al- Manhaj al-aʻdal fī tarjamat al-Shaykh al-ʻAllāmah ʻAlī al-Ahdal wa-baʻḍ mashāhīr dhurrīyatihi wa-atbāʻihi wa-aṣḥāb hādhā al-Sayyid al-Akmal

taʼlīf Muḥammad ibn Aḥmad ibn ʻAbd al-Bārī al-Ahdal ; qad ihtamma bi-ṭabʻihi wa-nashrihi ʻAlī ibn ʻAlī ibn ʻUmar al-Ahdal.

al- Bustān fī dhikr al-awliyāʼ wa-al-ʻulamāʼ bi-Tilimsān

taʼlīf Abī ʻAbd Allāh Muḥammad ibn Muḥammad ibn Aḥmad, al-mulaqqab bi-Ibn Maryam al-Sharīf al-Malītī al-Madyūnī al-Tilimsānī ; wāfaqa ʻalá ṭabʻihi wa-iʻtaná bi-murājaʻati aṣlihi Muḥammad ibn Abī Shanab.

Hādhihi Tarjamat quṭb al-wāṣilīn wa-ghawth al-sālikīn al-ʻārif billāh Sayyidī Shams al-Dīn Muḥammad Abī al-Maḥāsin al-Qāwuqjī al-Ḥasanī

min qalam ʻAbd al-Qādir al-Adʹhamī al-Ṭarābulusī.

Hādhā kitāb Qiṣaṣ al-ʻulamāʼ

min taʼlīfāt al-ʻālim al-fāḍil al-kāmil nukhbat al-ʻulamāʼ wa-al-mujtahidīn al-Mīrzā Muḥammad ibn Sulaymān al-Tunukābunī.

Tarjamat Fayḍ Allāh Afandī : manuscript, undated

Autobiography of Şeyhülislam Feyzullah Efendi.

Majmūʻah : manuscript, [ca. 1643]

1. Ṭabaqāt al-Ḥanafīyah / Kınalızade (ff. 1v.-21 v.) -- 2. Fihrist ṭabaqāt aṣḥāb al-Imām al-Aʻẓam Abū Ḥanīfah (ff. 21v-23v.) -- 3. Ṭabaqāt al-Ḥanafīyah / Ibn Quṭlubughā, Rajab 1053 [1643] (ff. 23v.-55v) -- 4. Kitāb al-alfāẓ (ff. 56r-71r) -- 5. Beginning of a risālah by Bahāʼ al-Dīn Zādah Muṣṭafá ibn ʻAlī al-Āqshahrī (f. 71v) -- 6. A biographical dictionary, titled at the end "Tārīkh Ibn Khāllikān" (ff. 74v-97r) -- 7. Another biographical dictionary (ff. 97v-109r) -- 8. Ḥikāyāt (stories) (ff. 110v.-112v) -- 9. Biographical notes and excerpts (ff. 113r-116r).

Kitāb Maʻdan al-yawāqīt al-multamiʻah fī manāqib al-aʼimmah al-arbaʻah : manuscript, undated

بسم الله الرحمن الرحيم الحمد لله الذي جعل علماء هذه الأمة في إيضاح الأمور الغمة كابنياء بني إسرائيل... :Incipit

Kitāb yusammá bi-al-ʻUqūd al-laʼālī fī al-asānīd al-ʻawālī al-muttaṣilah bi-shaykh shuyūkhinā al-ʻālim al-ʻallāmah wa-al-Muḥaqqiq al-mudaqqiq al-fahhāmah al-Sayyid Muḥammad Shākir al-ʻAqqād al-ʻUmarī / taʼlīf tilmīdhihi khātimat al-muḥaqqiqīn al-Sayyid Muḥammad Amīn al-shahīr bi-Ibn ʻĀbidīn : manuscript, 1860

بسم الله الرحمن الرحيم حمدا لمن وصل من انقطع اليه برحمته الاولية ورفع على السوى ... :Incipit

Kitāb mashāyikh wa-marwīyāt al-ʻAllāmah Aḥmad ibn Muḥammad al-Nakhlī al-Makkī allafahu fī mashāyikhihi wa-marwīyātih : manuscript, 1744

Unbound.

Repression, Anpassung, Neuorientierung: Islamische Bildung im sowjetischen und post- sowjetischen Raum

How did Islam survive in the Soviet Union, and how did it develop since 1991? In four case studies and four longitudinal surveys, senior specialists from the area and two German junior scholars discuss the transformations of Islam in Tatarstan, Azerbaijan, Daghestan, Uzbekistan and Tajikistan. Several chapters analyze the Bolsheviks’ attack on Islam since the 1920s. Altay Göyüşov and Il’nur Minnullin demonstrate how the Soviets first attempted to draw some groups of Muslim scholars and intellectuals to their side, in Azerbaijan and Tatarstan, respectively. In the early 1930s collectivization and outright state terror made a complete end to the Islamic infrastructure, including mosques and pious foundations, Muslim village courts (as shown by Vladimir Bobrovnikov for Dagestan), Islamic educational institutions (as documented by Aširbek Muminov for Uzbekistan), as well as the Muslim press (analyzed by Dilyara Usmanova for Tatarstan); also Sufi brotherhoods became a main target of violent repression (Šamil‘ Šixaliev, for Dagestan). Repression was followed by the establishment of a modus vivendi between state and religion in the post-war period (Muminov, Bobrovnikov, Šixaliev), and by the instrumentalization of religion for patriotic purposes in the post-Soviet Caucasus and Central Asia (Christine Hunner-Kreisel, Manja Stephan, both based on fieldwork). By the early 2000s Islam was almost everywhere back under full state control; the leading role of the state for defining „good“ and „bad“ Islam is largely taken for granted. While similar forms of state pressure in all regions thus allow us to draw an overall picture of how Islamic traditions were repressed and reanimated, the „archival revolution“ of the early 1990s provides fascinating insights into the specific developments in the individual regions, and into the adaptation strategies of the Muslim scholars and intellectuals on the spot. Still, the Soviet heritage is still very palpable; also the attempts to leapfrog the Soviet period and to link up again with the individual local Islamic traditions from before 1917, and even the negation of the Soviet experience in the form of embracing Islamic trends from abroad, are often still couched in largely Soviet mental frameworks.

Kitāb al-Barāhīn al-bayyināt fī bayān ḥaqāʼiq al-ḥayawānāt

li-muʼallifihi Muḥammad al-Iskandarānī.

Ṭalʻat al-mushtarī fī al-nasab al-Jaʻfarī

taʼlīf Abī al-ʻAbbās Sayyidī Aḥmad ibn Khālid al-Nāṣirī al-Jaʻfarī al-Zaynabī.

Sharḥ al-Nukhbah fī uṣūl ʻilm al-ḥadīth / lil-ʻAllāmah Ibn Ḥajar : manuscript, 1725 or 1726

Title from f. 1r.

Thabat al-Shaykh Muḥammad al-Bābilī : manuscript, undated

Written in one column, 49 lines per pages, in black.

Kamālāt-i Imdādiyah.

Mode of access: Internet.