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Bio: Sh. Yaqut al-`Arshi

Bio: Sh. Yaqut al-`Arshi

Sayyidi Sh. Yaqut al-`Arshi

الشيخ سيدي ياقوت العرشي
b 627 – d. 707 H. (1307 CE) in Alexandria – qaddasa Allah sirrahu
Teacher of Ibn `Ata Allah al-Sakandari after Sheikh Abul `Abbas al-Mursi




1. From Al-Sha`rani: Al-Tabaqat al-Kubra (see below)
2. From Kuhin: Tabaqat al-Shadhiliyya (see below)

1. From Imam al-Sha`rani’s Al-Tabaqat al-Kubra
Transl. by bmk / Damas Cultral Society © 2008 – view original page

Sheikh Yaqut al-`Arshi– may Allah ta’ala be pleased with him – was the imam of the spiritual sciences, a worshipper and ascetic, and one of the greatest of those who took from Sheikh Abul`Abbas al-Mursi (radia Allah `anhu). The day he was born, in the lands of Habasha, Sheikh Abul`Abbas was informed of it, and he made a `asida for him. It was then summer time in Alexandria, and people said to him: “But `asida is only for winter time.” He answered: “This `asida is for your brother Yaqut al- `Arshi, who is born in the land of Habasha, and will come to you.” And so it happended.

Yaqut al-`Arshi was the one who interceded for Sheikh Shams al-Din ibn al-Lubban (who disavowed Sheikh Ahmad al-Badawi, so that all his good deeds and rank were nullfied). Sheikh Shams al-Din had sought intersession from all the awlia, but Sheikh Ahmad al-Badawi did not accept it from anyone. Yaqut al-`Arshi then travelled from Alexandria to Tanta, and asked Sheikh Ahmad al-Badawi to change his opinion about Sheikh Shams al-Din, so that his rank may be returned to him, and Sheikh Ahmad al-Badawi complied to his request. – Later, Sheikh Yaqut al-`Arshi gave his daughter in marriage to Shams al-Din ibn al-Lubban, who made it his will , when he died, to be buried under her feet, out of respect for her father Sheikh Yaqut al-Arshi.

He was called al-`Arshi, because his heart was constantly under the Throne of Allah – only his body was on the earth. It has also been said that it is because he heard the adhan from the Angels carrying the Throne of Allah.

He interceded even for the animals. Once, when he was sitting in the circle of the fuqara, a dove came and sat on his shoulder, and said some secret words in his ear. Then he said: “Bismi Allah, we will send one of the fuqara with you.” The dove said: “Noone except you will satsify my need.” So he rode his mule from Alexandira to Misr al-`Atiqa (Cairo) and entered the Mosque of `Amr, saying: “Let me meet the Muadhdhin”. The Muadhdhin was sent for, and Sheikh Yaqut said to him: “This dove came to Alexandria and told me that you kill its young ones every time she gives birth to them in the Minaret.” The Muadhdhin said: “Yes, that is true. I have killed them several times.” Sheikh Yaqut said: “Don’t do it again.” The Muadhdhin said: “I repent to Allah ta`ala.” After that Sheikh returned to Alexandria – may Allah ta’ala be pleased with him.

His virtues and glorious deeds are many and well known among the Shadhilis i Egypt and elsewhere. He passed away in Alexandria year 707 H. – may Allah ta’ala be well pleased with him.

Sayyidi Yaqut al-´Arshi (d. 707/1307)
2. From Kuhin: Tabaqat al-Shadhiliyya
Translated by Ahmad Ali al-Adani as “Biographies of Prominent Shadhilis”

He is Abu al-Durr b. ‘Abdullah al-Habashi [1]. He was a virtuous shaykh who commanded awe and reverence. An imam of gnosis, he was a devout worshipper and ascetic. He is counted among the most illustrious disciples of Shaykh Abu’l-‘Abbas al-Mursi. On the day of his birth in Abyssinia, Shaykh Abu’l-‘Abbas was informed of it. It was a summer day in Alexandria and he prepared ‘asida [a pasty thick gruel made from wheat flour and clarified butter for the newborn]. When told that ‘asida was only prepared in winter, he retorted, ‘This is the ‘asida of your brother Yaqut, who is born in Abyssinia, and will come to you.’ And so it happened.

He was from those who interceded on behalf of Shaykh Shams al-Din b. al-Lubban, when the latter disavowed Sidi Ahmad al-Badawi, resulting in his own knowledge and spiritual state being taken away. Shaykh-Shams al-Din b. al-Lubban had sought the intercession of all other saints.149

He was called al-‘Arshi because his heart was constantly under the Throne [Arsh], only his body being on the earth. It is also said that he would hear the adhan from the angels carrying the Throne.

He even interceded on behalf of animals. One day, when he was sitting in a circle of dervishes, a dove came and sat on his shoulder, and then whispered some secret into his ear. He said: `Bismi Allah, we will send one of the devotees with you.’ The dove told him: ‘Only you will satsify my need.’ So he mounted his mule and journeyed from Alexandira to old Cairo and entered the Mosque of ‘Amr, saying: ‘Let me meet the caller to prayer [muadhdhin].’ The muadhdhin was sent for, and the shaykh said to him: ‘This dove told me in Alexandria that you kill its chicks whenever she gives birth to them in the minaret.’ The muadhdhin said: ‘Yes, this is true. I have killed them on several occasions.’ The shaykh said: ‘Don’t do it again.’ The muadhdhin said: ‘I repent to Allah Most High.’ After this, the shaykh returned to Alexandria, may Allah Most High be pleased with him.

He has a legion of virtues that are well-known among members of the Shadhili Path in Egypt and elsewhere. He died in Alexandria on 18 Jumada II AH 707. He was eighty years old. His shrine in Alexandria — may Allah have mercy on him — is a site of pilgrimage for adults and children seeking spiritual graces. May Allah benefit us through him.

[1] See his biography in Tabaqat al-Shadhiliyyat al-Kubra by Muhyi al-Din al-Tu`mi (p. 222).


1. From Imam al-Sha’rani: Al-Tabaqat al-Kubra (PDF) – View | Download
2. From Kuhin: Tabaqat al-Shadhiliyya: View book | Download | Chapter [25] (see below)
[25] سيدي ياقوت العرشي([1])
(627- 707)

أبو الدُّرّ بن عبد الله الحبشي كان شيخًا صالحًا، ذا هيبةٍ ووقار، إمامًا في المعارف عابدًا زاهدًا، وهو من أجل من أخذ عن الشيخ أبي العباس المُرسي رضى الله عنه.

وأخبر به سيدي أبو العباس رضى الله عنه يوم ولدَ ببلاد الحبشة، وصنعَ له عصيدةً([2]) أيام الصيف في الإسكندرية، فقيل: إن العصيدةَ لا تكون إلا في أيام الشتاء. فقال: هذه عصيدةُ أخيكم ياقوت، ولد ببلاد الحبشة، سوف يأتيكم. فكان الأمر كما قال.
وهو الذي شفع في الشيخ شمس الدين بن اللبان، لما أنكرَ على سيدي أحمد البدوي رضى الله عنه وسلبَ علمَه وحاله، بعد أن تَوسَّلَ بجميع الأولياء.

وسُمِّي العرشي لأنَّ قلبَه كان لم يزل تحت العرش، وما في الأرض إلا جسده، وقيل لأنَّه كان يسمعُ أذانَ حملة العرش.

وكان رضى الله عنه يشفعُ حتَّى في الحيوانات، وجاءته مرةً يمامةٌ([3])، فجلست على كتفه وهو جالس في حلقة الفقراء، وأسرَّتُ إليه شيئًا في أُذنه، فقال: بسم الله، ونرسل معك أحدًا من الفقراء. فقالت: ما يكفيني إلا أنت. فركب بغلةً من الإسكندرية، وسافر إلى مصر العتيقة، ودخل إلى جامع عمرو، فقال: اجمعوني على فلان المؤذن، فأرسلوا وراءه، فجاء، فقال: هذه اليمامة أخبرتني بالإسكندرية أنَّك تذبح فراخها كلَّما تُفرّخ في المنارة. فقال: صدقت، قد ذبحتُهم مرارًا. فقال: لا تعدْ. فقال: تبتُ إلى الله تعالى ورجع الأستاذ إلى الإسكندرية، رضي الله تعالى عنه.

ومناقبه رضى الله عنه كثيرة مشهورة بين الطائفة الشاذلية بمصر وغيرها.

توفي رضى الله عنه بالإسكندرية ثامن عشر جمادى الآخرة سنة سبع مئة وسبع عن ثمانين عامًا، ومقامه بالإسكندرية رحمه الله كعبةُ الزُّوار، تقصده الناس كبيرُهم وصغيرهم للزيارة والتبرُّك، نفعنا الله به.
([1]) الشيخ ياقوت العرشي المقيم بالإسكندرية، أبو الدر بن عبد الله الحبشي، إمامًا في المعارف، عابدًا، زاهدًا ولد سنة 627هـ بالحبشة. وتوفي بالإسكندرية سنة 707هـ [«طبقات الشاذلية الكبرى» ص222].
([2]) العصيدةُ: دقيق يخلط بالسمن ثم يطبخ.
([3]) اليمامةُ: جنسٌ من الطير من الفصيلة الحمامية ورتبة الحماميات.


Mosque of Sheikh Yaqut al-´Arshi in Alexandria



Interceding for the doves (PDF)
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Bio: `Abd al-Malik b. Marwan

Bio: `Abd al-Malik b. Marwan

`Abd al-Malik b. Marwan

b. 25 H. in Madinah – d. 86/7 H. in Damascus
أبو الوليد عبد الملك بن مروان
radiya Allah anhu

Umawi ruler, faqih with wide knowledge and great piety.


Abul Walid `Abd al-Malik ibn Marwan (the caliph) ibn Al-Hakam (the Sahabi) ibn Abil`As ibn Umayya al-Quraishi. The one of the seven fuqaha of Madina, and the fifth Umawi caliph.

Ibn Khaldun stated that
“`Abd al-Malik ibn Marwan is one of the greatest Arab and Muslim Caliphs. He followed in the footsteps of `Umar ibn al-Khattab, the Commander of the Believers, in regulating state affairs”.

He was a well-educated man and capable ruler who was able to solve many political problems. He ruled for 21 years, and extended and consolidated Muslim rule.

He spent the first half of his life with his father, Marwan bin Al-Hakam fourth Umayyad caliph, in Medina, where he received religious instruction and developed friendly relations with pious circles of that city that were to stand him in good stead in his later life. As caliph, he treated the scholars with respect, and his private life was close to their ideals. As a result, many were to abandon their earlier opposition to Umayyad rule.

‘Abd al-Malik became caliph after the death of his father Marwan I in 685. Within a few years, he dispatched armies, under Al-Ḥajjaj bin Yousef, on a campaign to reassert Umayyad control over the Islamic empire. In an attemtpt to oust ‘Abd Allah ibn al-Zubayr from Makka, Al-Hajjaj besieged the Holy City, and bombarded it with catapults. ‘Abd Allah ibn al-Zubayr was killed in the final fighting around the Ka’ba.

‘Abd al-Malik assiend Al-Ḥajjaj as governor of Iraq, where he quelled revolts consolidated Umawi rule, paving the way to further territorial expansion, from Anatolia to the far Maghrib.

For the first time, a special currency for the Muslim world was minted, which led to war with the Byzantine Empire. The Byzantines were decisively defeated by `Abd al-al-Malik in Sevastopol, after the defection of a large contingent of Slavs. The Islamic currency was then made the only currency of exchange in the Muslim world.

Many other important changes took place under the rule of `Abd al-Al-Malik:
– He introduced reforms in agriculture and commerce.
– He made Arabic the state language. During his reign, all important records were translated into Arabic.
– He organised a regular postal service.
– He repaired the damaged Kaaba and began the tradition of weaving a silk cover for the Kaaba in Damascus.

He was the first in Islam to be called `Abd al-Malik [Ziarat al-Sham p. 33:f4]

To history, Abd al-Malik is known as the “Father of Kings”: his four sons succeeded him as the caliph one after another[18] though with Umar II, son of Abd al-Aziz succeeding Sulayman. Abd al-Malik died at al-Sinnabra in 705.[19]


أبو الوليد عبد الملك بن مروان بن الحكم بن أبي العاص بن أمية القرشي (26 هـ – 86 هـ / 646 – 705م) الخليفة الخامس من خلفاء بني أمية والمؤسس الثاني للدولة الأموية.[3] ولد في المدينة وتفقه فيها علوم الدين، وكان قبل توليه الخلافة ممن اشتهر بالعلم والفقه والعبادة، وكان أحد فقهاء المدينة الأربعة، قال الأعمش عن أبي الزناد: «كان فقهاء المدينة أربعة: سعيد بن المسيب، وعروة بن الزبير، وقبيصة بن ذؤيب، وعبد الملك بن مروان».[4] استلم الحكم بعد أبيه مروان بن الحكم سنة 65 هـ الموافق 684م، وحكم دولة الخلافة الإسلامية واحدًا وعشرين عامًا.


Burial Place

Buried in The cemetery of Bab Saghir, near Sayyiduna Mu`awiya.

His wife Umm al-Banain `Atiqa bint Yazid b. Mu`awiah b. Abi Sufian is buried outside Bab al-Jabiah west of damascus [Ziarat al-Sham p. 33]

His son al-Walid b. `Abd al-Malik b. Marwan (d. 96 H) built the Umawi mosque, after demolishing the church that was in its place; also rebuilt the Prophets (s) mosque in Madina and the Dome of hte Rock in Jerusalem. He is buried in Bab al-Saghir, 20 armlengths north of Mu`awyiah [Ziarat al-Sham p. 75]


Damas Cultural Society © 2007

Bio: `Abd Allah b. Ja`far al-Sadiq

Bio: `Abd Allah b. Ja`far al-Sadiq

`Abd Allah b. Ja`far al-Sadiq (“al-Aftah”)

d. 149 H. in Damascus
radiya Allah anhu



Abdullah al-Aftah ibn Ja’far al-Sadiq was the eldest surviving son of Ja’far al-Sadiq, and the full-brother of Isma’il ibn Jafar. Abdullah’s title “al-Aftah” derives from the Arabic words “aftah al-ra’s” (broad-headed) or “aftah al-rijlayn” (broad-footed) used to describe his appearance.

During the lifetime of his father, Abdullah al-Aftah had supported the revolt of his relative Muhammad ibn Abdallah An-Nafs Az-Zakiyya.

About his father, Imam Ja´far al-Sadiq
His father, Ja’far ibn Muhammad al-Sādiq born in 702 CE or 17th Rabi al-Awwal 83 H is said to be highly respected for his great Islamic scholarship, pious character, and academic contributions. As a child, Ja’far Al-Sadiq studied under his grandfather, Zayn al-Abidin. After his grandfather’s death, he studied under and accompanied his father, Muhammad al-Baqir, until Muhammad al-Baqir died in 733.

Ja’far Al-Sadiq became well versed in Islamic sciences, including Hadith, Sunnah, and the Qur’an. In addition to his knowledge of Islamic sciences, Ja’far Al-Sadiq was also an adept in natural sciences, mathematics, philosophy, astronomy, anatomy, alchemy and other subjects.

The foremost Islamic alchemist, Abu Musa Jabir ibn Hayyan, known in Europe as Geber, was Ja’far Al-Sadiq’s most prominent student. Ja’far Al-Sadiq was known for his liberal views on learning, and was keen to have discourse with Scholars of other views.

Abū Ḥanīfa was an Islamic scholar and Jurist. He was a student of Ja’far Al-Sadiq, as was Imam Malik ibn Anas, who quotes 12 hadiths from Imam Jafar Sadiq in his famous Al-Muwatta.



Burial Place

He is buried near Sayyidina Bilal in Maqbara Bab Saghir in Damascus.

Abdullah b. Jafar al-Sadiq, Damscus, Bab Saghir

Abdullah b. Jafar al-Sadiq, Damscus, Bab Saghir


Bio: `Abd Allah b. Ja`far b. Abi Talib

Bio: `Abd Allah b. Ja`far b. Abi Talib

`Abd Allah b. Ja`far b. Abi Talib “al-Tayyar”

“عبد الله بن جعفر بن أبي طالب “الطيار
d. ~100 H. in Damascus
radiya Allah anhu

He is the son of Sayyiduna Ja`far b. Abi Talib, and the newphew of Sayyiduna `Ali ibn Abi Talib, as well as his son-in-law: he married Sayyida Zainab bint Ali b. Abi Talib. When sayyiduna`Ali established his caliphate in Kufa, he and his family went to join him there. Sayyida Zainab bore him four boys named `Ali, Mohammad (martyred on the lands of Karbala), `Aun (martyred on the lands of Kerbala) and `Abbas, and two girls.

He has a maqam in Bab al-Saghir by the side of Sayyidina Bilal






bmk ziarat 2006

Damas Cultural Society © 2007

Bio: `Awf ibn Malik al-Ashja´i

Bio: `Awf ibn Malik al-Ashja´i

Sayyiduna `Awf ibn Malik al-Ashjari

عوف بن مالك بن أبي عوف الأشجعي
d. 73 H. in Damascus
radiya Allah anhu

Sahabi, witnessed the opening of Makka, settled in Sham and was buried in Damascus.
He narrated hadith.




عوف بن مالك الأشجعي

عوف بن مالك بن أبي عوف الأشجعي، يكنى أبا عبد الرحمن، ويقال‏:‏ أبو حماد، وقيل‏:‏ أبو عمرو‏.‏

وأول مشاهده خيبر، وكانت معه راية أشجع يوم الفتح، وسكن الشام‏.‏ روى عنه من الصحابة‏:‏ أبو أيوب الأنصاري، وأبو هريرة، والمقدام بن معد يكرب، ومن التابعين‏:‏ أبو مسلم، وأبو إدريس الخولانيان، وجبير بن نفير، وغيرهم، وقدم مصر‏.‏

أنبأنا أبو إسحاق إبراهيم بن محمد وغيره بإسنادهم إلى أبي عيسى محمد بن عيسى‏:‏ حدثنا هناد، حدثنا عبدة، عن سعيد، عن قتادة، عن أبي المليح، عن عوف بن مالك الأشجعي قال‏:‏ قال رسول الله صلى الله عليه وسلم‏:‏ ‏”‏أتاني آت من عند ربي فخيرني بين أن يدخل نصف أمتي الجنة، وبين الشفاعة، فاخترت الشفاعة، وهي لمن مات لا يشرك بالله شيئاً‏”‏‏.‏

وروى كثير بن مرة، عن عوف بن مالك‏:‏ أنه رأى كعباً يقص في مسجد حمص، فقال‏:‏ يا ويحه‏!‏ أما سمع رسول الله صلى الله عليه وسلم يقول‏:‏ ‏”‏لا يقص على الناس إلا أمير، أو مأمور، أو مختال‏”‏‏.‏

وتوفي بدمشق سنة ثلاث وسبعين، قاله العسكري‏.‏

عوف بن مالك بن عبد كلال

عوف بن مالك بن عبد كلال الأعرابي الجشمي، أبو الأحوص‏.‏ كذا أورده العسكري فيما ذكره ابن أبي علي، عن عم أبيه، عنه‏.‏

أخرجه أبو موسى‏.‏


Ziarat al-Sham
Damas Cultural Society © 2007

Bio: `Isa b. `Abd al-Qadir l-Jilani | عيسى بن عبد القادر الجيلاني

Bio: `Isa b. `Abd al-Qadir l-Jilani | عيسى بن عبد القادر الجيلاني

Sh. `Isa b. `Abd al-Qadir l-Jilani

الشيخ عيسى بن عبد القادر الجيلاني
d.573 H. in Cairo
may Allah preserve his secret

After his father’s death, Shaikh ‘Isa left Baghdad and lived for a time in Syria. Then he moved to Egypt, where he stayed until the time of his death. He used to preach from the pulpit, and he was well received by the people. As in Damascus, he also gave lectures about his father.


Sayyidina ‘Isa ibn Abd al-Qadir al-Jilani
From: Shaikh Muhammad Ibn Yahya at-Tadifi: Qala’id al-Jawahir;
transl. by Muhtar Holland as “Necklaces of Gems” (al-Baz Publishing 1998), p.176-185. See

Shaikh ‘Isa studied Islamic jurisprudence under his father, from whom he also received instruction in other important subjects. He also attended the classes of Abu ’l-Hasan ibn Darami, as well as those of other leading scholars. He became a teacher, a lecturer, a preacher, and an expert legal consultant. He composed a number of literary works, including the book entitled Jawahir al-Asrar wa Lata’if al-Anwar [Jewels of the Mysteries and Subtle Aspects of the Lights], on the science of Sufism.

He moved [from Baghdad] to Egypt, where he lectured and delivered sermons. More than a few inhabitants of that country acquired their training from him, including Abu Turab Rabi‘a ibn al-Hasan al-Hadrami as-Sana‘i, Musafir ibn Ya‘mar al-Misri, Hamid ibn Ahmad al-Irtaji, Muhammad al-Faqih al-Muhaddith, and ‘Abd al-Khaliq ibn Salih al-Qurashi al-Umawi al-Misri.

As reported by Ibn an-Najjar, in his Ta’rikh [History]: “After his father’s death, Shaikh ‘Isa left Baghdad and lived for a time in Syria. While in Damascus, he attended the classes held by ‘Ali ibn Mahdi ibn al-Mufraj al-Hilali. That was in the year [A.H.] 562. He also gave talks about his father.

“Then he moved to Egypt, where he stayed until the time of his death. He used to preach from the pulpit, and he was well received by the people. As in Damascus, he also gave lectures about his father. His sayings have been related by Ahmad ibn Maisara ibn Ahmad al-Hallal al-Hanbali.” (Here ends the quotation from Ibn an-Najjar.)

It was al-Mundhiri who said: “Shaikh ‘Isa moved to Egypt, where he gave lectures and delivered sermons. It was in that country that he died.”

Ibn an-Najjar has told us: “On the tombstone of ‘Isa, the son of Shaikh ‘Abd al-Qadir al-Jili, in the graveyard [qarafa] [below the Muqattam hills] near Cairo, I read the inscription: ‘He died on the 12th of Ramadan, in the year [A.H.] 573.’ Here is a sample of his poetry (may Allah bestow His mercy upon him):

Convey my salutation to a land that dearly loved me, and tell them that the stranger is filled with ardent longing.
If they ask you how I am, after leaving them behind, be sure to say: ‘He is burning in the fires of separation.
For he has no companion to bring him near to you, nor can he find a way to make the long journey home.’
Life is always hard for a stranger, in any foreign land, and who befriends the stranger, in countries not his own?



His sayings have been related by Ahmad ibn Maisara ibn Ahmad al-Hallal al-Hanbali.




Book online | Bukhari: Al-Adab Al-Mufrad

Book online | Bukhari: Al-Adab Al-Mufrad

Al-Adab Al-Mufrad 
By Imam Muhammad ibn Isma’il al-Bukhari (d. 256 H.)

English Translation by Aisha Bewley (PDF)


Book online | G.F. Haddad: 40 Hadith on the Excellence of Sham

Book online | G.F. Haddad: 40 Hadith on the Excellence of Sham

The Excellence of Syro-Palestine ~ Al-Sham and its People

Forty Hadith - Bilingual - Arabic & English
Compiled and translated by Shaykh GF Haddad (2017 )

Forty Hadith on The Immense Merits of al-Shâm

Remembrance Publications | amazon (more…)

Book online | Ibn ‘Ata Allah: Taj al-‘Arus

Book online | Ibn 'Ata Allah: Taj al-'Arus


Refinement of the Souls
By Ibn 'Ata Allah al-Sakandari
تاج العروس الحاوي لتهذيب النفوس للإمام أخمد أبن عطاء الله السكندري

Arabic: PDF | Beautiful Manuscript
English: Transl. by Amjad mahmood PDF ( | Excerpt

Book online | Malik: Al-Muwatta’ – English

Book online | Malik: Al-Muwatta' - English

By Imam Malik ibn Anas (d. 175 H.)

English Translation by Aisha Bewley (pdf)
(including some corrections and changes to the original translation)

Book | Abu Talib al-Makki : Qut al-Qulub

Book |  Abu Talib al-Makki : Qut al-Qulub

Qut al-Qulub - Nourishment of the Heart

By Abu Talib al-Makki

أبو طالب المكي : قوت القاوبب

Quut Quluub

Dar al-Turath (40 MB)
The Nourishment of the hearts - article

Book | ‘Aqida Tahawiyya – العقيدة الطحاوية

Book | 'Aqida Tahawiyya - العقيدة الطحاوية

´Aqida Tahawiyya

The doctrine of Ahl al-Sunnah - Text and Commentaries
By Imam Abu Ja`far al-Tahawi (d. 321 H.)
العقيدة الطحاوية


Book | Akhtar Rida Khan: The Father of Prophet Ibrahim

Book | Akhtar Rida Khan: The Father of Prophet Ibrahim

The Father of Prophet Ibrahim ﷺ

By Sh. Akhtar Rida Khan

English: View PDF | Download
About the author: Hanafi Mufti of India, great grandson of Sh. Ahmad Rida Khan – may Allah be pleased with them

Book | Al-Ibriz

Book | Al-Ibriz


Sayings of Sayyid Sh. ´Abd al-‘Aziz al-Dabbagh al-Hasani
Written down by Sh. Ahmad ibn al-Mubarak al-Lamati

English: View PDF | Download (56 MB)
Arabic: Vew PDF | Download t.b.d.

Book | Attar: Tadhkirat al-Awlia

Book | Attar: Tadhkirat al-Awlia

Tadhkirat al-Awlia

Biographies of early Sufis
by Farid al-Din al ’Attar
Original language: Persian

Book | Diwan Anwar al-Rabi’ – ديوان أنوار الربيع | Sh. Muhammad al-Yaqoubi

Book | Diwan Anwar al-Rabi' -  ديوان أنوار الربيع | Sh. Muhammad al-Yaqoubi

The Lights of Spring

Forthcoming Poetry Collection
By Sh. Muhammad al-Yaqoubi
ديوان أنوال الربيع للعلامة الشيخ محمد اليعقوبي


Book | Hujwiri: Kashf al-Mahjub

Book | Hujwiri: Kashf al-Mahjub

Kashf al-Mahjub – An early Persian treatise on Sufism

by Ali al-Hujwiri
English: transl. by Nicholson | A.Javed
Urdu: translation (21MB) | Fazluddin-Gohar (69MB)
More translations and editions: see (more…)

Book | Ibn ‘Ajiba: Al-Bahr al-Madid

Book | Ibn 'Ajiba: Al-Bahr al-Madid

Sh. Ibn 'Ajiba: Al-Bahr al-Madid

Tafsir of the Glorious Quran
الإمام أحمد ابن عجيبة : البحر المديد في تفسير القرآن المجيد
By Imam Ahmad Ibn ´Ajiba
Resources in Arabic:
Resources in English:
Commentary on Sura Yasin PDF

Book | Ibn ‘Ajiba: Iqazh al-Himam – ابن عجيبة : إيقاظ الهمم

Book | Ibn 'Ajiba: Iqazh al-Himam - ابن عجيبة : إيقاظ الهمم

Ibn 'Ajiba: Iqazh al-Himam

Awakening Aspirations - Commentary on Al-Hikam of Ibn 'Ata Allah
By Sh. Ahmad Ibn 'Ajiba al-Hasani
الشيخ أحمد ابن عجيبة : إيقاظ الهمم في شرح الحكم

Arabic: Dar al-Ma´arif
More editions in Arabic:
Editions available online: kutub
Editions listed on
Editions listed on
Engllish transl. (partial) by Aisha Bewley
PDF 1, 2 | Read online: bewley | on this site →

Book | Ibn ‘Ata Allah: Hikam (Aphorisms) – الحكم العطائية

Book | Ibn 'Ata Allah: Hikam (Aphorisms) - الحكم العطائية

Hikam (Aphorisms)

By Ibn 'Ata Allah al-Sakandari
الحكم للإمام ابن عطاء الله السكندري

Arabic: الحكم العطائية PDF (with tashkil)
Alternative writeup: PDF
➣ Ibn 'Ajiba: Iqazh al-Himam Text collection | on this site →
➣ Al-Sharnubi: Sharh al-Hikam - PDF Dar Ibn Kathir 1989 | Text
➣ Ibn 'Abbad al-Rundi: Sharh al-Hikam (PDF)
➣ Ahmad Zarruq: Sharh al-Hikam (PDF)
➣ More Shuruh:
Hikem-i Ataiyye (PDF)
English Transl: Al-Hikam - Sufi Aphorisms - PDF
Partial translations & commentaries:
➣ Ibn Abbad al-Rundi (partial, transl: The Guiding Helper Foundation) PDF
➣ Ibn 'Ajiba (partial, transl. Aisha Bewley): bewley | PDF 1, 2 | on this site →
Svensk översättning av Göran Ogén
På webben: damas | | Utgiven av Libris
Trad. al español de Francesc Gutiérrez: "Aforismos sufíes" (Editorial José J. de Olañeta)
Traduccion alternativa de Kamal Llopis al-Magriti PDF

Book | Ibn ‘Ata Allah: Kitab al-Tanwir

Book | Ibn 'Ata Allah: Kitab al-Tanwir

Kitab al-Tanwir fi isqat al-tadbir

The Book of Enlightenment on Dropping Self-Management
By Sh. Ibn 'Ata Allah al-Sakandary
ابن عطاء السكندري : كتلب التنوير في إسقات التدبير


المكتبة الأزهرية 2007
Transl. as "Tevekkül'ün İncelikleri / Tedbiri Terk Etmenin Esasları"
Urdu translation by Shaykh Ashraf Ali Thanvi
Recommended translation: "Illuminating Guidance on dropping Self-Direction" by Ibrahim Hakim (Noon 2011)
For sale on:
View Summary | Scanned pages | PDF
Alternative translation from nmusa PDF | amazon Original edition from Noon 2011: ISBN 0615309895, 9780615309897. Variant edition from Facsimile Publisher (2015) - for sale on amazon. See also online PDF
Sobre el abandono de sí mismo - trad Juan José González
More : Editions world-wide: Worldcat. Indonesian translation available. 


Presentation of the book from

One cannot overestimate the value of Imam Ibn ‘Ata’Illah, may Allah be pleased with him, in preserving the teachings of the Shadhdhuliyyah, since he was the first to write them down. Both Imam Abu’l-Hasan ash-Shadhdhuli and his successor Imam Abu’l ‘Abbas al-Mursi, may Allah be pleased with them, never wrote any books on the Path. When asked why, Abu’l-Hasan replied, “My companions are my books.” Be that as it may, the teachings would not have survived down to this day as they have if Allah had not inspired Ibn ‘Ata’Illah to put them into written form.

One of the main reasons why this specific book is so fundamental is that it deals with a cardinal doctrine of the Shadhdhuli teaching, namely, the ceasing of self-direction and management in favour of choosing the management and direction of Allah (isqat at-tadbir). A major subject, to which actually half the book is devoted, is rizq, or provision and daily sustenance.

Ibn ‘Ata’Illah deals with the proper approach to acquiring one’s daily provision, the proper manners of withholding it and spending it, and most importantly, how and why one should not waste one’s energy in anxiety over it. In this respect, the Way of the Shadhdhuliyyah, unlike some of the other ways of Sufism, does not call for a life of begging and mendicancy, but rather teaches its adherents to live a life of intense contemplation in the midst of the worldly means of livelihood. In other words, ‘being in the world but not of the world.’ And the importance of this book can also be seen in the method it teaches the reader of how to apply this advice.


Table of Contents Download

—Chapter [1]. Submission and Abandoning Tadbir,
—Chapter [2]. Complete and Total Submission,
—Chapter [3]. The Stations of Certainty (Yaqin),
—Chapter [4]. The Means of Abandoning Tadbir with Allah Almighty,
—Chapter [5]. The Abandonment of Tadbir is the Noblest of the Divine Miraculous Gifts (karamat),
—Chapter [6]. The Submission of the ‘Face’ to Allah Almighty,
—Chapter [7]. The Types of Tadbir,
—Chapter [8]. The Divested of Means (mutajarrid) & the One of Means (mutasabbib),
—Chapter [9]. The Secret Purpose in the Creation of Tadbir,
—Chapter [10]. Tadbir in the Daily Provision (rizq),
—Chapter [11]. The Intended Desire of Allah Almighty in Creating Jinn and Man,
—Chapter [12]. The Gurantee of Sustenance by Allah Almighty for His Servants,
—Chapter [13]. The Coupling of Creation (khalq) and Sustenance (rizq),
—Chapter [14]. The Obligation to Command the Family to Salat,
—Chapter [15]. How Allah Almighty takes Responsibility fort Providing Sustenance,
—Chapter [16]. The State and Nature of Rizq,
—Chapter [17]. The Wisdom in Taking a Means of Livelihood (asbab),
—Chapter [18]. Reliance on Allah Almighty and the Taking of Means,
—Chapter [19]. The Explanation of the Litany of Shaykh Abu’l Abbas,
—Chapter [20]. The Harm of Tadbir with Allah Most High,
—Chapter [21]. Utterances of ther Realities.
—Concluding Supplication (du’aa),

Book | Ibn ‘Ata Allah: Lataif al-Minan – ابن عطاء الله: لطائف المنن

Book | Ibn 'Ata Allah: Lataif al-Minan - ابن عطاء الله: لطائف المنن

Book | Ibn 'Ata Allah: Lataif al-Minan

The Subtle Blessings in the Saintly Lives of Abu al-Abbas al-Mursi and His Master Abu al-Hasan al-Shadhili
By Ibn 'Ata Allah al-Sakandari
لطائف المنن في مناقب الشيخ أبي العباس وشيخه أبي الحسن للإمام ابن عطاء الله السكندري

Dar al-Misri, Cairo & Dar al-Kitab al-Lubnani, Beirut, 1991
Turkish transl: "İbn-i Ataullah el-İskenderi: Allah'ın İki Veli Kulu"
English transl. by Nancy Roberts
French transl. by Eric Geoffroy: "La sagesse des maîtres soufis", Grasset 1998

Book | Ibn ‘Ata Allah: Miftah al-Falah – ابن عطاء الله السكندري :مفتاح الفلاح

Book | Ibn 'Ata Allah: Miftah al-Falah - ابن عطاء الله السكندري :مفتاح الفلاح

Book | Ibn 'Ata Allah: Miftah al-Falah - The Key to Salvation

الإمام ابن عطاء الله السكندري :مفتاح الفلاح ومصباح الانوار
Ibn 'Ata Allah al-Sakandari
الإمام ابن عطاء الله السكندري :مفتاح الفلاح ومصباح الانوار


Book | Ibn Hajar: Nukhbat al-Fikr & Nazhat al-Nazhr

Book | Ibn Hajar: Nukhbat al-Fikr & Nazhat al-Nazhr

Nukhbat al-Fikr | Nazhat al-Nazhr

By Hafízh Ibn Hajar al-'Asqalani
الحافظ ابن حجر العسقلاني : نزهة النظر في توضيح نخبة الفكر في مصطلح أهل الأثر


Nukhbat al-Fikar - Arabic text with tashkil

نخبة الفكر في مصطلح أهل الأثر
للحافظ ابن حجر –رحمه الله-

مَتْنُ نُخْبَةِ الْفِكَرِ

قَالَ الْإِمَامُ الْحَافِظُ: أَحْمَدُ بْنُ عَلِيِّ بْنِ حَجَرٍ الْعَسْقَلَانِيُّ – يَرْحَمُهُ اللَّهُ تَعَالَى- :
الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَزَلْ عَلِيمًا قَدِيرًا ، وَصَلَّى اللَّهُ عَلَى سَيِّدِنَا مُحَمَّدٍ الَّذِي أَرْسَلَهُ إِلَى النَّاسِ بَشِيرًا وَنَذِيرًا ، وَعَلَى آلِ مُحَمَّدٍ وَصَحْبِهِ وَسَلَّمَ تَسْلِيمًا كَثِيرًا. أَمَّا بَعْدُ:

فَإِنَّ التَّصَانِيفَ فِي اصْطِلَاحِ أَهْلِ الْحَدِيثِ قَدْ كَثُرَتْ ، وَبُسِطَتْ وَاخْتُصِرَتْ ، فَسَأَلَنِي بَعْضُ الْإِخْوَانِ أَنْ أُلَخِّصَ لَهُمُ الْمُهِمَّ مِنْ ذَلِكَ ، فَأَجَبْتُهُ إِلَى سُؤَالِهِ؛ رَجَاءَ الِانْدِرَاجِ فِي تِلْكَ الْمَسَالِكِ

فَأَقُولُ :
الْخَبَرُ إِمَّا أَنْ يَكُونَ لَهُ: طُرُقٌ بِلَا عَدَدٍ مُعَيَّنٍ ، أَوْ مَعَ حَصْرِ بِمَا فَوْقَ الِاثْنَيْنِ، أَوْ بِهِمَا، أَوْ بِوَاحِدٍ .
فَالْأَوَّلُ: الْمُتَوَاتِرُ: الْمُفِيدُ لِلْعِلْمِ الْيَقِينِيِّ بِشُرُوطِهِ.
وَالثَّانِي: الْمَشْهُورُ، وَهُوَ الْمُسْتَفِيضُ عَلَى رَأْيٍ.
وَالثَّالِثُ: : الْعَزِيزُ ، وَلَيْسَ شَرْطًا لِلصَّحِيحِ خِلَافًا لِمَنْ زَعَمَهُ.
وَالرَّابِعُ: الْغَرِيبُ.
وَكُلُّهَا – سِوَى الْأَوَّلِ – آحَادٌ .
وَفِيهَا الْمَقْبُولُ وَالْمَرْدُودُ؛ لِتَوَقُّفِ الِاسْتِدْلَالِ بِهَا عَلَى الْبَحْثِ عَنْ أَحْوَالِ رُوَاتِهَا دُونَ الْأَوَّلِ.
وَقَدْ يَقَعُ فِيهَا مَا يُفِيدُ الْعِلْمَ النَّظَرِيَّ بِالْقَرَائِنِ عَلَى الْمُخْتَارِ.
ثُمَّ الْغَرَابَةُ: إِمَّا أَنْ تَكُونَ فِي أَصْلِ السَّنَدِ ، أَوْ لَا.
فَالْأَوَّلُ: الْفَرْدُ الْمُطْلَقُ . وَالثَّانِي: الْفَرْدُ النِّسْبِيُّ ، وَيَقِلُّ إِطْلَاقُ الْفَرْدِيَّةِ عَلَيْهِ.

وَخَبَرُ الْآحَادِ بِنَقْلِ عَدْلٍ تَامِّ الضَّبْطِ ، مُتَّصِلِ السَّنَدِ ، غَيْرِ مُعَلَّلٍ وَلَا شَاذٍّ : هُوَ الصَّحِيحُ لِذَاتِهِ . وَتَتَفَاوَتُ رُتَبُهُ بِتَفَاوُتِ هَذِهِ الْأَوْصَافِ .
وَمِنْ ثَمَّ قُدِّمَ صَحِيحُ الْبُخَارِيِّ ، ثُمَّ مُسِلِمٍ ، ثُمَّ شَرْطُهُمَا.
فَإِنْ خَفَّ الضَّبْطُ: فَالْحَسَنُ لِذَاتِهِ ، وَبِكَثْرَةِ طُرُقِهِ يُصَحَّحُ .
فَإِنْ جُمِعَا فَلِلتَّرَدُّدِ فِي النَّاقِلِ حَيْثُ التَّفَرُّدُ ، وَإِلَّا فَبِاعْتِبَارِ إِسْنَادَيْنِ .
وَزِيَادَةُ رَاوِيهِمَا مَقْبُولَةٌ مَا لَمْ تَقَعْ مُنَافِيَةً لِمَنْ هُوَ أَوْثَقُ .

فَإِنْ خُولِفَ بِأَرْجَحَ فَالرَّاجِحُ الْمَحْفُوظُ ، وَمُقَابِلُهُ الشَّاذُّ . وَمَعَ الضَّعْفِ فَالرَّاجِحُ الْمَعْرُوفُ ، وَمُقَابِلُهُ الْمُنْكَرُ.
وَالْفَرْدُ النِّسْبِيُّ: إِنْ وَافَقَهُ غَيْرُهُ فَهُوَ الْمُتَابِعُ، وَإِنْ وُجِدَ مَتْنٌ يُشْبِهُهُ فَهُوَ الشَّاهِدُ .
وَتَتَبُّعُ الطُّرُقِ لِذَلِكَ هُوَ الِاعْتِبَارُ .
ثُمَّ الْمَقْبُولُ: إِنْ سَلِمَ مِنَ الْمُعَارَضَةِ فَهُوَ الْمُحْكَمُ .
وَإِنْ عُورِضَ بِمِثْلِهِ : فَإِنْ أَمْكَنَ الْجَمْعُ فَمُخْتَلِفُ الْحَدِيثِ .
أَوْ لا ، وثَبَتَ الْمُتَأَخِّرُ فَهُوَ النَّاسِخُ ، وَالْآخَرُ الْمَنْسُوخُُ ، وَإِلَّا فَالتَّرْجِيحُ ، ثُمَّ التَّوَقُّفُ .
ثُمَّ الْمَرْدُودُ: إِمَّا أَنْ يَكُونَ لِسَقْطٍ أَوْ طَعْنٍ :
فَالسَّقْطُ: إِمَّا أَنْ يَكُونَ مِنْ مَبَادِئِ السَّنَدِ مِنْ مُصَنِّفٍ، أَوْ مِنْ آخِرِهِ بَعْدَ التَّابِعِيِّ ، أَوْ غَيْرِ ذَلِكَ .

فَالْأَوَّلُ: الْمُعَلَّقُ . وَالثَّانِي : الْمُرْسَلُ . وَالثَّالِثُ : إِنْ كَانَ بِاثْنَيْنِ فَصَاعِدًا مَعَ التَّوَالِي فَهُوَ الْمُعْضَلُ ، وَإِلَّا فَالْمُنْقَطِعُ .
ثُمَّ قَدْ يَكُونُ وَاضِحًا أَوْ خَفِيًّا. فَالْأَوَّلُ: يُدْرَكُ بِعَدَمِ التَّلَاقِي ، وَمِنْ ثَمَّ احْتِيجَ إِلَى التَّأْرِيخِ .
وَالثَّانِي: الْمُدَلَّسُ وَيَرِدُ بِصِيغَةِ تَحْتَمِلُ اللَّقْيَ : كَعَنْ ، وَقَالَ ، وَكَذَا الْمُرْسَلُ الْخَفِيُّ مِنْ مُعَاصِرٍ لَمْ يَلْقَ

ثُمَّ الطَّعْنُ: إِمَّا أَنْ يَكُونَ لِكَذِبِ الرَّاوِي ، أَوْ تُهْمَتِهِ بِذَلِكَ ، أَوْ فُحْشِ غَلَطِهِ ، أَوْ غَفْلَتِهِ ، أَوْ فِسْقِهِ ، أَوْ وَهْمِهِ ، أَوْ مُخَالَفَتِهِ ، أَوْ جَهَالَتِهِ ، أَوْ بِدْعَتِهِ ، أَوْ سُوءِ حِفْظِهِ.
فَالْأَوَّلُ: الْمَوْضُوعُ، وَالثَّانِي: الْمَتْرُوكُ، وَالثَّالِثُ: الْمُنْكَرُ عَلَى رَأْيٍ، وَكَذَا الرَّابِعُ وَالْخَامِسُ.
ثُمَّ الْوَهْمُ: إِنِ اطُّلِعَ عَلَيْهِ بِالْقَرَائِنِ، وَجَمْعِ الطُّرُقِ : فَالْمُعَلَّلُ.

ثُمَّ الْمُخَالَفَةُ: إِنْ كَانَتْ بِتَغْيِيرِ السِّيَاقِ: فَمُدْرَجُ الْإِسْنَادِ، أَوْ بِدَمْجِ مَوْقُوفٍ بِمَرْفُوعٍ: فَمُدْرَجُ الْمَتْنِ، أَوْ بِتَقْدِيمٍ أَوْ تَأْخِيرٍ : فَالْمَقْلُوبُ ، أَوْ بِزِيَادَةِ رَاوٍ: فَالْمَزِيدُ فِي مُتَّصِلِ الْأَسَانِيدِ ، أَوْ بِإِبْدَالِهِ وَلَا مُرَجِّحَ : فَالْمُضْطَّرِبُ .
وَقَدْ يَقَعُ الْإِبْدَالُ عَمْدًا امْتِحَانًا ، أَوْ بِتَغْيِيرٍ مَعَ بَقَاءِ السِّيَاقِ: فَالْمُصَحَّفُ وَالْمُحَرَّفُ .
وَلَا يَجُوزُ تَعَمُّدُ تَغْيِيرِ الْمَتْنِ بِالنَّقْصِ وَالْمُرَادِفِ إِلَّا لِعَالِمٍ بِمَا يُحِيلُ الْمَعَانِي .
فَإِنْ خَفِيَ الْمَعْنَى احْتِيجَ إِلَى شَرْحِ الْغَرِيبِ ، وَبَيَانِ الْمُشْكِلِ .
ثُمَّ الْجَهَالَةُ: وَسَبَبُهَا أَنَّ الرَّاوِيَ قَدْ تَكْثُرُ نُعُوتُهُ فَيُذْكَرُ بِغَيْرِ مَا اشْتُهِرَ بِهِ لِغَرَضٍ ، وَصَنَّفُوا فِيهِ الْمُوَضِّحَ.

وَقَدْ يَكُونُ مُقِلًّا فَلَا يَكْثُرُ الأَخْذُ عَنْهُ ، وَصَنَّفُوا فِيهِ الوُحْدَانَ ، أَوْ لَا يُسَمَّى اخْتِصارًا ، وَفِيهِ المُبْهَمَاتُ ، وَلَا يُُقْبَلُ المُبْهَمُ وَلَوْ أُبْهِمَ بِلَفْظِ التَّعْدِيلِ عَلَى الْأَصَّحِ .

فَإِنْ سُمِّيَ وَانْفَرَدَ وَاحِدٌ عَنْهُ : فمَجْهُولُ الْعَيْنِ ، أَوِ اثْنَانِ فَصَاعِدًا ، وَلَمْ يُوَثَّقْ : فَمَجْهُولُ الحَالِ ، وَهُوَ الْمَسْتُورُ .
ثُمَّ الْبِدْعَةُ : إِمَّا بِمُكَفِّرٍ ، أَوْ بِمُفَسِّقٍ .

فَالْأَوَّلُ : لَا يَقْبَلُ صَاحِبَهَا الْجُمْهُورُ . وَالثَّانِي: يُقْبَلُ مَنْ لَمْ يَكُنْ دَاعِيَةً فِي الْأَصَّحِ ، إلَّا أنْ يَرْوِيَ مَا يُقوِّي بِدْعَتَهُ فَيُرَدُّ عَلَى الْمُخْتَارِ، وَبِهِ صَرَّحَ الْجَوْزَجَانِيُّ شَيْخُ النَّسَائِيِّ .

ثُمَّ سُوءُ الْحِفْظِ: إِنْ كَانَ لَازِمًا فَهُوَ الشَّاذُّ عَلَى رَأْيٍ، أَوْ طَارِئًا فَالْمُُخْتَلِطُ ، وَمَتَى تُوبِعَ سََيْئُّ الْحِفْظِ بِمُعْتَبَرٍ، وَكَذَا الْمَسْتُورُ ، وَالْمُرْسَلُ ، وَالْمُدلَّسُ: صَارَ حَدِيثُهُمْ حَسَنًا لَا لِذَاتِهِ ، بَلْ بِالْمَجْمُوعِ.

ثُمَّ الْإِسْنَادُ: إِمَّا أَنْ يَنْتَهِيَ إِلَى النَّبيِّ -صَلَّى اللَّهُ تَعَالَى عَلَيْهِ وَسِلَّمَ- ، تَصْرِيحًا ، أَوْ حُكْمًا : مِنْ قَوْلِهِ ، أَوْ فِعْلِهِ ، أَوْ تَقْرِيرِهِ.

أَوْ إِلَى الصَّحَابِيِّ كَذَلِكَ وَهُوَ : مَنْ لَقِيَ النَّبيَّ -صَلَّى اللَّهُ تَعَالَى عَلَيْهِ وَعَلَى آَلِهِ وَسَلَّمَ- مُؤْمِنًا بِهِ، وَمَاتَ عَلَى الْإِسْلَامِ ، وَلَوْ تَخَلَّلَتْ رِدَّةٌ فِي الْأَصَحِّ.
أَوْ إِلَى التَّاَّبِعِيِّ : وَهُوَ مَنْ لَقِيَ الصَّحَابِيَّ كَذَلِكَ .

فَالْأَوَّلُ : الْمَرْفُوعُ ، وَالثَّانِي : الْمَوْقُوفُ ، وَالثَّالِثُ : الْمَقْطُوعُُ ، وَمَنْ دُونَ التَّابِعِيِّ فِيهِ مِثْلُهُ، وَيُقَالُ لِلأَخِيرَيْنِ : الْأَثَرُ.
وَالْمُسْنَدُ: مَرْفُوعُ صَحَابِيٍّ بِسَنَدٍ ظَاهِرُهُ الْاتِّصَالُ.

فَإِنْ قَلَّ عَدَدُهُ : فَإِمَّا أَنْ يَنْتَهِيَ إِلَى النَّبِيِّ -صَلَّى اللَّهُ عَلَيْهِ وَعَلَى آَلِهِ وَسَلَّمَ- ، أَوْ إِلَى إِمَامٍ ذِي صِفَةٍ عَلِيَّةٍ كَشُعْبَةَ . فَالْأَوَّلُ : الْعُلُوُّ الْمُطْلَقُ . وَالثَّانِي : النِّسْبِيُّ .
وَفِيهِ الْمُوَافَقَةُ : وَهِيَ الْوُصُولُ إِلَى شَيْخِ أَحَدِ الْمُصَنِّفِينَ مِنْ غَيْرِ طَرِيقِهِ.
وَفِيهِ الْبَدَلُ : وَهُوَ الْوُصُولُ إِلَى شَيْخِ شَيْخِهِ كَذَلِكَ.
وَفِيهِ الْمُسَاوَاةُ : وَهِيَ اسْتِوَاءُ عَدَدِ الْإِسْنَادِ مِنَ الرَّاوِي إِلَى آَخِرِهِ ، مَعَ إِسْنَادِ أَحَدِ الْمُصنِّفِينَ.
وَفِيهِ الْمُصَافَحَةُ: وَهِيَ الْاسْتِوَاءُ مَعَ تِلْمِيذِ ذَلِكَ الْمُصنِّفِ، وَيُُقَابِلُ الْعُلُوَّ بَأَقسامِهِ : النُّزُولُ.

فَإِنْ تَشَارَكَ الرَّاوِي وَمَنْ رَوَى عَنْهُ فِي السِّنِّ وَاللُّقِيِّ فَهُوَ الْأَقْرَانُ ُ. وَإِنْ رَوَى كُلٌّ مِنْهُمَا عَنِ الْآَخَرِ: فَالْمُدْبَجُ.

وَإِنْ رَوَى عَمَّنْ دُونَهُ : فَالْأَكَابِرُ عَنِ الْأَصَاغِرِ ، وَمِنْهُ الْآَبَاءُ عَنِ الْأَبْنَاءِ ، وَفِي عَكْسِهِ كَثْرَةٌ ، وَمِنْهُ مَنْ رَوَى عَنْ أَبِيهِ عَنْ جَدِّهِ.
وَإِنِ اشْتَرَكَ اثْنَانِ عَنْ شَيْخٍ ، وَتَقدَّمَ مَوْتُ أَحَدِهِمَا ، فَهُوَ : السَّابِقُ وَاللَّاحِقُُ.
وَإِنْ رَوَى عَنْ اثْنَيْنِ مُتَّفِقَي الْاسْمِ ، وَلَمْ يَتَمَيْزَا ، فَبِاخْتِصَاصِهِ بِأَحَدِهِمَا يَتَبَيْنُ الْمُهْمَلُ.
وَإِنْ جَحَدَ مَرْوِيَّهُ جَزْمًا : رُدَّ ، أَوْ احْتَمَالًا : قُبِلَ فِي الْأَصَحِّ. وَفِيهِ : “مَنْ حَدَّثَ وَنَسِيَ”.
وَإِنِ اتَّفَقَ الرُّوَاةُ فِي صِيَغِ الْأَدَاءِ ، أَوْ غَيْرَهَا مِنَ الْحَالَاتِ ، فَهُوَ الْمُسَلْسَلُ.

وَصِيَغُ الْأَدَاءِ: سَمِعْتُ وَحَدَّثَنِي ، ثُمَّ أَخْبَرَنِي ، وَقَرَأْتُ عَلَيْهِ ، ثُمَّ قُرِئَ عَلَيْهِ وَأَنَا أَسْمَعُ ، ثُمَّ أَنْبَأَنِي ، ثُمَّ نَاوَلَنِي ، ثُمَّ شَافَهَنِي. ثُمَّ كَتَبَ إِلَيَّ ، ثُمَّ عَنْ ، وَنَحْوَهَا.

فَالْأَوَّلْانِ : لِمَنْ سَمِعَ وَحْدَهُ مِنْ لَفْظِ الشَّيْخِ ، فَإِنْ جَمَعَ فَمَعَ غَيْرِهِ ، وَأَوَّلُهَا : أَصْرَحُهَا وَأَرْفَعُهَا فِي الْإِمْلَاءِ.

وَالثَّالِثُ، وَالرَّابِعُ : لِمَنْ قَرَأَ بِنَفْسِهِ ، فَإِنْ جَمَعَ : فَكَالْخَامِسِ.

وَالْإِنْبَاءُ : بِمَعْنَى الْإِخْبَارُ. إِلّا فِي عُرْفِ الْمُتَأَخِرِينَ فَهُوَ لِلْإِجَازَةِ كَعَنْ ، وَعَنْعَنَةُ الْمُعَاصِرِ مَحْمُولَةٌ عَلَى السَّمَاعِ إِلَّا مِنْ المُدَلِّسٍ وَقِيلَ : يُشْتَرَطُ ثُبُوتُ لِقَائِهِمَا -وَلَوْ مَرَّةً- ، وَهُوَ الْمُخْتَارُ .

وَأَطْلَقُوا الْمُشَافَهَةَ فِي الْإِجَازَةِ الْمُتَلَّفَظُ بِهَا، وَالمُكَاتَبَةُ فِي الْإِجَازَةِ الْمَكْتُوبِ بِهَا ، وَاشْتَرَطُوا فِي صِحَّةِ الْمُنَاوَلَةِ اقْتِرَانُهَا بِالْإِذْنِ بِالرِّوَايَةِ ، وَهِيَ أَرْفَعُ أَنْوَاعِ الْإِجَازَةِ.

وَكَذَا اشْتَرَطُوا الْإِذْنَ فِي الوِجَادَةِ ، وَالْوَصِيِّةِ بِالْكِتَابِ وَفِي الْإِعْلَامِ ، وَإِلَّا فَلَا عِبْرَةَ بِذَلِكَ كَالْإِجَازَةِ الْعَامَّةِ ، وَلِلْمَجْهُولِ ، وَلِلْمَعْدُومِ ، عَلَى الْأَصَحِّ فِي جَمِيعِ ذَلِكَ.

ثُمَّ الرُّوَاةُ إَنِ اتَّفَقَتْ أَسْمَاؤُهُمْ ، وَأَسْمَاءُ آَبَائِهِمْ فَصَاعِدًا ، وَاخْتُلِفَتْ أَشْخَاصُهُمْ : فَهُوَ الْمُتَّفِقُ وَالْمُفْتَرِقُ ، وَإِنِ اتَّفَقَتِ الْأَسْمَاءُ خَطًا ، وَاخْتَلَفَتْ نُطْقًا : فَهُوَ الْمُؤْتَلِفُ وَالْمُخْتَلِفُُ.

وَإِنِ اتَّفَقَتِ الْأَسْمَاءُ وَاخْتَلَفَتِ الْآَبَاءُ ، أَوْ بِالْعَكْسِ : فَهُوَ الْمُتَشَابِهُ ، وَكَذَا إِنْ وَقَعَ الْاتِّفَاقُ فِي الْاسْمِ وَاسْمِ الْأَبِ ، والْاِخْتِلَافُ فِي النِّسْبَةِ، وَيَتَرَكَّبُ مِنْهُ وَمِمَّا قَبْلَهُ أَنْوَاعُ : مِنْهَا أَنْ يَحْصُلَ الْاِتِّفَاقُ أَوْ الْاِشْتِبَاهُ إِلَّا فِي حَرْفٍ أَوْ حَرْفَيْن. أَوْ بِالتَّقْدِيمِ وَالتَّأْخِيرِ أَوْ نَحْوَ ذَلِكَ.

وَمِنَ الْمُهِمِّ : مَعْرِفَةُ طَبَقَاتِ الرُّوَاةِ وَمَوَالِيدِهِمْ ، وَوَفَيَاتِهِمْ ، وَبُلْدَانِهِمْ ، وَأَحْوَالِهِمْ تَعْدِيلًا وَتَجْرِيحًا وَجَهَالَةً.

وَمرَاتِبُ الْجَرْحِ : وَأَسْوَؤُهَا الْوَصْفُ بِأَفْعَلَ ، كَأَكْذَبِ النَّاسِ ، ثُمَّ دَجَّالٍ ، أَوْ وَضَّاعٍ ، أَوْ كَذَّابٍ.
وَأَسْهَلُهَا : لَيْنٌ ، أَوْ سَيِّئُ الْحِفْظِ ، أَوْ فِيهِ مَقَالٌ.

وَمرَاتِبُ التَّعْدِيلِ : وَأَرْفَعُهَا الْوَصْفُ بَأَفْعَلَ : كَأَوْثَقِ النَّاسِ ، ثُمَّ مَا تَأكَدَ بِصِفَةٍ أَوْ صِفَتَيْنِ كَثِقَةٍ ثِقَةٍ ، أَوْ ثِقَةٍ حَافِظٍ وَأَدْنَاهَا مَا أَشْعَرَ بِالْقُرْبِ مِنْ أَسْهَلِ التَّجْرِيحِ : كَشَيْخٍ ، وَتُقْبَلُُ التَّزْكِيَةُ مِنْ عَارِفٍ بَأَسْبَابِهَا ، وَلَوْ مِنْ وَاحِدٍ عَلَى الْأَصَحِّ.

وَالْجَرْحُ مُقَدَّمٌ عَلَى التَّعْدِيلِ إِنْ صَدَرَ مُبَيِنًا مِنْ عَارِفٍ بِأْسْبَابِهِ ، فَإِنْ خَلَا عَنِ التَّعْدِيلِ : قُبِلَ مُجْمَلًا عَلَى الْمُخْتَارِ.

وَمِنَ الْمُهِمِّ مَعْرِفَةُ كُنَى الْمُسَمِّينَ ، وَأَسْمَاءِ الْمُكَنَّيْنَ ، وَمَنِ اسْمُهُ كُنْيَتُهُ ، وَمَنِ اخْتُلِفَ فِي كُنْيَتِهِ ، وَمَنْ كَثُرَتْ كُنَاهُ أَوْ نُعُوتُهُ ، وَمَنْ وَافَقَتْ كُنْيَتُهُ اسْمَ أَبِيهِ، أَوْ بِالْعَكْسِ ، أَوْ كُنْيتُهُ كُنْيَةُ زَوْجَتِهِ ، وَمَنْ نُسِبَ إِلَى غَيْرِ أَبِيهِ ، أَوْ إِلَى غَيْرِ مَا يَسْبِقُ إِلَى الْفَهْمِ ، وَمَنِ اتَّفَقَ اسْمُهُ وَاسْمُ أَبِيهِ وَجَدِّهِ ، أَوْ اسْمُ شَيْخِهِ وَشَيْخِ شَيْخِهِ فَصَاعِدًا، وَمَنِ اتَّفَقَ اسْمُ شَيْخِهِ وَالرَّاوِي عَنْهُ .

وَمَعْرِفَةُ الْأَسْمَاءِ الْمُجَرَّدَةِ ، وَالْمُفْرَدَةِ ، وَالْكُنَى ، وَالْأَلْقَابِ ، وَالْأَنْسَابِ ، وَتَقَعُ إِلَى الْقَبَائِلَ وَالْأَوْطَانِ ، بِلَادًا ، أَوْ ضَيَاعًا أَوْ سِكَكًا ، أَوْ مُجَاوِرَةً. وَإِلَى الصَّنائِعَ وَالْحِرَفِ ، وَيَقَعُ فِيهَا الْاتِّفَاقُ وَالْاشْتَبَاهُ كَالْأَسْمَاءِ ، وَقَدْ تَقَعُ أَلْقَابًا.

وَمَعْرِفَةُ أَسْبَابِ ذَلِكَ ، وَمَعْرِفَةُ الْمَوَالِي مِنْ أَعْلَى ، وَمِنْ أَسْفَلِ ، بِالرِّقِ ، أَوْ بِالْحَلِفِ ، وَمَعْرِفَةُ الْإِخْوَةِ وَالْأَخَوَاتِ.

وَمَعْرِفَةُ آَدَابِ الشَّيْخِ وَالطَّالِبِ ، وَسِنِّ التَّحَمُّلِ وَالْأَدَاءِ ، وَصِفَةِ كِتَابَةِ الْحَدِيثِ وَعَرْضِهِ ، وَسَمَاعِهِ ، وَإِسْمَاعِهِ ، والرِّحْلَةِ فِيهِ ، وَتَصْنِيفِهِ ، إِمَّا عَلَى الْمَسَانِيدِ ، أَوْ الْأَبْوَابِ ، أَوْ الْعِلَلِ ، أَوْ الْأَطْرَافِ.

وَمَعْرِفَةُ سَبَبِ الْحَدِيثِ ، وَقَدْ صَنَّفَ فِيِهِ بَعْضُ شُيُوخِ القَاضِي أبِي يَعْلَى بْنِ الْفَرَّاءِ ، وصَنَّفُوا فِي غَالِبِ هَذِهِ الْأَنْوَاعِ ، وَهِيَ نَقْلٌ مَحْضٌ، ظَاهِرةُ التَّعْرِيفِ ، مُسْتَغْنِيَةٌ عَنِ التَّمْثِيلِ ، وَحَصْرُهَا مُتَعَسِّرٌ ، فَلْتُرَاجِعْ لَهَا مَبْسُوطَاتِهَا.
وَاللَّهُ الْمُوَفِّقُ وَالْهَادِي ، لَا إِلَهَ إِلَّا هُوَ.

Book | Ibn Khaldun: Shifa al-Sa’il – ابن خلدون: شفاء السائل

Book | Ibn Khaldun: Shifa al-Sa'il - ابن خلدون:  شفاء السائل

Shifa al-Sa'il

Treaties of Tasawwuf
By Ibn Khaldun
ابن خلدون : شفاء السائل وتهذيب المسائل

Arabic: Dar al-Fikr, Damascus 1996
English transl. by Yomma Adal, Indiana Univ. 1990
Excerpt: On the Necessity of Following a Shaykh View PDF | Download

Book | Ibn Sabbagh: Durrat al-asrar – درة الأسرار وتحفة الأبرار لابن الصباغ

Book | Ibn Sabbagh: Durrat al-asrar - درة الأسرار وتحفة الأبرار لابن الصباغ

Ibn Sabbagh: Durrat al-asrar

The Pearl of Secrets and the Treasures of the Righteous
By Ibn Sabbagh

ابن الصباغ : درة الأسرار وتحفة الأبرار في أقوال وأفعال وأحوال ومقامات ونسب وكرامات وأذكار ودعوات سيدي أبو الحسن الشاذلي


Book | Jazuli: Dalail al-Khayrat Facsimile – دلائل الخيرات للإمام الجزولي – فاكسيميل

Book | Jazuli: Dalail al-Khayrat Facsimile - دلائل الخيرات للإمام الجزولي - فاكسيميل

Guides to Goodness

Facsimile of Dalail al-Khayrat
Calligraphy by Us. Uthman Nuri Kayshzada
with English translation and an Introduction by Shaykh Muhammad al-Yaqoubi

Author: Imam al-Jazuli

ددلائل الخيرات للإمام الجزولي


Book | Nawawi: Tibiyan

Book | Nawawi: Tibiyan

Imam Al-Nawawi: Al-Tibiyan

Adab with the Quran
By Imam Abu Zakaria Yahya ibn Sharaf al-Din Al-Naawi
الإمام النووي : التبيان في آداب حملة القرآن

Book | Qadi ‘Iyad: Al-Shifa

Book | Qadi 'Iyad: Al-Shifa

Kitab al-Shifa fi al-Ta'rifi bi Huquqi al-Mustafa

The Book of Healing - Knowing the Rights of the Elect Prophet of Allah ﷺ
By Abul Fadl Qadi ´Iyad ibn Musa al-Yahsubi
كتاب الشفاء في التعريف بحقوق المصطفى - للقاضي عياض بن موسى اليحصبي


Book | Qushayri: Risala

Book | Qushayri: Risala


By Imam Abul-Qasim Abdul Karim Hawazin al-Qushayri (d. 465 H.)
الرسالة للامام القشيري


In 893/1488, Zakariya al-Ansari, who had an ijaza, for teaching the Risala that went back to Abu’l-Mahasin ‘Abd al-Wahid ar-Ruyani, a pupil of al-Qushayri, wrote a commentary on difficult or obscure terms and passages of the Risala entitled Ahkam ad-Dalala ‘ala Tahrir ar-Risala. Al-Ansari’s work was greatly expanded in 1271/1854 by Mustafa Muhammad al-‘Arusi (an adherent of the Arusi branch of the Shadhili order) with his Nata’ij al-Afkar fi Bayan Ma’ani Sharh ar-Risala al-Qushayriya. Two other commentaries in Arabic remain in manuscript: Sadid ad-Din Abu Muhammad al-Lakhmi’s ad-Dalala ‘ala Fawa’id ar-Risala, completed in 638/1240, and one by the celebrated Herati scholar, Mulla ‘Ali al-Qari’ (d. 1014/1605). There is also a partial commentary in Persian by Sayyid Muhammad Gisudaraz (d. 825/1422), the well-known Indian Chishti; he criticizes al-Qushayri in several connections. (Gibril Haddad in his Bio on Imam al-Qushayri)


The Qushayri Risala is one of four indispensable works on the foundations of Sufism:
قوت القاوبب لأبي طالب المكي – Abu Talib al-Makki: Qut al-Qulub (a source of Al-Ghazali’s Ihya )
عوارف المعارف لالسهروردي – Al-Suhrawardi: ´Awarif al-Ma´arif
كتاب اللمع في التصوف لأبي نصر السراج الطوسي – Al-Tusi: Al-Luma´
الرسالة للامام القشيري – Qurshayri: Risala

Book | Sha’rani: Lawaqih

Book | Sha'rani: Lawaqih

The Muhammadan Covenants

Al-Lawaqih al-Qudsiyya fi Bayan al-´Uhud al-Muhammadiyya
By Imam Abul Mawahib ´Abd al-Wahhab al-Sha´rani
الإمام أبو المواهب عبد الوهاب الشعراني : لواقح الأنوار القدسية في بيان العهود المحمدية


Book | Sirajuddin: Sharh al-Bayquniyya

Book | Sirajuddin: Sharh al-Bayquniyya

Sirajuddin: Sharh al-Bayquniyya

Commentary on the Bayquniyya
2009 Dar al-Falah, Halab. Original Language: Arabic
By Sh. AbdAllah Sirajuddin
2009 Dar al-Falah, Halab. Original Language: Arabic

الشيخ عبدالله سراج الدين الحلبي
Şeyh Abdullah Siracuddin: El-Manzumetu'l Beykuniyye Hadis Istılahları

Book | Suhrawardi: ‘Awarif al-Ma’arif

Book | Suhrawardi: 'Awarif al-Ma'arif

´Awarif al-Ma'arif - On gnosis

By Imam Shihab al-Din 'Umar al-Suhrawardi (d. 632 H.)
الإمام شهاب الدين عمر السهروردي : عوارف المعارف

Awarif Awaarif Ul Maarif العوارف

Part 2: السهروردي : عوارف المعارف ـ الجزء الثاني
Urdu translation (95 MB)
For more in Urdu see |
English transl. by H.W. Clarke
More : Sindhi translation: [1], [2]