Personal Info
- Country of residence: Palestine
Information
Ibn Arslan al-Ramli or Ibn Raslan (born in the year 773 AH, corresponding to 1371 AD or 775 AH, in Ramla , Palestine, and grew up there, and died in the year 844 AH , corresponding to 1440 AD ), Shihab al-Din Abu al-Abbas Ahmad bin Hussein bin Ali bin Arslan al-Maqdisi al-Ramli al-Shafi’i al-Sufi ( note ) Imam Allama Shafi’i jurist . It appears that he was Ash'ari in faith , Sufi in approach and behaviour ,
His life
He was born in Ramla and later moved to Jerusalem , where he died.
Al-Sakhawi said in Al-Duwa Al-Mali’ (1/181): “He was not taught to grow up in the path of his parents and uncle; He memorized the Qur’an for about ten years. His father was a merchant who owned a shop, so he used to order him to go there and go to the private school to work on learning. His father forbade him, so he did not pay attention to his prohibition. Rather, he had to work. In his beginning, he worked with grammar, language, evidence , and systems . He took charge of teaching Khasiyya and studied it for a while, then left it.
His father was a good merchant who recited the Qur’an, and his mother was also one of the righteous and had a brother who had many devotions and worship . It was said that Ibn Ruslan was neglecting the matter of trade, so a loss appeared in his father’s shop. He blamed him for that, and said: “I am only fit for reading ,” so he left him and greeted him. He had leadership, so he continued to work hard, study, study, and work, residing sometimes in Jerusalem and sometimes in Ramla . He put on a group of Egyptians and Syrians in his rags and remained for a while without speaking to anyone, and he memorized books. Then a Moroccan scholar came to the city of Ramla and was reciting the verse from Alfiyya Ibn Malik for a quarter of a dirham . Sheikh Ibn Arslan obliged him until he took it from him so that he was qualified to recite it and was famous for his good knowledge and delivery. Then he moved to Jerusalem.
His poetry
Among the things he organized regarding places where peace should not be returned :
Returning the greeting is obligatory except for someone who is praying, eating,
drinking, reciting or supplications, dhikr, giving a sermon, fulfilling
a person’s needs, fulfilling a person’s need, giving the call to prayer
, greeting a child, or someone who is drunk. *Or a young woman in whom there is fear of infatuation,
or an immoral person, or a drowsy person, or a sleeper***, or a state of sexual intercourse, or being judged
, or someone who was in the bathroom, or an insane person*** are two, followed by twenty
And he has:
The cure for your heart is five things when it becomes harsh. So practice them regularly and you will achieve goodness and victory
An empty stomach and the Qur’an to contemplate. *** Likewise, praying to you at the hour of dawn
and then reciting tahajjud in the middle of the night *** and sitting with people of goodness and news.
His elders
Al-Hafiz Ibn Hajar Al-Asqalani
Al-Shams Al-Qalqashandi , who is the scholar Sheikh Shams Al-Din Abu Abdullah Muhammad bin Al-Taqi Abu Al-Fida Ismail bin Ali bin Al-Hasan bin Ali bin Ismail bin Ali bin Saleh bin Saeed Al-Qalqashandi (746-809 AH), Al- Hawi Al -Saghir and others read to him.
Abu Hurairah Ibn al-Dhahabi
Abdullah Ibn Al-Bistami
Sheikh, the scholar Abu Abbas Shihab al-Din Ahmad bin Muhammad bin Imad bin Ali, known as Ibn al-Haym (756-815 AH), learned from him the religious duties , calculations , and other matters.
Imam Sheikh Al-Islam Siraj Al-Din Omar bin Raslan bin Nusayr bin Saleh Al- Balqini (724-805 AH) attended some of his lessons and heard from him.
The eminent Imam , Judge Jalal al-Din Abd al-Rahman bin Siraj al-Din Omar bin Raslan bin Nusayr bin Saleh al- Balqini (763-824 AH), Ghalib read Sahih al-Bukhari to him and authorized him to issue a fatwa .
Sheikh Abdullah Naseem Al-Din bin Abi Saeed bin Muhammad bin Masoud bin Muhammad bin Masoud bin Muhammad bin Ali bin Ahmed bin Omar bin Ismail bin Ali Al-Daqqaq (735-801 AH) heard from him the features of the revelation of Al-Baghawi by reading it to his father, Abi Saeed, on the authority of Al-Sadr, Abu Al-Muja’ Al-Juwayni. On the authority of Imam Al-Baghawi , as Al-Hawi Al-Saghir and Al -Awarif by Al-Suhrawardi and Musnad Al-Shafi’i read to him , and he also heard from him Al-Adhkar and Al-Forty by Al- Nawawi with his narration of them on the authority of Ali bin Ahmad Al-Nuwairi Al-Uqaili by hearing it from Yahya bin Muhammad Al-Tunisi Al-Maghrawi on the authority of Imam Al-Nawawi.
The scholar, saint Shihab al-Din Abu al-Abbas Ahmad bin Muhammad bin Muhammad al-Shafi’i, the Sufi known as Ibn al-Nasih (804 AH), accompanied him for a while and heard hadith from him.
Sheikh Jalal al-Din Abdullah bin Khalil bin Ali bin Omar bin Masoud al-Bistami al-Wali (794 AH) took the path of Sufism from him and learned dhikr from him.
Sheikh Al-Wali Shams Al-Din Muhammad bin Ahmed bin Othman bin Omar Al-Turkestani, famous for Al-Qurim (720-788 AH), read the hadith to him and heard the authentic ones from him by listening to him on the stones in Damascus. He took Sufism from him and dressed him in a rag .
Sheikh Al-Wali Muhammad Al-Qadiri Al-Salhi (d. 827 AH) took Sufism from him and learned dhikr from him.
Sheikh Sheikh Shihab al-Din Abu al-Khair Ahmad bin al-Hafiz Salahuddin al-Ala’i heard the hadith from him.
Abu Hafs Omar bin Muhammad bin Ali bin Muhammad bin Ahmed Al-Salhi, known as Ibn Al-Zaratiti, heard from him Al-Muwatta’ , narrated by Yahya bin Bukair in Ramla.
Imam and scholar Shams al-Din Muhammad bin Muhammad bin Muhammad bin al-Khidr bin Shamri al-Zubayri al-Aizari al-Ghazi (724-808 AH) benefited from him in the arts of science .
The hadith sheikh Shihab al-Din Abd al-Rahman bin Muhammad bin Ahmad bin Uthman bin Qaymaz al-Turkmani of Damascene origin, known as Abu Hurairah bin al-Dhahabi (715-799 AH), heard many hadiths from him.
Sheikh Alaa al-Din Abu al-Hasan Ali bin Muhammad bin Abi al-Majd al-Dimashqi (707-800 AH).
Sheikh Burhan al-Din Ibrahim bin Muhammad, known as Ibn Siddiq (d. 806 AH), heard the hadith from him.
Sheikh Imam Abu Al-Khair Ahmad bin Khalil bin Kaykeldi Al-Ala’i (d. 802 AH) was heard by Al-Bukhari, Al-Tirmidhi, and Musnad Al-Shafi’i.
Sheikh Jamal al-Din Muhammad bin Abdullah bin Dhahirah al-Makhzoumi al-Makki al-Shafi’i (750-817 AH).
The hadith sheikh Abu Al-Abbas Ahmad bin Ali bin Sanjar Al-Mardini heard from him Al-Shifa , Jami’ Al-Tirmidhi , Sunan Ibn Majah, the biography of Ibn Hisham, the biography of Ibn Sayyid Al-Nas , and most of Al-Yafi’i’s books narrated from him.
Sheikh Siraj al-Din Abu al-Tayyib Muhammad bin Muhammad bin Abdul Latif bin Ahmed bin Mahmoud bin Abi al-Fath al-Rubai, known as Ibn al-Kwaik (d. 807 AH).
Sheikh Judge Shihab al-Din Ahmad bin Imad al-Din Ismail bin Khalifa al-Hasbani (749-815 AH) heard Sahih al-Bukhari from him.
Sheikh Shams al-Din Muhammad bin Muhammad bin Ali bin Abdul Razzaq al-Ghumari (d. 802 AH) read the grammar to him.
Sheikh Hadith scholar Afif al-Din Abu Muhammad Abdullah bin Muhammad bin Muhammad bin Suleiman bin Musa al-Nashawri, born in the year 705 AH, approved the hadith.
Judge Ahmed bin Nasser bin Khalifa bin Faraj bin Abdullah bin Yahya bin Abdul Rahman Al-Maqdisi Al-Nasiri Al- Baauni (751-816 AH) authorized him to issue a fatwa.
Sheikh Shihab Al-Din Ahmed bin Al-Ezz Al-Hanbali.
His students
Ibn Abi Aziba .
Al-Kamal bin Abi Sharif
Abu Al-Asbat Al-Amiri
His works
Explanation of Sunan Abi Dawud
Safwat al-Zabad is a system for the text of Zabad in Shafi’i jurisprudence . It is one of the most important systems in Shafi’i jurisprudence, and he explained it. He made its introduction “Nazm Usul al-Din” from the book “ Collecting the Mosques” and its conclusion “Nazm al-Tasawwuf” from it. This system remained scheduled for teaching at Al-Azhar Mosque and other educational institutes for a long time, and it was printed in Bulaq in the year 1285 AH, with several footnotes ,
It was explained by Al-Shehab Ahmad Al-Ramli (d. 957 AH) and he called it: Fath al-Rahman and it was printed in two volumes by Dar al-Diya ,
And Al-Shams Muhammad Al-Ramli (d. 1004 AH) and called it: Ghayat al-Bayan fi Sharh Zabad Ibn Raslan - printed by the Al-Maymaniyah Press in Cairo in the year 1305 AH, and with it is Mawahib Al-Samad in the solution to the words of Zabad by Al-Fashani ,
And Sheikh Muhammad bin Ibrahim Al-Safavi, who named it: Fath Al-Samad bi Sharh Safwat Al-Zabad, as explained by the scholar Ahmed Zaini Dahlan ,
It was explained by the scholars of Yemen, Sheikh Muhammad bin Ziyad Al-Wadhahi Al-Sharabi,
And Sheikh Yusuf bin Muhammad bin Yahya bin Abi Bakr bin Ali Al-Battah Al-Ahdal, who named it: Fayd al-Manan bi Sharh Zabad Ibn Raslan,
Imam Muhammad bin Ahmad Abd al-Bari al-Ahdal (d. 1298 AH) called it: The Benefit of the Sayyids al-‘Amd bi-Reporting the Meanings of Nazm al-Zabad, later printed by Dar al-Minhaj in Jeddah.
There are two explanations for the foam system: one is long and the other is brief, like an explanation of it.
He wrote various pieces on interpretation .
Ibn Abi Aziba attributed to him the organization of the three recitations in addition to the seven, then the three in addition to the ten, and that he parsed them well , such that he asked Al-Shams Al-Qabaqi to read it to him, and he allowed him, but he was not able to do so. Then he also asked his son Al-Shihab about that, and he answered, but he was not able to do so either.
He organized chapters of up to sixty types in the science of readings .
An explanation of Sunan Abi Dawud, which is in eleven volumes, in which he derived some questions from Al-Hafiz Ibn Hajar, and quoted him in the chapter on people being given their level of etiquette, saying: Our Sheikh Ibn Hajar said.
Explanation of the nuclear forty .
He has a commentary on Al-Bukhari , in which he reached the end of the chapter on Hajj in three volumes but did not complete it
Explanation of the biographies of Ibn Abi Jamra in a volume.
He explained Al-Shifa , taking care to control his words .
Explanation of Alfiyyat al-Iraqi in the biography .
Revising the supplications .
Explanation of the revision by Al-Zarkashi .
Problems regarding Al-Kirmani’s explanation . He wrote a volume of it but did not complete it.
Explanation of the collection of mosques in one volume .
Explanation of Minhaj al-Baydawi in two volumes.
Explanation of Minhaj al-Talibin by al-Nawawi.
Explanation of Ibn al-Hajib’s summary .
He explained the pink delight and did not finish it.
Al-Hawi correction . did not arrive . In jurisprudence .
Summary of the judiciary literature of Al-Ghazi .
Malha Al-Hariri explained the mix.
The parsing of the millennium , in grammar .
Benefits of a valuable group related to the judiciary and witnesses .
A summary of the life of an animal by Al-Damiri, with additions to a piece of plants .
Shafi'i classes - a book of biographies on the classes of Shafi'i jurists .
Its chain of transmission was organized in Sahih al-Bukhari with a hadith from its trilogy, and its sheikhs were limited to Ibn al-Ala’i .
He said about his writings: They all need to be cleansed , and I ask God for forgiveness .
His death
He moved to his residence from the circumcision school in Al-Aqsa Mosque from Jerusalem, and was buried in the soil of Mamla near Sidi Abu Abdullah Al-Qurashi. Jerusalem, and even the entire country, was shaken by his death, and the funeral prayer was performed over him in Al-Azhar Mosque and elsewhere . Ibn Qadi Shahba said : We prayed the prayer in absentia over him in the Umayyad Mosque on Friday. The fourth of Ramadan, and this supports that his death occurred in Shaban,
Notes
Note: Or Shihab al-Din Abu al-Abbas Ahmad bin Hussein bin Hassan bin Ali bin Yusuf bin Ali bin Arslan - with the hamza as well as his handwriting - and it may be deleted in most cases, but rather it is the one on the tongues - Al-Ramli, then Al-Qudsi, the Shafi’i jurist, Al-Mustaslik . Or Ahmed bin Hussein bin Hassan bin Ali bin Arslan
Source
Achievements and Awards
- Years in active
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