DOCSLIB.ORG

Garrett Collection Yahuda Series Arabic Texts

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Garrett Collection Yahuda Series Arabic Texts Princeton Collection of Islamic Manuscripts Garrett Collection Yahuda Series Arabic Texts Shelf No. Date 976Y Rūmī, Aḥmad ibn ‘Abd al-Qādir, d. 1631. [n.d.] [Risālah fi al-ḥadīth] f. 77b-89a 976Y Ghazzālī, 1058-1111. [n.d.] Min muṣannafāt al-Ghazzālī. f. 94a-100b 976Y [Unknown] [n.d.] [Risālah fi asānīd wa-aḥādīth] f. 112b-121b 976Y [Unknown] [n.d.] Ḥadīth al-mubayyin al-laṭīf al-ḥamīd. f. 122a-142b 976Y [Avicenna] [n.d.] Min Kitāb ibn Sīna. f. 142b-143a 976Y [Unknown] [n.d.] [Qiṣṣah] f. 143b-148a 976Y [Unknown] [1415?] Min Kitāb Bayan al-ruḥ wa-al-nafs. f. 148b-165b 976Y [Unknow] [n.d.] Min Kitāb al-zawābi‘ wa-al-tawābi‘. f. 166a-169b 976Y [Unknown] [n.d.] Risālah fi al-asmā’ al-ḥusná. f. 189b-190b 976Y [Unknown] [n.d.] [Warid al-raqim] f. 190b-196a 976Y Avicenna, 980-1037. [n.d.] Risālah al-Nayrūziyah. f. 200b-203a 976Y Ṭūsī, Naṣīr al-Dīn Muḥammad ibn Muḥammad, 1201-1274. [n.d.] Aqsām al-ḥikmah. f. 203b-209b 976Y [Unknown] [n.d.] Qawl ‘ala anna Allah yuḥibb al-shajā‘ah. f. 244a 976Y [Unknown] [n.d.] Istiqsāt al-arba‘ah. f. 248a-249b 976Y [Unknown] [n.d.] [Risālah fi hadith] Princeton Collection of Islamic Manuscripts Garrett Collection Yahuda Series Arabic Texts Shelf No. Date f. 273a-284b 976Y Abū al-Layth al-Samarqandī, Naṣr ibn Muḥammad, d. 983? [n.d.] Bustān al-‘arifīn. f. 273a-284b 979Y Ibn al-Fārīd, ‘Umar ibn ‘Alī, 1181 or 2-1235. [n.d.] [Shi‘r] f. 73b-76a 979Y [Unknown] [n.d.] [Fawā'id wa-ad‘iyah] f. 76b-89b 979Y [Unknown] [n.d.] Arba‘ūn ism al-suryanīyah wa-sharḥ fī hadhihī al-asmā’. f. 89b-93a 979Y Khiyārī, Ibrāhīm ibn ‘Abd al-Raḥmān, 1627 or 8-1672 or 3. [n.d.] Tashtīr. f. 93b-94b 979Y [Unknown] [n.d.] Qaṣidah al-yatīmah. f. 95a-96a 979Y Ibn al-Mu‘allim. [n.d.] [Poem] f. 96a-97a 979Y Sakkāwī. [n.d.] Yamdaḥ Amīr al-Mu'minīn ‘Alī ibn Abī Ṭālib. f. 97a-98b 979Y Fakhr al-Dīn ibn Makanisi (?) [n.d.] [Poem] f. 98b-99b 979Y Tilimsānī, ‘Afīf al-Dīn Sulaymān ibn ‘Alī, d. 1291. [n.d.] [Poem] f. 99b 979Y [Unknown] [n.d.] [Poems] f. 100a-137a 1002Y [Unknown] [n.d.] Waṣiyah nafi‘ah fi al-ta‘ashshuq. f. 20b-21a 1002Y [Unknown] [n.d.] Uwaṣika bi-taqwā Allah. f. 21b-23a 1002Y Suhrawardī, Yaḥyā ibn Ḥabash, 1152 or 3-1191. [1796-1797] Risālah fi al-taṣawwuf. f. 23b-27a 1002Y Kamāl Basha Naṣr. [n.d.] Princeton Collection of Islamic Manuscripts Garrett Collection Yahuda Series Arabic Texts Shelf No. Date Ṭabaqāt al-fuqahā'. f. 32b 1021Y Qārī al-Harawī, ‘Alī ibn Ṣulṭān Muḥammad, d. 1605 or 6. [n.d.] [Du‘ā' al-ḥizb al-baḥr] f. 72b-77a 1021Y [Unknown] [n.d.] Salwāt al-Qadiriyah f. 80a-b 1021Y ‘Abd al-Qādir al-Jīlānī, d. 1166. [n.d.] Min da‘wāt al-shaykh ‘Abd al-Qādir al-Jīlānī. f. 80b-81a 1021Y Mustafa ibn Kamāl al-Dīn al-Saddīqī. [n.d.] Sharḥ ḥizb al-Imām al-Nawāwī. f. 81a-143a 1021Y [Unknown] [n.d.] Min hawa'ish ḥizb al-Baḥr wa Fawā'idihi. f. 144a-148a 1021Y Shādhilī, Abū al-Ḥasan ‘Alī ibn ‘Abd Allāh, ca. 1196-1258. [n.d.] Du‘ā' al-ḥizb al-kabīr ḥizb al-barr. f. 166b-171a 1021Y Abū Zayd al-Fāsī, ‘Abd al-Raḥmān ibn ‘Abd al-Qādir, 1630 or 31- [n.d.] 1684 or 5. Sharḥ Ḥizb al-Kabīr. f. 171b-207a Same as 1921, 1915 & 1916 combined. Errors in folio numbers and identification. 1021Y Muḥammad al-Waṣimī. [n.d.] Kitāb-i ghayat al-fakhr bih sharḥ Ḥizb al-Baḥr. Text is followed by a statement in praise of al-Shādhilī and prayers he composed. f. 207-226b 1021Y Hamadhānī, ‘Alī ibn Muḥammad, 1314-1385. [n.d.] al-Awrād al-fatiḥiyah. f. 228a-230b 1021Y ‘Ali ibn Ibrahīm al-Ḥanif al-Naqshbandī al-Madanī. [n.d.] [Du’a’ al-safar wa al-awrad al-fathiyah min ahamm al- ma‘arif wa masalik al-Mustafawiyah] f. 230b-234a 1021Y Mūsa ibn ‘Abd Allah al-Maghribī. [n.d.] Jawāhir al-anwār wa nasimat al-azhār. f. 234a-238a 1021Y Ibn al-‘Arabī, 1165-1240. [n.d.] al-Du‘ā' al-wird al-a‘lā. f. 248a-250b Princeton Collection of Islamic Manuscripts Garrett Collection Yahuda Series Arabic Texts Shelf No. Date 1028Y Abū al-‘Alā' al-Ma‘arrī, 973-1057. [n.d.] Qaṣīdah al-muhadhdhabah. f. 48a-b 1028Y [Poems] [n.d.] Includes selections from the diwans of ibn al-Nabīh, ibn Banāmah al-Miṣri, Sharīf Rāḍī, al-Shanfara's famous Lamiyat al-‘Arab and short poems. f. 48-54a 1028Y [Unknown] [n.d.] [Min al-kalām al-nawābigh] f. 56b-64b f. 65a is also part of this text. 1028Y [Several short excerpts] [n.d.] Contains short passages and paragraphs from a variety of sources and subjects including the Qur'ān, several grammar books, commentaries, etc. f. 65b-73a 1028Y [Several short excerpts] [n.d.] A Collection of short passages and quotations from different sources and on a variety of subjects but mainly on Arabic language and grammar. Also includes passages from Kitāb Qabā'il al-‘Arab, Sharh al-Faṣiḥ of al-Marzūqī; Kitāb Adāb al-Kātib, and commentaries on ‘Ali ibn Abī Ṭālib's Nahj al- balāghah, and miscellaneous poems; in the form of a class nnotebook. f. 104a-11a; 141-208a; 210b-213b; 232a-245a; 254a-257a; 259a-265b; 267a-265b; 278b, 294a-299a; 305a-306d 1028Y [Unknown] [n.d.] Nawādir wa amthāl. f. 245b-246b 1028Y [Unknown] [n.d.] [Risālah fi ghiahib al-shukūk wa-al-tawahhumāt fi i‘rāb] f. 253b-254a 1028Y [Unknown] [n.d.] [Amthāl al-‘Arab] f. 257b-259a 1028Y Isfarāyīnī, Muḥammad ibn Muḥammad, d. 1285. [n.d.] [Risālah fī al-i‘rāb] Treatise on Arabic grammar. f. 266a-b 1028Y [Unknown] [n.d.] [Amthāl al-‘Arab] Treatise on Arabic proverbs. Princeton Collection of Islamic Manuscripts Garrett Collection Yahuda Series Arabic Texts Shelf No. Date f. 291b-294a 1028Y Ummivaladzadeh ‘Ali Efendī. [n.d.] Risālah al-qalamiyah. f. 306b-307a 1028Y Bosnāvī, Aḥmad Çelebi. [n.d.] Risālah-i-Qalamiyah. f. 307a-b 1028Y Sari Kurzzadeh Muḥammad Efendi. [n.d.] Risālah al-Qalamiyah. f. 308a-b 1028Y Kalibali Maḥmūd Efendi. [n.d.] Risālah al-Qalamiyah f. 308b-309a 1028Y Kuçak Lutfali Baikzade Muḥammad Efendi. [n.d.] Risālah al-Qalamiyah. Many blank folios in this volume. f. 309a-b 1028Y Ali Çelebi, Kīnalīzade, 1510-1571. [n.d.] al-Risālah al-Qalamiyah. f. 309a-310a 1048Y [Unknown] [n.d.] al-Qawl ‘ala asmā' al-mulūk wa-al-bilād. f. 12b-30b 1048Y [Unknown] [n.d.] [Risālah fi ‘ilm al-zayirjah] f. 9a-12a 1048Y ‘Alī ibn Abī Ṭālib, Caliph, 600 (ca.)-661. [n.d.] [Mi'āt al-kalām] This work is better known with its Persian transl. title Sad Kalāmah. Includes a commentary on this work with its Persian title. f. 37a-41a 1048Y [Unknown] [n.d.] Sharḥ sad kamala min kalām Amīr al-Mu'minīn ‘Alī [ibnAbī] Ṭālib. f.41b-43b 1050Y Rāzī, Fakhr al-Dīn Muḥammad ibn ‘Umar, 1149 or 50-1210. [n.d.] [Mukhtarāt min Kitab al-ikhtiyārāt] f. 4a-b 1051Y [Unknown] 1692 [Mukhtarāt min Shurūh al-waqāyah] Text is a summary of commentaries by Muḥammad Ḥisām al-Dīn Qahistānī, al-Tarabulsī, Qarah Ḥiṣari and others on Tāj al-Shari‘ah's work Wiqayāt al-riwāyah Princeton Collection of Islamic Manuscripts Garrett Collection Yahuda Series Arabic Texts Shelf No. Date fī masā'il al hidāyah. f. 14b-17a 1051Y Muḥammad Rasit al-Kunevī. 1682 [Muntahab-i-shurūḥ-i-vekāya] Text is followed by a statement explaining the text. f. 17a-19a, f. 19a-b. 1053Y Jurjānī, ‘Alī ibn Muḥammad, al-Sayyid al-Sharīf, 1340-1413. [n.d.] Risālah fī al-gharad wa-al-ghāyah. f. 22a 1053Y Kalanbawī, Ismā‘īl ibn Muṣṭafā, d 1790 or 91. [n.d.] Bāb al-awwal aḥwāl al-isnād al-khabarī. f. 22b 1053Y [Unknown] [n.d.] [Risālah fī al-māhīyah] f. 23a 1053Y Qādīzadah Muḥammad. [n.d.] [Bayān al-waḍ‘ al-naw‘ī] f. 23b-24a 1053Y Mulajjizadah (?) [n.d.] [As'ilah wa-ajwibah fi al-naḥw] Questions and answers on Arabic grammar. f. 24a-25b 1053Y Kalanbawī, Ismā‘īl ibn Muṣṭafā, d 1790 or 91. [n.d.] [Risālah fi al-isnād al-khabarī] Treatise on Arabic grammar. f. 36b 1053Y [Unknown] [n.d.] Bāb al-sādis al-ishad. f. 56b-58b 1053Y Kalanbawī, Ismā‘īl ibn Muṣṭafā, d 1790 or 91. [n.d.] [Risālat al-faṣāḥah fī al-mufradāt] Treatise on Arabic grammar. f. 60b-70b 1053Y Kalanbawī, Ismā‘īl ibn Muṣṭafā, d 1790 or 91. 1837-1838 Taḥqīqāt al-badī‘iyah wa-al-taqrīrāt al-‘ajībah wa-al- ‘amīqah. f. 71b-77b 1053Y Khwajah Amīn Afandī al-Istanbūlī. [n.d.] Balāghah fi al-kalām muṭabiqah li-muqtadi al-ḥāl. Treatise on Arabic rhetoric and grammar. f. 89a-92b 1053Y [Unknown] [n.d.] Mabḥath ta‘rīf al-jawhar ‘alā qawl al-falāsifah wa-al- mutakallimīn. Princeton Collection of Islamic Manuscripts Garrett Collection Yahuda Series Arabic Texts Shelf No. Date f. 93b 1053Y [Unknown] [n.d.] Risālah fi al-khulūd. f. 101b-102a 1053Y [Unknown] [n.d.] Risālah fi taḥqīq al-mu'annath al-samā‘iyah. f. 102b-103a 1053Y [Unknown] [n.d.] [Risālah fi imtiḥān al-ṭullāb] f. 103b-105a 1053Y [Unknown] [n.d.] [Risālah fi al-naḥw] f. 106b-107a 1053Y Gūzībiyūkzādah, Ibrāhīm ibn Muḥammad, d. 1837 or 8. [n.d.] [Risālah fi kalimat hādhihī] f. 107a-109a 1053Y Gūzībiyūkzādah, Ibrāhīm ibn Muḥammad, d. 1837 or 8.
Load more

Recommended publications
  • SUFISM AS the CORE of ISLAM: a Review of Imam Junayd Al-Baghdadi's Concept of Tasawwuf
    Teosofia: Indonesian Journal of Islamic Mysticism, Vol. 9, No. 2, 2020, pp. 171-192 e-ISSN: 2540-8186; p-ISSN: 2302-8017 DOI: 10.21580/tos.v9i2.6170 SUFISM AS THE CORE OF ISLAM: A Review of Imam Junayd Al-Baghdadi’s Concept of Tasawwuf Cucu Setiawan UIN Sunan Gunung Djati Bandung [email protected] Maulani UIN Sunan Gunung Djati Bandung [email protected] Busro UIN Sunan Gunung Djati Bandung [email protected] Abstract: This paper studies the thoughts of Abu ‘l-Qasim al-Junaid ibn Muhamad ibn Al-Junayd al-Khazzaz al-Qawariri Nihawandi al-Baghdadi, one of the prominent figures during the early development of Sufism, or also known in Arabic as tasawwuf. This study attempts to find a confluence between tasawwuf and Islam, on the basis that Islamic teachings are going through degradation in meanings and tasawwuf is often considered as a bid’ah (heresy) in Islamic studies. This research used a library research method and Junayd al-Baghdadi’s treatise, Rasail Junaid, as the primary data source. This study concludes that tasawwuf is not only an aspect or a segment of Islamic teachings, but it is the core of Islam itself as a religion. There are three central theories of tasawwuf by Junayd al-Baghdadi: mitsaq (covenant), fana (annihilation of self), and tawhid (unification). Based on these three theories, we can conclude that Junayd al- Baghdadi succeeded in conciliating the debate among tasawwuf and fiqh scholars. He also managed to knock down the stigma of tasawwuf as a heresy. His thoughts redefine tasawwuf into a simple and acceptable teaching for Muslims.
    [Show full text]
  • Integrasi Ilmu Agama Dan Ilmu Umum
    INTEGRASI ILMU AGAMA DAN ILMU UMUM Mohammad Firdaus Penerbit Yayasan Soebono Mantofani i INTEGRASI ILMU AGAMA DAN ILMU UMUM Mohammad Firdaus ISBN 978-602-50634-9-7 Cetakan 12 Februari 2020 ix-162 hlm. Penerbit Yayasan Soebono Mantofani [email protected] Dilarang memperbanyak sebagian isi atau sampul buku ini untuk kepentingan komersial tanpa seizin penerbit. i KATA PENGANTAR Puji syukur saya panjatkan kehadirat Allah Swt atas segala bimbingan dan kekuatan yang diberikan-Nya, sehingga tesis dengan judul “Integrasi Ilmu Agama dan Ilmu Umum: Studi Kasus pada Madrasah Aliyah Citra Cendekia” menjadi paripurna. Buku ini disusun untuk memenuhi salah satu persyaratan memperoleh gelar MA. (Magister Agama) dengan bidang konsentrasi Pendidikan Islam di Sekolah Pascasarjana (SPs) UIN Syarif Hidayatullah Jakarta. Pada kesempatan ini penulis menyampaikan rasa hormat dan ucapan terima kasih yang sebesar-besarnya, kepada : 1. Para pejabat di Sekolah Pascasarjana (SPs) UIN Syarif Hidayatullah: Prof. Dr. Amani Lubis (Rektor UIN Jakarta), Prof. Dr. Jamhari, M.A. (Direktur Sekolah Pascasarjana UIN Jakarta), Arif Zamhari, M.Ag., Ph.D. (Ketua Jurusan Magister Pengkajian Islam Sekolah Pascasarjana UIN Jakarta), Dr. Imam Sujoko, MA. (Sekretaris Program Studi Magister Pengkajian Islam Sekolah Pascasarjana UIN Jakarta). 2. Prof. Dr. Husni Rahim. Pembimbing Tesis, kepada siapa saya datang berkonsultasi, berdiskusi, dan berbincang-bincang. Beliau selalu ramah dan sabar dalam membimbing proses pengerjaan tesis saya. Terima kasih Prof. Husni Rahim! 3. Perlu disebutkan nama-nama yang ikut menyumbangkan gagasan, baik lewat proses kuliah dan proses konsultasi penyelesaian tesis ini, proses verifikasi, ujian, dan lainnya: Prof. Dr. Azyumardi Azra MA, Dr Yusuf Rahman, Prof. Dr. Suwito MA, Prof. Dr Abdul Mujib, M.
    [Show full text]
  • The Mysticism of Abu Y4zid Al-Bistami
    THE MYSTICISM OF ABU Y4ZID AL-BISTAMI By: Mohd Fakhrudin Abdul Mukti Abstrak Artikel ini membahaskan pemiHran tasawufAbu Yazid al- Bistami Konsep al-fana' yang dihayati oleh beliau dalam usaha menghampirkan diri kepada Allah s.w.t. telah menghasilkan suatu implikasi yang penuh dengan tanda tanya terutama kata-kata ganjil dan kontroversi yang terhembur dari bibirnya. Artikel inijuga meninjau sejauh mana pengaruh pemikiran mistik Hinduisme dalam tasawuf al-Bistami atau sekurang-kurangnya persamaan- persamaan di antara keduanya. Introduction The origins of the Sufi movement are attributed in great measure to the role played by the earliest Sufis of the Islamic era, the 'iabi'in' ((he followers of the Prophet). Many later Sufis could not avoid recognizing the influence of these early masters when expe riencing this kind of mystical life as a manifestation of their under standing or mterpretation of Islamic teachings based on the Qur'an and the Traditions, the practical life of the Prophet himself, and of his close companions. If one examines the teachings of the later Sufis in comparison with those of the earliest Sufis, one finds the roots of the latter in these teachings. Abu Yazid al-Bistami (d. 261 A.H. or 264/874 or 877 A.D.) 11 AFKAR-B1L 1/2000 was regarded by Abu Nasr al-Sarraj (d. 380 A.H) as one of the prominent earliest Sufi masters ever known. Abu Yazid's ideas in fluenced many Sufis after him, such as al-Junayd (d. 291 A.H/910 A.D), al-Shibll (d. 334 A.H/945 A.D) and al-Hallaj (d.
    [Show full text]
  • Bab Iv Metode Tazkiyat Al-Nafs Abd Al Shamad Al Palimbani A
    BAB IV METODE TAZKIYAT AL-NAFS ABD AL SHAMAD AL PALIMBANI A. Dekripsi Kitab Hidayat Al Salikin dan Kitab Sayr Al Salikin Sebagaimana telah dijelaskan bahwa tujuan tazkiyat al-nafs tidak lepas dari tujuan hidup manusia itu sendiri, yakni untuk mendapatkan kebahagiaan jasmani dan rohani, materiel maupun spiritual dan duniawi maupun ukhrawi. Kebahagiaan seperti ini merupakan kesempurnaan hidup manusia. Tujuan hidup manusia itu sendiri adalah untuk memperoleh kesempurnaan jiwanya. Sedangkan menurut ilmu tasawuf, hakikat manusia adalah jiwanya. Namun, kesempurnaan jiwa itu sendiri terletak pada kesuciannya. Suci atau kotornya jiwa manusia akan menjadi penentu bahagia atau sengsaranya manusia. Adapun dalam pencapaian tujuan akhir tasawuf melalui tazkiyat al-nafs melalui berbagai cara dan metodenya memang bervariasi berdasarkan kemampuan si salik dalam menempuh tahapan tahapan yang harus dijalani dan dilakoni. Mereka yang bertendensi moral/tasawuf akhlaki merasa cukup dengan aspek-aspek praktis. Adapula yang melangkah jauh lebih dari sekadar tujuan moral, yaitu kepada pengenalan Allah Subhanahu wa Ta‟ala melalui ilmu ma‟rifat dengan segala syarat, cara, zikir, pendekatan dan metodologinya. Selain itu, ada juga yang berwawasan filsafat dan melalui tasawuf berupaya 114 115 menafsirkan alam dan mendiskripsikan hubungannya dengan Tuhan Maha Pencipta.1 Berkenaan dengan ajaran/pemikirannya dalam bidang tasawuf Abd al- Shamad al-Palimbani mengambil jalan tengah antara ajaran tasawuf Al Ghazali dan wihdatul wujud Ibnu „Arabi; bahwa manusia sempurna (Insan Kamil) adalah manusia yang memandang hakikat Yang Maha Esa itu dalam fenomena alam yang serba aneka dengan tingkat ma‟rifat tertinggi, sehingga mampu “melihat” Allah sebagai Penguasa Mutlak. Syeikh Abd al-Shamad al-Palimbani mempunyai pandangan bahwa tasawuf Al Ghazali dan tasawuf Ibnu Arabi merupakan dua aliran tasawuf yang saling melengkapi.
    [Show full text]
  • Invocation and Illumination According To
    Invocation and illumination (al-adhkar wa-l anwar) according to Ibn 'Arabi Souad Hakim Rare are those who have left the noisy crowd and clung to the door of His Presence. They have displayed the 'stations' (maqa­ mat) of those who came before and the 'spiritual states' (ahwal) of those who followed. They have followed the way of purification and spiritual training and that of love and invocation; they have 1993) waited to hear the question 'Who is at the door?' ... 'It's so and 14, so' ... 'Open', says a voice. But between the withdrawal of the heart and the hearing of the word 'Open' there is a garden of para­ dise and a portion of hell. (JMIAS Abu Yazid al-Bistami, for example, spent more than thirty-five years in the hell of struggling with his soul and the paradise of spiritual states. For twelve years he was the blacksmith of his soul: he cast it into the furnace of spiritual training, burnt it in the fire of struggle and pounded it with the hammer of blame, until he had Contemplation made of it a 'Mirror', which he polished with worship and devo­ & tion for five years. When his soul became a polished mirror cap­ able of reflecting his reality to him, he looked at himself in it, and Prayer then discovered a 'girdle' of wonder, pride, and satisfaction with respect to his own acts. He worked another five years to erase these attributes from the surface of the mirror of his soul, all that without ever hearing the word 'Open'.
    [Show full text]
  • Sufi Commentaries on the Qur1an in Classical Islam
    SÁFI COMMENTARIES ON THE QUR1AN IN CLASSICAL ISLAM The Classical period of Islam, from the tenth to the fifteenth centuries, was the period in which the most influential commentaries on the Qur1an were written. Sufi Commentaries on the Qur1an in Classical Islam looks at the unique contributions of Sufis to this genre and how these contributions fit into the theological and exegetical discussions of the time. The study begins with an examination of several key hermeneutical assumptions of Sufis, including their understanding of the ambiguous and multivalent nature of the Qur1anic text, the role that both the intellect and spiritual disciplines play in acquiring knowledge of its meanings, and the ever-changing nature of the self which seeks this kind of knowledge. The second half of the study is an analysis and comparison of the themes and styles of several different commentaries on the Qur1anic story of Musa (Moses) and al-Khadir; the figure of Maryam (The Virgin Mary); and the Light Verse. It demonstrates that, while Sufi interpretation has often been characterized as allegorical, these writings are more notable for their variety of philosophical, visionary, literary, and homiletic styles. Sufi Commentaries on the Qur1an in Classical Islam is the first comprehensive study of the contributions of Sufis to the genre of commentaries on the Qur1an and is essential reading for those with research interests in Sufism, Qur1anic exegesis and Islam. Kristin Zahra Sands is a Mellon Fellow and Assistant Professor of Islamic Studies at Sarah Lawrence College. Her research interests include Sufism, Qur1anic exegesis, and Islam and media. ROUTLEDGE STUDIES IN THE QURAN Series Editor: Andrew Rippin University of Victoria, Canada In its examination of critical issues in the scholarly study of the Quran and its commentaries, this series targets the disciplines of archaeology, history, textual history, anthropology, theology, and literary criticism.
    [Show full text]
  • Creating Islamic Feminism Through Literature
    Women Claim Islam Women Claim Islam Creating Islamic Feminism through Literature MIRIAM COOKE Routledge • New York • London Published in 2001 by Routledge 29 West 35th Street New York, NY 10001 Published in Great Britain by Routledge 11 New Fetter Lane London EC4P 4EE Copyright © 2001 by Routledge Routledge is an imprint of the Taylor & Francis Group. This edition published in the Taylor & Francis e-Library, 2005. “To purchase your own copy of this or any of Taylor & Francis or Routledge’s collection of thousands of eBooks please go to www.eBookstore.tandf.co.uk.” All rights reserved. No part of this book may be reprinted or reproduced or utilized in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publisher. LIBRARY OF CONGRESS CATALOGING-IN-PUBLICATION DATA Cooke, Miriam. Women claim Islam: creating Islamic feminism through literature/ Miriam Cooke. p. cm. ISBN 0-415-92553-3 ISBN 0-415-92554-1 (pbk.) 1. Muslim women—Arab countries—History—20th century. 2. Muslim women—Arab countries—Intellectual life—20th century. 3. Feminism—Arab countries—History—20th century. 4. Feminism in literature. I. Title. HQ1170 .C752000 00–035315 ISBN 0-203-01170-8 Master e-book ISBN Contents INTRODUCTION vi 1. Arab Women’s Literary History 1 Critical Response 2 The Gulf War Story 6 Gendering the Gulf War Story 13 The Iraqi Version 18 Migrating Stories 22 Conclusion 28 2. In Search of Mother Tongues 30 Assia Djebar’s Prisonhouse 30 Albert Memmi’s Struggles with His Mother 36 Abdelkebir Khatibi’s Bi-langue 40 Jacques Derrida: “Le Petit Juif Français 43 d’Algérie” Conclusion 49 3.
    [Show full text]
  • Al-Qushayri's Epistle on Sufism
    543 Epistle 00 Prelims 1 21/12/06 12:25 PM Page i Al-Qushayri’s Epistle on Sufism This page intentionally left blank 543 Epistle 00 Prelims 1 21/12/06 12:25 PM Page iii The Center for Muslim Contribution to Civilization Al-Qushayri’s Epistle on Sufism Al-Risala al-qushayriyya fi ∏ilm al-tasawwuf Abu πl-Qasim al-Qushayri Translated by Professor Alexander D. Knysh Reviewed by Dr Muhammad Eissa arnet PUBLISHING 543 Epistle 00 Prelims 1 21/12/06 12:25 PM Page iv AL-QUSHAYRI’S EPISTLE ON SUFISM Published by Garnet Publishing Limited 8 Southern Court South Street Reading RG1 4QS UK Copyright © 2007 The Center for Muslim Contribution to Civilization All rights reserved. No part of this book may be reproduced in any form or by any electronic or mechanical means, including information storage and retrieval systems, without permission in writing from the publisher, except by a reviewer who may quote brief passages in a review. First Edition ISBN-13: 978-1-85964-185-9 ISBN-10: 1-85964-185-7 British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library Jacket design by Garnet Publishing Typeset by Samantha Barden Printed in Lebanon 543 Epistle 00 Prelims 1 21/12/06 12:25 PM Page v CONTENTS Foreword xi About this Series xiii Center for Muslim Contribution to Civilization: Board of Trustees xv Center for Muslim Contribution to Civilization: Board xvi Acknowledgements xvii The Translator’s Note xix Translator’s Introduction: Al-Qushayri’s “Epistle on Sufism”: The author and his book xxi Author’s Introduction 1 A chapter explaining the beliefs of the Sufis concerning the fundamentals of religion 4 Section [on divine oneness] 14 Chapter 1 On the masters of this path and their deeds and sayings that show how they uphold the Divine Law 17 Abu Ishaq Ibrahim b.
    [Show full text]
  • THE POSITION of NAQSHABANDI ORDER in the ISLAMIC LAW by SHAYKH ISLAM WAN SULAIMAN WAN SIDEK (D.1354H/1935M)
    Teosofia: Indonesian Journal of Islamic Mysticism, Vol. 9, No. 2, 2020, pp. 129-148 e-ISSN: 2540-8186; p-ISSN: 2302-8017 DOI: 10.21580/tos.v9i2.7686 THE POSITION OF NAQSHABANDI ORDER IN THE ISLAMIC LAW BY SHAYKH ISLAM WAN SULAIMAN WAN SIDEK (d.1354H/1935M) Muhammad Khairi Mahyuddin Faculty of Leadership and Management Universiti Sains Islam Malaysia [email protected] Abstract: Sufi Order in the Malay World at 19th century is misunderstood as deviant teaching from Islam by some of Malay Muslim society. Reflecting on this, Wan Sulaiman bin Wan Sidek, a shaykh Islam and Malay Sufi scholar at 19th, he played a crucial role in clarifying this issue properly in his Malay Jawi script epistles, namely Fakihah Janiyyah fi Bayan Ma’rifah al-Ilahiyyah al-Mutabaqah Li’ayan al-Shari’ah al-‘Aliyyah and Mizan al-‘uqala wa al-Udaba’. However, some studies from contemporary Malay contested his Sufi's thought, particularly Naqshabandi Order’s position in Islamic law. This study aims to expose Wan Sulaiman’s understanding and justification in Sufis Order, specifically Naqshabandi Order in shariah. This study is a historical and textual analytical study. The finding of this study indicates that Wan Sulaiman’s idea is clear and has strong argumentation from the authentic Sufi sources that show the Sufi Order is legal and has a good position and core teaching in Islamic law. Keywords: Sufi Order, Islamic law, Naqshabandi A. Introduction an Sulaiman b. Wan Sidek (d.1354H/1935M), a 19th century Malay scholar and a practitioner of the Naqshabandi Mujaddidi Ahmadi order from W Kedah, a state in northwest Malaysia, bordering Thailand.
    [Show full text]
  • Application of the Beautiful, Comprehensive and Foundational
    Application of the Beautiful, Comprehensive and Foundational Hadeeth to Acquire Good Character من حسن إسﻻم المرء تركه ما ﻻ يعنيه (From the beauties of Islam within a person is the ability and strength to abandon and totally leave those matters that do not concern him/her) “You are what you concern yourself with” Mufti Muhammad Noman Daji Batley, England, UK This piece discusses the beautiful rule mentioned in the comprehensive and foundational Hadeeth to acquire good character – above - from an application and practical point of view. The beautiful rule mentioned in this Hadeeth is without a doubt a transformer if the depths and comprehensiveness are fully grasped, digested and applied to one’s life. This piece tries to provide the depth and insights into this Hadeeth. The piece is a life changer and will transform your life many folds if the beautiful rule is applied sincerely, diligently, repeatedly and consistently with full focus and conviction as detailed in the piece. ©Mufti Muhammad Noman Daji, Batley, UK - [email protected] Dedication First and foremost I would like and be honoured to dedicate this book to my loving and supportive parents for providing me the Tarbiyah (training) and the Deeni environment (I pray for their good health and a long, prosperous and happy life). It is through this I was able to appreciate the beauty of Islam, to feel the immense love and respect they had for the Friends of Allah Ta’ala whether they were scholars or not scholars in the formal sense, providing access and opportunities to gain the company of numerous eminent scholars of the time in particular the scholar who I am most inspired by from who I have seen (my beloved and compassionate (Mushfique) mentor (Sheikh), guide (Murshid) and Murabby Hazrat Moulana Masihullah Khan Jalalabadi (Almighty shower His mercies on him) (d.
    [Show full text]
  • A Comparative Study of Dargah Baba Farid Ganj Shaker and Khawaja Shams-Ud-Din Sialvi
    SPIRITUAL PRACTICES AT THE SHRINES OF CHISHTIYA ORDER IN THE PUNJAB : A COMPARATIVE STUDY OF DARGAH BABA FARID GANJ SHAKER AND KHAWAJA SHAMS-UD-DIN SIALVI NAME: TAHMINA IQBAL ROLL NO: 0065-GCU-PHD-HIS-2009 SESSION: 2009 – 2012 DEPARTMENT: HISTORY GOVT. COLLEGE UNIVERSITY LAHORE A THESIS / RESEARCH DISSERTATION SPIRITUAL PRACTICES AT THE SHRINES OF CHISHTIYA ORDER IN THE PUNJAB : A COMPARATIVE STUDY OF DARGAH BABA FARID GANJ SHAKER AND KHAWAJA SHAMS-UD-DIN SIALVI SUBMITTED TO GC UNIVERSITY LAHORE IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE AWARD OF DEGREE OF PHD IN HISTORY BY NAME: TAHMINA IQBAL ROLL NO: 0065-GCU-PHD-HIS-2009 SESSION: 2009 – 2012 DEPARTMENT: HISTORY GOVT. COLLEGE UNIVERSITY LAHORE iii iv v vi DEDICATED TO My Beloved MOTHER UMM-E-KALSOOM The Source of My Confidence, Reinforcement & Peace vii viii CONTENTS Acknowledgment x-xi Abstract xii-xiii Introduction 1-29 CHAPTER 1 The Significance and Impact of Chishti Khanqahs on Medieval Indian Society 30-48 CHAPTER 2 The Punjab’s Sufi Tradition with Reference to the Chishtiya Order 49-73 CHAPTER 3 Historical Narration of the Dargah of Baba Farid Ganj Shaker; From Khanqahi Structure to the Dargahi Structure 74-124 CHAPTER 4 Historical Narration of the Dargah of Khawaja Shams-ud-Din Sialvi and Its Role in 19th Century Punjab 125-157 CHAPTER 5 Visiting Dargah: The Performance of Sufi Rituals at Chishti Dargahs of Baba Farid Ganj Shaker and Khawja Shams-ud-Dian Sialvi 158-195 CHAPTER 6 Comparative Study of Dargah Baba Farid Ganj Shaker and Khawja Shams-ud-Din Sialvi and Sufi Practices There 196-220 ix Conclusion 221-230 Appendices 231-263 Bibliography 264-283 x Acknowledgment First of all I would like to thank Allah Almighty for providing me with the opportunity to undertake this PhD research and for making its completion possible.
    [Show full text]
  • The Hikam of Ibn 'Ata'llah Commentary by Ibn 'Ajiba Translated by Aisha Bewley
    The Hikam of Ibn 'Ata'llah Commentary by Ibn 'Ajiba Translated by Aisha Bewley I. A feeling of discouragement when you slip up is a sure sign that you put your faith in deeds. Your desire to withdraw from everything when Allah has involved you in the world of means is a hidden appetite. Your desire for involvement with the world of means when Allah has withdrawn you from it is a fall from high aspiration. Aspiration which rushes on ahead cannot break through the walls of destiny. Give yourself a rest from managing! When Someone Else is doing it for you, don't you start doing it for yourself! Your striving for what is absolutely guaranteed to you and your laxness in what is required of you are evidence that your inner eye is dull. If you make intense supplication and the timing of the answer is delayed, do not despair of it. His reply to you is guaranteed; but in the way He chooses, not the way you choose, and at the moment He desires, not the moment you desire. If something that is promised does not happen even though the time for it is set, do not doubt the promise! If you do, that will dim your inner eye and put out the light of your secret. When He opens a way for you and makes Himself known to you, then do not worry about your lack of deeds. He only opened the way for you because He desired to make Himself known to you. Do you not see that while He grants gnosis of Himself to you, you have only deeds to offer Him? What He brings you - 1 What you bring Him - What a difference there is between them! Different states have different outcomes.
    [Show full text]