The Righteous Life and Blessed Works

of the Poet of the Holy Prophet ! !! !

the Pious Erudite Imm al-Qd
.
Ysuf al-Nabhn
(1265/1849-1350/1932)

by GF Haddad
[email protected]
"
Al-Nabhn wrote of himself in his first published book, al-Sharaf al-Muabbad li-li Muh
.
ammad
! (1309/1891), in Asbb al-Talf lil-Abdi al-D
.
af, and in Jmi Karmt al-Awliy (both
1329/1911):

I am the faqr Ysuf ibn Isml ibn Ysuf ibn Isml ibn Muh
.
ammad Ns
.
ir al-Dn al-
Nabhn. We go back to the Ban Nabhn, an Arab desert folk who settled of old in the town of
Ijzim
1
North of the Holy sites in the land of Palestine, presently part of the district (qad
.
) of H
.
aifa
in Akka, province of Beirut. I was born in Ijzim in 1265/1849 approximately.
I read the Qurn with my Master and father, the righteous Shaykh and meticulous memorizer
of the Book of Allh, Shaykh Isml al-Nabhn who is now [in 1891] past eighty, in full pos-
session of his senses, of strong build and excellent health, and who spends most of his time in
works of obedience.
My fathers daily devotion in every twenty-four hours was one third of the Qurn, then he
would complete the Qurn three times every week. The praise for this belongs to Allh! #Say: In
the bounty of Allh and in His mercy: therein let them rejoice. It is better than what they
hoard$ (10:58).
Then he sent me Allh save him and thank him on my behalf! to Cairo for study. I entered
the Mosque of al-Azhar the day of al-Sabt in early Muh
.
arram of the year 1283 [16 May 1866] and
resided there until Rajab 1289 [October 1872]. During that time, I learnt all that Allh destined for me
to learn of the sciences of the Shara and its preparatory disciplines at the hands of the
accomplished teachers and major established masters of the time, any one of whom, if he were
found in a place, would be the leader of its people to the gardens of Paradise and would meet their
requirements in all of the sciences the spoken and the rational.
One of them, or rather their peerless leader was the accomplished, erudite teacher, the refuge
of meticulous understanding, the Shaykh of all Shaykhs, Teacher of all Teachers, Sayyid al-Shaykh
Ibrhm al-Saqq al-Shfi who died in 1298 aged around ninety years. He spent his entire blessed
long life reading lessons until most of the Ulema of our time became his students, either directly, or
through an intermediary. I attended his classes Allh have mercy on him! for three years and
read with him the two commentaries al-Tah
.
rr and al-Manhaj of Shaykh al-Islm Zakariyy al-
Ans
.
r together with their marginalia by al-Sharqw and al-Bujayrim respectively.
Also among my teachers is the venerable erudite Scholar, Sayyid al-Shaykh al-Sayyid
Muh
.
ammad al-Damanhr al-Shfi who died in 1286 aged around ninety years.
Also the erudite Scholar Sayyid al-Shaykh Ibrhm al-Zurr al-Khall al-Shfi who died
in 1287 aged around seventy.
Also the erudite Scholar Sayyid al-Shaykh Ah
.
mad al-Ajhr al-D
.
arr al-Shfi who died in
1293 aged around sixty.
Also the erudite Scholar Sayyid al-Shaykh H
.
asan al-Adaw al-Mlik who died in 1298 aged
around eighty.

1
28 kms. south of H
.
aifa, Palestine on the Southern edge of Mount Carmel, 100 meters above sea level.
Life and Works of al-Qd
.
Ysuf al-Nabhn 2
Also the erudite Scholar Sayyid al-Shaykh al-Sayyid Abd al-Hd Naj al-Abyr who died
in 1305 aged just over seventy years.
Also Shaykh Shams al-Dn Muh
.
ammad al-Anbb al-Shfi the Master of al-Azhar
Mosque, who died in 1313.
Also Shaykh Abd al-Rah
.
mn al-Sharbn al-Shfi the Master of al-Azhar Mosque, who
died in 1326.
Also Shaykh Abd al-Qdir al-Rfi al-H
.
anaf al-T
.
arabuls the Master of the Damascenes
Porch (Ruwq al-Shawmm) in al-Azhar Mosque, who died in 1323.
Also Shaykh Ysuf al-Barqw al-H
.
anbal the Master of the H
.
anbals Porch in al-Azhar
Mosque.
2

[And many others, some of whom are named in Hd al-Murd and Jmi Karmt al-
Awliy.]
[After I graduated and returned home to Ijzim] I began to hold a number of religious courses
in Akka and my home town of Ijzim. Then I travelled frequently to Beirut, then Damascus where I
met the eminent Ulema. Chief among them was the Jurist of Damascus at the time, our Master the
erudite Imm, al-Sayyid al-Sharf Mah
.
md Effend H
.
amza Allh have mercy on him! with
whom I read the beginning of al-Bukhrs S
.
ah
.
h
.
, after which he gave me a general certificate
comprising the rest of the S
.
ah
.
h
.
as well as all his other narrations and his own works. He wrote this
long certificate in his superb style and handsome handwriting.
Then I headed for Constantinople twice and worked there for several years. I edited the
periodical al-Jawib until it folded. I also proofread the Arabic books that came out of its press.
My monthly salary there was ten Lras for editing and proofreading. I worked on this for about two
or three hours [daily] and did it on the insistant request of the papers owner, Ah
.
mad Effend Fris.
He considered me his greatest blessing and showed great sadness at seeing me leave for my new
position with the government [as a judge]. He offered me to work as his partner or a raise, but I
refused.
I left Constantinople, the first time, for Iraq. I went to the district of Kaw S
.
anjaq in the
province of Mosul. Then I returned to Constantinople. I left it a second time in 1300 when I was
appointed head judge of al-Jaza court in al-Ldhiqiyya on the Syro-Palestinian sea-shore. After
living there for five years the Dawla Allh grant her victory! transferred me to the head
judgeship of the court of al-Qudus al-Sharf. This took place through those at whose hands Allh
decreed goodness for me, without request nor prior knowledge on my part. Then, after less than a
year eight months to be precise they promoted me, without request nor prior knowledge on my
part, to the chief judgeship of the Beirut Court of Justice. This was in 1305/1888.
3

After al-Nabhn retired he turned entirely to writing and worshipping. He travelled to al-Madna
al-Munawwara and lived in the Noble Neighborhood for a while. Then he returned to Beirut where he
passed on to the mercy of His Lord in the beginning of the month of Ramad
.
n 1350/1932.

Bibliography of al-Qd
.
al-Nabhn

Afd
.
alu al-S
.
alawt al Sayyid al-Sdt (The Choicest Invocations of Blessings on the Master of
Masters) <1309>.
Ah
.
san al-Wasil f Naz
.
mi Asmi al-Nabiyyi al-Kmil (The Best Means in Versifying the
Names of the Perfect Prophet !), in three hundred verses, in print. The Qd
.
wrote a brief history
of the compilations of the Prophetic Names in his introduction to his commentary on al-Jazls
Dalil al-Khayrt titled al-Dallt al-Wd
.
ih
.
t in which he mentioned various recensions to date:
Al-Qd
.
Iyd
.
s superlative masterpiece al-Shif
Al-Fkihns al-Fajr al-Munr
Ab Imrn al-Zants compendium (201 names)
Al-Jazls devotional masterpiece Dalil al-Khayrt in which he relied on al-Zant
Al-Suyt
.
s al-H
.
adiq f Asmi Khayr al-Khaliq (300+ names)
Al-Suyt
.
s al-Riyd
.
al-Anqa f Asmi Khayr al-Khalqa listing sources for the H
.
adiq
Al-Suyt
.
s al-Bahjat al-Saniyya (500 names)
Al-Sakhws al-Qawl al-Bad fil-S
.
alt all-H
.
abb al-Shaf (450 names)

2
Al-Sharaf al-Muabbad li-li Muh
.
ammad ! (p. 140-142).
3
Asbb al-Talf (p. 290, 332) and Jmi Karmt al-Awliy (2:52).
Life and Works of al-Qd
.
Ysuf al-Nabhn 3
Al-Qast
.
allns al-Mawhib al-Lduniyya in which he relied on al-Sakhw
Al-Zurqns Sharh
.
al-Mawhib (800+ names)
Al-Nabhns Ah
.
san al-Wasil in verse and
al-Asm fm li-Raslillhi ! min al-Asm in prose (830 names)
A trilingual recension was recently published by Shaykh Ans Ludhianv rah
.
imahullh.
Al-Ah
.
dth al-Arban f Fad
.
il Sayyid al-Mursaln (Forty Narrations on the Excellent Traits of
the Master of Messengers !), in print.
Al-Ah
.
dth al-Arban f Fad
.
l al-Jihd wal-Mujhidn (Forty Narrations on the Immense Merit of
Jihd and Mujhidn), in print.
Al-Ah
.
dth al-Arban f Wujbi T
.
at Amr al-Muminn (Forty Narrations on the Obligatoriness
of Obeying the Commander of the Believers), in print.
Al-Ah
.
dth al-Arban min Amthl Afs
.
ah
.
al-Mursaln (Forty Narrations Containing Similes
Made by the Most Eloquent of All Messengers !), in print.
Al-Anwr al-Muh
.
ammadiyya (The Muh
.
ammadan Lights), an abridgment of al-Qast
.
allns al-
Mawhib al-Lduniyya (The Otherworldly Bestowals) <1310> in 632 pages.
Al-Arbana Arban min Ah
.
dthi Sayyid al-Mursaln (Forty Times Forty Narrations from the
Master of Messengers) <1329>.
Arbana H
.
adthan f Arbana S
.
ghatin fl-S
.
alti al al-Nab (Forty Narrations on Forty
Wordings of Invocations of Blessings on the Prophet !).
Arbana H
.
adthan f Fad
.
ili Ahl al-Bayt (Forty Narrations on the High Merits of the People of
the Prophetic House).
Arbana H
.
adthan f Fad
.
li Ab Bakr (Forty Narrations on the Excellence of Ab Bakr).
Arbana H
.
adthan f Fad
.
li Ab Bakrin wa-Umar (Forty Narrations on the Excellence of Ab
Bakr and Umar).
Arbana H
.
adthan f Fad
.
li Al (Forty Narrations on the Excellence of Al).
Arbana H
.
adthan f Fad
.
li Arbana S
.
ah
.
biyyan (Forty H
.
adths on the Hight Merits of Forty
Prophetic Companions).
Arbana H
.
adthan f Fad
.
li L Ilha Ill Allh (Forty Narrations on the Excellence of L Ilha
Ill Allh).
Arbana H
.
adthan f Fad
.
li Umar (Forty Narrations on the Excellence of Umar).
Arbana H
.
adthan f Fad
.
li Uthmn (Forty Narrations on the Excellence of Uthmn).
Al-Aslb al-Bada f Fad
.
l al-S
.
ah
.
ba wa-Iqni al-Sha (The Beautiful Methods in [Present-
ing] the High Merits of the Companions and Persuading the Shs)
Asbb al-Talf min al-jiz al-D
.
af (The Reasons Why This Helpless Poorling Writes),
appended to the Jmi Karmt al-Awliy.
Al-Asm fm li-Raslillhi ! min al-Asm (The Apex in Knowledge of the Names of the
Prophet !) in which the Qd
.
listed about 830 to 860 names of the Prophet ! in a 300-verse
poem.
Al-Bashir al-mniyya fl-Mubashshirt al-Manmiyya (The Faith-Informed Glad Tidings in
the Mercy-Telling Dreams), in print.
Al-Burhn al-Musaddad f Ithbti Nubuwwati Sayyidin Muh
.
ammad ! (The Ironclad Demon-
stration of the Prophethood of our Master Muh
.
ammad !), in print.
Dall al-Tujjr il Akhlq al-Akhyr (The Guide of Traders in the High Manners of the Elect), in
print.
Al-Dallt al-Wd
.
ih
.
t Sharh
.
Dalil al-Khayrt, a commentary on Imm al-Jazls manual of
invocations of blessings on the Prophet !, the foremost manual of its kind. Shaykh Bassm Abd
al-Wahhb al-Jb of Damascus produced a good new edition of this work in 2001 printed with the
fully vowelized Dalil.
4


4
Cairo: al-Dr al-Ghann, 2001.
Life and Works of al-Qd
.
Ysuf al-Nabhn 4
Al-Nabhns introduction to the Dillt is rich in historical and legal details on the etiquette
of invoking blessings on the Prophet !. In the introduction to this work the Qd
.
recapitulates his
detailed examination which he first presented in the introduction to Sadat al-Drayn of the
preferability of adding the title Sayyidin (our Master) to the name of the Prophet ! in tashahhud.
This is the position preferred by the late Shfi authorities in particular such as Ibn Abd al-Salm,
al-Isnaw, al-Mah
.
all, al-Suyt
.
, al-Fayrzbd, al-Raml, al-Sakhw, al-Haytam, al-Nabhn him-
self, and others.
The proofs for giving precedence to respect (adab) over obedience (t
.
a) in the matter are [1]
the refusal of Ab Bakr to pray as imm in front of the Prophet ! although the latter ordered him.
After the prayer, the Prophet ! asked him: Ab Bakr, what prevented you from standing firm when
I ordered you to? Ab Bakr excused himself with his famous statement: M kna li-Ibni Ab
Quh
.
fata an yataqaddama bayna yaday Raslillh It was not fitting for the son of Ab Quh
.
fa to
stand ahead of the Messenger of Allh. The Prophet ! approved of him.
5
[2] The statement of Ibn
Masd: When you invoke blessings on your Prophet, invoke blessings in the best possible way
(idh s
.
allaytum fa-ah
.
sin al-s
.
alta al nabiyyikum) for you do not know this might be shown to
him. Therefore, say: O Allh! Grant your s
.
alt, mercy, and blessings upon the Master of Messengers
(sayyid al-Mursaln), the Imm of the Godfearing, and the Seal of Prophets, Muh
.
ammad your ser-
vant and Messenger, the Imm of goodness and leader of goodness and Messenger of Mercy! O
Allh! Raise him to a glorious station for which the first and the last of creatures will yearn! O Allh!
Grant mercy to Muh
.
ammad and to the House of Muh
.
ammad as You granted mercy to Ibrhm and to
the House of Ibrhm! Truly, You are the Lord of glory and praise! O Allh! Bless Muh
.
ammad and
the House of Muh
.
ammad as You blessed Ibrhm and the House of Ibrhm! Truly, You are the Lord
of glory and praise!
6

The proofs for calling the Prophet ! sayyid are in the verses #lordly (sayyidan), chaste, a
Prophet of the righteous$ (3:39) and #and they met her lord and master (sayyidah) at the
door$ (12:42) as well as the following Prophetic narrations: [1] I am the Master (sayyid) of human
beings;
7
[2] This son of mine [al-H
.
asan] is a leader of men (sayyid);
8
[3] Get up to meet your
chief (qm il sayyidikum) [Sad ibn Ubda];
9
this h
.
adth is also narrated as Qmu li-sayyidikum
which means the same thing.
10
(It is noteworthy that the Prophet ! specifically invoked the bless-
ings and mercy of Allh upon the family of Sad ibn Ubda as well as Jbir ibn Abd Allh and the
family of Ibn Ab Awf.) [4] Whenever Ft
.
ima entered a room where the Prophet ! was sitting he
would get up and greet her, take her hand, kiss her, and make her sit in his place; and whenever he
entered a room where she was sitting she would get up and greet him, take his hand, kiss him, and
make him sit in her place.
11
[5] Sahl ibn H
.
unayf said My liege-lord! (y sayyid) when he asked
the Prophet ! a certain question.
12
[6] Mlik and Sufyn gave the fatwa that one should not say Y
Sayyid in du but Y Rabb.
13


5
Narrated from Sahl ibn Sad al-Sid by al-Bukhr, Muslim, Mlik, Ab Dwd, al-Nas, and Ah
.
mad.
6
Narrated from Ibn Masd by Ibn Mjah, Ab Yal (9:175 #5267), al-T
.
abarn in al-Kabr (9:115 #8594), Ab
Nuaym in the H
.
ilya (1985 ed. 4:271), and al-Bayhaq in the Shuab (2:208 #1550), all through Abd al-Rah
.
mn ibn
Abd Allh ibn Utba al-Masd who is weak although al-Mundhir declared the chain fair in al-Targhb (1997 ed.
2:329 #2588) cf. Fath
.
(11:158). Further, al-Bs
.
r in Mis
.
bh
.
al-Zujja (1:111) said it is corroborated by an identical
narration from Ibn Umar by Ah
.
mad ibn Man in his Musnad. Al-Masd is further corroborated by Ab Salama
al-Mughra ibn al-Numn in Abd al-Razzq (2:213-214 #3109-3112) while al-Draqut
.
n in his Ilal (5:15 #682)
cites yet two other chains to Ibn Masd, raising the narration to a grade of h
.
asan at the very least, or rather s
.
ah
.
h
.

in sh Allh.
7
Narrated from: Ab Hurayra by al-Bukhr, Muslim, al-Tirmidh (h
.
asan s
.
ah
.
h
.
), Ab Dwd, Ah
.
mad, al-Nas in
al-Sunan al-Kubr (6:378), Ibn Ab Shayba (6:307, 6:317, 7:257), Ibn Sad (1:20), Ibn H
.
ibbn (14:381), al-Bayhaq
in al-Sunan al-Kubra (9:4); H
.
udhayfa by al-H
.
kim (4:617) and al-T
.
abarn in al-Awsat
.
cf. al-Haytham (10:377)
and others; Ab Sad al-Khudr by al-Tirmidh (h
.
asan s
.
ah
.
h
.
), Ibn Mjah, and Ah
.
mad; by Ah
.
mad and al-Drim;
Ibn Abbs by Ah
.
mad; Ubda ibn al-S
.
mit by al-H
.
kim (1990 ed. 1:83 s
.
ah
.
h
.
); Ibn Masd by Ibn H
.
ibbn
(14:398); Abd Allh ibn Salm by al-T
.
abarn and Ab Yal cf. al-Haytham (8:253) and al-Maqdiss al-Ah
.
dth
al-Mukhtra (9:455); and Jbir ibn Abd Allh by al-H
.
kim (1990 ed. 2:660 s
.
ah
.
h
.
al-isnd) and al-T
.
abarn in al-
Awsat
.
cf. al-Haytham (10:376); etc.
8
Narrated from Ab Bakrah by al-Bukhr, al-Tirmidh, al-Nas, Ab Dwd, and Ah
.
mad.
9
Narrated from Ab Sad al-Khudr by al-Bukhar, Muslim, Ab Dwd, al-Nas, and Ah
.
mad.
10
Cf. al-T
.
ah
.
w, Mushkil al-thr (2:38), Ibn Kathr, Bidya (4:122), and al-Zabd, Ith
.
f al-Sdat al-Muttaqn
(7:142).
11
Narrated from isha by al-Tirmidh, Ab Dwd, al-Nas, al-H
.
kim (s
.
ah
.
h
.
narration per the criteria of al-
Bukhr and Muslim) while al-Zayla in Nas
.
b al-Rya (4:258) said: Al-Tirmidh said: h
.
adth h
.
asan and in some
of the manuscripts: h
.
asan s
.
ah
.
h
.
. Cf. Ibn al-Muqri, al-Rukhs
.
a bil-Qiym (p. 91 #26).
12
Narrated from Sahl ibn H
.
unayf by Ab Dwd, Ah
.
mad, al-Nas in al-Kubr (6:72 #10086, 6:256 #10873) and
Amal al-Yawm wal-Layla (p. 252 #257, p. 564 #1034), al-T
.
ah
.
w in Sharh
.
Man al-thr (4:329), al-T
.
abarn
in al-Kabr (6:93 #5615), al-H
.
kim (1990 ed. 4:458 isnd s
.
ah
.
h
.
),
13
Cited by Ibn Rajab in his Jmi al-Ulum wal-H
.
ikam (Dr al-Marifa ed. p. 107).
Life and Works of al-Qd
.
Ysuf al-Nabhn 5
Al-Fad
.
il al-Muh
.
ammadiyya (The Muh
.
ammadan High Merits), in print.
Al-Fath
.
al-Kabr f D
.
amm al-Ziydat ill-Jmi al-S
.
aghr (The Great Divine Opening: [Al-
Suyt
.
s] al-Jmi al-S
.
aghr [edited together] With Its Addenda), in print.
Hd al-Murd il T
.
uruq al-Asnd (Guide for the Seeker to the Paths of Transmission) <1317>,
appended to S
.
alawt al-Than and detailing al-Nabhns Thabt or compendium of transmission
chains in h
.
adth and other Islamic sources.
H
.
izb al-Awliy al-Arban al-Mustaghthna bi-Sayyid al-Mursaln ! (The Devotion of the
Forty Friends of Allh That Seek Help Through the Master of Messengers !), also known as H
.
izb
al-Istightht bi-Sayyid al-Sdt !, in print.
H
.
usn al-Shirati f Mashriyyati S
.
alt al-Z
.
uhri Idh Taaddadat al-Jumua (The Beauty of
the Law in Permitting the Z
.
uhr Prayer When More Than One Jumua is Held [in one and the same
region]), in print.
Irshd al-H
.
yr f Tah
.
dhr al-Muslimn min Madris al-Nas
.
r (Guidance of the Perplexed:
Warning the Muslims Against the Christians Schools), an advice royally ignored by most Muslims
nowadays, especially the educated and the wealthy. Al-Nabhn also wrote an abridgment titled
Mukhtas
.
ar Irshd al-H
.
yr.
Al-Istighthat al-Kubr bi-Asm Allh al-H
.
usn (The Great Invocation of Help Through the
Beautiful Names of Allh), printed together with Riyd
.
Ahl al-Janna.
Ith
.
f al-Muslim bi-Ah
.
dth al-Targhb wal-Tarhb min al-Bukhr wa-Muslim (A Gift for
Every Muslim in the Narrations of Encouragement to Goodness and Deterrence from Evil from al-
Bukhr and Muslim) <1329>.
Jmi Karmt al-Awliy (Compendium of the Miraculous Gifts of the Friends of Allh) <1329>
in two volumes (reprint Beirut: al-Maktaba al-Thaqfiyya, 1991), an encyclopedia of the miracles of
the Muslim Saints in the introduction to which he includes a bibliography for his works which
served for the present bibliography. In this introduction he also said (1:9-11): I will mention the
titles of some of the books from which I quoted material:
Al-Tibrzs Mishkt al-Mas
.
bh
.
(The Niche of Lights c.737).
Al-Rzs (d. 606) al-Tafsr al-Kabr.
Usma ibn Munqidhs al-Itibr (The Book of Reflection) by the Emir Usma ibn Munqidh (d.
584).
Al-Qushayrs (d. 465) al-Risla al-Qushayriyya (Epistle to the Sufis).
Mis
.
bh
.
al-Z
.
alm fil-Mustaghthna bi-Khayri al-Anm (The Illumination of Darkness
Concerning Those Who Seek Aid by Means of the Prophet !) by Ab Abd Allh ibn al-
Numan al-Marrkishs (d. 683).
Rh
.
al-Qudus (The Spirit of Holiness), al-Futh
.
t al-Makkiyya (The Meccan Disclosures),
Mawqi al-Nujm (The Orbits of the Stars), and al-Muh
.
d
.
art (The Conferences) by the
Greatest Shaykh, Sayyid Muh
.
y al-Dn ibn al-Arab (d. 636).
Imm al-Yafis (d. 768) Rawd
.
al-Rayyh
.
n (The Grove of Sweet Scents) and Nashr al-
Mah
.
sin (The Proclamation of Perfections).
Tuffh
.
al-Arwh
.
(The Apple of Spirits) by Kaml al-Dn Muh
.
ammad ibn Ab al-H
.
asan Al al-
Sirj al-Rif al-Qurash al-Shfi who lived in the Eighth Century and was a contemporary of al-
Subk and Ibn Taymiyya.
Sharh
.
al-H
.
ikam al-At
.
iyya (Commentary on the Aphorisms of Ibn At
.
Allh) by the
Knower of Allh, Ibn Abbd (d. 792).
Tuh
.
fat al-Ah
.
bb (The Gem of the Loved Ones) by al-Sakhw who lived in the 9th century (not
the h
.
adth Master).
Al-Ishrt li-Amkin al-Ziyrt f Dimashq al-Shm (Visitation Shrines in Damascus) by Ibn
al-H
.
awrn, 11th c.
Tuh
.
fat al-Anm f Fad
.
il al-Shm (The Gem of Creatures Concerning the Merits of al-Shm)
by Shaykh Jall al-Dn al-Bas
.
r al-Dimashq who composed it in 1002.
T
.
abaqt al-Khaws
.
s
.
min Ahl al-Yaman (Biography-Layers of the Elite of Yemen by Imm Zayn
al-Dn Ah
.
mad ibn Ah
.
mad al-Sharj al-Zubayd (d. 893) the author of the abridged S
.
ah
.
h
.
al-
Bukhr [al-Tajrd al-S
.
arh
.
].
Qd
.
Abd al-Rah
.
mn al-Alm al-H
.
anbals (d. 927) al-Uns al-Jall (The Sublime Friendship).
T
.
sh Kubrs (d. 893) al-Shaqiq al-Numniyya (The Red Anemones).
Sayyid al-Shaykh Alwn al-H
.
amaws (d. 936) Sharh
.
Taiyyat Ibn H
.
abb al-S
.
afad (Com-
mentary on Ibn H
.
abbs Poem Written with the Rhyme T) and Nasamt al-Ash
.
r f Karmt
al-Awliy al-Akhyr (The Pre-Dawn Breezes: The Miraculous Gifts of the Friends of Allh).
Life and Works of al-Qd
.
Ysuf al-Nabhn 6
Shaykh Muh
.
ammad ibn Yah
.
y al-Tdhif al-H
.
anbals (d. 963) Qalid al-Jawhir f Manqib
al-Shaykh Abd al-Qdir (The Necklaces of Diamonds Concerning the Great Merits of Shaykh
Abd al-Qdir).
Imm Abd al-Wahhb al-Sharns (d. 973) al-Minan al-Kubr (The Vast Grants), al-Bah
.
r al-
Mawrd (The Sea Where All Go), al-Ajwiba al-Mard
.
iyya (The Satisfying Replies), and al-
T
.
abaqt al-Kubr (The Major Biograpihical Layers).
Imm al-Munws (d. 1021) T
.
abaqt [al-S
.
fiyya] al-Kubr and al-Shughr (The Major and
Minor Biography-Layers of the Sufis).
Shaykh Ah
.
mad ibn al-Mubraks al-Ibrz f Manqib Sayyid Abd al-Azz al-Dabbgh (The
Pure Gold: The Great Merits of My Master Abd al-Azz al-Dabbgh), composed from the year
1129.
Al-Sayyid Muh
.
ammad ibn Ab Bakr al-Shill B Alaws (d. 1093) al-Mashra al-Rw f
Manqib Sdtin l B Alaw (The Quenching Watering-Station: The Great Merits of Our
Masters of the B Alaw Shaykhs).
Shaykh Muh
.
ammad Najm al-Dn al-Ghazzs (d. 1061) al-Kawkib al-Sira f Ayn al-Miat
al-shira (The Revolving Stars: Eminent Persons of the 10th Century).
Al-Shihb Ah
.
mad al-Muqrs (d. 1041) Nafh
.
al-T
.
b (The Wafts of Sweet Scents).
Al-Muh
.
ibbs (d. 1111) Khuls
.
at al-Athar f Ayn al-Qarn al-H
.
d Ashar (The Epitome of
Reports: Eminent Persons of the Eleventh Century).
Al-Sayyid Muh
.
ammad Khall al-Murds (d. 1206) Silk al-Durar fi Ayn al-Qarn al-Thn
Ashar (The Pearl String: Eminent Persons of the Twelfth Century).
Abd al-Rah
.
mn ibn H
.
asan al-Jabarts (d. 1237) Trkh Mis
.
r (History of Egypt).
Sharh
.
al-T
.
arqat al-Muh
.
ammadiyya by my Master, the Knower, Shaykh Abd al-Ghan al-
Nbulus (d. 1144).
Sharh
.
al-Burda (Commentary on the Poem of the Mantle) by our teacher, Shaykh H
.
asan al-
Adaw al-Mis
.
r (d. 1303).
Al-H
.
adiq al-Wardiyya fi H
.
aqiq Ajill al-T
.
arqat al-Naqshbandiyya (The Fields of Roses
Concerning the Spiritual Realities of the Naqshbandi Grandmasters) by Shaykh Abd al-Majd,
the son of our teacher, the erudite scholar and spiritual guide Shaykh Muh
.
ammad al-Khn al-
Naqshband (d. 1317).
Jmi al-S
.
alawt (The Compendium of the Invocations of Blessings) <1318>.
Jmi al-Thani al Allh (The Compendium of the Glorification of Allh %), in print.
Jawhir al-Bih
.
r f Fad
.
il al-Nab al-Mukhtr (The Jewels of the Seas in the Excellent Traits of
the Elect Prophet !) <1327>, in four volumes.
Khuls
.
at al-Kalm f Tarjh
.
i Dn al-Islm (The Summation Concerning the Preferability of the
Religion of Islm), in print.
Al-Khuls
.
at al-Wafiyya f Rijl al-Majmat al-Nabhniyya, in print.
Al-Majmatu al-Nabhniyya fl-Madih
.
al-Nabawiyya (The Nabhn Collection of Prophetic
Praises) <1320>, with a marginal glossary.
Mithl al-Nal al-Sharf (The Image of the Noble Sandals [of the Prophet !]), in print. The major
Indian H
.
anaf Scholar Mawln Ashraf Al al-Tahnaw titled a chapter Nayl al-Shif bi-Nal al-
Mus
.
t
.
af (Obtaining Remedy through the Sandals of the Elect One !) in his book Zd al-Sad
(Provision for the Fortunate). The Shaykh of our Shuykh and Muh
.
addith of India, Shaykh
Muh
.
ammad Zakariyy Kandihlaw said in his English translation of Imm al-Tirmidhs
foundational work al-Shamil al-Nabawiyya wal-Khas
.
il al-Mus
.
t
.
afawiyya (The Prophetic Traits
and Muh
.
ammadan Features):
Mawln Ashraf Al Thanw S
.
h
.
ib has written in his book Zdus-Sad a detailed treatise on
the barakt [blessings] and virtues of the shoes of Raslullh S
.
allAllhu alayhi wasallam.
Those interested in this should read that book [which is available in English]. In short, it may be
said that it [the Prophets ! sandal] has countless qualities. The Ulema have experienced it many
a time. One is blessed [through it] by seeing RaslAllh S
.
allAllhu alayhi wasallam in ones
dreams; one gains safety from oppressors and every heartfelt desire is attained. Every object is
fulfilled by its tawassul. The method of tawassul [using a means] is also mentioned therein.
Al-Mubashshirt al-Manmiyya, see al-Bashir al-mniyya.
Mufarrij al-Kurb wa-Mufarrih
.
al-Qulb (The Remover of Difficulties and Cheer of Hearts), in
print, a collection of Prophetic supplications for the removal of difficulties.
Life and Works of al-Qd
.
Ysuf al-Nabhn 7
Mukhtas
.
ar Irshd al-H
.
yr, see Irshd al-H
.
yr.
Muntakhab al-S
.
ah
.
h
.
ayn (Anthology from the Two S
.
ah
.
h
.
s [of al-Bukhr and Muslim]), in print,
containing about 3,000 h
.
adths.
Al-Muzdawijatu al-Gharr fl-Istighthati bi-Asm Allh al-H
.
usn (The Shining Verse and
Prose of Seeking Help Through the Beautiful Divine Names).
Al-Naz
.
m al-Bad f Mawlid al-Shaf ! (The Fine Poetry on the Birth of the Intercessor !)
<1312>.
Nujm al-Muhtadn wa-Rujm al-Mutadn fi Ithbti Nubuwwati Sayyidin Muh
.
ammadin
Sayyid al-Mursaln wal-Raddu al Adihi Ikhwni al-Shayt
.
n (The Stars of the Well-
Guided and the Missiles against the Attackers in Affirmation of the Prophethood of our Master
Muh
.
ammad ! the Master of Messengers, and the Refutation of His Enemies the Brothers of
Devils), a massive volume in print.
Al-Qas
.
dat al-Riyya al-Kubr f Was
.
fi al-Ummat al-Islmiyyati wal-Milal al-Ukhr (The
Major R-Rhyming Poem on the Description of the Islamic Community and the Other Groups), in
print.
Al-Qas
.
dat al-Riyya al-S
.
ughr f Dhamm al-Bidati wa-Ahlih wa-Madh
.
i al-Sunnati al-
Gharr (The Minor R-Rhyming Poem on the Blame of Innovation and the Praise of the
Radiant Sunna), in print. This work focused on the three arch-innovators of the times: Jaml al-
Dn al-Afghn, Muh
.
ammad Abduh al-Mis
.
r, and Rashd Rid
.
the owner of the periodical al-
Manr.
Al-Qawl al-H
.
aqq f Madh
.
i Sayyid al-Khalq (The Word of Truth on the Praise of the Master of
Creation), in print.
Qurrat al-Ayn min al-Bayd
.
w wal-Jallayn (The Coolness of the Eyes: [The Combined
Quranic Commentaries of] al-Bayd
.
w and al-Jallayn), in print.
Raf al-Ishtibh f Istih
.
lati al-Jihati al Allh (The Removal of Uncertainty Concerning the Im-
possibility of Direction for Allah %), published as part of Shawhid al-H
.
aqq.
Al-Rah
.
mat al-Muhdt f Fad
.
li al-S
.
alt (The Bestowed Gift Concerning the Excellence of
Prayer), in print.
Ryd
.
al-Janna f Adhkr al-Kitbi wal-Sunna (The Groves of Paradise: Supplications from the
Qurn and Sunna), in print.
Sadatu al-Anm bi-Ittibi Dni al-Islm (The Bliss of Creatures in Following the Religion of
Islm), in print.
Sadatu al-Drayni fl-S
.
alti al Sayyidi al-Kawnayn (The Bliss of the Two Abodes in the
Invocation of Blessings on the Master of the Two Universes) <1318> in 720 pages, comprising a
sequence of ten-verse poems with an acrostic rhyme scheme according to the Arabic alphabet,
beginning with the hamza in the following poem:
1. An abdun li-sayyidi al-anbiyi '
wa wal lahu al-qadmu wal
I am the slave of the Master of Prophets
And my fealty to him has no beginning.
2. An abdun li-abdihi wali-abdi al-abdi ' ' '
abdun kadh bi-ghayri intihi
I am slave to his slave, and to his slaves slave,
And so forth endlessly!
3. An l antah anil-qurbi min '
bbi rid
.
hu f jumlati al-dukhali '
I do not cease to approach the door
Of his good pleasure among the novices.
Life and Works of al-Qd
.
Ysuf al-Nabhn 8
4. Anshuru al-ilma f malhi lil-nsi
wa-ashd bihi maal-shuari '
I proclaim to all the science of his high attributes,
And sing this science among the poets.
5. Fa ashu yaqlu l anta Salmnu
wal H
.
assnu h
.
usni than '
Perhaps he will tell me: You are the Salmn
Of my allegiance, the H
.
assn of my excellent homage!
6. Wa-birh
.
afd turba h
.
imhu '
wa-lahul-fad
.
lu f qabli fid
Yes, I would sacrifice my soul for the dust of his sanctuary!
His favor should be that he accept my sacrifice.
7. Fza man yantam ilayhi wa-l '
h
.
jata fhi bi-dhlika al-intimi '
He has triumphed who ascribes himself to him
Not that he needs such following,
8. Huwa f ghunyatin ani al-khalqi t
.
urran ` '
wa humu al-kullu anhu dna ghini
For he is not in need of creation at all,
While they all need him without exception.
9. Wa-huwa lil-Lhi wah
.
dihi abduhu ' ' .
al-khlis
.
u mujall al-s
.
ifti wal-asmi
He belongs to Allh alone, Whose pure servant he is,
As his attributes and names have made manifest;
10. Kullu fad
.
lin fil-khalqi fa-huwa
min Allhi ilayhi wa-minhu lil-ashyi . ' ' '
And every single favor in creation comes from Allh
To him, and from him to everything else.
Sadat al-Mad f Muwzanat Bnat Sud (The Bliss of the Return in Metrical Correspon-
dence to [Kab ibn Zuhayrs Poem] Sud Has Departed), in print.
Sabl al-Najt fl-H
.
ubbi fil-Lhi wal-Bughd
.
i fil-Lh (The Path to Salvation in Loving for the sake
of Allh and Hating for the Sake of Allh), in print.
Al-Sbiqtu al-Jiydu f Madh
.
i Sayyid al-Ibd ! (The Excellent Enduring Good Deeds in the
Praise of the Master of All Servants !), in print.
S
.
alawt al-Akhyr al al-Nabiyyi al-Mukhtr ! (The Invocations of Blessings of the Best
Saints on the Elect Prophet !).
Al-S
.
alawt al-Alfiyya fl-Kamlt al-Muh
.
ammadiyya (The Thousand-Verse Invocations of
Blessings on the Muh
.
ammadan Perfections).
Al-S
.
alawt al-Arban lil-Awliy al-Arban (Forty Invocations of Blessings by Forty Friends of
Allh).
Life and Works of al-Qd
.
Ysuf al-Nabhn 9
S
.
alawt al-Than al Sayyid al-Anbiy ! (The Invocations of Blessings and Glory on the
Master of Prophets) <1317>, followed by Hd al-Murd.
Al-Sharaf al-Muabbad li-li Sayyidin Muh
.
ammad ! (Eternal Honor for the Family of Our
Master Muh
.
ammad !) <1309>.
Shawhid al-H
.
aqq fil-Istightha bi Sayyid al-Khalq ! (The Witnesses to Truth on the
Obtainment of Aid through the Master of Creatures) <1323>, a summation of several hundred
pages comprising several epistles in refutation of various heresies. Among them:
[1] On the affirmation of direction (al-jiha): al-Nabhns magnificent epistle Raf al-Ishtibh f
Istih
.
lat al-Jiha al Allh (The Removal of Uncertainty Concerning the Impossibility of
Direction for Allah %) (p. 210-240), a refutation of Shaykh Ah
.
mad ibn Taymiyyas notorious
Fatw H
.
amawiyya which had adduced the verses of unapparent meaning (mutashbiht) to affirm
direction and place for the Divinity. Other refutations include Imm Ibn Jahbal al-Kilbs (d. 733)
lengthy reply which Imm Tj al-Dn Ibn al-Subk reproduced in full in his T
.
abaqt al-Shfiiyya
al-Kubr;
14
Shaykh Muh
.
ammad Sad ibn Abd al-Qdir al-Baghdd al-Naqshbands (d. 1339) al-
Wajh f Ibt
.
l al-Jiha in thirty-six folios as of yet unpublished;
15
and Imm Muh
.
ammad Zhid al-
Kawthars Khut
.
rat al-Qawli bil-Jiha (The Gravity of the Doctrine that Attributes Direction to
Allh %) in which he reports Imm al-Bayd
.
s explanation of Imm Ab H
.
anfas statement:
Whoever says, I do not know whether my Lord is in the heaven or on earth is a disbeliever and,
similarly, whoever says, He is on the Throne and I do not know whether the Throne is in the heaven
or on earth is a disbeliever.
16
Al-Bayd
.
said in Ishrt al-Marm:
This is because he implies that the Creator has a direction and a boundary, while anything pos-
sessing direction and boundary is necessarily created. So this statement explicitly attributes
imperfection to Allh %. The believer in [Divine] corporeality and direction is someone who
denies the existence of anything other than objects that can be pointed to with the senses. They
deny the Essence of the Deity that is transcendent beyond that. This makes them positively
guilty of disbelief.
17

Imm Abd al-Qhir al-Baghdd in his Us
.
l al-Dn cites, among those who consider the verse
of istiw among the mutashbiht or Qurnic ambiguities, Imm Mlik ibn Anas, the seven jurists
of Madna, and al-As
.
m.
18
Imm al-Pazdaw said of the attribute of corporeality in his Us
.
l that it
is known in principle but ambiguous in description (malmun bi-as
.
lihi mutashbihun bi-was
.
fihi).
19

Al-Baghdds and al-Pazdaws words show the fallacy of Ibn Taymiyyas claim in the epistle al-
Ikll fl-Mutashbih wal-Tawl that I do not know any of the Salaf of the Community nor any of
the Imms, neither Ah
.
mad ibn H
.
anbal nor other than him, that considered these [the Divine Names
and Attributes] as part of the mutashbih!
20
Al-Nabhn (p. 251) points out that Ibn Taymiyya not
only claimed to know the meaning of these verses, but also added categorical interpretive terms to
their purported meanings, such as literally (h
.
aqqatan) and with His essence (bi dhtihi). He
concludes, If the meaning of such verses [of corporeality in relation to the Divine Attributes] were
known, it could not be other than in the sense in which the attributes of created entites are known,
as in istiw in the sense of sitting (al-juls) which we know in relation to ourselves, and this
applies to the rest of the ambiguous terms.
[2] On the proofs of the hearing of the Prophet ! in his noble grave (p. 283-285) contrary to the
contrary assertions by modernist Salafis such as Numn al-Alss al-yt al-Bayyint f Adam
Sam al-Amwt (The Clear Signs that the Dead Cannot Hear) whose editor went so far as to state:
I have found no evidence for the Prophets ! hearing of the salaam of those who greet him at his
grave!
21

[3] On the proofs of tawassul or seeking the intermediary of the Prophet !: al-Nabhn refutes in
great detail those who deny the permissibility of tawassul adducing, among other texts, the proofs
listed by the Mufti of Makka, Shaykh al-Islm al-Sayyid Ah
.
mad Zayn Dah
.
ln in his Khuls
.
at al-
Kalm f Bayn Umar al-Balad al-H
.
arm (The Summation Concerning the Leaders of the Holy

14
Ibn Jahbal wrote: How can you say that Allh is literally (h
.
aqqatan) in (f) the heaven, and literally above
(fawq) the heaven, and literally in (f) the Throne, and literally on (al) the Throne?! Ibn Jahbal, Refutation of
Ibn Taymiyya 93 in Ibn al-Subk, T
.
abaqt al-Shfiiyya al-Kubr (9:61).
15
Cf. Imd Abd al-Salm Raf, al-thr al-Khat
.
t
.
iyya f al-Maktabat al-Qdiriyya f Baghdd (2:493 ms. 642).
16
In al-Fiqh al-Absat
.
(The Greatest Wisdom), the same work as the Fiqh al-Akbar but in catechetic form
narrated from the Imm exclusively by Ab Mut
.
al-H
.
akam ibn Abd Allh ibn Muslim al-Balkh al-Khursn
through Ab Abd Allh al-H
.
usayn ibn Al al-Alma al-Kshghar (d. >484), both of them discarded as narrators.
17
Al-Kawthar, Maqlt (p. 368-369).
18
Cf. al-Khat
.
t
.
b in Malim al-Sunan (Hims ed. 5:101) and al-Qr in al-Asrr al-Marfa (2
nd
ed. p. 209-210
#209; 1
st
ed. p. 126 #478).
19
Kashf al-Asrr (1:55-60).
20
Majmat al-Rasil (13:294).
21
Ns
.
ir al-Albn, footnote to al-Alss al-yt al-Bayyint (p. 80) and al-Silsila al-D
.
afa (#203).
Life and Works of al-Qd
.
Ysuf al-Nabhn 10
Land in full (p. 151-177). Dah
.
ln also authored al-Durar al-Sunniyya fl-Radd al al-Wahhbiyya
(The Sunni Pearls in Refuting the Wahhbs Cairo 1319 and 1347), Fitnat al-Wahhbiyya (The
Wahhb Tribulation), all of these works detailing the development of the Wahhb movement in
Najd and the H
.
ijz. A number of the latter-day Scholars of Ahl al-Sunna in the H
.
ijz and its sur-
roundings wrote book-length refutations along the same lines, notably Muh
.
ammad ibn Abd al-
Wahhbs brother Sulaymn; the Yemeni scholar al-Sayyid Alaw ibn al-H
.
abb Ah
.
mad al-H
.
addd
B Alaw; the H
.
ijz scholar Sayyid Abd Allh ibn H
.
asan Bsh B Alaw; Shaykh Ibrhm al-
Samnd al-Mans
.
r (d. 1314); and the late erudite scholar Shaykh Salmat al-Azzm (d. 1376).
22

[4] On the claimed impermissibility of travelling to visit the Prophet !: al-Nabhns counter-
refutation (p. 241-247, 275-298) of Muh
.
ammad ibn Abd al-Hds al-S
.
rim al-Munk f Nah
.
r al-
Subk (The Hurtful Blade in the Throat of al-Subk!), a violent attack on Shaykh al-Islm al-Taq
al-Subks masterpiece on the visitation of the Prophet ! [Shif al-Siqm f Ziyrati Khayr al-
Anm ! (The Healing of Hearts in Visiting the Best of Creatures)] in which Ibn Abd al-Hd
adopted the manner of fanatics and departed from the norms of the h
.
adth Scholars according to
Shaykh Abd al-Azz ibn al-S
.
iddq al-Ghumr,
23
in defense of his teacher Ibn Taymiyyas
aberrant fatwa that it was a sin to undertake travel to the intention of visiting the Prophet !. Ibn
Abd al-Hd filled his book with unfounded accusations in order to defend the innovations of his
teacher. It should have been titled al-Shtim al-Ifk (The Mendacious Abuser).
24
He falsely ac-
cuses Imm al-Subk of encouraging pilgrimage to the Prophets ! grave, prostration to it, circum-
ambulating around it, and the belief that the Prophet ! removes difficulty, grants ease, and causes
whoever he wishes to enter into Paradise, all independently of Allh %! Numn al-Als also wrote
an attack on both Imms al-Haytam and al-Subk titled Jal al-Aynayn f Muh
.
kamat al-
Ah
.
madayn which he dedicated to the Indian Wahhb S
.
f, S
.
iddq H
.
asan Khn al-Qinnawj and in
which, according to al-Nabhn, he went even further than Ibn Abd al-Hd. Also among the counter-
refutations of these two works: al-Samannds Nus
.
rat al-Imm al-Subk and a monograph by al-
Akhn. Al-Nabhn cites the poems of two other critics of al-Subk the H
.
anbal Abl-Muz
.
affar
Ysuf ibn Muh
.
ammad ibn Masd al-Ubad al-Uqayl al-Saramr and Muh
.
ammad ibn Ysuf al-
Yumn al-Yfi who claimed to follow the Shfi school then proceeds to refute them as well as
Ibn Abd al-Hd and al-Als. Also rejecting Ibn Taymiyyas fatwa as invalid are Shaykh al-Islm
Ah
.
mad Zayn Dah
.
ln in his books, Ab Abd Allh ibn al-Numn al-Maghrib al-Tilimsn al-
Mlik in Mis
.
bh
.
al-Anm f al-Mustaghthn bi Khayr al-Anm, Nr al-Dn Al al-H
.
alab al-
Shfi the author of the S
.
ra H
.
alabiyya in his Bughyat al-Ah
.
lm (both of them included in al-
Nabhns H
.
ujjat Allh al al-lamn), Imm al-Lacknaws Ibrz al-Ghay f Shif al-Ay (The
Exposure of Deviation for the Healing of the Sick), Shaykh Muh
.
ammad ibn Alaw al-Mlik in
Shif al-Fud f Ziyrati Khayr al-Ibd, the works of al-Sayyid Ysuf al-Rif of Kuwait, those
of Shaykh s al-H
.
imyar of Dubai, etc.
Al-Nabhn said of Ibn Taymiyya in Shawhid al-H
.
aqq: He refuted the Christians, the Shs,
the logicians, then the Ashars and Ahl al-Sunna, in short, sparing no one whether Muslim or non-
Muslim, Sunni or otherwise, all the while clamoring a lot about following the Salaf (p. 207). He
also praised Ibn Taymiyyas worthy book (p. 275-276) al-S
.
rim al-Masll al Shtim al-Rasl
(The Drawn Sword Against the Insulter of the Prophet !) and said that he saw in his dream that Ibn
Taymiyya had been forgiven but that he was in a lower level of Paradise than Taq al-Dn al-Subk.
The Qd
.
never declared Ibn Taymiyya a disbeliever nor do any of the reliable Ulema of Ahl al-
Sunna. May Allh forgive him and them, take us back to Him as Muslims, and join us with His
righteous servants! mn.
Al-Sihm al-S
.
iba li-As
.
h
.
b al-Daw al-Kdhiba (The Sure Missiles Against the Prevari-
cators), printed with Shawhid al-H
.
aqq.
Tahdhb al-Nufs f Tartb al-Durs (The Education of Souls in the Arrangement of the Lessons)
<1329>, an abridgment of Imm al-Nawaws Riyd
.
al-S
.
lih
.
n.
Al-Tah
.
dhr min Ittikhdh al-S
.
uwar wal-Tas
.
wr (Warning against the Use of Photographs and
Photography), in print.

22
Cf. Sulaymn ibn Abd al-Wahhb (d. 1210/1795), Fas
.
l al-Khit
.
b f Madhhab Ibn Abd al-Wahhb, also
published as al-S
.
awiq al-Ilhiyya f al-Radd al al-Wahhbiyya; Alaw ibn Ah
.
mad al-H
.
addd, Mis
.
bh
.
al-
Anm (1216/1801) of which we published the introduction in full together with the translation of al-Sayyid Ysuf
al-Rifs Advice to Our Brothers the Scholars of Najd (1420/1999); Sayyid Abd Allh ibn H
.
asan Bsh B
Alaw, S
.
idq al-Khabar f Khawrij al-Qarn al-Thn Ashar (The Truthful News Concerning the Khawrij of the
Twelve Century) (al-Ldhiqiyya, 1346/1928); Ah
.
mad Zayn Dah
.
ln (d. 1304/1886), al-Samnd al-Mans
.
r,
Sadat al-Drayn fl-Radd all-Firqatayn al-Wahhbiyya wal-Z
.
hiriyya (The Bliss of the Two Abodes in the
Refutation of the Two Sects: Wahhbs and Z
.
hirs), and Salmat al-Azzm, al-Barhn al-St
.
ia fi Radd Bad
.

al-Bida al-Shia (The Radiant Proofs in Refuting Some Widespread Innovations).
23
In his al-Tahn f al-Taqb al Mawd
.
t al-S
.
ghn (p. 49).
24
Al-Nabhn, Shawhid al-H
.
aqq (p. 275-276).
Life and Works of al-Qd
.
Ysuf al-Nabhn 11
Tanbh al-Afkr il H
.
ikmat Iqbl al-Duny al al-Kuffr (Awakening the Thoughts to the
Wisdom Behind the Worlds Embrace of the Disbelievers).
Tarjh
.
Dn al-Islm (The Preferability of the Religion of Islm), in print.
T
.
ayyibat al-Gharr f Madh
.
i Sayyid al-Anbiy ! (Radiant T
.
ayyiba [another name for Madna]
on the Praise of the Master of Prophets !) with a marginal glossary <1314>.
Al-Uqd al-Luluiyya fl-Madih
.
al-Nabawiyya (The Strings of Pearls: Prophetic Praises), in
print.
Wasil al-Wus
.
l il Shamil al-Rasl ! (The Means of Arrival to the Characteristics of the
Messenger !), a commentary on Imm al-Tirmidhs Shamil (see above, Mithl al-Nal al-
Sharf).
Al-Wird al-Shf (The Healing Spring), in print, an abridgment of Imm al-Jazars al-H
.
is
.
n al-H
.
as
.
n
(The Superfortress), a manual of supplications and invocations from the Sunna.


May Allh shower His greatest mercy on the Qd
.
Ysuf al-Nabhn, bless him with the Highest
Company in Paradise, and thank him and reward him abundantly on behalf of the Umma! Truly, the
benefit of his spiritual company, meticulous teaching, love for the Seal of Prophets !, and spirit of
humility and truth is palpable to anyone that looks into his works. The Community of Islm have
placed these peerless pearls next to the legacies of the love-consumed, learned authorities of the past
such as Imm Abd al-Ghan al-Nbulus and Imm Abd al-Wahhb al-Sharn rah
.
imahum Allh.

The writer of these lines was privileged to visit the light-bathed grave of Qd
.
Ysuf al-Nabhn
Allh have mercy on him! in the Bshr neighborhood of the Bast
.
a district of Beirut on the day of
Jumua 24 Dhl-H
.
ijja 1423 / 8 March 2002, the tombstone of which reads H
.
assn Ah
.
mad !, Ysuf
Isml al-Nabhn. The next day, I was honored to meet one of the Qd
.
s direct students, the
venerable Shaykh H
.
usayn Usayrn al-Shfi al-Naqhsband (b. 1329/1911) Allh save him! who
kindly granted me his chains of transmission to the Qd
.
among other prestigious chains in his
possession. #This is of the bounty of my Lord$, (27:40) #He selects for His mercy whom He will.
Allh is of infinite bounty$ (3:74). #And peace be unto the Messengers$, especially the Master of
Messengers, #and praise be to Allh, Lord of the Worlds!$ (37:181-182).

Hajj Gibrl

GF Haddad
[email protected]