-6- People, and Idris bin Sheikh Abd al-Rahman bin Jabir took over teaching after his uncle Sheikh Ismail. He was a learned and virtuous Sheikh, but the Khalwa was ruined in his time. The reason for this was that he married the Queen in Baji, and she lived idly. She forbade him from this and told him, "Leave with your poor people. Reading purifies in my house." So the poor refused and said, "If we serve the beautiful ones, they will enter and drown us." So they ruined our religion and dispersed. A group went to Sheikh Abd al-Rahman, son of Hamdite, and a group to Sheikh Saghirun. Among them was Sheikh Hamad bin Al-Agbash. So glory be to Him whose decree is not thwarted. Abu Dhalik supported Sheikh Abd al-Rahman bin Jabir, and he was one of the devoted disciples who learned from Sheikh Abd al-Rahman bin Jabir. He was also a scholar of Qutbaniya, and one of the seven visitors whom Sheikh Ajib sent to Ibn Jabir. His origin is Jumali, and his dwelling is in Daqla al-Daffar. His descendants are known as the sons of Abu Dhalik. Idris, son of Muhsin, originally from Jumali Tabihya, resided in Al-Mawji Al-Aghdar. He studied under Sheikh Abd al-Rahman bin Mashaykh Al-Nuwayri. Sheikh Dafa Allah read Mukhtasar Khalil with him. This is how I found it in his handwriting, and he said, "I took this book from a group, including the jurist Idris bin Muhaysin." Sheikh Muhammad, son of Al-Turayfi, said that Sheikh Dafa Allah, after arriving from Sheikh Saghirun, began teaching Khalil. If a matter became unclear to him, meaning to a poor person in Al-Mawji, the sons of Muhaysin would explain it to him. A group reached such a level of piety that they realized the soil of their land was mixed with soil other than their own, so they refrained from eating their produce. Idris bin Muhammad Al-Arbab bin Ali discussed it in four chapters. The first chapter is about his introduction, that he is from the people of this cause and that he was the standard-bearer of the people of distinction in his time. The second chapter is about his generosity, knowledge, asceticism, piety, forbearance, patience, and the soundness of his path. The third chapter is about the comprehensive wisdom of the wise and the knowledge of medicine without looking at a book. The fourth chapter is about his discourse on the celestial spheres and the states of the bearers of the Throne, and the lower world down to beneath the earth. The fifth chapter is about what he spoke of concerning the unseen, some of which has occurred and some of which is expected to occur. The first chapter is about his introduction and his status. He is the Sheikh, the Imam, the proof of the Sufis, the guide of the travelers, the fulfiller of the desires of the knowers, the knowledge of the guided, the revealer of the sun of knowledge after its setting, the one who reached God and leads to Him. He is Sheikh Idris bin Al-Arbab. May God be pleased with him. He did not speak about any branch of knowledge except that he spoke about it in a way that made the listener think he knew nothing else.