Traditional Dars e Nizāmī Books

November 1, 2012

From the excellent blog of Shaykh abu Hasan (Allah ta’ala increase him, Ameen)

Traditional Dars e Nizāmī Books

The following books are commonly used in almost all traditional madrasahs in the Indo-Pak subcontinent spanning an 8 – 11 year course.  Older editions like the Bulaq or Indian prints are hosted locally and are listed under Local Downloads; newer editions of these books are avoided due to potential copyright issues; but they can still be found on and other sites. Link to the PDF and the page are listed under External Links. If the PDF link does not work, please navigate to the page (and if it exists) download it from there. Many of these books have multiple editions; I have linked those editions which are the easiest (among the PDFs I have) for students to read. In sha Allah, I will add descriptions of each book (accessed by clicking the name of the book) on a separate page which will also include further more editions of the book and links to manuscripts, if any. wa billahi’t tawfiq.


1. Some universities suggest ‘Additional Reading’ and these books are in grey colour.

2. Numbers after PDF indicate volume numbers; thus, PDF: 1 2 has links to vol.1 and vol.2 of the same book.

3. Alphabets indicate different versions of the book; PDF: A, B are two different editions of the same book.

4. Some works are too short (a few pages) to be separate books and are usually printed together with a commentary; in such cases, the PDFs are those of commentaries.

5. Please use the contact page or mail to inform us about omissions, errors, corrections or suggestions.

6. Please write to for any copyright issues



Ramadan at the Topkapı Palace

July 27, 2012
The holy month of Ramadan was lived in quite a spectacular way at Topkapı Palace, which hosted the top statesmen of the Ottoman Empire for ages. Those who lived at the palace would enjoy this month to the fullest, with gatherings rife with entertainment and spirituality around tables that displayed a diversity of flavors.

As with everything done at the palace, Ramadan would see an assortment of ceremonies. Many events, such as the opening of the Hırka-i Şerif (the Holy Mantle that belonged to the Prophet Muhammad) and the baklava parade of the janissaries, would be held in accordance with palace rituals. Many sultans would break their fast both with the general public and with the attendants of Enderun, the palace school.

In the eyes of investigative author Talha Uğurluel, the Ottoman sultans were actually romantic people who loved to eat or break the fast with their wives. For example, İbrahim I, known as İbrahim the Mad, ordered the construction of an alcove in the palace garden close to Gülhane Park, which women couldn’t enter, so that he could privately break the fast with his wife Hatice Turhan Sultan, who is also known as Valide Sultan and who sponsored the construction of the Yeni Camii (New Mosque) in Eminönü, İstanbul. Thus, Sultan İbrahim I would, in the company of his wife, look out at some of the beautiful scenery of İstanbul as they waited to enjoy their fast-braking meal.

Both Enderun and the harem would mark Ramadan by taking their fast-breaking meals and suhurs (predawn meals) and performing the terawih prayer with the sultan. In her memoirs, Lady Mary Wortley Montagu, an English aristocrat who visited İstanbul in the early 1700s, noted that there would be two performances each day of the terawih prayer at the palace. Young girls would attend a quick terawih prayer session at the harem, while the older ladies would opt for a session that was slower and longer. The sultan and students of Enderun would also attend this second session, during which the Quran would be recited in full. This way of performing the prayer came to be known as the Enderun-style terawih prayer, and has recently returned to public appeal.

Evenings at the palace would see lessons specific to Ramadan taught in the royal presence with the attendance of the students of Enderun. During these lessons, senior clerics would discuss religious matters. Uğurluel argues that this program, held in the Has Oda (Royal Room), was intended to “teach the sultan some lessons under the pretext of Ramadan.”

Palace food during Ramadan

The sine qua non items at fast-breaking tables during Ramadan were iftar (fast-braking meal) starters consisting of hoşaf (a stewed fruit compote), şerbet (a traditional nectar), yufka (phyllo pastry) bread and breakfast foods. After consuming these iftar starters, the evening prayer would be performed, and the main dishes would come after the prayer. In addition to soups and dishes containing meat, the favorite of the main dishes was usually fried eggs with pastırma (cured spiced beef) or onions. After the main dishes were consumed, there would be table talk before desserts were served. While desserts were generally pastry-oriented, the most famous dessert was indisputably güllaç (a traditional Ramadan dessert formed by layers of thin cornstarch pastry soaked in rosewater-infused milk). The intervals between courses were intended to prevent potential indigestion. During the exhibition of the Hırka-i Şerif, held on the 15th day of Ramadan at the palace, trays of baklava (a multilayered, flaky pastry with walnuts, pistachios and syrup) would be distributed to the janissaries. The janissary troops would carry these trays to their barracks in a ceremony know as the baklava parade.

Destimal ceremonies

Another important ritual associated with the exhibition of the Hırka-i Şerif was the destimal (handkerchief) ceremony. Prominent figures within the palace as well as philanthropists from outside the palace would be invited to the destimal ceremony. Special handkerchiefs would be produced from a golden box and, while all guests witnessed it, they would be touched to the Hırka-i Şerif before being presented to the guests as gifts. People would cherish these rose-scented handkerchiefs as reminders of Ramadan and would keep them until their deaths, at which time the handkerchiefs would be used to cover their faces before they were buried.

Sayyidina Muhammad Amin Ibn Abidin (rahmatullah alayh)

November 14, 2011

Biography of the great Imam  Click Here ( Right Click and Save )

The Preamble to Faith – Tamhid e Iman

October 7, 2011

Alahazrat wrote the book Tamhid e Īmān ba Āyāt e Qur’ān or The Preamble to Faith in the Light of the Qur’ān, to explain the basis of faith and priorities we should have as Muslims and to refute the propaganda that he was careless in takfīr.  He explains fundamental principles of faith, analyzes disparaging statements made by Deobandis and the implication of such statements.  He describes the background and conditions which led to the ruling and mentions the extreme carefulness and restraint that he exercised in takfīr, countering accusations that he was ‘quick to label anyone kāfir’.


The Preamble to Faith – A descriptive translation of the Urdu work

Tamhid e Iman by Alahazrat Imam Ahmed Rida Khan Baraylawi.

Right Click and Save – Download Here: ::  Discuss Here

Shaykh Khushtar Noorani

March 31, 2011

Articles by the young and upcoming scholar and journalist; Maulana Khushtar Nurani. The Shaykh is the Editor of the much acclaimed religious periodical Jaam e Noor, founded by his paternal grandfather the acclaimed scholar, writer and orator Allama Arshad al-Qadri (rahmatullah alayh)

Shaykh Khushtar Noorani interview on Q TV

Shaykh Khushtar Noorani and Shaykh Usaid ul Haq Baduyuni interview on Q Tv



Mufti Abdul Qayum Hazarvi (rahmatullah alayh)

March 31, 2011

Excellent lecture on the importance of the Sacred Knowledge by the late Principal of the Jamia Nizamia, Lahore; Mufti Abdul Qayum Hazarvi (rahmatullah alayh)

The Truth About A Lie

June 10, 2010

Gray Henry – Islamic Texts Society

December 6, 2009

Gray Henry (Ayesha Gouverneur) the founder of Islamic Texts Society and currently directs Fons Vitae who have made a valuable contribution to the publishing of Islamic texts in the English language.

A look at Fons Vitae

Shaykh Akhtar Rida Khan Al-Qadri Al- Barelwi

September 29, 2009

“Hudur Tajush Shari’ah came on the 22nd of August. As you are well aware, due to the intensity of the heat in the summer months it never rains. Especially in August, the weather is extremely hot. The ‘Ulema of Damascus requested Hudur Tajush Shari’ah to supplicate for rain. Hudur Tajush Shari’ah made a du’a in the gathering (food feast) that was held in honour of the Ulema and Mashaikh of Syria. Immediately, it started to rain the following day – Saturday 23rd August 2008, despite the fact that since 5 years it had never rained due to the extremely hot weather, and for it to rain in summer is even rarer. It rained frequently for 3 days by which the climate had changed. This is what I and the whole of Damascus witnessed and you are its first reporter!”

Hudur Tajush Shariahs journey to Syria May 2009

Heavy rain showers in Damascus, rare phenomena in Summer

Aug 24, 2008

DAMASCUS, (SANA)-Damascus city and countryside Sunday witnessed heavy rains and thunderstorms for the second day in a rare phenomena that won’t happen in the region during August.

“The region was under a hot, tropical low accompanied by a humid and moderate air mass, and this led to fall of heavy rains afternoon for two days reached in Damascus to one inch,” a source at Meteorology said in a statement.

It added that this rare air situation usually occurs in the humid tropical regions and is called seasonal rains that often happen in the hot summer.

Damascus and the coastal arias also witnessed yesterday heavy rains and thunderstorms



Biographies of the Ulema and Awliya

August 24, 2009

And similarly the colours of men and beasts and cattle, are different; among the bondmen of Allah, only the people of knowledge fear Him; indeed Allah is the Most Honourable, Oft Forgiving.

[Fatir 35:28]