्लाह पर भरोसा शरीर ढकने, नमाज़ सही रखने और पाकी की हिफ़ाज़त के कर्तव्यों को समाप्त नहीं करता। उसी पुस्तक की जिल्द १, पृष्ठ १०५ में उनसे दिल की पाँच दवाएँ वर्णित हैं: क़ुरआन को मनन के साथ पढ़ना, पेट को हल्का रखना, रात में नमाज़ के लिए खड़ा होना, सहर के समय विनम्र दुआ करना और नेक लोगों की संगति।

इब्न अल-जौज़ी ने सिफ़त अल-सफ़वा, जिल्द २, पृष्ठ २९८ में लोगों की सेवा का एक प्रभावशाली प्रसंग लिखा है। इब्राहीम अल-ख़व्वास खजूर के पत्तों से टोकरियाँ बनाकर नदी में डाल देते थे और नहीं जानते थे कि वे कहाँ जाती हैं। एक दिन उनका पीछा करने पर उन्होंने एक निर्धन विधवा को पाँच अनाथ बच्चों के साथ देखा, जो पानी से टोकरियाँ निकालकर बेचती और बच्चों के भोजन का प्रबंध करती थी। जिस दिन उन्होंने टोकरी नहीं बनाई, वह स्त्री चिंता में प्रतीक्षा कर रही थी। अल-ख़व्वास ने उसे बताया कि टोकरियाँ वही बनाते थे, उसके साथ गए और फिर कई वर्षों तक उस स्त्री और उसके बच्चों की देखभाल करते रहे।

हिल्यत अल-औलिया, जिल्द १०, पृष्ठ ३३० में उनकी करामात से संबंधित एक समुद्री घटना वर्णित है। जहाज़ में साथ चल रहे एक यहूदी यात्री ने अल-ख़व्वास को खुले समुद्र से उसके साथ तट तक पार करने की चुनौती दी। रिवायत के अनुसार दोनों समुद्र में उतरे और किनारे पहुँच गए। फिर वे तीन दिन आबादी से बाहर रहे। एक कुत्ता उस यात्री के लिए दो रोटियाँ लाया, जबकि एक सुंदर और स्वच्छ वस्त्रधारी युवक अल-ख़व्वास के लिए साफ़ भोजन लाया और फिर दिखाई नहीं दिया। यह देखकर वह यात्री प्रभावित हुआ, इस्लाम स्वीकार कर लिया और उसी विवरण के अनुसार अल-ख़व्वास के सूफ़ी साथियों में शामिल हो गया।

ख़ैर अल-नस्साज ने एक दूसरी प्रसिद्ध करामत बयान की है, जिसे हिल्यत अल-औलिया, जिल्द १०, पृष्ठ ३३०–३३१ में सुरक्षित किया गया है। अल-ख़व्वास ने कहा कि हाजिर नामक स्थान पर उन्हें इतनी तीव्र प्यास लगी कि वे गिर पड़े। उन्होंने चेहरे पर ठंडे पानी का स्पर्श महसूस किया और आँखें खोलीं तो धूसर घोड़े पर एक अत्यंत सुंदर सवार दिखाई दिया, जिसने हरे वस्त्र पहन रखे थे और हाथ में मूल्यवान प्याला था। उसने उन्हें पानी पिलाया और अपने पीछे बैठने को कहा। कुछ ही देर बाद सवार ने पूछा कि क्या दिखाई देता है; अल-ख़व्वास ने उत्तर दिया कि मदीना दिखाई दे रहा है। सवार ने उनसे उतरने, रसूलुल्लाह सल्लल्लाहु अलैहि वसल्लम को सलाम पहुँचाने और यह कहने को कहा कि आपके भाई रिज़वान ने सलाम भेजा है।

ज़ायर के लिए यह संबद्ध मक़ाम भरोसा, अनुशासन, हलाल रोज़ी और सेवा का संदेश दे, लेकिन क़ब्र के बारे में भ्रम न बनाए। शोधकर्ता के लिए यह सुधारात्मक उदाहरण है कि किसी प्रसिद्ध संत की पूरी जीवनी हर उस जगह पर नहीं रखी जानी चाहिए जो उसके नाम से जुड़ी हो। रय की मान्य दफ़नगाह और बग़दाद के बाद के संबंध को अलग रखना श्रद्धा तथा ऐतिहासिक ईमानदारी दोनों की रक्षा करता है.

संदर्भ

प्राथमिक स्रोत — صفة الصفوة उच्च

Notes: 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.

प्राथमिक स्रोत — حلية الأولياء وطبقات الأصفياء उच्च

Notes: 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.

प्राथमिक स्रोत — الرسالة القشيرية उच्च

Notes: 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.

प्राथमिक स्रोत — سير السلف الصالحين उच्च

Notes: 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.

द्वितीयक स्रोत — طبقات الصوفية मध्यम

Notes: 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.

द्वितीयक स्रोत — المنتظم في تاريخ الملوك والأمم मध्यम

Notes: 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.

वेब स्रोत — ftp.shamela.ws मध्यम

https://ftp.shamela.ws/book/12031/1316

Notes: 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.

वेब स्रोत — shamela.ws मध्यम

https://shamela.ws/book/12031/1318

Notes: 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.

वेब स्रोत — ftp.shamela.ws मध्यम

https://ftp.shamela.ws/book/10495/3711

Notes: 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.

वेब स्रोत — mail.shamela.ws मध्यम

https://mail.shamela.ws/book/10495/3812

Notes: 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.

वेब स्रोत — mail.shamela.ws मध्यम

https://mail.shamela.ws/book/10495/3813

Notes: 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.

वेब स्रोत — www.islamweb.net मध्यम

https://www.islamweb.net/ar/library/content/1087/48/%D8%A3%D8%A8%D9%88-%D8%A5%D8%B3%D8%AD%D8%A7%D9%82-%D8%A5%D8%A8%D8%B1%D8%A7%D9%87%D9%8A%D9%85-%D8%A8%D9%86-%D8%A3%D8%AD%D9%85%D8%AF-%D8%A7%D9%84%D8%AE%D9%88%D8%A7%D8%B5

Notes: 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.

वेब स्रोत — www.islamweb.net मध्यम

https://www.islamweb.net/ar/library/content/1087/133/%D8%A8%D8%A7%D8%A8-%D8%A7%D9%84%D8%AA%D9%88%D9%83%D9%84

Notes: 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.

वेब स्रोत — www.islamweb.net मध्यम

https://www.islamweb.net/ar/library/content/1072/850/%D8%B0%D9%83%D8%B1-%D8%A5%D8%A8%D8%B1%D8%A7%D9%87%D9%8A%D9%85-%D8%A7%D9%84%D8%AE%D9%88%D8%A7%D8%B5

Notes: 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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