Al-Hidayah Fi Sharh Bidayat Al-Mubtadi الهداية شرح بداية المبتدي
By Burhan Uddin al-Farghani al-Marghinani (d. 593 A.H.)
A comprehensive and detailed book about the Hanafi Fiqh. It is widely used as a text book in the Hanafi Islamic Law in the traditional Islamic schools. This is one of the earliest works on Hanafi Fiqh.
Shaykh al-Islam, Muhaddith and Hafiz, Abu al-Hasan Burhan al-Din 'Ali b. Abi Bakr b. 'Abd al Jalal al-Farghani, al-Marghinani, the great Hanafi jurist, was born at Marghian in the vicinity of Farghana in 530/1135 (in Present Day Uzbekistan) He died in 593/1197. He studied with Mufti Najm al Din Abu Hafs 'Umar al-Nasafi, his son Abu'l Layth Ahmad b. 'Umar al Nasafi and other eminent teachers, and excelled in Hadith, Tafsir, Fiqh and other studies. His scholarship was recognised and praised by eminent scholars such as Imam Fakhr al-Din Qadi Khan, Zahir al-Din Muhammad b. Ahmad al-Bukhari (the author of al-Fatawa al-Zahiriyyah) and others.
- Download full text in 4 volumes from the attachments. Also available at 4shared.com
- Fath al-Qadir Sharh al-Hidayah by Ibn al-Hamam Hanafi (d. 861 A.H.), published by Dar al-Kutub al-Ilmiya, Beirut Lebanon. 10 Volumes Download from archive.org
شرح فتح القدير على الهداية شرح بداية المبتدي
تأليف: الإمام كمال الدين محمد بن عبد الواحد السيواسي ثم السكندري المعروف بـ: ابن الهمام الحنفي المتوفى 861هـ
علق عليه وخرج أحاديثه: عبد الرازق غالب المهدي
طبعة دار الكتب العلمية / بيروت / لبنان
سنة الطبع: 1424هـ / 2003م
- Al-Hidayah Ma' Sharh al-Kifayah, text with commentary by Hakim Abdul Majeed, published in Calcutta India. Download Vol-1 Vol-2 Vol-3 from al-mostafa.com
- Al-Binayah Sharh al-Hidayah 8 volumes by Nasir al-Islam Rampuri, published Beirut 1990. Contains the original text of al-Hidayah with detailed commentary. Download from archive.org
- Translated by Maolana Abu Taher Mechbah. Download Volume 1 from the attachments below.
- The first two volumes have been translated into English by Imran Ahsan Khan Nyazee and are available at online stores.
- It has also been translated in Turkish. Volume 1 is also available in Bengali and will be published here soon.
The Hidayah represents the refined, distilled and authentic version of a legal tradition developed over many centuries. It presents the corpus of Hanafi law in its approved and preferred form and forges an organic link with the other schools of law. There is no book that can match the power of al-Hidayah as a teaching manual. Education in Islamic law is not complete without this book. Accordingly, each and every madrassah, whatever its affiliation, imparts instruction in Islamic law through al-Hidayah. The book was designed by the author in such a way that it makes a vigorous interaction between teacher and student unavoidable. Each sentence presents a challenge both to the teacher and the taught. In this process, the student acquires a deep knowledge of the issues of fiqh and the methods of reasoning employed by Islamic law. The teacher, on his part, has a unique opportunity, while using the book in the class session, to give full expression to his skills and abilities.
The primary reason for its popularity is the reliability of its statements and the soundness of its legal reasoning. Most researche rs and schola rs fi rst consult al-Hidayah before they move to another source. In the area of Muslim pe rsonal law, it has been the major source relied upon by courts in Pakistan, Bangladesh and India. The need for this book, since the day it was written, led to the writing of well over forty commentaries and glosses on it, and this does not include the books written to document its traditions. This is rare not only for Islamic law, but for any field of knowledge.
In comparing the Mukhtasar of al-Quduri, the book in which al-Hidayah is based upon, we note the following differences:
- Al-Quduri has errors that have been corrected in Bidayat al-Mubtadi (the matn, bold text of al-Hidayah)
- Bidayat al-Mubtadi is based on Quduri but has 25% more text as it includes those rulings that were missed in Quduri
- Bidayat al-Mubtadi states the rulings in a more comprehensive way so that the rule is clearly understood
- Bidayat al-Mubtadi is organised in a better way
- Bidayat al-Mubtadi has a commentary written by the author himself. This commentary is called the Hidayah. This is not the case with al-Quduri
Mishkat al-Masabih (مشكاة المصابيح)
By: Imam Wali-uddin bin Muhammad bin Abdullah al-Khateeb (d. 742 AH)
الامام ولي الدين بن محمد بن عبدالله الخطيب
Mishkat al-Masabih with Urdu Translation - Volume 1/3 - مشکوٰة المصابیح اردو ترجمہ جلد اول
Author: Imam Muhammad Ibn Abdullah al-Khateeb (امام محمد بن عبداللہ الخطیب)
Translator: Abdul Hakim Khan Shahjahanpuri (عبدالحکیم خاں شاہجہانپوری)
Language: Arabic, Urdu (اردو)
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-Isphahani. It provides with glimpses in to the lives of more than 200 awliya (saints) of this ummah in the first three centuries.
Included the Dhivehi translation.
This is a list of all the writings of Jalaluddin Suyuti with brief introductory notes and links to those writings on the Internet.
Imam Jalaluddin al-Suyuti (849-911 A.H.) was one of the greatest scholars of Islam, a great Muhaddith, a Faqih of Shafi'i school, and a writer with hundreds of written works. Most of his works are still available today and widely read, published and translated.
Kashf Al-Mahjoob (کشف المحجوب)
Author: Sayyad Ali bin Usman Hajweri, alias Data Ganj Bakhsh (rahmatullah alaih)
Original Language: Persian
- Translation by Reynold A. Nicholson, published by Zia-ul-Quran publications
- Revelation of Mystery - Translation by Muhammad Ashraf Javed (Text)
- Kashf al-Mahjoob has recently been translated by Maulana Masood MaXia Hui, a chinese Muslim who belongs to the Naqshbandi Sufi tradition. It is yet to be published.
There is a shrine in Lahore that attracts the kings and rulers and common people alike. This practice has persisted for last many centuries. The man lying in his shrine was embraced by all communities including the Hindus and Sikhs and Parsees. Even after the passage of 966 years, his fame has risen everyday, evermore. Even after his demise, he is revered as a saint, and his tomb is a place of seeking spiritual blessings. Nowadays we connect with him, Ali Hujwiri, chiefly through his masterpiece, Kashf-ul-Mahjub. The book brought the author everlasting reverence and fame.
According to R A Nicholson, Hujwiri was born in the last decade of the tenth century or in the first decade of the eleventh century in Ghazna, now in Afghanistan.
Apart from Kashf-ul-Mahjub, according to his own statement, Hujwiri was the author of another nine books, none of which have survived. R. A. Nicholoson has mentioned them by name. Kashf-ul-Mahjub was written in Lahore, in response to the request of a certain God-seeker Abu Saeed, e relative or fellow-townsman of the author. During the composition of the book, the writer was hindered by the lack of the books which were left in his hometown. Still he – making use of his encyclopedic knowledge – managed to produce a book which excelled Imam Abul Qasim al-Qushairi's great work on Sufism ar-Risala al-Qushairiyya. Al-Qushairi was a Hujwiri's contemporary.
Kashf-ul-Mahjub deals with the complete system of Sufism, setting out and discussing its principles and practices. An early orthodox work on tasawwuf in Persian, Kashf-ul-Mahjub includes references to other mystic writers and their works. The work sheds light on the history, ideology and practice of Sufism. The author offers the traveller on the Path (salik) universal and timeless advice on belief, contemplation, generosity, spiritual courtesy, prayer, almsgiving, companionship, love and purification from foulness. In addition, he helps us distinguish false spirituality and false guides from the real, a discernment just as significant today as then.
This classic text contains brief biographies of the eminent saints of the past and the present, including Fudail ibn Iyaz, the robber who becomes a great spiritual director; Ibrahim ibn Adham, the prince who renounces everything when the divine call found way to his heart; Malik ibn Dinar, who is awoken to the spiritual reality by a voice from the unseen; and Habib Ra'i, whose sheep are looked after by his wolf. The book is a rich store of anecdotes. Stories built around their lives arouse the interest of the reader. Their words of wisdom help one in inner awakening.
An important theme that runs through the book is strictly practising the outward observances of Islamic injunctions. A great upholder of the sacred law, Ali Hujwiri expalins clearly that no God-seeker – not even one who attains the supreme degree of spiritual advancement – is above the commands of the Qur'an and Sunna. A true Sufi is, in the eyes of Ali Hujwiri, only the one who has held fast to the embrace of the Holy Prophet, and has observed the outward forms of devotion which are incumbent on every Muslim; he must follow the path of the inner spiritual truth of mysticism and Sharia Law; they should not be separated from each other. "The Law without the Truth," says Hujwiri, "is ostentation, and the Truth without the Law is hypocrisy. Their mutual relation may be compared to that of body and spirit: when the spirit departs from the body, the living body becomes a corpse, and the spirit vanishes like wind. The Moslem profession of faith includes both: the words, 'There is no God but Allah,' are the Truth, and the words, 'Mohammed is the Apostle of Allah,' are the Law; anyone who denies the Truth is an infidel, and any one who rejects the Law is a heretic."
Kashf-ul-Mahjub is a powerful and persuasive writing. The authenticity of the book appeals equally to spiritualists and formalists; its material comes from the primary sources of Islamic law. Hundreds of Qur'anic verses plus traditions elevate the rank of the book. What the Qur'an preaches and the Prophet experiences, an aspirant to Sufism puts into practice.
R A Nicholson, an eminent English Orientalist, writes in the preface of Kashf-ul-Mahjub, which he rendered into English: "It … has the merit … of bringing us into immediate touch with the author himself, his views, experiences, and adventures, while incidentally it throws light on the manners of dervishes in various parts of the Moslem world. His exposition of the Sufi doctrine and practice is distinguished not only by wide learning and firsthand knowledge but also by the strongly personal character impressed on everything he writes."
The name itself explains the function of the book: it raises the curtain of heedlessness. The book has been recommended by scholars and sufi masters as a guide for developing positive personality traits. Awliya Allah have paid homage to the book in different words: it a guide for the novice and beacon light for master-sailors; comprehensive advice; a unique book and a perfect guide; instrumental to the discovery of a perfect guide. In her book "Muslim Saints of South Asia: The Eleventh to Fifteenth Centuries", Anna Suvorova holds that Allama's Iqbal's verse 'The fame of the Truth was exalted by his words', probably alludes to Kashf-ul-Mahjub.
On certain issues the author quotes earlier authors and analysizes their ideas before giving his own opinion. His commentary on such occasions shows us the depth of knowledge with which the Lord blessed him. Many moral lessons of mysticism are illustrated by examples from the writer's own experience on the path of enlightenment. Also, in order to illustrate his point, at times he relates stories of contemporary and past sufi masters.
Some moral and faith-inspiring stories and states are quoted below from Kashf-ul-Mahjub. We must allow the venerable mystic to speak directly to the reader, to instruct.
Illustrating the rules of companionship, he gave the following anecdote. It is related that a man prayed, while he was circumambulating the Ka'ba, "O Allah, make my brethren good!" On being asked why he did not implore a blessing for himself in such a place, he replied: "I have brethren to whom I shall return. If they are good, I shall be good with them, and if they are wicked, I shall be wicked with them."
Here is another story which tells us the fruit of sincere obedience to Allah. A devout man cares so much about others… A man came to the house of Imam Hasan ibn Ali and said that he owed four hundred dirhems. Imam Hasan gave him four hundred dinars and went into the house, weeping. People asked him why he wept. He answered: "I have been negligent in making inquiry into the circumstances of this man, and have reduced him to the humiliation of begging."
Abu Sahl never put alms into the hand of a dervish, and always used to lay on the ground anything that he gave. "Worldly goods," he said, "are too worthless to be placed in the hand of a Moslem, so that my hand should be the upper and his, the lower."
All the three preceding stories from Kashf-ul-Mahjub are very much relevant to our turbulent time. In recent years, some fanatics have emerged who, in the name of religion, do away with the lives of others. But the above mentioned are the friends of Allah, His favourites, who do not like even to hurt the dignity of others. Their life is devoted the betterment of human beings. Undoubtedly, they have done a great service to the cause of Islam. Islam’s message is peace, harmony, love and tolerance, and this was the basis of spreading Islam in the subcontinent and the whole world over. Sufi saints and their works are an embodiment of this message.
by: Muhammad Hanif|
The writer is a research scholar at FMRi.
Tahafut al-Falasifa (Incoherence of philosophers)
By: Imam Abu Hamid al-Ghazali (450-505 AH)
This is the most famous philosophical work of Imam Ghazali.
- Critical edition: (Tahafot al-falasifat / Algazel ; texte arabe etabli et accompagne d'un sommaire latin et d'index par Maurice Bouyges.) (PDF)
- Text (with an introduction and notes by S. Dunya) (Arabic PDF)
- Arabic E-text in word format -partially proofread.
- M. Bejou's Arabic edition. (Arabic PDF)! This edition includes a lecture by Mahmoud ‘Abbas al-‘Aqad and a postscript by Dr. Hikmat Hashem, Dean of Philosophy department at Damascus University. (Damascus, 1994).
- English translation by S. A. Kamali (1963) (PDF) also in html (Thanks to a volunteer) Read online on Scribd
- Second English Translation by a prof. of Islamic Theology: Marmura, Michael E. The incoherence of the philosophers: Tahafut al-falasifah: a parallel English-Arabic text (Provo: Brigham Young University Press, 1997). Note Prof. Marmura did his PhD thesis on this book!
- Abu Ridah, Muhammad ‘Abd Al-Hadi. Al-Ghazali und Seine Widerlegung der griechischen Philosophie (Tahafut al-Falasifah), Madrid: 1952.
- Turkish: Filozoflarin tutarsizligi tr. Bekir Karliga, Istanbul: Özdem Kardesler Matbaasi, 1981. xxxi, 381 p.
- Book Review: General overview. (link)
- Book Review: From Khasf az-Zunun By Hajji Khalifia (In Arabic)
Two Poles of a Critical and Creative Faith
AL-Ghazali: The Incoherence of the Philosophers. Tr. By Michael E. Marmura. Brigham University Press, Provo, Utah, 1997. Pp. 260. ISBN 0-8425-2351-0.
Al-Ghazali: The Niche of Light. Tr. By David Buchman. Brigham University Press, Provo, Utah, 1997. Pp. 79. ISBN 0-8425-2351-7.
Abu-Hamid Muhammad Al-Ghazali (450-505/1058-1111) was the greatest scholar and saint of classical Islam who wrought a veritable and enduring synthesis of theology, philosophy, law and mysticism in a universal science of Islam. The paths of harmony and accord, however, are paved with the cobblestones of compromise and conciliation and the acquisition of half a loaf by those who demand a full one is seldom gratifying. Little wonder that Al-Ghazali’s opponents accused him of being all things to all men. Ibn-Rushd, the great antagonist and adversary of Al-Ghazali who was born after his death, for instance, claimed in a vein of unkind polemics that “Abu Hamid … adhered to no single doctrine in his works, but he was an Ash´arite with the Ash´arites, a Sufi with the Sufis, and a philosopher with the philosophers, so that he was like the man in the verse:
One day you are a Yamanite, when you meet a man of Yaman
But when you meet a man of Ma´add, you assert you are from ´Adnan”
These two new translations of such disparate and conflicting texts again raise the question of the unity and coherence of Ghazali’s teachings, viz. whether all meaningful understanding of his works is premised on the establishment of a chronological order, or whether his ‘true’ doctrine is to be found only in his esoteric treatises. Whatever the academic discomforts of resolving these controversies, there is no doubt that the re-issue of these two, celebrated but also scandalized, texts in a scholarly collection is a singularly salutary event that is a source of joy and comfort to every student of Islamic philosophy and mysticism. Indeed, the relevance of Ghazali’s seminal critique of the metaphysical axioms and postulates of philosophy stretches far beyond the confines of medieval polemics in which it was historically situated and reaches right down to the heart of the contemporary debate over the truth and ideology of scientism, to the thorny question of the relationship between scientific knowledge, which by its very empirical nature is reductionist, and man’s search for meaning, which is unable to shun the ‘unscientific’ questions of totality and ultimacy.
Before any discussion of the contents of these texts, however, a few introductory remarks about the academic project, Al-Hikma: Islamic Translation Series, that, I believe, are not without interest to the readers of this journal. ‘The Islamic Translation Series: Philosophy, Theology, and Mysticism’ is designed, in the words of Parviz Morewedge, the Editor-in-Chief of the series, ‘to further scholarship in Islamic studies but, by encouraging the translation of Islamic texts into the technical language of contemporary Western scholarship, to assist in the integration of Islamic studies in Western academia and to promote global perspectives in the disciplines to which it is devoted. If this goal is achieved, it will not be for the first time: Historians well know that during the so-called Middle Ages, a portion of the philosophical, scientific and mathematical wealth of the Islamic tradition entered into and greatly enriched the West. Even Christian theology was affected, as is brilliantly evidenced in the works of St. Thomas Aquinas and other scholastics.’ Cosponsored by the Institute of Global Cultural Studies, Bringhamton University, State University of New York, under the direction of Professor Ali Mazrui, Al-Hikma project appears to enjoy the patronage of a number of reputable scholars, including some Muslims. Nevertheless, judging from the present texts that have been translated and introduced by a veteran scholar of Islamic philosophy, Michael E. Marmura, and a promising young student, David Buchman, any significant Muslim contribution to the academic output – just as to the funding of the Series itself - is yet to be made. That such scholarly, and handsomely produced volumes with bilingual texts, have seen the light of day is however a source of great satisfaction and inspiration for all.
There is little doubt that The Incoherence of Philosophers is a very sophisticated piece of polemics, a highly original and stimulating text occupying the borderland of philosophy and theology that constituted the most cogent intellectual argument of the monotheistic faith in medieval times. Not surprisingly, it was a source of inspiration even for the protagonists of other Abarahamic traditions. The principal claim of Maimonides’ great apology for Judaism, The Guide of the Perplexed, that the God of religious faith possesses a free will in the exercise of which He is not bound to act in accordance with the order of nature, and the God of Aristotelian philosophers, who is hamstrung by the immutability of this order, ‘owes’, according to Shlomo Pines, Maimonides’ modern translator, ‘a great deal to Al-Ghazali.’ Of course, there’s no denying that Al-Ghazali’s argument – which is certainly not to be construed as an anti-philosophy - inhabits the mental universe of Aristotelian logic and syllogism. And yet, he is also surprisingly ‘modern’ in his insight that certain claims of First philosophy are nothing but the dogmatic tenets of an unsubstantiated and unverifiable ‘cosmology’, a non-philosophical attempt to impart meaning to the human situation from the standpoint of an ‘All’, the ever-existing and eternal ‘world’. Thus, there is every reason to agree with the editor of this series that Al-Ghazali’s seminal text needs to be dusted off the medieval shelf and brought to the debating hall of modernity. Following the Ghazalian insights, it would appear that even attempts by modern physics to generate a cosmology, to deliver an authoritative account of all by a theory of the origin, are spurious and unscientific. The putative ‘cosmology’ of physics, whatever its claims to analogical reasoning, is nothing but an ideology!
Mamura’s translation is eminently lucid and readable. If one may have any quibble with it all, it would be about its excessive transparency which suggests far too generous an empathy with modern consciousness! For instance, al-dahriyya, is rendered, in conformity with the usage adopted by the earlier translator Van Den Bergh, as ‘the materialists.’ While this choice may be conceptually and philosophically unimpeachable, the literal rendering of the term would be ‘the temporalists’. The very canny adaptation by Muslim writers of this term would seen to suggest, however that the duality of ‘spirit’ and ‘matter’ is conceived by them as the antithesis of ‘time’ and ‘transcendence’. Islamic consciousness does not, accordingly, devalues ‘matter’ but is opposed to the nihilistic pretensions of the temporalists who, like the postmodern relativists, find no values beyond and outside of time and history. Uncannily, the Islamic labeling of nihilism as ‘temporalism’ also strikes at the heart of philosophical and metaphysical variety of modern secularism, which is quintessentially historicist and immanentist. Be that as it may, Mamura has done a great service not only to the scholarly community but also to all lovers of Ghazali and the would-be critics of Enlightenment reason. Not only is his translation far more eloquent and gratifying, his commentary also lacks the gratuitous polemics and supercilious Eurocentism of Orientalist precursors, just as the presence of the parallel Arabic text is a real boon that for many readers is likely to provide a doorway to the intricacies and beauties of classical Arabic itself.
The Niche of Light is a text of a different complexion and character altogether. It forms a mystical reflection and esoteric commentary on the celebrated Qur’anic Light Verse (Ayat al-Nur; 24:35), and the hadith, thematically related to this, that is known as the ‘Veils Hadith’. Ghazali explains their meaning, according to the translator, ‘by establishing a metaphysics of light - which includes an ontology and an epistemology- and interrelated cosmological and psychological schemes based upon this metaphysics.’ Thus, contrary to his strictures on the axiomatic claims of philosophy, which enunciate a cosmology, as it were, gratuitously and insidiously, Ghazali here proffers a cosmology and a worldview – ‘a way of giving meaning to reality though presenting an interrelated cosmology and psychology’ – that derives from the Qur’anic revelation. This brief tract on the metaphysics of light, full of spiritual beauty and mystical splendour, is regarded as a gem of Sufi literature and as such has elicited much traditional reflection and modern commentary. By his competent scholarship and labour of love, Buchman has thus put everyone, scholars and truth-seekers alike, in his gratitude. Nor may one forget that lovers of Sufism would be particularly delighted at the appearance of this bi-lingual edition of such a key text of the Islamic mysticism.
These magnificent texts reflect the two, ostensibly opposite, sides of Al-Ghazli’s personality. In one, he refutes - on the ground of reason itself - the claim of reason to provide an account of ‘everything that is’; in the other he himself discovers, from the light of the Revelation, such a source of ultimate meaning and reality. If these disclose tensions and inconsistencies, they do so within a splendidly critical and creative human soul.
S Parvez Manzoor
Spiritual quotes of the most mystical saint Mansur Hallaj
A great book of Tasawwuf by Imam Ghazali which is like a summarized version of Ihya-ul-Uloom.
Book Name: Dalaa'il al-Khayrat
Author: Abu 'Abdullah Muhammad Ibn Sulayman ibn Abi Bakr al-Jazuli al-Simlali
- Read Sharah Dala'il al-Khairat online at Scribd
- Download from the attachments below.
- Download Dala'il al-Khairat with Transliteration in Roman English from the attachments below, which also contains English Translation
- Read Dala'il al-Khayrat translated in English
Download Dala'il al-Khayrat with Urdu translation from the attachments below.
Tafsir Tibyan-ul-Quran (Urdu) by Allama Ghulam Rasool Saeedi, Darul-Uloom Naeemiya, Karachi.
Published in 2009 by Fareed Book Stall, Lahore.
تفسیر تبیان القرآن از علامہ غلام رسول سعیدی، شیخ الحدیث دار العلوم نعیمیہ کراچی
Volume 1 (1043 pages, 119mb): Surah al-Fatiha and al-Baqara
Volume 2 (910 pages, 116mb): Aal-e-Imran to an-Nisa
Volume 3 (720 pages, 79mb): al-Maeda to al-In'am
Volume 4 (734 pages, 85mb): al-Aeraf to al-Anfal
Volume 5 (899 pages, 100mb): al-Tauba to al-Yousuf
Volume 6 (832 pages, 96mb): ar-Ra'ad to Bani-Israil
More volumes will be added in future Insha Allah.
سوانح امامِ اعظم ابو حنیفہ، اردو
مصنف: حضرت مولانا شاہ ابو الحسن زید فاروقی نقشبندی دہلوی
Biography of the greatest Imam Hazrat Imam Abu Hanifa, founder of the Hanafi Fiqh. by Hazrat Shah Abul Hasan Zaid Faruqi.
published in 1999