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I never enjoy adding biographies and sourcing quotes, but little tidbits like this make me appreciate it a lot more: Ismāʿīl b. Ḥammād al-Jawharī, Abū Naṣr (d. 393/1003), was a leading lexicographer and grammarian. Originally from Farāb, he travelled widely through Iraq and the Ḥijāz, lived among the Bedouin to study their speech, and eventually settled in Nīshāpūr. He is famously remembered as the first to attempt human flight, fastening wooden wings to himself and leaping from his rooftop, only to fall to his death. His calligraphy was also esteemed, compared with that of the celebrated Ibn Muqla. His most important work is al-Ṣiḥāḥ fī al-lughah (The Correct), a two-volume dictionary. This was one of the earliest systematic attempts to arrange the Arabic lexicon by root letters and to record the purest Bedouin usages. Because of its precision and organisation, al-Ṣiḥāḥ became a foundational reference for Arabic lexicography and was heavily relied upon by later compilers. It set a model for scholarly dictionaries, ensuring that the lexicon of classical Arabic was preserved, systematised, and transmitted to subsequent generations. See: Khair al-Dīn b. Maḥmūd al-Ziriklī, al-Aʿlām, 15th ed. (Beirut: Dār al-ʿIlm lil-Malāyīn, 2002), 1:313–14.

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His statement: ‹Blessing and peace …› to the end – is a declarative sentence in wording but supplicative in meaning, since its intent is to initiate a prayer of blessing upon him (may Allah bless him and give him peace). Since he (may Allah bless him and give him peace) is the supreme intermediary in the conveyance of blessings to us, it is fitting that he be supplicated with blessings after praise is directed to the true bestower [i.e. Allah]. —al-ʿAdawī on al-Hudhudī on al-Sanūsī’s Umm al-barāhīn
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al-salamu alaykum I just shared Mullā ʿAlī al-Qārī’s Righteousness in Affection for Felines to supporters. They can access it
al-salamu alaykum I just shared Mullā ʿAlī al-Qārī’s Righteousness in Affection for Felines to supporters. They can access it here: https://www.patreon.com/posts/mulla-ali-al-in-126906586
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al-salamu alaykum Over the past two weeks, I shared a draft translation of Shaykh al-Islām Shams al-Dīn al-Daljī’s (860–947 A
al-salamu alaykum Over the past two weeks, I shared a draft translation of Shaykh al-Islām Shams al-Dīn al-Daljī’s (860–947 AH) Maqāṣid al-Maqāṣid (The Objectives’ Objectives), an abridgement of Imām Saʿd al-Dīn al-Taftazānī’s (d. 791 AH) Maqāsid al-kalām.
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Why the third part of Imam al-Shaʿrānī’s Al-Minaḥ al-saniyyah (The Sublime Gifts) was delayed.
Why the third part of Imam al-Shaʿrānī’s Al-Minaḥ al-saniyyah (The Sublime Gifts) was delayed.
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al-salamu alaykum The second fifth of Imām al-Shaʿānī’s Al-Minaḥ al-saniyyah (The Sublime Gifts), his commentary on Shaykh Abū Isḥāq Ibrāhīm al-Matbūlī’s counsel is now available. Supporters can access the 40-page PDF here: https://www.patreon.com/posts/imam-al-sharanis-124598950
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# Shaykh al-Matbūlī’s Counsel al-salamu alaykum What follows is the text of Shaykh Abū Isḥāq Ibrāhīm al-Matbūlī’s Counsel which will be explained through Imām al-Shaʿrānī’s explanation in the coming weeks. The first share is already online and available to supporters: https://www.patreon.com/posts/imam-al-sharanis-124117218 ------------ In the name of Allah, the Most Merciful, the Most Compassionate It is incumbent upon you, O brother, to be upright in your repentance. Leave that which is merely permissible out of seeking ascending to the lofty stations. Be wary of the subtleties of showing off. And ‹be wary of› harming creatures And ‹be wary of› eating the unlawful. And ‹be wary of› natural shyness, which is the individual being embarrassed to mention Allah Most High with a raised voice. And ‹be wary of› fraud in one’s trade. Struggle against your lower self [nafs] through hunger and tiring it out with difficult acts. Reduce your sleep as much as you are able. Maintain seclusion. And ‹maintain› silence. Do not forsake voluntary night prayer [qiyām al-layl], with it being in your house after the first half of the night has passed. And ‹do nor forsake› congregational prayer. Keep far from the possibility of injustice to other servants. Frequently seek forgiveness. Maintain shyness. And ‹maintain› good behaviour. Do not become mindless of remembrance of Allah Most High – even with mindlessness, for it is the path’s mainstay and greater than prayer, it is an indicator of wilāyah; faster in bringing about spiritual openings than all other forms for worship. No one reaches the Divine Presence except through it. Veils do not get lifted ‹for anyone› nor ‹complete› sincerity except through it. And mercy descends with it, and troubles are removed. And ‹during remembrance› do not associate anyone with Him. And ‹do remembrance› with strength, in a group, and with veneration.
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A servant should examine both his outward and internal faculties every morning and evening: Have they maintained the limits set by Allah (Exalted is He), or have they transgressed them? Have they fulfilled what they were commanded to do—such as lowering the gaze, guarding the tongue, ears, and heart, and other [obligations]—with full sincerity, or did they fail to do so? If he finds one of his limbs (jawāriḥ) in obedience to Allah, he should express gratitude to Allah (Exalted is He) while not considering himself worthy of that [blessing]. And if he finds one of his limbs has been tainted by an act of disobedience (maʿṣiyah), he should immediately feel remorse (nadab) and seek forgiveness (istighfār). Then, he should thank Allah (Exalted is He) for not decreeing upon him anything beyond that sin, and for not afflicting his limbs that disobeyed with various diseases, wounds, boils and sores—for every limb is deserving of being afflicted. — Imām al-Shaʿrānī
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al-salmu alaykum Last week I shared the first two fifth’s of Al-ʿAqīdah al-burhāniyyah and al-ʿUqbānī’s commentary on the sam
al-salmu alaykum Last week I shared the first two fifth’s of Al-ʿAqīdah al-burhāniyyah and al-ʿUqbānī’s commentary on the same. This week I am sharing the third instalment (roughly the third fifth). Supporters can access the PDFs here: [1] https://www.patreon.com/posts/al-uqbanis-sharh-121795344 [2] https://www.patreon.com/posts/al-uqbanis-sharh-122454421
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A sampler from yesterday’s share from Al-Salālajī’s Al-ʿAqīdah al-burhāniyyah ~ part 1 is available to the public. It can be accessed here: https://www.patreon.com/posts/sampler-from-al-121436460
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al-salamu alaykum Today’s share contains the first quarter of al-ʿUqbānī's (d811 AH) commentary on al-Salālajī's (d564 AH) Al
al-salamu alaykum Today’s share contains the first quarter of al-ʿUqbānī's (d811 AH) commentary on al-Salālajī's (d564 AH) Al-ʿAqīdah al-burhāniyyah. Here is more information on the book and why I chose it, from the preface: “This book presents a translation of Al-ʿAqīdah al-burhāniyyah wa-l-fuṣūl al-īmāniyyah by Imām Abū ʿAmr ʿUthmān bin ʿAbd Allāh al-Salālajī (521–564 AH) along with a commentary by Abū ʿUthman Saʿīd bin Muḥammad bin Muḥammad al-ʿUqbānī (720–811 AH). “I translated the matn text sometime during 2022. It was one of my earlier translations related to creed, theology, and logic (ʿaqīdah, kalām, manṭiq). My original plan was to present the matn, either as an appendix to a longer book or as a chapter within an anthology of similar works, free of commentary and annotations. But plans change. After reading through al-ʿUqbānī’s commentary and finding that it provided a badly-needed gentle introduction to core kalām issues, I decided to translate it and present them together.” And that’s what I did a few weeks back. Thank you for your continued support and patience despite my shortcomings, —musa Supporters can access the PDF here: https://www.patreon.com/posts/al-uqbanis-sharh-121391566
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# Al-Marʿashī’s Tartīb al-ʿulūm/Arranging the Sciences ~ pt 5 al-salamu alaykum This is the fifth and final share from Tartīb
# Al-Marʿashī’s Tartīb al-ʿulūm/Arranging the Sciences ~ pt 5 al-salamu alaykum This is the fifth and final share from Tartīb al-ʿulūm (Arranging the Sciences) by Shaykh Muḥammad bin Abī Bakr al-Marʿashī (aka “Sajiqli Zadeh”). It covers the book’s closing section on philosophy. —musa Supporters can read the PDF here: https://www.patreon.com/posts/al-marashis-al-5-120796851
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Al-Marʿashī’s Tartib al-ʿulūm/Arranging the Sciences ~ pt 4 al-salamu alaykum This is the fourth share from Tartīb al-ʿulūm (
Al-Marʿashī’s Tartib al-ʿulūm/Arranging the Sciences ~ pt 4 al-salamu alaykum This is the fourth share from Tartīb al-ʿulūm (Arranging the Sciences) by Shaykh Muḥammad bin Abī Bakr al-Marʿashī (aka “Sajiqli Zadeh”). It covers the book’s second goal and praise for the Quran. —musa Supporters can access the PDF here: https://www.patreon.com/posts/al-marashis-al-4-120351693
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al-salamu alaykum It’s not that I have stopped working. It’s that I don’t have much time to do anything more than put it on Patreon and go back to other things. So a quick recap: October 21 – Shorter Maxims, part 11 November 4 – Shaykh al-Faḍālī’s Kiyāyat al-ʿawāmm (finished) November 18 – Shorter Maxims, part 12 (funished) November 25 – Al-Bulqīnī’s Turjumān shuʿab al-īmān (Explaining The Branches of Faith (finished) Sunday 5 – Dealing with Intrusive Thoughts, from Imām al-Nawawī's Adhkār December (post) And today: # Al-Marʿashī's Tartib al-ʿulūm/Arranging the Sciences ~ pt 2. The second share from Tartīb al-ʿulūm (Arranging the Sciences) by Shaykh Muḥammad bin Abī Bakr al-Marʿashī’s (aka “Sajiqlī Zadeh”). It’s most of the chapter after the introduction. Supporters can access the full PDF here: https://www.patreon.com/posts/al-marashis-al-2-117541534 There is a 21-page sampler available here: https://www.patreon.com/posts/preview-of-this-117542281
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Public Post (shouldn’t require membership) Dealing with Intrusive Thoughts, from Imām al-Nawawī's Adhkār Link: https://www.patreon.com/posts/dealing-with-al-117333883
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al-salamu alaykum This week I prepared the second revision of Shaykh al-Fādānī’s introduction to logic and sent it to the pri
al-salamu alaykum This week I prepared the second revision of Shaykh al-Fādānī’s introduction to logic and sent it to the printers so it can be used with a second batch of students. Since I was working with logic, I decided that I would close a few unfinished translations related to logic. This week I will be sharing the first revision of Imām al-Sanūsī's short introduction to logic. Existing supporters will receive the full 65-page PDF in their inbox. Requests from future supporters will be handled on a case by case basis once they have established a record of support. —musa Source: https://www.patreon.com/posts/imam-al-sanusis-113908092
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From the explanation of the most beautiful names al-Marʿashī (aka Saçiqli-Zadeh) gives in Nashr al-ṭawāliʿ, relaying what is mentioned in some commentaries on the hadith: «الكريم» هو الذي إذا قدر عفى وإذا وعد وفى، وإذا أعطى زاد على منتهى الرجاء، ولا يبالي كم أعطى ولمن أعطى، وإن رفعت حاجة إلى غيره لا يرضى، وإذا جفي عاتب وما استقصى، ولا يضيع من لاذ به والتجى، ويغنيه عن الوسائل والشفعاء، فمن اجتمع له جميع ذلك لا بالتكلف فهو الكريم المطلق، وذلك له تعالى فقط. The generous one (al-karīm) is the one who forgives when able, fulfils his promises, gives beyond all expectations, and does not concern himself with how much he provides or to whom. If a need is raised to someone else, He is displeased. If treated with neglect, He reproaches but does not exact a full account. He does not forsake anyone who seeks refuge in Him, and He dispenses with intermediaries and intercessors. The one who possesses all these qualities without effort is the absolute generous (al-karīm al-muṭlaq), which applies solely to Allah (Exalted is He). * * * One of the great things about al-Marʿahsī’s book is that it includes important matters from Al-Mawāqif and Al-Maqāsid and their supporting literature that are missing in Ṭawāliʿ and its supporting literature. This section on Allah’s names is one of them. [Edited to include more info on the author and book.]
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From al-Marʿashī’s explanation of the most beautiful names in Nashr al-ṭawāliʿ, relaying what is mentioned in some commentaries on the hadith: «الكريم» هو الذي إذا قدر عفى وإذا وعد وفى، وإذا أعطى زاد على منتهى الرجاء، ولا يبالي كم أعطى ولمن أعطى، وإن رفعت حاجة إلى غيره لا يرضى، وإذا جفي عاتب وما استقصى، ولا يضيع من لاذ به والتجى، ويغنيه عن الوسائل والشفعاء، فمن اجتمع له جميع ذلك لا بالتكلف فهو الكريم المطلق، وذلك له تعالى فقط. The generous one (al-karīm) is the one who forgives when able, fulfils his promises, gives beyond all expectations, and does not concern himself with how much he provides or to whom. If a need is raised to someone else, He is displeased. If treated with neglect, He reproaches but does not exact a full account. He does not forsake anyone who seeks refuge in Him, and He dispenses with intermediaries and intercessors. The one who possesses all these qualities without effort is the absolute generous (al-karīm al-muṭlaq), which applies solely to Allah (Exalted is He).
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