Abu 'Abd Allah Muhammad ibn al-Khafif (882-982) known as al-Shaykh al-Kabir or Shaykh al-Shirazi was a Persian mystic and sufi from Iran. He is credited with bringing Sufism (tasawwuf) to Shiraz.
He was a Baghdad-educated Shafi'ite legal scholar who had also studied under al-Ash'ari, the theologian in Basrah. In Baghdad he knew Ruwaym, Hallaj, and Shibli. After spending much of his life away from his hometown of Shiraz, he returned there to die.
His full name is Muhammad ibn Khafif ibn Asfakshad, Abu 'Abd Allah al-Shirazi al-Dibbi al-Shafi`i al-Sufi.
Abu 'Abd al-Rahman al-Sulami (d. 412/1021) said of him: "The Folk (al-Qawm, i.e. the Sufis) do not have anyone older than him nor more complete in his state and reality today." He once said: "If you hear the call to prayer and do not see me in the first row, look for me in the cemeteries." He took kalam from Imam Abu al-Hasan al-Ash'ari, fiqh from Ibn Surayj, and tasawwuf from Ruwaym, Abu Muhammad al-Jariri (d. 311/923-24), and Abu al-'Abbas ibn 'Ata' (d. 309/921-22 or 311/923-24). Al-Dhahabi said of him: "He is at the same time one of the most knowledgeable shaykhs in the external sciences ('ulum al-zahir)." Ibn Taymiyya names him among the great Sufi representatives of the Sunnah.
Ibn Khafif said, "In my beginnings I would recite in one cycle of prayer al-Ikhlas [Quranic chapter 112] ten thousand times, or recite the entire Qur`an in one cycle of prayer." Al-Sulami said, "Abu 'Abd Allah [ibn Khafif] came from a family of princes, but he practiced asceticism (zuhd) to the point that he said, 'I would collect rags from refuse-heaps, wash them, and mend whatever I could use for clothing, and I spent 14 months breaking my fast at night with a handful of beans.'"
Ibn Khafif reported from his teacher Ibn Surayj that the proof that love of Allah was a categorical obligation (fard) was in the verses: "Say: If your fathers, and your sons, and your brethren, and your wives, and your tribe, and the wealth you have acquired, and merchandise for which you fear that there will be no sale, and dwellings you desire are dearer to you than Allah and His messenger and striving in His way: then wait till Allah brings His command to pass. Allah guides not wrongdoing folk." (9:24) For punishment is not threatened except due to a categorical obligation.
He once said to the followers of Ibn Maktum: "Busy yourself with the acquisition of some knowledge, and do not let the words of the Sufis [to the contrary] fool you. I myself used to hide my inkwell and pen inside my clothes, and go secretly to visit the scholars. If they [the Sufis] had found out, they would have fought me and they would have said: You will not succeed. Later they found themselves needing me."
When Ibn Khafif became too weak to stand in his habitual supererogatory prayers, he prayed double their number sitting, in view of the Prophet's report whereby "The prayer of one sitting is half that of one standing." Ibn Bakuyah related from Ibn Khafif that he said: "In my beginnings, I would recite in one rak`a "Qul huwa Allahu ahad" [<nowiki/>Sura Ikhlas:112] ten thousand times, or recite the entire Qur'an in one rak`a." "Never in 40 years was the Ramadan-end purification tax (zakat al-fitr) incumbent upon me."
He is buried in Shiraz, Iran. His tomb is a public library today.
The Collection of works of Ibn Khafif
The collected works of Ibn Khafëf Shirazi have been published for the first time in a two-volume set by Moein Kazemifar (Shiraz University, Iran), with collaboration and a foreword by Florian Sobieroj (Schiller University Jena, Germany). This two-volume collection includes all the extant works of Ibn Khafëf.
Kazemifar has aimed at offering a complete edition of the literary work of Ibn Khafëf. The two volumes presented by Dr. Moein Kazemifar (Muÿën KÃÂáºÂimëfar) of Shiraz University include, besides the Arabic-language Awá¹£ÃÂf al-qulà «b, the major extant works of Ibn Khafëf (d. 371/982) in the original Arabic and in Persian translation made by himself or by others.
The first volume includes the edition of Awá¹£ÃÂf al-qulà «b, while the second volume offers the opera minora. Where Persian translations are extant, the texts are given in translation, such as the short Muÿtaqad Ibn al-Khafëf and the Waṣëyyat Ibn al-Khafëf, of which the Persian translations have been edited by Schimmel. The middle-sized texts al-Iqtiá¹£ÃÂd and Faá¸Âl al-taá¹£awwuf are offered in Persian translation made for the first time by Kazemifar. The Sharaf al-fuqarÃÂþ, only extant in Persian translation, is also offered in the second volume. Additionally, the auctorial texts of Ibn Khafëf have been incorporated into his compilation of transmitted prayers by Florian Sobieroj.
Awá¹£ÃÂf al-qulà «b
The text, housed in the archives of the library of ÃÂstÃÂn-i Quds-i Raà ¼awë, is attributed to Abà « ÿAbdallÃÂh Ibn Khafëf-i ShërÃÂzë and titled Awá¹£ÃÂf al-qulà «b. The length and content of this text far exceed those of any other known works by Ibn Khafëf (introduction, p. 4). Kazemifar highlights that, while Annemarie Schimmel omitted this text in her German-language introduction to DaylamëâÂÂs biography, Carl Brockelmann did mention it in Geschichte der arabischen Litteratur (supplement vol. 1, second ed., Leiden, 1996, p. 359) among the works ascribed to Ibn Khafëf (intr., p. 3). Fuat Sezgin, on the other hand, lists three works by Ibn Khafëf with extant manuscripts but does not include Awá¹£ÃÂf al-qulà «b (GAS, Leiden, 1967, vol. 1, p. 664).
Moein Kazemifar, in a article, has provided three categories of evidence to demonstrate that the treatise Awá¹£ÃÂf al-qulà «b is indeed authored by Ibn Khafëf. Kazemifar's analysis offers three proofs supporting the attribution of the work to Ibn Khafëf. First, he examines the isnÃÂds (chains of transmission) that identify the individuals who transmitted the ḥadëths cited in Awá¹£ÃÂf al-qulà «b (intr., p. 8). Second, he identifies a few literary parallels. Third, he correlates the journeys mentioned in the text with the travel accounts found in DaylamëâÂÂs Sërat.
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