101 Hadith Qudsi by pImam ibn Arabi

Appendix
10 ¡Abd al-Wahhåb b. ¡Al¨ , known as Ibn Sukayna
He was a celebrated Su¥ mu¢addith from Baghdad. When Ibn ¡Arab¨ ¥rst visited
the city in AH 601, he made a point of meeting Ibn Sukayna and reading
the R¢ al-quds with him. Since Ibn Sukayna is mentioned here as being one
of the transmitters for the Mishkåt, written two years before their meeting
in Baghdad, we may deduce that the two masters had probably already met
in Mecca. 25 He died in 607/1210.
(32, 73)
In addition to the above, the ¥rst two introductory ¢ad¨th mention:
11 Ab¬ al-±asan ¡Al¨ b. Ab¬ al-Fat¢ b. Ya¢yå
A native of Mosul, he appears to have met Ibn ¡Arab¨ in Mecca, since these
two ¢ad¨th (which concern the bene¥t of transmitting forty ¢ad¨th) were the
inspiration for the composition of the Mishkåt. He is also mentioned as being
present at a reading of the R¢ al-quds in Mosul during Ramadan 601/1205.
His father was apparently known as the Canary of Mosul.
It is interesting to note how many of the transmitters (mu¢addith¬n) who
conveyed ¢ad¨th to Ibn ¡Arab¨ had a Su¥ or esoteric af¥liation. These were
men who followed a spiritual path and teaching as well as the discipline
of ¢ad¨th. For example, almost all the ¢ad¨th conveyed by Y¬nus b. Ya¢yå
(no.|3 above) come from one man: Ab¬ al-Waqt ¡Abd al-Awwal b. ¡Ôså al-
Sajz¨ al-Haraw¨. The latter was born in 458/1066 in Herat. He is reported
to have been a pupil of the celebrated Su¥, ¡Abdallåh al-Anßår¨, who wrote
the Manåzil al-Så¤ir¨n, but this can only have been indirect because the
latter died before he was born. Al-Haraw¨ moved to Baghdad and became a
revered transmitter of ¢ad¨th there. When he died in 553/1158, the imam
at his funeral was no other than ¡Abd al-Qådir al-J¨lån¨.
It is also worth noting the importance of ¥ve of the six canonical Sunni
collections in Ibn ¡Arab¨’s selection: according to his description, al-Bukhår¨,
Muslim, al-Tirmidh¨, al-Nas夨 and Ab¬ D夬d account for no less than 45
of the 101 traditions.
25. This deduction is corroborated by the fact that, even though the text of the Mishkåt
was added to and edited at a later date to incorporate new information, the transmission
by Ibn Sukayna was already established in the original Meccan text.
102