Tafseer Al Qurtubi (Al Jam’e Al Ahkam Al Quran) 24 Vols
Al-Jami li-Ahkam al-Qur’an (The Compendium of Legal Rulings of the Qur’an), is one of the monumental works of Islam, for the last 8 centuries it has been relied upon by scholars around the world. The objective of this Tafsir was to deduce the Islamic rulings from the Qur’an but while doing so “Imam Al-Qurtubi also provided the explanation of verses, research into difficult words, discussion of diacritical marks and elegance of style and composition, and related Traditions and Reports in his Tafsir.”
Arabic
Vol 1. | Vol 2. | Vol 3. | Vol 4. | Vol 5. | Vol 6. | Vol 7. | Vol 8. | Vol 9. | Vol 10. | Vol 11. | Vol 12. | Vol 13. | Vol 14. | Vol 15. | Vol 16. | Vol 17. | Vol 18. | Vol 19. | Vol 20. | Vol 21. | Vol 22. | Vol 23. | Vol 24. |
Sahih Al Bukhari 10 Vols – Al-Jaami’ Al-Ṣaḥīḥ Al-Musnad Al-Mukhtasar Min Hadith Rasooli-llahi Wa Sunanihi Wa Ayyaamihi
(The Authentic, Abridged, Chain-Supported Collection Regarding Matters Pertaining to the Messenger of Allah, His Traditions, and His Times)
It has been unanimously agreed that Imam Bukhari’s work is the most authentic of all the works in Hadith literature put together. The authenticity of Al-Bukhari’s work is such that the religious learned scholars of Islam said concerning him: ‘The most authentic book after the Book of Allah (i.e. Al-Qur’an) is Sahih-Al-Bukhari.’ Sahih Bukhari is the work of over 16 years by Imam Bukhari who before writing any Hadith in this book performed two Rakat prayer of guidance from Allah and when he was sure of the Hadith’s authenticity, he wrote it in the book.
Imam al-Bukhari is one of the most eminent of those pious Scholars who gave endless bliss upon the Muslim Ummah. This is made manifest in the this book of Ahadith an-Nabawi that Imam Al Bukhari compiled, Imam al-muhaddithin Hadrat Imam Abu ‘Abdullah Muhammad ibn Ismail al-Bukhari was born in Shawwal, 194AH, in the famous city of Bukhara, of the land “beyond the canal” – present day Uzbekistan. The father of Imam Bukhari, Isma’il ibn Ibrahim ibn Mughirah al-Ja’fi, was a great muhaddith and ascetic from whom he inherited his characteristics of literary zeal and excellence. During his childhood his father died and his mother took on the entire responsibility of bringing him up.
Language: Arabic
Jild 1 | Jild 2 | Jild 3 | Jild 4 | Jild 5 | Jild 6 | Jild 7 | Jild 8 | Jild 9 | Jild 10 |
Fathul-Bari: Sharh Sahih Al-Bukhari 13 Vols
Fatḥ al-Bārī sharh al-Bukhārī (‘Victory of the Creator: Commentary on Bukhārī)’ by Shaykh al-Islām Ibn Hajar al-‘Asqalānī is considered the finest commentary on the greatest collection of Ahadith, the Sahih of Imam Bukhari.
Arabic
Vol 1. | Vol 2. | Vol 3. | Vol 4. | Vol 5. | Vol 6. | Vol 7. | Vol 8. | Vol 9. | Vol 10. | Vol 11. | Vol 12. | Vol 13. |
Irshad al-Sari ila Sharh al-Bukhari | Ahmad ibn Muhammad al-Qastallani 10 Vols
Irshād al-sārī ilá sharḥ al-Bukhārī (Guidance for the benighted venturer towards explanation of the Sahih of al-Bukhari) is a commentary in ten volumes on the authoritative hadith collection of al-Bukhari. The commentary is by Ahmad ibn Muhammad al-Qastallani, a prolific Egyptian scholar and preacher of the 15th and early 16th centuries. In it the author explains the terminology of hadith studies as well as discusses topics in al-Bukhari’s text that cover the entire range of subjects, from faith itself to relations between the sexes. Muhammad ibn Ismaʻil al-Bukhari (810–70) was born in Bukhara and died near Samarkand, both in present-day Uzbekistan. He is considered by Sunni Muslims to be the most trustworthy collector of hadiths (statements or deeds attributed to the Prophet Muhammad). His Saḥīḥ was the first work of its kind exclusively dedicated to hadiths and is the most authoritative of the so-called Six Books—canonical collections that were written down some 200 years after the death of the Prophet. These books ultimately cemented the role of hadith as the most important source of Islamic jurisprudence after the Qurʼan. Printed on the margins of the main work is the Saḥīḥ of Muslim ibn al-Hajjaj al-Qushayri (circa 821‒75), the second-most revered of hadith collections, with the commentary of Abu Zakariyah Yahya al-Nawawi (1233‒77). Al-Qastallani’s commentary on al-Bukhari and al-Nawawi’s on Muslim ibn al-Hajjaj are among the many works that recognized these Saḥīḥayn (two Saḥīḥs) as the principal texts for hadith studies. Both works support the canonical status of the two seminal Saḥīḥs and established the primacy of hadith over other interpretive methods, such as individual opinions in legal cases where scripture (Qur’an) and tradition (hadith) were deemed silent. Both the main texts are thoroughly indexed to facilitate navigation through the dense texts. The work was first printed at the Bulaq Press in Cairo in 1850, and again in 1886. This edition was printed at the Mimniyah Press in Cairo in 1889.
Arabic
Vol 1. | Vol 2. | Vol 3. | Vol 4. | Vol 5. | Vol 6. | Vol 7. | Vol 8. | Vol 9. | Vol 10. |
Sahih Muslim 8 Vols
Imam Muslim is one of the foremost preservers of ahadith of the Prophet. His book comes second only to Sahih al Bukhari in terms of authenticity according to majority of scholars. It is considered to be better than Sahih Bukhari in terms of organization and repetition according to some scholars of Islam. It is the second in the collection of 6 books called “Sihah Sittah” or “6 most authentic books”. Imam Muslim took painstaking efforts in preserving the words/actions/sayings & approvals of the Prophet. He has mostly used 4-5 narrators in the chain of transmission although there are a couple of hadith containing 3 narrators. Imam Muslim was a good student of Imam Bukhari and some of his Shuyukhs, although he did not narrate from Imam Bukhari too much, thus reducing the number of narrators.1
Imam Muslim is Abu’l-Husain ‘Asakir-ud-Din Muslim b. Hajjaj al-Qushayri al-Naisaburi. “Muslim,” as hisnasba shows, belonged to the Qushayr tribe of the Arabs, an offshoot of the great clan of Rabi’a. He was born in Naisabur (Nishapur) in 202/817 or 206/821. He wrote many books and treatises on Hadith, but the most important of his works is the collection (Jami’) of his Sahih Some of the commentators of Ahadith are of the opinion that in certain respects it is the best and most authentic work on the subject. Imam Muslim took great pains in collecting 300,000 Traditions, and then after a thorough examination of them retained only 4000, the genuineness of which is fully established.
His Methods of Classification and Annotation: Muslim’s Sahih comes next to Sahih Bukhari. However, in certain respects Muslim is considered superior. Imam Muslim strictly observed many principles of the science of Hadith which had been slightly ignored by his great teacher Imam Bukhari (may Allah have mercy on both of them). Imam Muslim considered only such traditions to be genuine and authentic as had been transmitted to him by an unbroken chain of reliable authorities and were in perfect harmony with what had, been related by other narrators whose trustworthiness was unanimously accepted and who were free from all defects. Moreover, Imam Bukhari, while describing the chain of narrators, sometimes mentions their kunya and sometimes gives their names. This is particularly true in case of the narrators of Syria. This creates a sort of confusion, which Imam Muslim has avoided.
Imam Muslim takes particular care in according the exact words of the narrators and points out even the minutest difference in the wording of their reports. Imam Muslim has also constantly kept in view the difference between the two well-known modes of narration, haddathana (he narrated to us) and akhbarana (he informed us). He is of the opinion that the first mode is used only when the teacher is narrating the hadith and the student is listening to it, while the second mode of expression implies that the student is reading the hadith before the teacher. This reflects his utmost care in the transmission of a hadith. Imam Muslim has taken great pains in connecting the chain of narrators. He has recorded only that hadith which, at least, two reliable tabi’in (successors) had heard from two Companions and this principle is observed throughout the subsequent chain of narrators.
Language: Arabic
Jild 1 | Jild 2 | Jild 3 | Jild 4 | Jild 5 | Jild 6 | Jild 7 | Jild 8 |
Al Minhaj Bi Sharh Sahih Muslim Bin Al-Hajjaj – Al Nawawi 18 Vols
This is the famous Commentary (Sharh) of Sahih Muslim by Imam Nawawi, “Tab’at Jadidah Musahhaht Munaqqahat Tamtaz Bi Muwakabat al-Sharh Lil Matn wa biziyadat al-Ustadh Fu’ad Abdul Baqi wa Muzayyalah Bi fahris Aammah wal Abwab Fiqhiyyah wa Fahras Lil Ahadis”. Imam Nawawi’s Explanation and commentary of Sahih Muslim, is the most well known and acceptable sharh among the scholars of all Madhahib and thought to be one of the best commentaries on Imam Muslims’s Sahih Collection. Imam Muhyiddin Abi Zakariyah Yahya ibn Sharaf al-Nawawi Al-Dimashqi (d. 676/1277) known simply as Imam Nawawi was Born in the village of Nawa in Southern Syria, Imam Nawawi spent most of his life in Damascus where he lived in a simple manner, devoted to Allah, engaging single-mindedly in worship, study, writing and teaching various Islamic sciences. Although best known for his works in hadith, Yahya ibn Sharaf al-Nawawi (d. 676/1277) was also the Imam of the later Shafi’i school of Jurisprudence, and widely acknowledged as the intellectual heir to Imam Shafi’i. He was a renowned scholar and jurist who dedicated his life to the pursuit of Islamic learning. Imam Nawawi died at the young age of 44, leaving behind him numerous works of great importance and benefit to Mankind. Two of his Collection are among the most widely read books by Muslims. In fact after the Holy Qur’an, the two most widely read and referred to books are Some of Imam Nawawi’s Works such as the Riyad us Salihin and Forty Hadith Collection.
Language: Arabic
Jild 00 | Jild 1 | Jild 1P | Jild 2 | Jild 3 | Jild 4 | Jild 5 | Jild 6 | Jild 7 | Jild 8 | Jild 9 | Jild 10 | Jild 11 | Jild 12 | Jild 13 | Jild 14 | Jild 15 | Jild 16 | Jild 17 | Jild 18 |
Sunan Abu Dawwud 8 Vols
Abu Dawood compiled twenty-one books related to Hadith and preferred those Ahadith (plural of “Hadith”) which were supported by the example of the companions of Muhammad. As for the contradictory Ahadith, he states under the heading of ‘Meat acquired by hunting for a pilgrim’: “if there are two contradictory reports from the Prophet (SAW), an investigation should be made to establish what his companions have adopted”. He wrote in his letter to the people of Mecca: “I have disclosed wherever there was too much weakness in regard to any tradition in my collection. But if I happen to leave a Hadith without any comment, it should be considered as sound, albeit some of them are more authentic than others”. The Mursal Hadith (a tradition in which a companion is omitted and a successor narrates directly from Muhammad) has also been a matter of discussion among the traditionists. Abu Dawood states in his letter to the people of Mecca: “If a Musnad Hadith (uninterrupted tradition) is not contrary to a Mursal [Hadith], or a Musnad Hadith is not found, then the Mursal Hadith will be accepted though it would not be considered as strong as a Muttasil Hadith (uninterrupted chain)”.
The traditions in Sunan Abu Dawood are divided in three categories. The first category consists of those of the traditions that are mentioned by Bukhari and/or Muslim. The second type of traditions are those which fulfil the conditions of Bukhari or Muslim. At this juncture, it should be remembered that Bukhari said, “I only included in my book Sahih Bukhari authentic traditions, and left out many more authentic ones than these to avoid unnecessary length”.
Language: Arabic
Jild 1 | Jild 2 | Jild 3 | Jild 4 | Jild 5 | Jild 6 | Jild 7 | Jild 8 |
Jami al Sunan al Tirmizi 5 Vols
Jami’ Al-Tirmidhi Wahuwa Al-Jami’ Al-Sahih, is one of the of the six top compilations of hadith collections known in the Islamic world. In Jami`Al-Usul, Ibn Al-Athir said: ‘(It) is the best of the books, having the most benefit, the best organization, with the least repetition. It contains what others do not contain; like mention of the different Madhhabs (views), angles of argument, and clarifying the circumstances of the Hadith being authentic, weak, Gharib (odd), as well as disparaging and endorsing remarks (regarding narrators).’After Sunan Abi Dawood, Imam Abu ‘Eisa At-Tirmidhi’s Jami` (compilation) – better known as ‘Sunan At-Timidi’ is considered the most authentic among the Four Sunan. In fact, some scholars even considered Sunan At-Tirmidhi to be the best out of all of the Six Books, not based upon a criteria of authenticity, but rather because of how well organized it is, making it easy for the average person to find what he is looking for, and all of the additional areas of knowledge that the author has included, which are not found in the other titles among the Six.
For example, after citing the narrations of a chapter, he often explains the views of the famous A’imamah of Fiqh, like Ahmad, Ash-Shafi’i, Malik, and others. In this manner he makes clear the interpretations of these great scholars, and why they did or did not act upon this Hadith, or its like, making this collection an important Fiqh reference. Similarly, if he mentioned a chapter about the prohibition or the command for something, he would include — if applicable — a chapter after that related to the exception or permission regarding those matters. His collection has the added distinguishing mark of containing many statements regarding narrators from the great scholars of Ahadith that he learned from, like Imam Ad-Darimi, whom he often cites from by saying: ‘I asked ‘Abdullah bin ‘Abdur-Rahman about this…’ Of course, the most famous of these is his teacher Imam Al-Bukhari, whom he often refers to as: ‘I asked Muhammad’ or ‘I heard Muhammad bin Ismai’l saying…’
Oftentimes, Imam At-Tirmidhi explains details about the name of a narrator that may be obscure in chains of narration he cited, as well as clarifying the names of Sahabah who are mentioned. Imam At-Tirmazi also explains any defects in the chains of narration he cited for the Hadith, and what his preference is in regard to the most correct version, in other words; is the real chain a connected chain, or is the genuine version that which does not have a connected chain. In summary of the benefit of Sunan At-Tirmidhi, Al-Qadi Ibn Al-`Arabi mentioned the famous collections of Ahadith and he said: ‘And there is none among them like the book of Abu `Eisa…’ And he said: ‘In it are fourteen (categories) of knowledge, and that makes it easier and safer to act upon…’
He listed them as: Chains of narration (Asnad); Authenticity (Sahhah); Weakness (Da`afa); Multiple routes of transmission (Turuq); Disparaging remarks regarding narrators (Jarh): Endorsing remarks regarding narrators (Addal); Names of narrators; Kuuyah (surnames) of narrators: Connected narrations (Wasal);
Disconnected narrations (Qata’); The clearest of what is to be acted upon; What is abandoned of narrations; Clarification of the differences of the scholars in rejecting and accepting narrations; Mention of their differences in interpretation of the narrations. By these, he indicated that this collection of Imam At-Tirmidhi includes each of these types of knowledge in it.
Imam al-Tirmidhi (died 912 AD) was born to a family of the widespread Banu Sulaym tribe in Bugh, a suburb of Termez. Starting at the age of twenty, he traveled widely, to Kufa, Basra, and the Hijaz, seeking knowledge from Qutaiba ibn Said, Bukhari, Imam Mulsim, and Abu Dawud, among others. He wrote the Sunan al-Tirmidhi, one of the six canonical hadith compilations used in Sunni Islam, and nine other books, of which “Shamail” is best-known. He played a major part in giving the formerly vague terminology used in classifying hadith according to their reliability a more precise set of definitions. Tirmidhi was blind in the last two years of his life.
Language: Arabic
Jild 1 | Jild 2 | Jild 3 | Jild 4 | Jild 5 |
Hilyat al Awliya wa Tabqat al Asfiya حلية الأولياء وطبقات الأصفياء
Hilyat ul- Awliya wa Tabaqat-ul-Asfiya (The Adornment of the Saints and the Ranks of the Spiritual Elite) is a biographical encyclopedic book by Shaykh Abu Nuaym Ahmad al-Isfahani. It provides with glimpses in to the lives of more than 200 awliya (saints) of this ummah in the first three centuries. This book comprises selected narrations of some of the early companions of God’s messenger upon whom be peace, and their status and signs. From the numerous prophetic sayings and those of the blessed companions of God’s messenger quoted in this book, the reader will acknowledge that it is only by the grace of Allah that such blessed beings have recognized the signs of their Lord, and only through His guidance that they have forsaken the common to seek the uncommon, and intelligibly, they have departed from the ephemeral to pursue the eternal.
In this book, the reader will also recognize the plain and lucid approach to this most sensitive subject, and he will recognize the argument of scholars in this regard. Once the essence is understood, then these unique prophetic sayings and traditions of the blessed companions will stand clearly to refute the heretical trends of the innovators, and they will adamantly reject the utter confusion of the incarnationists (huliiliyun) who adhere to the doctrine of the divine “indwelling” in the human being, or the doctrine of the anarchist freethinkers (mubahiyiin), among other types of atheists. However, their lies and denials cannot affect the truth, and their vehement attacks against it do not alter its purity, or influence the attainment of the pious ones. To the contrary, they will prove themselves wrong and their argument hollow, while the truth is clear and its adherents are exalted and pure. If the believers do not expose the trends of the innovators who clearly lack true knowledge, and mostly use the weak minded ones for their personal gains, heedlessness will continue to be the immediate cause of destruction, and the ultimate cause of eternal damnation in hell-fire.
Language: Arabic
Jild 0 | Jild 1 | Jild 2 | Jild 3 | Jild 4 | Jild 5 | Jild 6 | Jild 7 | Jild 8 | Jild 9 | Jild 10 |
Ihya Ulum Al Deen – Imam Al Ghazali 4 Vols
The Revival of the Religions Sciences (Ihya Ulum al-Din) is regarded as one of the great works on Muslim spirituality and the sciences behind it.
Arabic
Vol 1. | Vol 2. | Vol 3. | Vol 4. |
Tarikh Baghdad By Al-Khatib al-Baghdadi 17 Vols
Al-Khateeb al-Baghdadi is “Abu Bakr” Ahmed ibn Abdul-Majeed ibn Ali ibn Thabit, commonly known as al-Khateeb (or al-Khatib) al-Baghdadi. This work records the schools which spread in the fourth and fifth Hijri centuries (tenth and eleventh centuries A.D.), the study circles and assemblies of scholars at mosques where hadith was narrated and taught. The greatest significance of Tarikh Baghdad lies in the field of hadith Imam Al-Baghdadi narrates the biographies of about five thousand narrators of hadith from a total of 7,831 biographies which the book details alphabetically.
Arabic
Title | Vol 1. | Vol 2. | Vol 3. | Vol 4. | Vol 5. | Vol 6. | Vol 7. | Vol 8. | Vol 9. | Vol 10. | Vol 11. | Vol 12. | Vol 13. | Vol 14. | Vol 15. | Vol 16. | Vol 17. |
Tarikh Al Tabari By Imam Al Tabari 8 Vols
Tarikh al-Rusul wa’l Muluk “The History Of the Apostles and Kings’, by Imam Abu Ja’far Muhammad bin Jarir al-Tabri (839-923), is the most celebrated chronicle produced in Islam on the history of the world and its early centuries.
This important work relates the history of the early nations, the prophets Allah sent, Islam and the history of the Islamic World up to the year 915 AD / 302 AH which is the return of the Caliphate to Baghdad.
Arabic
Vol 1. | Vol 2. | Vol 3. | Vol 4. | Vol 5. | Vol 6. | Vol 7. | Vol 8. |
Tafseer Al Tabari – Jami Al-Bayan An Taʾwil ay al-Qurʾan By Imam Al Tabari 26 Vols
Tafseer Al Tabari, after its completion it immediately won high regard and retained its importance with scholars to the present day. Imam Al-Nawawi said: “The community is unanimous about the fact that no one has written such a work in Tafsir as al-Tabari” And Imam as Suyuti said about Imam Ibn Jarir al-Tabari: “He wrote the most important and largest Tafsir,” it is one of the earliest major commentaries on the Quran. Like his history, Imam al-Tabari’s tafsir is notable for its comprehensiveness and citation of multiple, often conflicting sources, the aim of the scholar was to collect everything that was ever said so that the scholars could then grade each source.
Arabic
Title. | Vol 1. – Pt2. | Vol 2. | Vol 3. | Vol 4. | Vol 5. | Vol 6. | Vol 7. | Vol 8. | Vol 9. | Vol 10. | Vol 11. | Vol 12. | Vol 13. | Vol 14. | Vol 15. | Vol 16. | Vol 17. | Vol 18. | Vol 19. | Vol 20. | Vol 21. | Vol 22. | Vol 23. | Vol 24. | Vol 25. | Vol 26. |
Al-Muntaqa Sharh Al-Muwatta Of Imam Malik 7 Vols
Al-Muntaqa Sharh al-Muwatta by Abu al-Walid al-Baji is one of the most important commentaries on the Muwatta of Imam Malik which preserves closely the Sunnah of the Prophet (saws) through ahl Madina, it was written by the Andalusian Maliki Qadi Abu al-Walid Sulayman ibn Khalaf al-Baji.
Arabic
Title. | Vol 1. | Vol 2. | Vol 3. | Vol 4. | Vol 5. | Vol 6. | Vol 7. |
Musannaf Imam Abdul Razzaq 11 Vols
The Musannaf Of Abd al-Razzaq was compiled by Imam Abdul Razzaq Al-San’ani, this work is probably the most important collection of ahadith in modern times, since our focus is on science, unravelling the secrets of the universe and the Musannaf contains the most important ahadith on the creation of the universe and the nature of subatomic space as explained by the prophets (saws) himself. As a result of this Allah will fulfil verse 41:53 in the Quran with this work, we have quoted some of its ahadith in our books. The original manuscript was lost and only found in other books, and could not be differentiated for almost 1100 years. The first edition of this book published in 1970 was only a partial print the full work has yet to be published, the hadiths in the Musannaf come mainly from three people: Ma’mar Ibn Rashid (d. AD 770), Ibn Jurayj, and Sufyan al-Thawri, there are also relatively small numbers of hadith from Sufyan Ibn ‘Uyayna, Abu Hanifa, and Malik Ibn Anas (rah) among a large number of other people. Most of them are said to have been compilers of hadith books in their own right.
Arabic
Title. | Vol 1. – Index. | Vol 2. – Index. | Vol 3. – Index. | Vol 4. – Index. | Vol 5. – Index. | Vol 6. – Index. | Vol 7. – Index. | Vol 8. – Index. | Vol 9. – Index. | Vol 10. – Index. | Vol 11. – Index. |
Imam Al Shafii: Al Risala Fi Usul Al Fiqh 1 Vols | Musnad Imam Shafii 4 Vols
Al–Risalah Fi ‘Ilm Usul Al–Fiqh by Imam Shafii is one of the most important works in human history, every legal system on earth today relies on the science of Jurisprudence that Imam Al Shafii developed in this work, this book is the probably the only book the Prophet (saws) prophesized about, here is what He (saws) said; “O Allah! Guide Quraysh, for the science of the scholar that comes from them will encompass the earth. O Allah! You have let the first of them taste bitterness, so let the latter of them taste reward.” (Ibn Hajar) The only other Book that has been said about is the Quran.
The Musnad of Imam Shafi’i is a collection of hadith used in the Shafii Madhhab, it is arranged by chapter of Fiqh. The work is actually a collection of Ahadith from the first Imams of the Madhhab containing the hadiths which appear in Imam Shafii’s books al-Umm and al-Mabsut.
Arabic
| Al Risalah. | Musnad Vol 1 & 2 – Vol 3 & 4. |
Imam Sahl al-Tustari | Tafsir Al Tustari
From an early age Imam Tustari led an ascetic life with frequent fasting and study of the Qur’an and Hadith, He practised repentance (tawbah) and, above all, constant remembrance of Allah (dhikr). This eventually culminated in a direct and intimate rapport with Allah with whom He was a special friend and one of the spiritual elect, Awliyah. Imam Tustari was also near to the Islamic Scholars of Hadith, when he met Imam Abu Dawood he said “O Abu Dawud, I want something from you.” He said, “What is it?” Sahl said, “On a condition that you say that you will fulfill it if possible.” Abu Dawud replied in the affirmative. Sahl said, “Get out your tongue with which you narrated the hadiths of the Prophet (peace be upon him) so that I kiss it.” Abu Dawud accept that and Sahl kissed his tongue.
The Imam was also an Islamic scholar who commented on and interpreted the Qur’an, Imam Tustari explained that the Qur’an “contained several levels of meaning”, which included the outer or zahir and the inner or batin, in modern terms, Shariah, the study of governing life and Science, the study of how the universe works. Imam Tustari also “was the first to put” the Sufi exercise of remembrance of Allah, Dhikr, “on a firm theoretical basis.”
The Imam famously said “I am the Proof of Allah for the created beings and I am a proof for the saints (awliya) of my time,” any person who reads His tafsir will see His language and tafsir of qualities was used the world over after his time, His definitions still persists to this day.
Shaykh Abu Bakr bin Haw’war stated in Bahjat-ul-Asrar that, ‘There are seven Awtad (Pillars/Major Awliya) of Iraq: Shaykh Ma’ruf Karkhi, Shaykh Imam Ahmad bin Hanbal, Shaykh Bishr Hafi, Shaykh Mansur bin ‘Ammar, Shaykh Junayd, Shaykh Sahl bin ‘Abdullah Tustari, Shaykh ‘Abd al-Qadir al-Jilani. The Awtad (Pillars) are those who are the sovereigns of the world, and the Qutbs of the earth.’ (Bahjat-ul-Asrar, p. 385)
Arabic
Curiosity Abated by Wonders of Old Related | Imam Al Suyuti
This manuscript, Mushtaha al-‘Uqul fi Muntaha al-Nuqul (Curiosity abated by wonders of old related), is a list of extraordinary facts, or marvels, compiled by al-Suyuti (1445−1505), one of the most prolific Muslim authors of late medieval times. The facts concern religion and history. The first entries cover the wondrous size and power of angels. These are followed by entries on such disparate topics as a census of Baghdad, the size and expense of the Umayyad army, the feats of learning and preaching of early Muslim scholars, and short extracts from the Qurʼan about Moses and Aaron. One entry reveals that Satan served Allah for 90,000 years before pride earned him his eternal punishment. Modern scholars have concluded that al-Suyuti compiled his “facts” to amaze and entertain the reader. Although al-Suyuti was born in Cairo, his family roots were in the Upper Egyptian town of Asyut. He was orphaned at age five and raised by a foster father who directed him toward religious studies. In his autobiography, al-Suyuti states that by the age of eight he had memorized the Qurʼan and wrote his first book at 17. He is credited with nearly 700 works, only a fraction of which are mentioned in his autobiography. Many of his works have been reprinted in scholarly and popular editions.
Arabic
| Curiosity Abated by Wonders of Old Related |
Beauty of the Righteous & Ranks of the Elite | Imam Al-Asfahani
A Collection of 1000 Rare Accounts of the Blessed Companions of God’s Messenger Muhammad based on The Classic 10th Century Work of Imam Asfahani “Hilyatul Awliya wa Tabaqat Asfiya”.
The knowledge enclosed is over 1000 accounts, prophetic traditions, and sayings of the blessed companions given to their hearts by none other than God’s messenger upon whom be peace. Having delivered the divine message to his companions, in turn, God’s messenger S.A.W also asked them to disseminate the revelation to all nations.
Hence, these testimonies, which represent an important episode of human history, were first transmitted through oral traditions by the illustrious companions, and then by the scholars.
Language: English
| Beauty of the Righteous & Ranks of the Elite |
Muslim Saints and Mystics: Episodes from the Tadhkirat al-Awliya’ (Memorial of the Saints)
This is a translation of Tadhkirtal Awliya by Farid El din Attar in it there are 96 biographies of the lives of the saints.
Language: English
Ibn Seerin’s Dictionary of Dreams: According to Islamic Inner Traditions
Dream interpretation is one of the earliest knowledge that was revealed to humankind this book is a manual of types of dreams and their meanings. Ibn Seerin’s Dictionary of Dreams provides guidelines for the dream interpreter as well as to the person who is relating his dreams. This unique dictionary also treats dreams interpretations by contraposition, interpretation by correlation and approximation. It includes explanations of rare dreams that affected human history. These includes the dreams of God’s prophet Adam, Noah, Abraham, Isma’il, Daniel, Joseph, Jacob, and Muhammad, upon all of them be peace and blessings. It also provides interpretations for rare and unique dreams given by spiritual masters of this unique art. How to interpret your dreams. Who sees the dream, the soul or the self? What does it mean to see oneself walking on water? What is the meaning of true or false dreams? Over 4300 entries with an extensive index, and a User’s Guide.
Language: English
| Ibn Seerin’s Dictionary of Dreams |
Mishkat Al Anwar – The Niche Of Lights Imam Al Ghazali (q)
Abu Hamid Muhammad al-Ghazali’s philosophical explorations covered nearly the entire spectrum of twelfth-century beliefs. Beginning his career as a skeptic, he ended it as a scholar of mysticism and orthodoxy. The Niche of Lights, written near the end of his illustrious career, advances the philosophically important idea that reason can serve as a connection between the devout and God. Al-Ghazali argues that abstracting God from the world, as he believed theologians did, was not sufficient for understanding. Exploring the boundary between philosophy and theology, The Niche of Lights seeks to understand the role of reality in the perception of the spiritual.
Language: English
| Mishkat Al Anwar – The Niche Of Lights |
Al Qur’an Karim
The Quran (Arabic: القرآن, literally meaning “the recitation”), is the central religious text of Islam revealed by Allah to the Prophet Muhammad (saws). It is regarded as the finest work in classical literature and is slightly shorter than the New Testament, it is organized in 114 chapters (Arabic: سورة sūrah, plural سور suwar) — not according to when they were revealed (nor by subject matter), but according to length of surahs (with some exceptions) under the guidance of divine revelation, the Surah’s are subdivided into verses (Arabic: آية āyah, plural آيات āyāt).
The Quran was revealed by God to the final prophet, Muhammad (saws), through the archangel Gabriel (Jibril), incrementally over a period of some 23 years, beginning on 22 December 609 CE, when Muhammad (saws) was the age of 40, and concluding in 632 CE, the year of his (saws) blessed death. The Quran is the prophet Muhammad’s most important miracle, a proof of his prophethood, and the culmination of a series of divine messages to Mankind starting with those revealed to Adam, including the Tawrah (Torah), the Zabur (“Psalms”) and the Injil (“Gospel”), and ending with the Qur’an. Unlike the Bible and Tanakh (with exceptions), the Qur’an is not simply divinely inspired guidance like the pervious scriptures and according to the words and accounts of their Authors, but it is the literal words of God taught to man.
Language: Arabic
| Al Qur’an Karim |
The Holy Bible (KJV)
The Bible (from Koine Greek τὰ βιβλία, tà biblía, “the books”) is a collection of sacred scriptures, varying parts of the Bible are considered to be a product of divine inspiration and in parts direct revelation (The words of God himself) and a record of the relationship between God and Man. The Bible appears in the form of an anthology, compiling texts of a variety of forms, these texts include historical accounts, hymns, allegorical erotica, parables, and didactic letters.
The books included in the Bible are called canonical, indicating that they are viewed as the true representation of God’s word and will (despite most books being second hand accounts). A number of Biblical canons have evolved, with overlapping and diverging contents from denomination to denomination. The Hebrew Bible overlaps with the Greek Septuagint and the Christian Old Testament. The Christian New Testament is a collection of writings by early Christians, believed to be mostly the Jewish disciples of Christ, written in first-century. Among Christian denominations there is some disagreement about what should be included in the canon, primarily about the biblical apocrypha, a list of works that are regarded with varying levels of respect.
Language: English
The Tanakh
The Hebrew Bible, which is also called the Tanakh (/tɑːˈnɑːx/; תָּנָ״ךְ, pronounced [taˈnaχ] or the [təˈnax]; also Tenakh, Tenak, Tanach) or sometimes the Mikra, is the canonical collection of Hebrew scriptures. These texts are almost exclusively in Biblical Hebrew, with a few passages in Biblical Aramaic instead (in the books of Daniel and Ezra, the verse Jeremiah 10:11, and some single words). The Hebrew Bible is also the textual source for the Christian Old Testament. The form of this text that is authoritative for Rabbinic Judaism is known as the Masoretic Text (MT) and it consists of 24 books, while the translations divide essentially the same material into 39 books for the Protestant Bible.
Language Hebrew: English
| The Tanakh |
The Dhammapada – The Wisdom Of The Buddha
The Dhammapada (Pāli; Sinhala: ධම්මපදය; Prakrit: धम्मपद) is a collection of sayings of the Buddha in verse form and one of the most widely read and best known Buddhist scriptures. Each saying recorded in the collection was made on a different occasion in response to a unique situation that had arisen in the life of the Buddha and his monastic community.
The Wisdom of the Buddha is a collection of his sayings directly like ahadith, in nature they are very similar to the Aphorisms of Ibn Atta illah (q). We have seen Rasul Allah (saws) quote from them to show His (saws) approval, we have also seen Rasul Allah (saws) speaking with Buddha (saws), He (saws) was one of the higher prophets of Allah similar to Musa (as) in rank, but closer to Isa (as) in nature, His (saws) overwhelming quality is Naeem, gentleness, very much like a soft dove magnified 100 fold, that is His (q) light, He (q) is from Nepal and that gentleness can still be seen in His (q) people today like the people of Madinah still have the qualities of Rasul Allah (saws) present in them.
Language: Enlgish
| The Dhammapada – The Wisdom Of the Buddha |
The Gathas: The Hymns of The Prophet Zarathushtra
One day, Ash’ath ibn Qays asked Imam Ali (as): “How come you collect the jizya [tax collected from non-Muslims who are People of the Book by the Islamic government] from the Magi [if the jizya is only to be collected from the People of the Book] while they don’t even have a divine book? The imam answered: “It isn’t as you perceive! They had a holy book and Allah (swt) sent them a messenger…” “According to most, Zoroaster (prophet of the Zoroastrian faith) was born in 660 BC and was chosen prophet in 630 BC at the age of thirty. He is said to have been murdered at the altar by the Turanians in the storming of Balkh (Afghanistan). Zoroastrianism, which is the religion of the Magi, is related to the Torah and Bible. In the Bible, there is no sign of the religion itself, but in eight books of the Torah, it has been mentioned. In the Gospel of Matthew, we read: Some of the first to visit the newly born Messiah were people from the East called the “Magi””. “Lo! those who believe (this revelation), and those who are Jews, and the Sabaeans and the Christians and the Magians and the idolaters – Lo! Allah will decide between them on the Day of Resurrection. Lo! Allah is Witness over all things” (22:17). The Wisdom of the Greeks, Egyptians and Persians comes from the prophet Zoroaster (saws), thus Allah has shaped the history of Mankind through Him (saws), He (q) is an Imam who has spoken to us, He (saws) is of Persian appearance, light and good cheer.
Language: English
| The Gathas: The Hymns of Zarathushtra |
Ibn Khallikan’s Biographical Dictionary | Wafayāt al-Aʿyān wa-Anbāʾ Abnāʾ az-Zamān
Aḥmad b. Muḥammad b. Ibrāhīm Abu ’l-ʿAbbās S̲h̲ams al-Dīn al-Barmakī al-Irbilī al-S̲h̲āfiʿī, ibn Khallikān (الشافعي، ابن خلكان) (1211 – 1282) was a 13th-century Shafi’i Islamic scholar who compiled the celebrated biographical encyclopedia of Arab scholars, Wafayāt al-Aʿyān wa-Anbāʾ Abnāʾ az-Zamān (‘Deaths of Eminent Men and History of the Sons of the Epoch’).
Ibn Khallikān was born in Arbil, Iraq on September 22, 1211 (11 Rabī’ al-Thānī, 608), into a respectable family that claimed descent from Barmakids. His primary studies took him from Arbil, to Aleppo and to Damascus, before he took up jurisprudence in Mosul and then in Cairo, where he settled. He gained prominence as a jurist, theologian and grammarian. An early biographer described him as “a pious man, virtuous, and learned; amiable in temper, in conversation serious and instructive. His exterior was highly prepossessing, his countenance handsome and his manners engaging.” He married in 1252 and was assistant to the chief judge in Egypt until 1261, when he assumed the position of chief judge in Damascus. He lost this position in 1271 and returned to Egypt, where he taught until being reinstated as judge in Damascus in 1278. He retired in 1281 and died in Damascus on October 30, 1282 (Saturday, 26th of Rajab 681).
Wafayāt al-aʿyān wa-anbāʾ abnāʾ az-zamān (وفيات الأعيان وأنباء أبناء الزمان) (‘Deaths of Eminent Men and the Sons of the Epoch’). Begun in 1256 this eight-volume biographical reference dictionary of Islamic scholarship and literature was completed in 1274. Khallikān documented the lives of notable cultural figures, the celebrated writers, scientists, religious and legal scholars. Complementary to the popular religio-political biographies of the Prophet Muhammad and of the caliphs, it is primarily a literary work. An English translation by William McGuckin de Slane, in four volumes, published between 1801–1878, runs to over 2,700 pages. The British scholar Reynold A. Nicholson called it the “best general biography ever written”.
Language: English
| Wafayāt al-Aʿyān Vol.1 | Wafayāt al-Aʿyān Vol.2 | Wafayāt al-Aʿyān Vol.3 | | Wafayāt al-Aʿyān Vol.4 |
Kitab al-Isha’ah li Ashrat al-Sa’ah
The Rumor of the Signs of the Hour By al-Imam Muhammad ibn ‘Abd al-Rasul al-Barzanji, Shaykh Muhammad ibn `Abdul Rasūl ibn `Abdul Sayyid al-`Alawī al-Husaynī al-Mūsawī al-Shaharzūrī al-Barzanjī. He was born in Shahrzūr, a Kurdish town in Iraq on Friday, the 12th of Rabī al-Awwal, 1040 AH. He grew up in Shahrzūr and read the holy Qur’ān and other Islāmic sciences with his father. He also studied under Mullā Zayrak and Mullā Sharīf al-Siddīqī al-Kawrānī. He traveled to many cities seeking knowledge and thus he studied under Ahmad al-Salahī in Mardayn, Abul Wafā al-`Arđī and Muhammad al-Kawākibī in Aleppo, `Abd al-Bāqī alHanbalī and `Abd al-Qādir al-Saqūrī in Damascus, Shaykh Mudlij in Baghdad and in Yemen. In Egypt he studied under the Shaykhs Muhammad al-Bābilī, `Alī al-Shibrāmilsī, Sultān Mizāhī, Muhammad al-`Anānī and Ahmed al-`Ajamī. Finally, he settled in Madīnah where he became a disciple of the great shaykhs: Ibrāhīm ibn Hasan al-Kawrānī and Ahmad al-Qashshāshī. He was the Chief Muftī of the Shāfi`īs in Madīna. The Shaykh passed away in Muharram in Madīna in 1103 AH. He was buried in al-Baqī alongside other prominent Barzanjīs. Many of his descendants became prominent scholars and many held the post of the ‘Chief Muftī of Shāfi`īs’ in Madīna.
Language: Arabic
| Kitab al-Isha’ah li Ashrat al-Sa’ah |
The Gospel Of Barnabas (q)
“The Gospel of Barnabas is a book depicting the life of Jesus, by the biblical Barnabas who is one of the twelve apostles. Two manuscripts are known to have existed, both dated to the late 16th or early 17th centuries, with one written in Italian and the other in Spanish, its text surviving only in a partial 18th-century transcript. The Gospel of Barnabas is about the same length as the four canonical gospels put together, with the bulk being devoted to an account of Jesus’ ministry, much of it harmonized from accounts also found in the canonical gospels”. This Gospel is a blessing, Jesus/Isa (as) said to us it is a door to Him (saws), He (q) also said the four Gospels in the Bible are incomplete works, if you look at them independently from the Bible you will see they are very short texts and do not say much, compare this to the volumes upon volumes recorded on the prophet Muhammad (saws), Shaykh Al Islam Qutb Allah Rami Al Boustani Al Rifai.
| The Gospel Of Barnabas (q) Ch 1-70 | Chapters 71-140 | Chapters 141-222 |
The Civil Code Of The Ottoman Empire: Al-Majalla al-Ahkam al-Adaliyyah
Al-Majallah al-Ahkam al-Adaliyyah was the civil code of the Ottoman Empire in the late 19th and early 20th centuries. It was the first attempt to codify a part of Islamic law of the Ottoman empire. The code was prepared by a commission headed by Ahmet Cevdet Pasha, issued in sixteen volumes (containing 1,851 articles) from 1869 to 1876 and entered into force in the year 1877. In its structure and approach it was clearly influenced by the earlier European codifications. Covering most areas of civil law, it exempted family law, which remained a domain of religious law. The substance of the code was based on the Hanafi legal tradition that enjoyed official status in the Empire, put into European code-form. However, it also incorporated other legal opinions that were considered more appropriate to the time, including from non-Hanafis. As the Majalla was eventually applied in the secular courts as well as in the Islamic courts of the Empire, Jews and Christians were for the first time subjected to Islamic law instead of their own law, but could now be called as witnesses in court. After the dissolution of the Ottoman Empire, the Majalla remained a lasting influence in most of its successor states . The Mecelle was long-lasting in most places since it was effective, coherent, and difficult to dislodge. It remained in force in the following states: – Turkey until 1926 – Albania until 1928 – Lebanon until 1932 – Syria until 1949 – Iraq until 1953 – Cyprus until the 1960s – The British Mandate for Palestine and, later, Israel formally until 1984. The Majalla also remains the basis of civil law in Jordan and Kuwait.
Language: English
| Al-Majalla al-Ahkam al-Adaliyyah |
Pure Gold from the Words of Sayyidī ʿAbd al-ʿAzīz al-Dabbāgh
Al-Dhahab al-Ibrīz min Kalām Sayyidī ʿAbd al-ʿAzīz al-Dabbāgh
Around 1720 in Fez Aḥmad b. al-Mubārak al-Lamaṭī, a religious scholar, wrote down the words and teachings of the Sufi master ʿAbd al-ʿAzīz al-Dabbāgh. Al-Dabbāgh shunned religious studies but, having reached illumination and met with the Prophet Muḥammad, he was able to explain any obscurities in the Qurʾān, ḥadīths and sayings of earlier Sufis. The resulting book, known as the Ibrīz, describes how al-Dabbāgh attained illumination and access to the Prophet, as well as his teachings about the Council of the godly that regulates the world, relations between master and disciple, the darkness in men’s bodies, Adam’s creation, Barzakh, Paradise and Hell, and much more besides. This ‘encyclopaedia’ of Sufism with its many teaching stories and illustrations provides a window onto social life and religious ideas in Fez a generation or so before powerful outside forces began to play a role in the radical transformation of Morocco.
Language: English
| Pure Gold from the Words of Sayyidī ʿAbd al-ʿAzīz al-Dabbāgh |
[You should own or download these works regardless of whether or not you can read them in Arabic, your name will be written down among the people whose Baraka they reached in life which the Mala’ikah keep account of.]