Mediatype: Book

Text as PDF
Urdu translation by by Shah Muhammad Chishti
Transl. Prof. A. D. Knysh
Göran Ogén: Sufiska texter i översättning - Al-Qushayrī (biorafier och utdrag ur Al-Risala)

Commentaries:
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

The book Al-Ibrīz of Imam ‘Abd al-‘Azīz ad-Dabbāgh, the famous Moroccan quṭb, is a very deep work in taṣawwuf, that brings deep insights into things which we don’t always pay attention to.

The work was written by one of his students, Aḥmad ibn Mubārak al-Sijilmāsī al-Lamti, a great Allama of Uṣul al-Fiqh and Aqīdah, one of the greatest figures of Morocco in terms of his influence on the sacred knowledge and the great number of scholars he produced.

In his youth, when he was in his thirties, he accompanied Al-Quṭb ‘Abd al-‘Azīz ad-Dabbāgh, who was illiterate. He used to ask him questions and write down his answers. He accompanied him for approximately three years. He outdid the scholars of his time and the scholars of the past with his deep knowledge. For seven months during these three years, he wrote down the questions and the answers. This is the book Al-Ibrīz.

Al-Ibrīz has been translated and published in English.

THE DEAD BECOME ALIVE BY THE GRACE OF THE HOLY FIVE
60 Ahadith Concerning the Meritorious Benefits of the Beloved Ahlul Bayt of
Sayyidinaa wa Mawlaana Muhammad Sall Allahu ‘alaihi wa Aalihi wa sallim
Sall Allahu ‘alaihi wa Aalihi wa sallim.
By Mawlaana Jalaaluddin as Suyuti Rahmatullahi ‘alaihi

View PDF
Brief history
Definition of Tajweed
The etiqutte of reciting the Quran
Supplication
Modes of recitation
Beginning a recitation
The basmala

الإمام الترمذي : الشمائل المحمدية - دارالكتب الغرب ­
Turkish Edition ­
Urdu: Recommended translation w/ Sharh by Sh. Ameer Gillani (245MB) ­
English Translations: ­
Utvalda hadither (rahma.se)
"So war der Prophet" Abe al-Hafidh Wentzel (Auszug) ­
More : Al-Shamail Chapter 1. Explained by His Eminence Shaykh Muhammad al-Yaqoubi Playlist:
 
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﷽

eş-ŞEMÂİLÜ’n-NEBEVİYYE

(الشمائل النبويّة)

Tirmizî’nin (ö. 279/892) Resûl-i Ekrem’in şemâiline dair eseri.

Tam adı eş-Şemâilü’n-nebeviyye ve’l-hasailü’l-Muśtafaviyye olup şemâil konusunda yapılan ilk çalışmadır ve elli altı başlık altında 424 (bazı neşirlerde 394, 395) hadisten meydana gelmektedir. Bu başlıklarda Resûlullah’ın dış görünüşü, kıyafeti, yemesi içmesi, konuşma şekli, ibadeti, ahlâkı, geçim tarzı ve ölümü ele alınmıştır. Eser tertip ve muhteva bakımından şemâil konusunda yazılan eserlerin en mükemmeli kabul edilmiştir. Tirmizî bu eserine el-Câmiu’ś-śaĥîĥ’inde yer alan şemâille ilgili hadislerin birçoğunu aynen, bir kısmını ihtisar ederek almış, râviler hakkındaki tenkitlerini bazan hiç değiştirmeden, bazan kısaltıp nakletmiştir. eş-Şemâilü’n-nebeviyye’deki hadislerin büyük çoğunluğu sahih, önemli bir kısmı hasen, pek azı zayıf rivayetlerdir. Müellif bazı hadislerden elde edilebilecek fıkhî meselelere de işaret etmiştir. Çeşitli kütüphanelerde pek çok nüshası bulunan eser (Sezgin, I/1, s. 304) Kalküta’da (1252, 1262, 1273), Delhi’de (1303), Leknev’de (1288), Lahor’da (1309), İstanbul’da (1264, 1285), Kahire’de (1273, taşbaskı, 1309, 1375, son iki baskı Bâcûrî’nin eş-Şemâilü’n-nebeviyye üzerine yazdığı el-Mevâhibü’l-ledünniyye adlı hâşiyesinin kenarında, nşr. Tâhâ Abdürraûf Sa‘d, 1988), Bulak’ta (1280, 1290), Fas’ta (1310) ve Humus’ta (nşr. İzzet Ubeyd ed-De‘âs, 1388/1968, Beyrut 1406/1985; nşr. Abdullah eş-Şa‘âr, 1992) yayımlanmıştır.