Hādhihi Risālah fī taḥqīq ṣalāt al-wusṭá / min taʼlīf shaykhinā al-ʻālim al-muḥaqqiq wa-al-fāḍil al-mudaqqiq Imām al-ʻulamāʼ Qāḍī al-Mulk Mawlawī Ṣibghat Allāh : manuscript, 1862

Written in one column, 13 lines per page, in black.

Kitāb Sawāṭiʻ al-anwār fī maʻrifat awqāt al-ṣalawāt wa-al-asḥār / min taʼlīf al-Fāḍil al-Kāmil Mawlawī Muḥammad Ghawth : manuscript, 1873 or 4

According to the colophon (f. 68v), copy completed in 1290 AH [1873 or 74 AD].

Risālah dar bayān-i shurūṭ-i iqtidā / min taʼlīf janāb Imām al-ʻulamā Qāḍī al-Mulk Bahādur : manuscript, 1862

Title from f. 1r.

Kitāb Shurūṭ al-imāmah / lil-Shaykh al-Imām Abū al-ʻAbbās Aḥmad ibn Ḥamzah al-Ramlī al-Anṣārī al-Shāfiʻī : manuscript, undated

Written in several hands, in one column, 23-24 lines per page, in black rubricated in red.

Kitāb Ghāyat al-maghnam fī al-ism al-aʻẓam / lil-Shaykh al-Imām al-ʻĀlim al-Rabbānī ʻAlī ibn Muḥammad ibn ʻAbd al-ʻAzīz ibn Fattūḥ ibn al-Durayhim : manuscript, undated

بسم الله الرحمن الرحيم اشرف نور الله وظهر كلام الله ولمب امر الله وبعد حلم الله ... :Incipit

Kitāb Sihām al-iṣābah fī al-daʻawāt al-mujābah / taʼlīf al-Shaykh al-Imām al-ʻAllāmah al-Shaykh Jalāl al-Dīn al-Suyūṭī : manuscript, 1512

Copy completed on 8 Rajab 918 [September 19, 1512] in the hand of Muḥammad Abū al-Saʻūd al-Jamāl al-Anṣārī.

Kitāb Maṭālib ahl al-qurbah fī sharḥ duʻāʼ Abī Ḥarbah / taʼlīf al-Shaykh al-ʻĀlim al-ʻĀmil al-ʻAllāmah al-Muḥaqqiq al-Mudaqqiq al-Fahhāmah al-Sayyid Badr al-Dīn Ḥusayn ibn al-Sharīf ʻAbd al-Raḥmān ibn Muḥammad ibn ʻAlī al-Ahdal : manuscript, 1714

Foliated 1-442. Missing f. 441.

Hādhā kitāb Sharḥ al-basmalah / li-Shaykh al-Islām Abī Yaḥyá Zakarīyā al-Anṣārī al-Shāfiʻī : manuscript, [1629]

Written in one column, 27 lines per pages, in black and red.

Hādhihi al-adʻiyah manqūlah min kalām Abī al-Ḥasan al-Ḥasanī al-Shādhilī : manuscript, [ca. 1360]

Paper. 15.7 x 11.4 cm. (13.3 x 9.3 cm.).

Ḥizb al-baḥr / min taʼlīf al-shaykh al-imām al-ʻālim al-ʻāmil al-walī al-ʻārif al-quṭb al-jāmiʻ al-wārith Abī al-Ḥasan al-Ḥasanī al-Shādhilī : manuscript, [ca. 1360]

Paper. 15.7 x 11.4 cm. (13.3 x 9.3 cm.).

Suʼāl wārid ʻalá al-Shaykh al-Ahdal wa-al-jawāb ʻanhu : manuscript, [ca. 1918]

Bound with: Risālah / ʻĪsá ibn Muḥammad ibn Nūr.

Salāt-i Masʻūdī : manuscript, 1298-1299 [i.e. 1881-1882]

A manuscript treatise on prayer, ablution, alms, fasting, divorce, etc. The first volume opens with a chapter on "Tawḥīd", i.e. Islamic theology. This is followed by a chapter on Abū Ḥanīfah and his school of law.

New Meanings to Old Rituals : The Emergence of Mourning Rituals in Shiʿite Islam

This paper will discuss the emergence of Shiʿite mourning rituals around the grave of Husayn b. ʿAli. After the killing of Husayn at Karbala’ in 61/680, a number of men in Kufa feel deep regret for their neglect to come to the help of the grand­son of the Prophet. They gather and discuss how they can best make penitence for this crime. Eventually, they decide to take to arms and go against the Umayyad army – to kill those that killed Husayn, or be killed them­selves in the attempt to find revenge for him. Thus, they are called the Penitents (Ar. Tawwābūn). On their way to the battlefield they stop at Husayn’s tomb at Karbala’, dedicat­ing themselves to remorseful prayer, crying and wailing over the fate of Husayn and their own sin. When the Penitents perform certain ritual acts, such as weeping and wailing over the death of Husayn, visiting his grave, asking for God’s mercy upon him on the Day of Judgment, demand blood revenge for him etc., they enter into already existing rituals in the pre-Islamic Arab and early Muslim context. That is, they enter into rituals that were traditionally performed at the death of a person. What is new is that the rituals that the Penitents perform have partially received a new content. As described, the rituals are performed out of loyalty towards Husayn and the family of the Prophet. The lack of loyalty in connection with the death of Husayn is conceived of as a sin that has to be atoned. Blood revenge thus be­comes not only a pure action of revenge to restore honor, but equally an expression for true religious conversion and penitence. Humphrey and Laidlaw argue that ritual actions in themselves are not bearers of meaning, but that they are filled with mean­ing by the performer. Accord­ing to them, ritual actions are apprehensible, i.e. they can be, and should be filled with meaning, and the people who perform them try to do so within the context where the ritual is performed. The story of the Penitents is a clear example of mourning rituals as actions that survive from earlier times, but that are now filled with new meaning when they are performed in a new and developing move­ment with a different ideology. In later Shiʿism, these rituals are elaborated and become a main tenet of this form of Islam.