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'Narrated by the glorious scholars' (qasida 15:47) This is the motto of this section, which is for preserving and the knowledge about the valuable books of our great religious predecessors. You can find all special expressions in the Glossary. We need your comments to develop this site for you.
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Great Ancestors' Books
Since we are constantly in need for the non-distorted books of our predecessors, and since some irresponsible groups had intentionally or unintentionally printed distorted books and spread them either in the markets or on the internet, there aroused an insisting need to find reliable sources for the books and knowledge of the virtuous predecessors. So, we are nominating to you some sister sites that choose accurately every book they present. This way you can easily find the books and texts of our predecessors which some people tried to hide and conceal, but Allah will complete His guidance, even if biased people dislike. We will mention some of the books, from these sites, that sheikh Fakhr Eldin quoted from in his books and lessons. More information about these sites are in the library page in our main site.
Al-Menhaj
Al-Menhaj is the explanation of Imam Muhyiddin Yahya an-Nawawi, who passed
away in
This is an old undistorted edition. The book’s link in Al-Turath site
Matn al-Eidah
The
book of “Matn al-Eidah in the rituals” of sheikh Muhyeddin Yahya an-Nawawi
ash-Shafe’y. as-Sobki said about him [AAH] “And Imam an-Nawawi is the
teacher of his successors and the proof of Allah for the ones who follow".
It was not hidden, from those who have insight, that Allah, Almighty, has
blessed an-Nawawi and his books, so that his biography is also useful. The
book of al-Eidah talks about the rules and rituals of Hajj which is the
fifth pillar of the religion and the motto of prophets [PBUT] and righteous people. The book
mentions things that make Hajj correct and things that make it incorrect. It
also mentions the duties of Hajj, its etiquettes, its rules, the things that
The researcher was committed to the verification, the ascription and the explanation of the meanings and incidents. The book’s link in Al-Turath site Introduction by the Editors Translated by Aseya al-Khouly
Note:
to
download & use these books, you need to down the compressed files
(rar
files) of the book and place it in the same
folder
and do not change their names. Then open any compressed file and you will
find the book which may comprise of one (pdf)
file or several ones which in turn will be decompressed to a one folder and
do not change any of their names. Now you open any of them using the
acrobat reader
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A Selection of brother’s readings:
The Knowledgeable Glorious Scholars
Thanks to Allah who has made the knowledgeable scholars successors to the prophets to inherit their manners and became role models for everyone. Many people got strayed and got away from the guidance of the Beloved [PPBUH] when they did not take the great old knowledgeable scholars of this nation as their source of knowledge, instead they became addicted to taking from the recent simple ones. This way they got away from what their righteous ancestors used to have and what was settled by the Islamic nation for decades and centuries. The Prophet [PPBUH] said: (People are still in blessing as long as they took their knowledge from their knowledgeable elders. When they start taking from their young unknowledgeable ones then they are doomed). The Prophet [PPBUH] also said: (This religion is knowledge, so be careful who to get from). He [PPBUH] also said: (When the knowledgeable scholars die, people will choose their leaders from unknowledgeable ones. When they ask them, they will answer without knowledge, so they will lead astray and mislead everyone, and there is no strength no power but from Allah). sayydi Fakhreddin Mohamed Osman [AAH] said: [If you were asked: What is the book? It is from what is narrated by the great scholars] (qasida 15:47) All scholars agreed that no one can disparage any word from the Prophet [PPBUH] or judge it as being fabricated or weakly narrated, unless he has an absolute proof from Qur'an or Sunna of the Prophet [PPBUH]. From the start of the first century and up until now, great scholars [AAT] have taken the mission of preserving Turath of our true religion [inherited knowledge from the Prophet, His companions, and our great scholars]. They have been preserving it the same way as the Prophet [PPBUH] wanted them to do. That is how the authentic Hadith, true interpretations, and Historical events from the start of Mohammad' Message till our current day, were preserved and predicated honestly and truthfully. One of the main glorious scholars, with a great resume, is:
Imam an-Nawawi [AAH]
Imam an-Nawawi is the Sheikh of Islam, at the top of Fiqh and Hadith men. The ascetic, the pious, the role model, possessor of the good manners and beneficial classifications and who had been agreed upon his preference, sincerity and dignity, he is Hafiz Imam an-Nawawi [AAH]. His Features: He had dark skin with thick beard. He was dignified, little-laughing and serious. He used to saying the truth even if it was tough. He never feared any blame for the sake of Allah. He was ascetic in living. He used to eat not but one meal in a day and night. He used to drink just one time before dawn. He got his strength from his father. He never got married as he renounce worldly pleasures. Imam an-Nawawi was contemporary of two centuries, the seventh and eighth centuries of the Hijra, which was the last of the Ayoubey state era. This period was characterized by the stability and quietness. It was also one of the best eras as it had a lot of superior and versed knowledgeable scholars. His Relations: Imam an-Nawawi [AAH] was born in a village named Nawa, it was in Hauran near Damascus and usually the people are related to their country to be known, but the relation of Imam an-Nawawi [AAH] was on the contrary, as his town became prominent, outstanding and known for his good memories. Abo-Fahs ibn al-Wardi said about Nawa city: You have given something good O, Nawa and have been saved from the pain of need As an ascetic had grown up in you and sincere what he had intended to do in knowledge He is Abo-Zakareya Muhyiddin ibn Abo-Yahya Sharaf ibn Marreyy ibn Hasan ibn Husain ibn Mohamed ibn Gomm’a ibn Hezam an-Nawawi [AAH]. He hated to be named with Muhyiddin [means in Arabic: the reviver if the religion], this was being humble with Allah, Almighty, as he used to say that the religion is alive steadily and does not need anyone to revive it. His birth and growth:
On the year 649 H, Imam an-Nawawi [AAH] went with his father to the city of Damascus in order to continue seeking knowledge in the house of Hadith al-Ashrafiya. He resided in the Rawahia School, which was adjacent to Masjid al-Amawy from the east side. He learnt by heart the huge books and read the great volumes. He was genius in knowledge till he became the repeater of the lessons of his sheikh al-Kamal ibn Ahmed al-Maghrabi. On the year 651 H, Imam an-Nawawi [AAH] went with his father for Hajj. He said “I went to Hajj with my father after two years. When I was twenty years old, I stayed in the city of the Messenger of Allah [PPBUH] around one month and half”. After the conclusion of the rituals of Hajj, he went to Damascus. He first went to the great Masjid and met with its Imam and preacher, who was sheikh Gamal-eddin ad-Damashqi. When sheikh Gamal-eddin knew what he wants, he took him to the circle of the Mufti of ash-Sham who was then sheikh Tag-eddin Hafez al-Fazzazy, who taught Imam an-Nawawi [AAH] and kept him close. At that time, Allah bestowed upon him great knowledge. Then Imam an-Nawawi [AAH] settled in the Rawahia School and was directed to knowledge with all he could; his heart and mind, with passion, seriousness and preparedness. So, he became a role model. His knowledgeable life: The knowledgeable life of Imam an-Nawawi [AAH], after his arrival to Damascus, was characterized with three things:
The first one: his seriousness in seeking
knowledge and learning, in his early life and youth. He was serious in
reading and memorizing. It was said that he memorized the
The second one: his huge capacity in knowledge and culture, he gathered besides seriousness in seeking learning, huge and great knowledge and variety of cultures. He told his student Aladdin ibn al-Attar about the period of his learning and seeking knowledge that he was reading, every day, twelve lessons to sheikhs with its explaining and correcting: two lessons in al-Waseet book, a third in al-Mohazzab book, a fourth in gathering between the two Sahih, a fifth in Sahih Muslim, a sixth in the book of al-Lama’ of ibn Genny in grammar, a seventh from the book of "Correcting the Logic" of ibn as-Sakkeit in the language, an eighth in etymology, a ninth in the principles of Fiqh, a tenth in al-lama’ book of Abo-Ishaq, an eleventh in the book of “Al-Montakhab” of al-Fakhr ar-Razy, a twelfth in the names of men and a lesson in the principles of religion. He used to write everything concerning these lessons from complex explanation, phrase clarifications, to vowels of language. The Third one: his huge production; that he worked on composing and started this in 660 H, while he was thirty years old. Allah blessed him with his time and supported him, so he presented his mind extraction in great amazing books and writings; in which we find easy phrases, decisive evidences, clear ideas, and justice in displaying the scholars' opinions. His books are still until now having the interest of every Muslim and became beneficial to all the people around the world. Sheikh Al-Esnawi mentioned a nice reasonable reason for his great production, saying "you should know that, when sheikh Mohyeddin, Allah’s mercy upon him, was qualified for learning and education, he saw that it would be good to put all what he learnt in writing, so that an interested one could make a use of it. So, he made his classification as learning and his learning as a classification, and this is a correct purpose and beautiful intention. If it was not for that it would not have been easy for him to classify all what he did". His Sheikhs: In Fiqh: Tag-eddin Abd-er-Rahman ibn Ibrahim ibn Sabba’ al-Fazzari, Ishaq ibn Ahmed al-Maghrabi, al-Kamal Abo-Ibrahim who was the man of Hadith of the Rawhian School, Abo-Mohamed Abd-er-Rahman ibn Noah ibn Mohamed ibn Ibrahim ibn Moses al-Maqdesi ad-Damashki who was the Mufti of Damascus and Sallar ibn al-Hassan al-Irbily al-Halabi ad-demashqi who was the Imam of as-Shafe’y doctrine in his era. In the Principles of Fiqh: The most famous of them: Abo-al-Fath Omar ibn Bindar ibn Omar ibn Ali ibn Mohamed at-Taflisi ash-Shafei’y. In Grammar and Language: Sheikh Abo-al-Abbas Ahmed ibn Salem al-Masri, the grammarian and linguist, al-Fakhr al-Maliki and sheikh Ahmed ibn Salem al-Masri.
In Hadith: Ibrahim ibn Essa al-Murady
al-Andalusy al- Things he listened to: He listened to an-Nisa’y, Mowatta’ of Imam Malik, Musnad of ash-Shafei’y, Musnad Imam Ahmed ibn Hanbal, ad-Deramy, Abo-Ewwana al-Isfaryni, Abo-Ya’li al-Mawseli, Sonan ibn Magah, ad-Darkatni, al-Bayhaqy, the explanation of Sonnah of al-Baghawi, "Ma’alem at-Tanzil" of al-Baghawi in the explanation Qur'an, the book of al-Ansab of az-Zobair ibn Bakkar, al-Khotab al-Nabatiya, the Message of al-Qushairy in Sufism, the book of the work of the day and night” of ibn as-Soni, the book of “ Etiquette of the listener and narrator of al-Khatib al-Bughdadi and many other parts. His Students: Aladdin ibn al-Attar, Shams-eddin ibn an-Naqib, Shams-eddin ibn Ga’wan, Shams-eddin ibn al-Qammah, Hafez Gamal-eddin al-Mazey, the judge of the judges Badr-eddin ibn Gama’ah, Rashid-eddin al-Hanafi and Abo-al-Abbas Ahmed ibn Farah al-Eshbili. His Morals and Attributes: The people of biography books agreed unanimously that Imam an-Nawawi [AAH] was at the top of ascetics, an example in the piety and no one was like him in: advising the rulers, ordering the good and forbidding the bad. From his attributes: The asceticism: Imam an-Nawawi [AAH] abstained himself from the love of food, clothing and marriage. He found, in the pleasure of knowledge, enough compensation of all of that. The thing that calls our attention is that he moved from a simple environment to Damascus where the blessing and wealth and he was still young at that time where his instinct would be expected to be strong, nevertheless, he turned away from all enjoyments and desires and exaggerated the ascetic life and simple living. It was narrated that he had been asked "why you did not get married?" He said "I forgot". This was because of his great interest in learning the knowledge and spreading it. He was weeping at night and saying: If these tears are pouring down out of love of someone other than Layla, it will be useless Layla: is a metaphor used by Sufi people for the Hadra of Allah. The piety:
There are many examples in his life
indicating his strong piety. He was not eating from the fruits of
He chose to stay in the Rawahia School over other schools because it was built by some merchants. However, although the house of Hadith was offering high salary, he did not take not even a fils [a penny] from it. But he gathered his salary with the headmaster of the school, and whenever he gathered the salary of one year, he would take it and buy a property and endowed it to the house of Hadith or he would buy some books and endowed it to the school’s library. He did not take anything other than that. He did not accept any present or gift from any one except when he needed something and it was presented to him from someone he was sure of his religion. He did not accept anything except from his parents and relatives. His mother used to send him a shirt and things like this to wear. His father used to send him what he eats. He used to sleep in his room, the he resided in the day when he came to Damascus in the Rawahia School, and he never wanted anything beyond that. His advising for the rulers: An-Nawawi [AAH] had the attributes of the good counselor scholar, who strives with his tongue for the sake of Allah and performs the religious duty of ordering to do the good and forbidding the bad. He was sincere in his advice and does not have any special purpose or personal benefit. He was courageous, never feared the blame of anyone for the sake of Allah. He had the eloquence and evidence to support his call. People were resorting to him in the misfortunes and calamities. They used to seek his Shari'a solutions. He used to solve their problems as the case of the wall in ash-Sham gardens. When the Sultan, az-Zaher Baybars, has come to Damascus from Egypt, after fighting at-Tatar and evacuating them from the country, the agent of the house of money alleged that most of the gardens of ash-Sham are possessed by the state. So, the Sultan ordered to wall it in, that is, restraining it and ordering whoever has his hand on some of it, to prove their possession and bring out their documents. So, people resorted to the sheikh an-Nawawi in the house of Hadith. He wrote a letter to the king including the follows "Many kinds of harm, which can not be expressed, were done to the Muslims because of the restraining of their properties. They were asked to provide evidence they do not need, as this restraining is not permitted according to any Muslim scholar. As whoever has something, he is considered to be its owner, and no one is permitted to object on that, nor is he required to prove it". The Sultan became angry because of this courage on him. He ordered to stop Imam an-Nawawi's salary and fire him from his positions. They said to him "the sheikh does not have any salary nor position". When the sheikh saw that the letter did not do any good, he went to him by himself, met, and talked hard to him. The Sultan wanted to assault him, but Allah turned his heart away from that and saved the sheikh from him. The Sultan annulled the restraining order, and Allah saved the people from its harm.
The knowledge in which Imam an-Nawawy [AAH] Excelled Firstly Fiqh Knowledge: He had a special opinion about the meaning of Fiqh. He believed that it is not the doctrine fanaticism, but it is the understanding and ability to induce the branch rules from Shari'a texts. So, Fiqh according to him was a path to get closer to Allah by knowledge beneficial to himself and to the servants of Allah. Imam an-Nawawy [AAH] took the Fiqh of ash-Shafei’ya from the greatest scholars of his era in a short period. He had memorized and mastered Fiqh. He knew its principals, understood its facts and riddles. He excelled in knowing its evidences. It was not for long, until he became the scholar of his era in memorizing the doctrine and mastering all the opinions of its scholars. It was said that he was once disputed about narrating al-Waseet. So, he said "they dispute with me about al-Waseet, while I read it four hundred times!" He reached in his ability in Fiqh and its verification, in his era, what Imam al-Rafe’y reached before him, who was sheikh Mohamed ibin Ali ibn Abdel-Wahed. One of his era scholars, criticized the people's imitation to those two Imams saying "people today are Rafe’iya not Shafei’iya and Nawawiah and not Prophetic". Secondly the knowledge of Hadith: An-Nawawi [AAH] was not imprisoned by the knowledge of Hadith in the narrow range of Hadith people, who had the high Isnad, but he gathered all paths, narration, and singular ones. His student sheikh ibn al-Attar said about him "he was a Hafiz of the Hadith of the Messenger of Allah [PPBUH]. He also was a knower of its Sahih, its ill, its strange expressions, and its right meanings. His concern in Hadith was the knowledge then touching on its Fiqh and diving into its meanings". His Books:
Imam an-Nawawi [AAH]
left more than fifty books. It was said that he was writing two booklets per
day and not all of it reached us. His Student Ibn al-Attar has related that
Imam an-Nawawi [AAH]
ordered him to sell about one thousand booklets that he wrote with his hand
writing, after watching its cleaning at the paper machine. His fear to
contradict the
In the knowledge of Hadith: The explanation of Sahih Muslim ibn al-Hajaj, the biggest of his books, and the explanation of Sunnan Abo-Dawood. The explanation of Sahih al-Bukhary, a small part from it, the Concised Sunnan at-Turmuzy, the summary of the provisions in the most important Sunnan and Islamic rules. The Jewelry of the righteous and the Banner of the good in summarizing the preferred prayers and Dhikr by night and day, which was famous by the name of al-Adhkar and this is the third one of his most famous books. The Gardens of the Righteous [Reyad as-Salihin], the Forty an-Nawawia, The elected Adhkar from the saying of the Master of the Righteous ones, the Approximation and ease for knowing the Sunnan of the Warner and Bringer of good tiding. In Hadith term: Guiding the seekers of facts to know the truth of the guidance of the best creation, and what the reader of Sahih Al-Bukhari needs. In Fiqh: al-fiqh ash-Shafei'y, the path of seekers and the mayor of Muftis, the garden of seekers and the mayor of Muftis, the text of clarity in the Rituals, the Etiquette of Fatwa, Mufti and seeker of Fatwa. In the comparative Fiqh: the explanation of Al-Mohazzab, the gathered, the Second book of his most famous books. It was completed by as-Soubki and al-Mouti’y. In the knowledge of the Qur'an: the demonstration in the etiquette of the Qur'an carriers. In other topics: the refinement of names and languages in the biography, the levels of the scholars in the biography and editing the warning in the language. Permitting the standing for the people of grace and merit from Islamic people, the levels of healing, the garden of the knower and Werd from al-Adhkar, which was named with Werd an-Nawawi. His death: On the year 676 H, an-Nawawi [AAH] returned to Nawa after he had returned the borrowed books to the endowment, visited the graves of his sheikhs and prayed for them and wept, and visited his live companions and paid them farewell. Then after he visited his father and visited Jerusalem and al-Khalil, he returned to Nawa and became ill there and passed away on 24th of Rajab. When his death was announced and reached Damascus, it was shaken and all what was around it with weeping. Muslims regretted him strongly. The judge of Judges Ezzeddin Mohamed ibn as-Sa’egh and a group of his companions went to Nawa for praying for him in his grave.
Edited by G. Salah Translated by Aseya al-Khouly
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This story, which Sultan Salim
repeated, depends on the fact that these lands, were originally tax lands
possessed by the Muslim house of money. However, it remained in the hands of
those who working on, inheriting it and paying its taxes… When these workers
embraced Islam, they gathered between the tax and almsgiving and this
overburdened them. So, the Omawia State removed from them the tax and
gradually the lands became their own by oldness. Sultan Baybars failed in
pulling these lands out, but Sultan Salim al-Awal added it to the house of
money and gave parts of it to the supporters of Othmania State. These lands
are still known as the properties of Sultan Salim or the state lands. It
moves to the heirs through sharing not as heredity. 
Imam's order made him carried it out. He said "I could not
but obey him, and until now there are regrets in my heart". It was narrated
about him that he used to write until his hand tires and becomes unable,
then he leaves the pen. It was related from sheikh Badr ibn Gama’a that he
asked Imam an-Nawawi [