‫مكتبة المصطفى االلكترونية‬

Al-Suyuti
by GF Haddad

- Some of his works listed - hadith: Whoever says: 'I am knowledgeable' - Al - Jilani - this text in pdf: sap_e.pdf

`Abd al-Rahman ibn Kamal al-Din Abi Bakr ibn Muhammad ibn Sabiq al-Din, Jalal al-Din al-Misri al-Suyuti al-Shafi`i al-Ash`ari, also known as Ibn al-Asyuti (849-911), the mujtahid imam and renewer of the tenth Islamic century, foremost hadith master, jurist, Sufi, philologist, and historian, he authored works in virtually every Islamic science. Born to a Turkish mother and non-Arab father and raised as an orphan in Cairo, he memorized the Qur'an at eight, then several complete works of Sacred Law, fundamentals of jurisprudence, and Arabic grammar; after which he devoted himself to studying the Sacred Sciences under about a hundred and fifty shaykhs. Among them the foremost Shafi`i and Hanafis shaykhs at the time, such as the hadith master and Shaykh al-Islam Siraj al-Din Bulqini, with whom he studied Shafi`i jurisprudence until his death; the hadith scholar Shaykh al-Islam Sharaf al-Din al-Munawi, with whom he read Qur'anic exegesis and who commented al-Suyuti's al-Jami` alSaghir in a book entitled Fayd al-Qadir; Taqi al-Din al-Shamani in hadith and the sciences of Arabic; the specialist in the principles of the law Jalal al-Din al-Mahalli, together with whom he compiled the most widespread condensed commentary of Qur'an in our time, Tafsir al-Jalalayn; Burhan al-Din al-Biqa`i; Shams al-Din alSakhawi; he also studied with the Hanafi shaykhs Taqi al-Din alShamni, Shihab al-Din al-Sharmisahi, Muhyi al-Din al-Kafayji, and the hadith master Sayf al-Din Qasim ibn Qatlubagha. He travelled in the pursuit of knowledge to Damascus, the Hijaz,

Yemen, India, Morocco, the lands south of Morocco, as well as to centers of learning in Egypt such as Mahalla, Dumyat, and Fayyum. He was some time head teacher of hadith at the Shaykhuniyya school in Cairo at the recommendation of Imam Kamal al-Din ibn alHumam, then the Baybarsiyya, out of which he was divested through the complaints of disgruntled shaykhs which he had replaced as teachers. He then retired into scholarly seclusion, never to go back to teaching. Ibn Iyas in Tarikh Misr states that when al-Suyuti reached forty years of age, he abandoned the company of men for the solitude of the Garden of al-Miqyas by the side of the Nile, avoiding his former colleagues as though he had never known them, and it was here that he authored most of his nearly six hundred books and treatises. Wealthy Muslims and princes would visit him with offers of money and gifts, but he put all of them off, and when the sultan requested his presence a number of times, he refused. He once said to the sultan's envoy: "Do not ever come back to us with a gift, for in truth Allah has put an end to all such needs for us." Blessed with success in his years of solitude, it is difficult to name a field in which alSuyuti did not make outstanding contributions, among them his tenvolume hadith work Jam` al-Jawami` ("The Collection of Collections"); his Qur'anic exegesis Tafsir al-Jalalayn ("Commentary of the Two Jalals"), of which he finished the second half of an uncompleted manuscript by Jalal al-Din Mahalli in just forty days; his classic commentary on the sciences of hadith Tadrib al-Rawi fi Sharh Taqrib al-Nawawi ("The Training of the Hadith Transmitter: An Exegesis of Nawawi's `The Facilitation'"); and many others. A giant among contemporaries, he remained alone, producing a sustained output of scholarly writings until his death at the age of sixty-two. He was buried in Hawsh Qawsun in Cairo. In the introduction to his book entitled al-Riyad al-Aniqa on the names of the Prophet he said: "It is my hope that Allah accept this book and that through this book I shall gain the Prophet's intercession. Perhaps it shall be that Allah make it the seal of all my works, and grant me what I have asked Him with longing regarding the Honorable One." The editors of the Dalil Makhtutat al-Suyuti ("Guide to al-Suyuti's Manuscripts") have listed 723 works to al-Suyuti's name.1 Some of these are brief fatwas which do not exceed four pages, like his notes on the hadith "Whoever says: `I am knowledgeable,' he is ignorant"2 entitled A`dhab al-Manahil fi Hadith Man Qala Ana `Alim; while others, like the Itqan fi `Ulum al-Qur'an or Tadrib al-Rawi, are full-fledged tomes.

Al-Tabarani stated that the hadith "Whoever says: `I am knowledgeable,' he is ignorant" is not narrated except through the chain containing al-Layth ibn Abi Sulaym, who is weak. Al-`Ajluni in Kashf al-Khafa' states that this hadith is narrated by al-Tabarani in al-Awsat from Ibn `Umar rather than the Prophet , and that alHaytami said in his Fatawa Hadithiyya that it is actually a saying of (the Tabi`i) Yahya ibn Kathir. For his part, Ibn Kathir cites it from `Umar in his Tafsir in commentary of the verse: (Have you not seen those who praise themselves for purity?( (4:49) Three narrations are indeed mentioned from `Umar in Kanz al-`Ummal, but all are weak. Al-`Iraqi in his al-Mughni said that the part actually attributed to Yahya ibn Kathir is: "Whoever says: `I am a believer,' he is a disbeliever," while alHaythami in Majma` al-Zawa'id cites it from Yahya ibn Kathir with a weak chain as follows: "Whoever says: `I am knowledgeable,' he is ignorant, and whoever says: `I am ignorant,' he is ignorant. Whoever says: `I am in Paradise,' he is in the Fire, and whoever says: `I am in the Fire,' he is in the Fire." Al-Haytami further said: "It is established from countless Companions and others that they said they were knowledgeable, and they would not commit something which the Prophet had blamed.

A greater proof yet is Yusuf's statement: `I am a knowledgeable guardian' (12:55)." However, the narration of al-Layth is confirmed by the hadith of the Prophet : "Islam shall be on the rise until traders take to the sea [carrying it], and horses charge in the cause of Allah. After that a people will come and recite the Qur'an, saying: Who recites it better than us? Who is more knowledgeable than us? Who is wiser than us?" Then he turned to his Companions and asked: "Is there any good in such as these?" They said: "Allah and His Prophet know best." He said: "Those are from among you, O Umma! Those are fodder for the Fire."2 What reconciles the two views is that the hadith of Ibn Abi Sulaym applies to those who claim knowledge either undeservedly, or proudly, and not to those who act out of sincerity and obligation. Ibn `Ata' Allah said in his Hikam: The root of every disobedience, forgetfulness, and desire is contentment with the self, while the root of every obedience, vigilance, and continence is your dissatisfaction with it. That you accompany an ignorant who is not pleased with his self is better for you than to accompany a knowledgeable person who is pleased with his self. And what ignorance is that of one who is dissatisfied with himself? And what knowledge is that of one who is satisfied with himself?

Imam al-Sha`rani in al-`Uhud al-Muhammadiyya ("The Pledges We Made to the Prophet ") said something similar:

The Prophet took our pledge that we should not claim to possess knowledge except for a licit cause, and that we should never say: "We are the most knowledgeable of people" - not with our mouths, and not with our hearts. How could we say such a thing when we know full well that in our country, let alone our region, there is one who is more knowledgeable than we? But if it is one day ordained for us to claim knowledge, then we must immediately follow this with repentence and ask forgiveness lest punishment descend on us. This is a problem which no wise person ever faces, for there is no science which one has looked up except the scholars of knowledge anticipated him and wrote books about it - scholars whose pupil he might not even deserve to be. Al-Suyuti's student and biographer Shams al-Din al-Dawudi al-Maliki - the author of Tabaqat al-Mufassirin al-Kubra - said: "I saw the shaykh with my own eyes writing and finishing three works in one day which he himself authored and proofread. At the same time he was dictating hadith and replying beautifully to whatever was brought to his attention." Sakhawi reproached him his plagiarism of past books, and others said that the profusion of his works made for their lack of completion and the frequency of flaws and contradictions in them. This is a charge commonly laid at the door of prolific authors, such as Ibn al-Jawzi and Ibn Taymiyya. Note also that there was some animosity between al-Suyuti and his shaykh alSakhawi, as shown by the former's tract al-Kawi fi al-Radd `ala alSakhawi ("The Searing Brand in Refuting al-Sakhawi") and his unflattering mention in the poem Nazm al-`Iqyan fi A`yan al-A`yan.

His tasawwuf
His chain of transmission in tasawwuf goes back to Shaykh `Abd alQadir al-Jilani, and al-Suyuti belonged to the Shadhili tariqa, which he eulogized in his brief defense of tasawwuf entitled Tashyid alHaqiqa al-`Aliyya. In the latter book he states: "I have looked at the matters which the Imams of Shari`a have criticized in Sufis, and I did not see a single true Sufi holding such positions. Rather, they are held by the people of innovation and the extremists who have claimed for themselves the title of Sufi while in reality they are not." In the Tashyid he also produces narrative chains of transmission proving that al-Hasan al-Basri did in fact narrate directly from `Ali ibn Abi Talib - Allah be well-pleased with him. This goes against commonly received opinion among the scholars of hadith,3 although

it was also the opinion of Imam Ahmad ibn Hanbal.4 When one of his shaykhs, Burhan al-Din Ibrahim ibn `Umar alBiqa`i (d. 885), attacked Ibn `Arabi in a tract entitled Tanbih alGhabi ila Takfir Ibn `Arabi ("Warning to the Dolt That Ibn `Arabi is an Apostate"), al-Suyuti countered with a tract entitled Tanbih AlGhabi fi Takhti'a Ibn `Arabi ("Warning to the Dolt That Faults Ibn `Arabi"). Both epistles have been published.5 In his reply al-Suyuti states that he considers Ibn `Arabi a Friend of Allah whose writings are forbidden to those who read them without first learning the technical terms used by the Sufis. He cites from Ibn Hajar's list in Anba' al-Ghumr, among the trusted scholars who kept a good opinion of Ibn `Arabi or counted him a wali: Ibn `Ata' Allah al-Sakandari (d. 709), al-Yafi`i (d. 678), Ibn `Abd al-Salam after the latter's meeting with al-Shadhili, Shihab al-Din Abu al`Abbas Ahmad ibn Yahya al-Malwi al-Tilimsani (d. 776), Siraj al-Din Abu Hafs `Umar ibn Ishaq al-Hindi al-Hanafi (d. 773) the author of Sharh al-Hidaya and Sharh al-`Ayni, Najm al-Din al-Bahi al-Hanbali (d. 802), al-Jabarti (d. 806), the major lexicographer al-Fayruzabadi (d. 818), Shams al-Din al-Bisati al-Maliki (d. 842), al-Munawi (d. 871), and others. Of note with regard to the above is the abundant use of Ibn `Arabi's sayings by al-Munawi in his commentary of alSuyuti's Jami` al-Saghir entitled Fayd al-Qadir, and by Fayruzabadi in his commentary on Bukhari's Sahih.

His Ash`arism
Al-Suyuti was Ash`ari in his doctrine as shown in many of his works. In Masalik al-Hunafa' fi Walidayy al-Mustafa ("Methods Of Those With Pure Belief Concerning the Parents of The Prophet ") he says: The Prophet's parents died before he was sent as Prophet and

there is no punishment for them, since (We never punish until We send a messenger (whom they reject)( (17:15 ). Our Ash`ari Imams among those in kalam, usul, and fiqh agree on the statement that one who dies while da`wa has not reached him, dies saved. This has been defined by Imam al-Shafi`i.. . . Some of the fuqaha' explained that the reason is, such a person follows fitra or Primordial Disposition, and has not stubbornly refused nor rejected any Messenger.6 Al-Suyuti was taken to task for his claim that he was capable of independent scholarly exertion or ijtihad mutlaq. He explained: "I did not mean by that that I was similar to one of the Four Imams,

Among them: (I asked) that I reach. Al-Ashbah wa al-Naza'ir fi Furu` al-Shafi`iyya ("Similarities in the Branches of the Law Within the Shafi`i School") 3." a work on hope and joy) 12.none of whom do I include into my statement and Allah knows best. on the face of the earth. Alfiyya al-Suyuti fi Mustalah al-Hadith <1988> ("The ThousandLine Poem on Hadith Nomenclature") 8. Al-Ahadith al-Hisan fi Fadl al-Taylasan <1983> ("The Beautiful Narrations Concerning the Merit of the Male Headcovering") 5. that of the hafiz Ibn Hajar. Asbab Wurud al-Hadith <1988> ("Causes and Circumstances of Hadith") 15." He continued: "There is not in our time. Al-Arba`un Hadith fi Qawa`id al-Ahkam al-Shar`iyya <1986> ("Forty Narrations on Basic Legal Rulings") 13. anyone more knowledgeable than myself in hadith and the Arabic language. Isbal al-Kisa' ala al-Nisa <1984> ("Women and the Donning of Cover") 16. I did not contravene al-Shafi`is school. when I reached the level of tarjih or distinguishing the best fatwa inside the school."7 He also said of himself: "When I went on hajj I drank Zamzam water for several matters. Al-`Araj fi al-Faraj <1988> ("A Commentary on Ibn Abi alDunya's `The Deliverance'. Asrar Tartib al-Qur'an <1976> ("The Secret in the Ordering of the Qur'an") . Abwab al Sa`ada Fi Asbab al-Shahada <1987> ("The Gates of Felicity in the Causes of the Witnessing to Oneness") 2. Al-Ashbah wa al-Naza'ir fi al-`Arabiyya ("Similarities in Arabic") 4. Al-Itqan fi `Ulum al-Qur'an <1996> ("Precision and Mastery in the Sciences of the Qur'an") 10. For. The most recent date has been given for works with more than one edition: 1.but only that I was an affiliated mujtahid (mujtahid muntasib). Anis al-Jalis <1874> ("The Familiar Companion") 11. Al-Fawz al-`Azim fi Liqa' al-Karim <1994> ("The Tremendous Victory in Meeting the All-Generous") 6. Alfiyya al-Suyuti al-Nahwiyya <1900> ("The Thousand-Line Poem on Philology") 7. Asbab al-Nuzul <1983> ("Causes of Qur'anic Revelation" verse by verse) 14. save al-Khidr or the Pole of saints or some other Wali . from East to West. in fiqh. the level of Shaykh Siraj al-Din alBulqini and in hadith."8 Below are the titles of some of al-Suyuti's works in print kept in the Arabic collection of the University of Princeton in the State of New Jersey (USA). `Amal al-Yawm wa al-Layla <1987> ("Supererogatory Devotions for Each Day and Night") 9. I did not contravene al-Nawawi's tarjih. And when I reached the level of ijtihad mutlaq.

Husn al-maqsid fi amal al-mawlid <1985> ("Excellence of purpose in celebrating the birth of the Prophet ") 35. and other sciences") 33. 1274 CE") Alfiyya or thousand-line poem on grammar") 22. Al-Bahir fi Hukm al-Nabi Salla Allah Alayhi wa Sallam <1987> ("The Dazzling Light of the Prophet's Rulings") 21. Duruj al-munifa fi al-aba' al-sharifa <1916> ("The outstanding entries concerning the Prophet's ancestors") 28. Al-bahja al-mardiyya fi sharh al-alfiyya <1980> ("The pleasing beauty: commentary on Muhammad ibn `Abd Allah Ibn Malik's ("d. Bushra al-Ka'ib bi liqa' al-Habib <1960> ("The consolation of the sad with the meeting of the Beloved") 24. Husn al-samt fi al-samt <1985> ("The merits of silence") 36. Al-Dibaj ala Sahih Muslim ibn al-Hajjaj <1991> ("Two-volume commentary on Sahih Muslim") 25. Bulbul al-rawda <1981> ("Chronicle on al-Rawda. Haqiqa al-sunna wa al-bid`a aw al-amr bi al-ittiba` wa al-nahi `an al-munkar <1985> ("The reality of Sunna and innovation or the ordering of obedient following and the prohibition of evil") 32. Al-Hawi lil-fatawi fi al-fiqh wa-`ulum al-tafsir wa-al-hadith waal-usul wa-al-nahw wa-al-i`rab wa-sa'ir al-funun <1933> ("The collected legal decisions in jurisprudence. Al-Aya al-Kubra fi Sharh Qissa al-Isra' <1985> ("The Great Sign: Commentary on the Story of the Prophet's Night Journey") 18. `Ayn al-Isaba fi Istidrak `A'isha `ala al-Sahaba <1988> ("Exactitude Itself in `A'isha's Rectification of the Companions") 19. Al-durr al-manthur fi al-tafsir bi al-ma'thur ("The scattered pearls: A commentary of Qur'an based on transmitted reports") 27. Azhar al-Mutanathira fi al-Ahadith al-Mutawatira <1951> ("The Most Prominent of the Reports Concerning the Narrations of Mass Transmission") 20. Al-ghurar fi fada'il `Umar <1991> ("The blazing highlights of `Umar's merits") 30. Fadd al-wi`a' fi ahadith raf` al-yadayn fi al-du`a <1985> ("The emptying of the vessel concerning raising the hands when making supplication") 29. principles. or: the merits of the Family of the Prophet ") . Al-Durar al-Muntathira fi al-ahadith al-mushtahara <1988> ("The scattered pearls of famous narrations") . language. Al-hujaj al-mubayyana fi al-tafdil bayna makka wa al-madina <1985> ("The proofs made manifest concerning the superexcellence of Mecca and Madina") 34. Ihya' al-mayyit bi fadail ahl al-bayt <1988> ("Giving life to the dead. hadith. also published as al-nawafih al-`atira fi al-ahadith al-mushtahara <1992> ("The fragrant scents of famous narrations") 26. Qur'anic commentary.17. Al-haba'ik fi akhbar al-malaik <1985> ("The celestial orbits or the reports concerning the angels") 31. Egypt") 23.

37. Al-iklil fi istinbat al-tanzil <1981> ("The diadem: the extraction of rulings from the revealed Book") 39. Kitab bughya al-wu`a fi tabaqat al-lughawiyyin <1908> ("The must of the sagacious concerning the biographical layers of lexicologists and philologists") 55. Jazil al-mawahib fi ikhtilaf al-madhahib <1992> ("The abundant gifts concerning the differences among the schools of law") 46. Al-iqtirah fi `ilm usul al-nahw <1978> ("The authoritative discourse concerning the science of philology") 41. Kitab husn al-muhadara fi akhbar misr wa al-qahira <1904> ("The excellent lectures concerning the chronicle of Egypt and Cairo") ." a book on the ethics of friendship") 51. Inbah al-adhkiya' fi haya al-anbiya <1916> ("Notice to the wise concerning the life of the Prophets [i. or commentary on the Collection of collections on the science of philology") 56. Kitab asma' al-mudallisin <1992> ("The book of narrators who omit certain details while narrating") 54. Kitab al-shihab al-thaqib fi dhamm al-khalil <1992> ("The piercing arrows.e. Kitab al-tabarri min ma`arra al-ma`arri wa Tuhfa al-zurafa' biasma' al-khulafa' <1989> ("Poetry on the names of the Caliphs") 52. 1226? CE") "The Healing of the Parched concerning the castigation of one's dear friend. In the grave]") 40. Jany al-jinas <1986> ("The genera of rhetoric") 45. Jami` al-ahadith al-jami` al-saghir wa zawa'idi <1994> ("The Minor Collection and its addenda") 44. Al-Radd `ala man akhlada ila al-ardi wa jahila anna al-ijtihada fi kulli `asrin fard <1984> ("Refutation of those who cling to the earth and ignore that scholarly striving is a religious obligation in every age") 49. Al-izdihar fi ma `aqadahu al-shu`ara' min al-ahadith wa al-athar <1991> ("The flourishes of poets related to the Prophetic narrations and sayings of the Companions") 42. Kitab ham` al-hawami` sharh jam` al-jawami` fi `ilm al-nahw <1973> ("The rushing floodgates. Kashf al-salsala `an wasf al-zalzala <1987> ("The transmitted expositions concerning the description of the Earthquake of Doomsday") 48. a commentary on `Ali ibn Zafir's ("d. Ikhtilaf al-madhahib <1989> ("The divergences among the schools of law") 38. Kitab al-shamarikh fi `ilm al-tarikh <1894> ("The book of dateheavy stalks: a primer on historiography") 50. known as the Major Collection") 43. Kitab al-tadhkir bi al-marji` wa al-masir <1991> ("Book of the reminder of the Return to Allah") 53. Jam` al-jawami` al-ma`ruf bi al-jami` al-kabir <1970> ("The collection of collections. Al-kanz al-madfun wa al-falak al-mashhun <1992> ("The buried treasure in the laden ship: An encyclopedia of Islamic history") 47.

Tazyin al-mamalik bi manaqib sayyidina Malik <1907> ("The adornment of slaves with the virtues of Imam Malik") 60. Kitab lubb al-lubab fi tahrir al-ansab <1840> ("The kernel of kernels concerning the editorship of genealogies") 59. Lubab al-nuqul fi asbab al-nuzul <1981> ("The best of narrations concerning the circumstances of revelation") 63. Kitab itmam al-diraya li qurra' al-nuqaya <1891> ("The perfection of knowledge for the elite among readers") 58. Kitab tuhfa al-mujalis wa nuzha al-majalis <1908> ("The jewel of every fellow student and the pleasant gatherings") 61.57. Manaqib al-khulafa' al-rashidin <1890> ("Virtues of the wellguided Caliphs") 67. Matla` al-badrayn fiman yu'ta ajrahu marratayn <1991> ("The rising of the two full moons: those who are rewarded twice [i. together with Dhamm al-maks ("The blame of taxes and tolls") 65. Manhaj al-sawi wa al-manhal al-rawi fi al-tibb al-nabawi <1986> ("The straight path and quenching spring: the Prophet's medicine") 68. and calligraphy") 72. Mu`jiza ma`a karama fi kitab al-Sharaf al-muhattam : fima manna Allah ta`ala bihi `ala waliyyihi Ahmad al-Rifa`i <1965> ("The miracle and gift concerning the book of "The paramount ") . Laqat al-marjan fi ahkam al-jann <1989> ("The gleanings of coral: rulings concerning the jinn") 62. Mufhimat al-aqran fi mubhamat al-qur'an <1991> ("The elucidations of the peers for the obscurities of the Qur'an") 75. Ma rawahu al-asatin fi `adam al-maji' ila al-salatin <1992> ("The reports concerning not appearing at the courts of rulers") . Sincere Christians who accept Islam]") 73.e. Manahil al-safa fi takhrij ahadith al-shifa <1988> ("The Springs of Purity: Documentation of the hadiths mentioned in Qadi `Iyad's `The Healing'") 66. Al-luma` fi khasa'is yawm al-juma` <1986> ("The merits of The day of jum`a") 64. Miftah al-janna fi al-i`tisam bi al-sunna <1993> ("The key to paradise which consists in clinging to the Sunna of the Prophet 74. Al-maqamat al-sundusiyya fi al-nisba al-mustafawiyya <1916> ("The resplendent stations concerning Prophetic ancestry") 69. Masalik al-hunafa' fi waliday al-mustafa <1993> ("Method of those of pure religion concerning the parents of the Prophet ") 71. Al-masabih fi sala al-tarawih <1955> ("The lanterns of the "prayer of rests" [Tarawih]") 70. conjugation. Al-matali` al-sa`ida sharh al-suyuti `ala al-alfiyya al-musamma bi al-Farida fi al-nahw wa al-tasrif wa al-khatt <1981> ("Suyuti's commentary on his own thousand-line poem entitled "The unique pearl" on philology. Al-muhadhdhab fi ma waqa`a fi al-Qur'an min al-mu`arrab <1988> ("The emendation concerning the foreign words and phrases in the Qur'an") 76.

Farsi. Nuzha al-`umr fi al-tafdil bayna al-bid wa al-sumr <1931> ("The recreation of life about establishing preference between the white and the black in complexion") 89. Al-qawl al-jali fi fada'il `ali <1990> ("The manifest discourse on the virtues of `Ali ibn Abi Talib . Nuzha al-julasa' fi ashhar al-nisa' <1986> ("The recreation of student gatherings concerning famous women poets") 87. Hebrew. Turkic. Mustazraf min akhbar al-jawari <1989> ("The graceful reports concerning women slaves") 81. Musnad fatima al-zahra' radiya allah anha wa ma warada fi fadliha<1994> ("The narrations traced back to Fatima the Radiant and the reports concerning her virtues") 80. and Berber") 82. Al-rahma fi al-tibb wa al-hikma <1970> ("Arabic medicine and wisdom") 92. Syriac. Muntaha al-`amal fi sharh hadith innama al-a`mal <1986> ("The goal of all practice. Nuzul `Isa ibn Maryam Akhir al-Zaman <1985> ("The descent of `Isa ibn Maryam at the end of time") 90. Nabatean. Risala al-sayf al-qati` al-lami` li ahl al-i`tirad al-shawa'i` . Greek. 1182 CE]") 77. Coptic.honor" [by al-Rifa`i] and what Allah has bestowed in it upon His Friend Ahmad [ibn `Alu] al-Rifa`i [d. Natija al-fikr fi al-jahr bi al-dhikr <1950> ("The conclusion of reflection upon loud remembrance of Allah") 84.Allah be well-pleased with him ") 94. or the commentary on the hadith: Actions are according to intentions") 79. Rasf al-la'al fi wasf al-hilal <1890> ("The stringing of the pearls in describing the new moon") 93. Nazm al-iqyan fi a`yan al-a`yan <1927> ("Who's who in the ninth Hijri century") 85. Al-rawd al-aniq fi fadl al-siddiq <1990> ("The beautiful garden of the merit of Abu Bakr al-Siddiq . Mutawakkili fima warada fi al-Qur'an bi al-lugha al-Habashiyya wa al-Farisiyya wa al-Rumiyya wa al-Hindiyya wa al-Siryaniyya wa al-`Ibraniyya wa al-Nabatiyya wa al-Qibtiyya wa al-Turkiyya wa alZanjiyya wa al-Barbariyya ("My reliance concerning what has been mentioned in the Qur'an in Ethiopian.Allah be well-pleased with him -") 91. Mukhtasar sharh al-jami` al-saghir li al-munawi <1954> ("The abridged commentary of the minor collection by al-Munawi") 78. Nuzha al-muta'ammil wa-murshid al-muta'ahhil: fi al-khatib waal-mutazawwij <1989> ("The recreation of the fiancÈ and the guide of the married") 88. Hindi. al-Nukat al-badi`at `ala al-mawdu`at <1991> (Suyuti's critique of Ibn al-Jawzi's collection of forged narrations) 86. Al-rasa'il al-`ashr <1989> ("The ten epistles") 92. Nashr al-`alamayn al-munifayn fi ihya' al-abawayn al-sharifayn <1916> ("The proclamation to the two outstanding worlds [mankind and jinn] concerning the ressuscitation of the Prophet's parents") 83. African.

Sawn al-mantiq wa al-kalam `an fann al-mantiq wa al-kalam <1947> ("Manual of logic and dialectic theology") 97. Takhrij ahadith sharh al-mawaqif fi `ilm al-kalam <1986> ("The documentation of the hadiths mentioned in "The commentary of the stopping-places in dialectical theology. Subul al-jaliyya fi al-aba' al-`aliyya <1916> ("The manifest paths concerning the lofty ancestors [of the Prophet ]") 104. 756") 112. Tahdhib al-khasa'is al-nabawiyya al-kubra <1989> ("The emendation of al-Suyuti's book entitled `the awesome characteristics of the Prophet '") 110. the virtues of Imam Abu Hanifa") 107. Sharh al-sudur bi sharh hal al-mawta wa al-qubur <1989> ("The expanding of breasts or commentary on the state of the dead in the grave") 99. Sharh shawahid al-mughni <1904> ("Commentary on the proof-texts of `Abd Allah ibn Hisham's ("d. Tadrib al-rawi fi sharh taqrib al-nawawi <1994> ("The training of the hadith transmitter: an exegesis of Nawawi's `The facilitation'") 109. Shurut al-mufassir wa adabuh <1994> ("The criteria to be met by commentators of Qur'an and their ethics") 102. Tabyid al-sahifa bi manaqib al-imam abi hanifa <1992> ("The whitening of the page: or." a work by al-Qadi `Adud al-Din `Abd al-Rahman ibn Ahmad Ayji al-Shirazi ("d. Siham al-isaba fi al-da`awat al-mustajaba <1987> ("The arrows that hit their target: About the prayers that are fulfilled") 103. the delicacy of women") 98. Tamhid al-farsh fi al-khisal al-mujiba li-zilal al-`arsh <1990> ("The characteristics that guarantee the shading of the Throne") . Ta`aqqubat al-Suyuti `ala mawdu`at Ibn al-Jawzi <1886> ("Suyuti's critique of Ibn al-Jawzi's collection of forged narrations") 105. Shaqa'iq al-utrunj fi raqa'iq al-ghunj <1988> ("The citron halves: or. Al-tadhyil wa al-tadhnib `ala al-Nihaya fi gharib al-hadith waal-athar <1982> ("Marginal annotations on Ibn al-Athir's `The goal'") 108.<1935> ("Epistle of the sharp and glistening sword to the Shi`i people of opposition") 95. Al-riyad al-aniqa fi sharh asma' khayr al-khaliqa sallallahu `alayhi wa sallam ("The beautiful gardens: explanation of the names of the Best of Creation [the Prophet Muhammad ]") 96. Sharh al-urjuza al-musamma bi `uqud al-juman fi `alam alma`ani wa al-bayan <1955> ("The commentary in rajaz ["surging"] meter entitled: The pearl necklaces related to the world of meanings and precious discourse") 100. 1360CE") Mughni al-labib or "The sufficient knowledge of the sensible one"") 101. Tabaqat al-mufassirin <1976> ("The biographical layers of Qur'an commentators") 106. Tahdhir al-khawass min akadhib al-qussas <1932> ("Warning the elite against the lies of story-tellers") 111.

Tartib suwar al-qur'an <1986> ("The disposition of the suras of the Qur'an") 121. also known as: The extinction of the fire that cannot be extinguished") 122. Wusul al-Amani bi Usul al-Tahani <1987> ("The attainment of . Tuhfa al-`Ajlan fi Fada'il `Uthman <1991> ("The merits of `Uthman ibn `Affan") 127. Tarikh al-khulafa <1993> ("History of the Caliphs") 120. `Uqud al-Zabarjad fi I`rab al-Hadith al-Nabawi <1994> ("The chrysolite necklaces on the grammatical analysis of the Prophet's narrations") 130. Tuhfa al-Nujaba' <1990> ("The gem of patricians [a work on language]") 128. Tawq al-hamama <1988> ("The flight of the dove") 123. Tanwir al-miqbas min tafsir ibn `abbas <1951> ("The enlightenment of torchlights from the Qur'anic commentary of Ibn `Abbas") 116. Al-ta`zim wa al-minna fi anna abaway rasul alla fi al-janna <1916> ("That the Prophet's parents are in Paradise") 125.113. Taqrir al-istinad fi tafsir al-ijtihad <1983> ("Establishing authoritative ascription in the course of scholarly striving") 118. Tasliya al-aba' bi-fuqdan al-abna' al-musamma al-Ta`allul wa al-itfa' li-nar la yutfa' <1987> ("The consolation of parents who have lost their children. Tanbih al-ghabi fi takhti'a ibn `Arabi <1990> ("Warning to the ignorant who imputes error to Muhyi al-Din Ibn `Arabi [a reply to alBiqa`i's `Warning of the ignorant that Ibn `Arabi is a disbeliever]'") 114. Tanzih al-anbiya' `an tashbih al-aghbiya' <1916> ("Declaring the Prophets far above the comparisons ignorant people make of themselves with them") 117. Ta'yid al-haqiqa al-`aliyya wa tashyid al-tariqa al-shadhiliyya <1934> ("The upholding of the lofty truth and the buttressing of the Shadhili sufi path") 124. Tanwir al-hawalik sharh `ala muwatta' malik <1969> ("The enlightenment of intense blackness: commentary on Malik's "Trodden path"") . Tuhfa al-abrar bi nukat al-adhkar li al-nawawi <1990> ("Commentary on Nawawi's "Supplications"") 126. Al-ta`rif bi adab al-ta'lif <1989> ("The etiquette of authorship") 119. also published as al-Wasa'il ila Ma`rifa al-Awa'il <1990> ("The means to the acquaintance of the ancients") 131. Al-Wasa'il fi Musamara al-Awa'il <1986> ("The means for conversation with the ancients") . together with Is`af al-mubatta' fi rijal al-muwatta' ("The succor of the stalled concerning the narrators of Malik's "Trodden Path"") 115. `Uqud al-Zabarjad `ala Musnad al-Imam Ahmad <1987> ("The chrysolite necklaces on Imam Ahmad's collection of narrations traced to the Prophet ") 129.

contained in the collective volume entitled: Thalath Rasa'il fi alGhiba <1988> ("Three epistles on slander") 136. NOTES 1 Muhammad ibn Ibrahim al-Shaybani and Ahmad al-Khazindar. Reliance of the Traveller p. 1100. for example. eds. Hay'a al-saniyya fi al-hay'a al-sunniyya <1982> ("Treatise on astronomy") Main sources: Ibn Fahd. Al-Zajr bi al-Hijr <1950> ("The reprimand by means of the reminder of what is unlawful") 133. (Kuwait: Manshurat Markaz al-Makhtutat.e. Dhayl Tadhkira al-Huffaz p. For the listing of the chains of transmission establishing that al-Hasan narrated from `Ali see al-Suyuti's Ta'yid al-Haqiqa al-`Aliyya wa Tashyid al-Tariqa al-Shadhiliyya and Ahmad al-Ghumari's al-Burhan .'" `Abd al-Razzaq in his Musannaf (7:412) narrates that `Ali even consulted al-Hasan in a certain judicial case. Descendants of the Prophet ]") 139. introduction p. Zubda al-Laban Fawa'id Lughawiyya wa Hadithiyya <1989> ("The cream of the milk: miscellaneous benefits related to language and hadith") 134. 5-10. Dalil Makhtutat al-Suyuti. Tabaqat al-Hanabila (1:192): "My father (al-Qadi Abu Ya`la) narrated to me in writing: `Isa ibn Muhammad ibn `Ali narrated to us: I heard `Abd Allah ibn Muhammad (Imam Abu alQasim al-Baghawi) say: I heard Abu `Abd Allah Ahmad ibn Muhammad ibn Hanbal say: `al-Hasan did narrate (qad rawa) from `Ali ibn Abi Talib.one's hope in the etiquette of well-wishing") 132. 2nd ed. 6-10. 1995). 2 Narrated from `Umar by al-Bazzar with a sound chain as stated by al-Haythami. 4 Ibn Abi Ya`la. Akhlaq Hamala al-Qur'an <1987> ("Manners of the carriers of Qur'an") 135. Nuh Keller. 3 See. al-Sakhawi's words in his Maqasid. Al-ithaf bi hubb al-ashraf <1900> ("The present concerning love of the nobility [i. Al-la'ali' al-Masnu`a fi al-Ahadith al-Mawdu`a <1960> ("The artificial pearls or forged hadiths") 137. Tarikh al-Khulafa'. Daqai'q al-akhbar fi dhikr al-janna wa al-nar <1961> ("The subtleties in the reports that mention Paradise and the Fire") 138. Badhl al-Himma fi Talab Bara'a al-Dhimma ("Directing one's energies to pursue clearness of conscience") . in the entry khirqa. al-Suyuti.

al-Qurtubi in his Tafsir (for verses 6:26 and 9:53) and Ibn al-Subki in Tabaqat al-Shafi`iyya al-Kubra (1:91-94) hold different positions than those ascribed to them above. 6 It is related that some of the Ash`ari imams such as al-Qurtubi. among other evidence.'" The above narrators are all trustworthy and their transmission is sound. was also saved. ed. Jalal al-Din al-Suyuti.com Written by one of the most celebrated and prolific scholars of the . Sajeda Maryam Poswal.al-Jali fi Tahqiq Intisab al-Sufiyya ila `Ali. `Abd al-Rahman Hasan Mahmud (Cairo: Maktaba al-Adab. amalpress. according to Shaykh Ahmad Zayni Dahlan in his epistle Asna al-Matalib fi Najat Abi Talib (Cairo: Muhammad Effendi Mustafa. publ. Tanbih Al-Ghabi Fi Takhti'a Ibn `Arabi. and his Companions. aw. except that the meaning of the hadith is unspecific. al-Radd `ala man Akhlada ila al-Ard (p. They mention. 5 Al-Biqa`i. and al-Sha`rani said that Abu Talib. the narration of al-`Abbas Allah be well-pleased with him -: Ibn Sa`d said in his Tabaqat alKubra (1:118): `Affan ibn Muslim told us: Hammad ibn Salama told us: From Thabit [ibn Aslam al-Bunani]: From Ishaq ibn `Abd Allah ibn al-Harith [ibn Nawfal] who said: al-`Abbas said: "I said: `O Messenger of Allah. `Abd al-Rahman al-Wakil (Bilbis: Dar al-Taqwa. 157). Husn al-Muhadara fi Akhbar Misr wa al-Qahira (p. ed. Further. 116). Haddad. al-Suyuti. 1990). Masra` al-Tasawwuf. his Family. Gibril F. GF Haddad © For an update and expansion of the text see: The Remembrance of God. 1305/1886) who cites Imam al-Suhaymi and the Hanafi Mufti of Mecca Shaykh Ahmad ibn `Abd Allah Mirghani to that effect. 8 Al-Suyuti. do you hope anything for Abu Talib?' He replied: `I hope everything good from my Lord. 7 Al-Suyuti. the Prophet's uncle. al-Subki. Tanbih Al-Ghabi Ila Takfir Ibn `Arabi. <1989>). Allah's blessings and peace on the Prophet. and the sound evidence to the contrary is explicit and abundant but Allah knows best.

juga disebut oleh As-Solihiy dalam kitabnya “Subul Al-Huda War Rosyad” serta Imam Suyuti dalam “Al-Khosois Al-Kubra”. “Bahkan”. this treatise was written in response to a questioner in regards to remembering God (dhikr) aloud and in a group. “Wahai Rasulullah!Bilakah engkau dilantik menjadi nabi?” Jawab Baginda SAW. ALLAH CIPTAKAN KEKASIHNYA DENGAN SEBAIK-BAIK CIPTAAN Sabda Baginda SAW..” (Diriwayatkan oleh Abu Sahl Al-Qathan dalam kitabnya “Amaliyah”.000 tahun sebelum Dia menciptakan langit dan bumi. “Tatkala Allah mengambil perjanjian dengan sekalian roh dari zuriat Nabi Adam.) Imam Abu Jaafar Muhammad Al-Baqir r.. lalu Allah bertanya mereka. “Allah tidak akan membangkitkan seorang nabi pun-bermula dari Nabi Adam AS hingga mereka yang . “Ketika (Nabi) Adam antara roh dan jasad. al-Suyuti responds citing twenty five Prophetic traditions that in his estimation. seorang lelaki bertanya kepada Nabi Muhammad SAW. “Tidakkah Aku ini Tuhan kamu semua?”. but highly recommend it.anhu.bahawa beliau berkata.” (Diriwayatkan oleh Ibnu Sa‟ad dan Ibnu Ishaq. In his response.) Diriwayatkan dari Sya‟bi. not only justify collective dhikr.” Ketika Baginda SAW ditanya.” (Diriwayatkan oleh Muslim. “Sesungguhnya Allah menulis tentang takdir ciptaan-Nya 50. (sebagaimana Firman-Nya dalam Surah AlA„Araf ayat 172) adalah Baginda SAW yang pertama menjawab. “Ketika (Nabi) Adam antara roh dan jasad. Ibnu Hibban dan Baihaqi. demikian itu Baginda SAW lah yang mendahului para nabi lain.) Diriwayatkan dari Saidina ‟Ali bin Abi Talib r.Islamic civilisation. “Bilakah engkau dilantik sebagai nabi?” Jawab Baginda SAW.anhu ditanya. ketika itu Dia mengambil perjanjian dariku.. “Bagaimana Rasulullah SAW mendahului para nabi sedangkan Baginda SAW terakhir diutuskan?” Jawabnya.

maka begitu juga dijanjikan terhadap kaum masing-masing. “Aku akan menjadi saksi atas perjanjian kamu ini. Demikian Allah berfirman dalam Surah Ali-„Imran ayat 81 yang bermaksud: Dan ingatlah. nescaya kamu akan beriman kepadanya dan membantunya dengan bersungguh-sungguh. “Wahai Tuhan kami! Cahaya apakah yang sedang menerangi kami ini?” Firman Allah. “Dalam ayat Al-Quran ini menerangkan betapa agungnya kedudukan Baginda SAW yang tidak dapat .selepasnya-kecuali mereka semua telahpun mengangkat janji setia kepada Nabi Muhammad SAW iaitu jika mereka dibangkitkan kelak akan beriman dengan Baginda SAW dan membantunya. “Inilah dia cahaya Muhammad bin Abdullah.) Diriwayatkan: Tatkala Allah menciptakan cahaya (nur) Nabi Muhammad SAW. Dia memerintahkan agar cahaya Baginda SAW tersebut memandang kepada sekalian cahaya para nabi lain.” Allah berfirman lagi. “Jika demikian.” Mereka menjawab. Lalu cahaya sekalian para nabi bertanya kepada Allah. Apakah kamu mengakui dan menerima perjanjian-Ku ini?” Mereka menjawab.” (Diriwayatkan oleh Imam Ibnu Jarir At-Tobari dalam tafsirnya. kemudian datang kepadamu seorang Rasul yang membenarkan apa yang ada padamu.” Mereka menjawab. ketika Allah mengambil perjanjian dari para nabi dengan berfirman. “Apa saja yang Aku berikan kepada kamu iaitu berupa kitab dan hikmah. “ Kami beriman dengan kenabiannya. lalu cahaya Baginda SAW menyinari ke atas cahaya para nabi lain.” (Disebutkan oleh Imam As-Subki dalam kitabnya “At-Takzim Wal Minnah”) Imam As-Subki dalam kitabnya “At-Takzim Wal Minnah” menyebut. saksikanlah (wahai para nabi) dan Aku menjadi saksi (pula) bersama kamu. “Kami mengakui.” Allah berfirman lagi. jika kamu beriman dengannya akan Aku jadikan kamu sekalian para nabi. “Ya”.

Kursi. lalu tanah tersebut diuli bersama air Tasnim (sejenis air sungai yang mengalir dalam syurga) hingga membentuk seperti permata putih yang terpancar cahaya keagungannya.” Apabila kita mengetahui demikian. “Aku diutuskan kepada manusia keseluruhannya. Oleh demikian. lalu telah ditawaf sekalian malaikat di sekitar ‟Arasy. sekalian makhluk Allah telah mengenali kemuliaan Baginda SAW sebelum dikenali (Nabi) Adam. .” Iaitu tidak dikhususkan manusia pada zaman Baginda SAW sahaja bahkan mereka yang sebelumnya. kerana demikian menerangkan sabda Baginda SAW. ketika di dunia demikian juga: Iaitu pada malam Israk Mikraj.bukit bukau serta lautan. kerana kenabian Baginda SAW serta risalahnya adalah umum bagi sekalian makhluk dari zaman (Nabi) Adam hingga kiamat. yang berada di langit.bumi. Baginda SAW mengimami solat antara para nabi lain.apatah lagi lebih jelas ketika di Akhirat: Sekalian nabi berada di bawah panji Baginda SAW. maka tentunya Nabi Muhammad SAW adalah nabi sekalian Anbiya‟. Diriwayatkan daripada Ka‟ab Al-Ahbar berkata.maka jadilah sekalian para nabi serta umat mereka dari kalangan umat Baginda SAW sebagaimana sabda Baginda SAW.disembunyikan lagi. “Tatkala Allah menghendaki bagi menciptakan Nabi Muhammad SAW. Dia memerintahkan kepada Jibril agar membawa tanah dari pusat bumi yang tanah tersebut bercahaya yang menyinari. “Aku dilantik sebagai nabi sedangkan (Nabi) Adam masih antara roh dan jasad. Lalu Jibril mendatangi kepada malaikat lain dan Jibril mengambil tanah dari tapak kubur Baginda SAW yang mulia iaitu yang berwarna putih yang bersinar-sinar.” (Diriwayatkan oleh Abu Saad Al-Naisaburi dalam kitab “Syaraf Al-Mustafa” dan Ibnul Jauzi dalam “Al-Wafa”).

bahagian ketiga syurga dan neraka. bahagian kedua Kursiy.Berkata Abdullah bin „Abbas r. “Wahai Jabir! Sesungguhnya Allah menciptakan cahaya (nur) nabi engkau sebelum Dia menciptakan segala-galanya. “Wahai Rasulullah! Apakah ciptaan pertama dari makhluk Allah sebelum diciptakan segala-galanya?” Sabda Rasulullah SAW. bahagian kedua Luh Mahfuz. Imam Ibnu Hajar Al-Haitami Al-Makki dalam “Fatawa Al-Hadithiyah”.) . bahagian ketiga malaikat-malaikat lain. Lalu Allah menciptakan bahagian pertama tadi malaikat bagi menanggung ‟Arasy. manakala bahagian keempat dibahagikan lagi kepada empat bahagian lain: Lalu Allah menciptakan dari bahagian pertama penglihatan bagi orangorang mukmin. bulan. bahagian kedua hati mereka iaitu mengenali Allah (makrifatullah) dan bahagian ketiga cahaya kalbu mereka iaitu kalimah Tauhid.anhuma bertanya. bahagian ketiga „Arasy dan manakala bahagian keempat Allah bahagikan lagi kepada tiga bahagian yang lain. Qalam. matahari. bumi. lalu Allah membahagikan dari cahaya tersebut (cahaya Baginda SAW tadi) kepada empat bahagian (juzuk): Bahagian pertama diciptakan Qalam. bahagian kedua lapisan bumi. (Disebut hadis ini oleh Imam Al-Qostalani dalam kitab “AlMawahib”. jin dan manusia. langit. manakala bahagian keempat Allah bahagikan lagi kepada empat juzuk yang lain. Tatkala Allah menghendaki menciptakan ciptaan-Nya yang lain. maka jadilah Baginda SAW itu dituruti sekalian ciptaan lain”. lalu Allah ciptakan bahagian pertama langit.anhuma: Asal tanah yang dicipta Rasulullah SAW itu dari perut bumi di Mekah iaitu dari tapak binaan Kaabah di pusat bumi.Pada masa itu belum lagi tercipta Luh Mahfuz. Dari Jabir bin Abdullah r. Lailahaillah Muhammad Rasulullah. lalu Dia menjadikannya sebagai putaran kekuasaan-Nya terhadap apa yang dikehendaki-Nya. malaikat. neraka. syurga.

) Diriwayatkan dari Ibnu „Abbas r. Bertanya Adam.anhuma: Adalah Nabi Adam itu diciptakan pada hari Jumaat iaitu antara waktu gelincir matahari hingga waktu Asar.) Diriwayatkan tatkala Nabi Adam dikeluarkan dari syurga. “Wahai tuhan! Dengan kehormatan anak ini (Nabi Muhammad) rahmatilah bapanya ini (Nabi Adam).” (Disebut oleh Al-Waqidi dalam “Futuh As-Syam” dan Al- .juga disebut oleh As-Solihiy dalam “Subul Al-Huda War Rosyad”. “Tidakkah dia diciptakan untukku?” Jawab malaikat.” Lalu diseru : Wahai Adam! Jika kamu meminta syafaat kepada Kami dengan Muhammad nescaya Kami akan memberikan syafaat padamu.” Adam bertanya.” (Diriwayatkan oleh Ibnul Qothan dalam ahkamnya. Baginda melihat tertulis pada tiang-tiang „Arasy dan setiap tempat dalam syurga nama “Muhammad” diiringi selepas nama Allah. (Rujuk “Al-Mawahib AlLadunniyah” oleh Imam Al-Qostolani dan “Syarah Al-Kabir” oleh Sayyidi Ahmad Dardir dan “Bustan Al-Wa‟izin” oleh Ibnul Jauzi. kemudian Allah menciptakan pasangannya Hawa‟ dari tulang rusuk sebelah kiri di ketika tidurnya. “Ini ialah anakmu yang jika tidak dia nescaya Aku tidak akan menciptakanmu. lalu berkata Adam. “Wahai Tuhan! Siapakah Muhammad ini?” Firman Allah. “Iaitu selawat ke atas Muhammad sebanyak tiga kali” atau dalam riwayat lain 20 kali. “Hingga kamu tunaikan mahar terlebih dahulu. “Apakah mahar tersebut?” Jawab malaikat. “Ciptaan cahayaku di hadapan Tuhanku selama 14 ribu tahun sebelum ciptaan (Nabi) Adam. Tatkala Adam terjaga dari tidurnya dia melihat Hawa‟ berada di sebelahnya lalu dihulurkan tangannya kepada Hawa‟ akan tetapi ditegur oleh malaikat.Diriwayatkan dari Saidina „Ali bin Husain dari bapanya (Saidina Husain bin „Ali) dan dari datuknya (Saidina „Ali bin Abi Talib) dari Nabi Muhammad SAW bersabda.” Berkata Adam lagi.

maka tahulah aku bahawa Engkau tidak akan menyandarkan nama seseorang kepada-Mu kecuali dia adalah yang Engkau kasihi dikalangan makhluk-Mu.” Tatkala mengandung Hawa‟ bagi anaknya yang bernama . Dia ialah nabi yang terakhir dari zuriatmu. “Tatkala Adam melakukan kesilapan dengan memakan buah larangan Allah dalam syurga. “Benarlah engkau wahai Adam. Kau meniupkan roh ke dalam jasadku maka aku mengangkat kepalaku lantas aku melihat pada tiang-tiang „Arasy tertulis ((Lailaha illallah Muhammad Rasulullah)). disahkan oleh AlBaihaqi dan Abu Nu‟aim dalam Ad-Dalail serta At-Tobrani dalam Ausat Wasoghir juga Ibnu „Asakir dan Al-Ajriyy dari Saidina Umar Al-Khattab r. “Tatkala Kau menciptakan aku.” Firman Allah.) Sabda Rasulullah SAW. Dia amat Aku cintai berbanding sekalian makhluk lain. Jika tidak kerana Muhammad. “Wahai Tuhan! Aku memohon dengan hak Muhammad agar Engkau ampuni aku.Qostalani dalam “Al-Mawahib”. Jika engkau meminta daripada-Ku dengan haknya nescaya Aku ampuni engkau. Jika tidak keranamu nescaya tidak aku ciptakan dunia ini. “Sesungguhnya Tuhanmu berfirman.Baginda berkata.anhu. “Jika Aku mengambil (Nabi) Ibrahim sebagai teman-Ku. Tidaklah Aku ciptakan sesuatu makhluk yang lebih mulia daripadamu.” Allah berfirman.” (Diriwayatkan oleh Al-Hakim.) Diriwayatkan dari Ibnu „Asakir dari Salman berkata: Telah datang Jibril kepada Nabi Muhammad SAW dan berkata. Sesungguhnya telah Aku ciptakan dunia serta penduduknya agar mereka mengetahui kemuliaan dan kedudukanmu di sisi-Ku.maka Aku mengambilmu sebagai kekasih-Ku. tidak Aku ciptakanmu wahai Adam. “Wahai Adam! Bagaimana engkau mengenali Muhammad sedangkan Aku belum menciptakannya?” Adam menjawab.

Syith. Adalah Nabi Antara Anbiya’ dan Ciptaan Pertama” tulisan Syeikh Abu Hashim As-Syarif cetakan Maktabah Ar-Rahmatul Muhdah Mansurah. Terjemahan buku kecil bertajuk: “Saidina Muhammad SAW. Baginda mewasiati anaknya Syith yang kemudiannya Syith juga mewasiati anaknya dengan wasiat yang sama: Iaitu agar meletakkan cahaya yang mulia ini hanya kepada wanita yang suci.telah terpancar kemuliaannya kerana Nabi Muhammad SAW. Allah telah mensucikan nasab keturunan Baginda SAW dari „Sifah Jahiliyyah‟ iaitu cara pernikahan kaum jahiliyah yang tentunya tidak berlaku kepada datuk moyang Nabi Muhammad SAW termasuk ayahandanya Saidina Abdullah dan bondanya Saidaitina Aminah. Mesir. Ini kerana cahaya Baginda SAW berpindah dari Nabi Adam kepada anaknya Syith. DICATAT OLEH TARIQAT AL-JA'FAR . Sebelum kewafatan Nabi Adam. Jadilah wasiat ini berterusan dari satu generasi ke satu generasi hingga tiba kepada Abdul Mutalib dan anaknya Abdullah.

‫ج غ راف يا‬ ‫�ب ي وج را‬ d-‫ص‬ 505 ‫اهل ند‬ ‫اهل ند‬ ‫ط بعو‬ d-‫ص‬ ‫ ال كوي ت س ن و‬34 scanne ‫اهل ند‬ .http://www.mkhṭuṭat al-arbih ‫ط ب ع و ل يدن‬ scanne 7781 ‫س ن و‬ .‫ال مخطوطات‬ Novels .‫ج غ راف يا‬ 469 ‫اهل ند‬ ‫اهل ند‬ trjmh:khlifh afndi mḥmud ‫اهل ند‬ ‫�ب ي وج راؼ‬ atḥaf mluk ‫ط ب ع و م صر‬ al-zmanscanne trjmh:khlifh afndi 0381 ‫س ن و‬ d-‫ص‬ atḥaf almḥmud .414080 mostafa.php?page=080412&tr=ala Manuscripts .com/disp.al--.‫رواي ات‬.‫ق وائ م ال ك تب‬ ‫ب عض ع ي نات ال بحث‬ moc.‫ق صص‬ Full List .‫ج غ راف يا‬ 292 mluk al‫�ب ي وج راؼ‬ alba-j‫ ػ‬03 al-bshari=shms aldin mḥmd bn tqasim fi aḥmd bn abu bkr m'arfh alal-bna'a al-shami aqalim al-mqdsi aḥsn alakhbar alm'ahd altrath al..wfwwsom & el i ‫ اسم‬k&iL ‫الكتاب و رابطه‬ ‫ املؤلف‬ro tuA ‫التصنيف‬ ‫النوعية‬ WW W ‫ ط ب ع و ق م‬scanne ALal-mrkz al-aslāmi RASHAD5002 ‫ س ن و‬d .www-‫ مكتبة المصطفى‬..‫ص‬ llt'alim alrshad-a 003 ‫دوري ات‬-‫ جم ل و‬175 abṣar al-ain mḥmd bn ṭahr alfi anṣar alsmaui ḥsin atḥaf almluk alalba ‫ط ب ع و ال نجف‬ scanne ‫اال ش رؼ س ن و‬ d-‫ص‬ 1922 142 ‫ج غ راف يا‬ ‫ط ب ع و م صر‬ scanne 0381 ‫س ن و‬ d-‫ص‬ .

aslāmi-a 002 1985 ‫دوري ات‬-‫جم ل و‬ akhbar al‫ط بعو‬ scanne trath alm'ahd al‫ال كوي ت س ن و‬ d-‫ص‬ aslāmi-a mkhṭuṭat al-arbih 1985 42 005 ‫دوري ات‬-‫جم ل و‬ akhbar al‫ط بعو‬ scanne trath alm'ahd al‫ال كوي ت س ن و‬ d-‫ص‬ aslāmi-a mkhṭuṭat al-arbih 1986 34 007 ‫دوري ات‬-‫جم ل و‬ akhbar al‫ط بعو‬ scanne trath alm'ahd al‫ال كوي ت س ن و‬ d-‫ص‬ aslāmi-a mkhṭuṭat al-arbih 1987 34 011 ‫دوري ات‬-‫جم ل و‬ akhbar altrath alm'ahd alaslāmi-a mkhṭuṭat al-arbih 016 ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1988 34 ‫اهل ند‬ ‫اهل ند‬ ‫اهل ند‬ ‫اهل ند‬ ‫دوري ات‬-‫جم ل و‬ akhbar al‫ط بعو‬ scanne trath alm'ahd al‫ال كوي ت س ن و‬ d-‫ص‬ aslāmi-a mkhṭuṭat al-arbih 1989 34 017 ‫دوري ات‬-‫جم ل و‬ akhbar al‫ط بعو‬ scanne trath alm'ahd al‫ال كوي ت س ن و‬ d-‫ص‬ aslāmi-a mkhṭuṭat al-arbih 1989 34 018 ‫دوري ات‬-‫جم ل و‬ akhbar al‫ط بعو‬ scanne trath alm'ahd al‫ال كوي ت س ن و‬ d-‫ص‬ aslāmi-a mkhṭuṭat al-arbih 1989 32 020 ‫دوري ات‬-‫جم ل و‬ ‫اهل ند‬ ‫اهل ند‬ ‫اهل ند‬ .

akhbar al‫ط بعو‬ scanne trath alm'ahd al‫ال كوي ت س ن و‬ d-‫ص‬ aslāmi-a mkhṭuṭat al-arbih 1989 34 022 ‫دوري ات‬-‫جم ل و‬ akhbar al‫ط بعو‬ scanne trath alm'ahd al‫ال كوي ت س ن و‬ d-‫ص‬ aslāmi-a mkhṭuṭat al-arbih 1990 34 023‫؟‬ ‫دوري ات‬-‫جم ل و‬ akhbar al‫ط بعو‬ scanne trath alm'ahd al‫ال كوي ت س ن و‬ d-‫ص‬ aslāmi-a mkhṭuṭat al-arbih 1990 34 024 ‫دوري ات‬-‫جم ل و‬ akhbar al‫ط بعو‬ scanne trath alm'ahd al‫ال كوي ت س ن و‬ d-‫ص‬ aslāmi-a mkhṭuṭat al-arbih 1990 34 025 ‫دوري ات‬-‫جم ل و‬ akhbar alm'ahd altrath almkhṭuṭat al-arbih aslāmi-a 026 ‫اهل ند‬ ‫اهل ند‬ ‫اهل ند‬ ‫اهل ند‬ ‫ط بعو‬ ‫ال كوي ت س ن و‬ d-‫ص‬ 1990 34 ‫دوري ات‬-‫جم ل و‬ scanne ‫اهل ند‬ akhbar al‫ط بعو‬ scanne trath alm'ahd al‫ال كوي ت س ن و‬ d-‫ص‬ aslāmi-a mkhṭuṭat al-arbih 1990 34 027 ‫دوري ات‬-‫جم ل و‬ akhbar alm'ahd altrath almkhṭuṭat al-arbih arbi-a 015 akhbar alm'ahd altrath almkhṭuṭat al-arbih arbi-a 018 ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1984 34 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ ال كوي ت س ن و‬d .‫ص‬ 42 1985 ‫اهل ند‬ ‫اهل ند‬ ‫اهل ند‬ .

‫دوري ات‬-‫جم ل و‬ akhbar alm'ahd altrath almkhṭuṭat al-arbih arbi-a 023 akhbar altrath al‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1986 34 ‫دوري ات‬-‫جم ل و‬ ‫اهل ند‬ ‫ط بعو‬ scanne m'ahd al‫ال كوي ت س ن و‬ d-‫ص‬ mkhṭuṭat al-arbih 1986 34 arbi-a 025 ‫دوري ات‬-‫جم ل و‬ akhbar alm'ahd altrath almkhṭuṭat al-arbih arbi-a 026 akhbar alm'ahd altrath almkhṭuṭat al-arbih arbi-a 030 akhbar alm'ahd altrath almkhṭuṭat al-arbih arbi-a 032 akhbar alm'ahd altrath almkhṭuṭat al-arbih arbi-a 033 akhbar alm'ahd altrath almkhṭuṭat al-arbih arbi-a 035 akhbar alm'ahd al‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1986 34 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1987 34 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1987 34 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1987 34 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1988 34 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne d-‫ص‬ ‫اهل ند‬ ‫اهل ند‬ ‫اهل ند‬ ‫اهل ند‬ ‫اهل ند‬ ‫اهل ند‬ ‫اهل ند‬ .

‫ج غ راف يا‬ 310 ‫�ب ي وج راؼ‬ ‫اهل ند‬ ‫اهل ند‬ mḥmd diab alatlidi ‫اهل ند‬ .‫ل غات‬ 87 din al-alui al-ḥsini sṭuḥ .trath al.‫ ل غات‬311 ‫ ا‬.‫ال ل غ و‬ aẓhar shrḥi aṭh li=shrḥ aẓhar alasrar a'alām alnas bma wq'a llbramk'h m'a bni almṣṭfi bn ḥmzh‫ط بعو‬ scanne alshikh al‫ا س ت ن بول‬ d-‫ص‬ brki=mḥmd al9881 ‫ س ن و‬271 mḥqq al-rbani ‫ ع لم ال ل‬.‫ال ل غ و‬ ‫اهل ند‬ ‫اهل ند‬ ‫اهل ند‬ mḥmud bn 'amr al-zmkhshri ‫اهل ند‬ as'aaf al-ṭlāb ‫ط ب ع و مب يب‬ abu bkr 'abd alscanne bbian 1981 ‫س ن و‬ d-‫ص‬ rḥmn bn shhab almsaḥat al‫ ع لم‬.‫ص‬ 18 ‫ع لوم‬ ‫ط ب ع و م صر‬ scanne 2881 ‫س ن و‬ d-‫ص‬ ‫ ع لم‬.mkhṭuṭat al-arbih arbi-a 037 ‫ال كوي ت س ن و‬ 1988 ‫دوري ات‬-‫جم ل و‬ 34 akhbar alm'ahd altrath almkhṭuṭat al-arbih arbi-a 038 akhbar alm'ahd altrath almkhṭuṭat al-arbih arbi-a 039 azalh almḥn 'an aksir al-bdn asas alblāghh-j‫ ػ‬1 al-ḥkim mḥmd 'abd allah ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1988 34 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1988 32 ‫دوري ات‬-‫جم ل و‬ ‫ ط ب ع و دهل ي‬scanne 9881 ‫ س ن و‬d .‫ل غات‬ ‫ط ب ع و م صر‬ scanne 2681 ‫س ن و‬ d-‫ص‬ .

‫ ل غات‬298 ‫ ا‬.‫ال ل غ و‬ ‫ط بعو سنو‬ 1916 scanne . 104 nḥu ‫�ع لم ا‬ al-amh-a 24 al-amh-a dulh qṭr dulh qṭr ‫ ط ب ع و ال دوح و‬scanne 4891 ‫ س ن و‬d .jlāl al-din al-siuṭi 1892 ‫تاغل‬.‫ص‬ = ‫ ب ي وج رايف‬172 ‫سي‬ ‫اهل ند‬ al-aghani-j‫ػ‬ 17 al-aṣfhani ‫اهل ند‬ ‫ط ب ع و ح يدر‬ al-aqtraḥ fi scanne ‫اب اد س ن و‬ d-‫ص‬ 'alm aṣul al.tḥqiq:slim al-din ḥnfih aḥmd al-a'ajaz fi al-aijaz al-th'aalbi alnisaburi-shrḥ askndr aṣaf ‫ط ب ع و مال ط و‬ scanne 1481 ‫س ن و‬ d-‫ص‬ ‫ ع لم‬.abas al-ajubh aljlih fi al.al-mṭran jrmanus aṣul alfrḥat nḥuih al-arjuzh abn sina=alshikh al-sina'iih fi al-risal-msa'il al.‫ ل غات‬123 ‫ال ل غ و‬ ‫ط ب ع و ل ك ه نو‬ scanne 5481 ‫س ن و‬ d-‫ص‬ ‫ ع لم‬.‫ ل غات‬100 ‫ال ل غ و‬ ‫ط ب ع و اهل ند‬ d-‫ص‬ 0202 ‫س ن و‬ 575 scanne ‫اهل ند‬ ‫اهل ند‬ ‫اهل ند‬ ‫ط ب ع و م صر‬ scanne 7981 ‫س ن و‬ d-‫ص‬ ‫ ع لم‬.ahtmam:mḥmd ṭbih mṣṭfi khan al-ash'aar 'ali bn slṭan mḥmd al-jnih fi al-qari al-hruiasma'a al.‫ص‬ ‫دوري ات‬-‫ جم ل و‬120 ‫ط ب ع و ال دوح و‬ scanne d-‫ص‬ ‫اهل ند‬ ‫اهل ند‬ ‫اهل ند‬ .‫ ج غ راف يا‬d .

‫ج غ راف يا‬ ‫�ب يو‬ ‫اهل ند‬ al-bhjh alsnih fi shrḥ al-d'auh alabu ḥamd aljljlutih ghzali-ilih:zruq scanne ‫ط ب ع و م صر؟‬ d-‫ص‬ ilih:shrḥ al.'abd al-rḍa alscanne ‫ط ب ع و مب يب‬ d-‫ص‬ sh'aa'ir al.mḥmd al-khirh al-trghib w ‫اهل ند‬ ‫ط بعو؟ سنو‬ d-‫ص‬ ‫؟‬ 245 scanne ‫اهل ند‬ hbh allah scanne ‫ب غداد ط ب ع و‬ d-‫ص‬ mḥmd'ali al‫ عام‬1291 ‫ س ن و‬22 ḥsini=alshhrstani zki al-din 'abd al‫ ط ب ع و م صر‬scanne ‫اهل ند‬ ‫اهل ند‬ .kashf al-ghṭa'a al‫ى ػ‬6431 ‫س ن و‬ 89 aslāmih-j‫ػ‬ njfi 01 al-anis almṭrb ruḍ al-qrṭas fi akhbar mluk almghrb w tarikh mdinh fas 'ali bn 'abd allah abn abi zr'a alfasi-au-ṣalḥ bn 'abd al-ḥlim alghrnaṭiC.26 4891 ‫س ن و‬ ‫دوري ات‬-‫جم ل و‬ 99 al-anuar alḥsinih w al.Torbnerg ‫اهل ند‬ ‫ط بعو‬ ‫ اوب سال و س ن و‬scanne d-‫ص‬ 1843 287 .al-fasi=aḥmd bn ‫ س ن و ؟ صو يف‬65 d'auh alaḥmd mḥmd bn dmiaṭih w 'aisi al-brnasi al-brhnih w shrḥhm al-bhjh almrḍih fi jlāl al-din al-siuṭi shrḥ al-alfih al-tdhkrh l al.J.

‫ص‬ 1963 al-razi 330 ‫اهل ند‬ ‫اهل ند‬ al-razi ‫اهل ند‬ ‫ ط ب ع و ح يدر‬scanne ‫ اب اد س ن و‬d .‫ص‬ ‫ عام‬5091 ‫ س ن و‬58 ‫ ط ب ع و م صر‬scanne ‫اهل ند‬ ‫اهل ند‬ .‫ ع لم ال ل غ و‬732 al-ḍia'iih -mḥmd wjih‫ادب‬ dlārr 'ali al-ḥaui fi al-ṭb-j‫ ػ‬10 al-ḥaui fi al-ṭb-j‫ ػ‬16 al-ḥaui fi al-ṭb-j‫ ػ‬17 al-khṣaiṣ al-ḥsinih al-khṣaiṣ al-ḥsinihmkrr al-khṭuṭ alathmanih al-drh alathr mḥmd 'azt shkib arslān al-razi ‫ ط ب ع و ح يدر‬scanne ‫ اب اد س ن و‬d .‫ج غ راف يا‬ ‫ب ي وج راؼ‬ d-‫ص‬ 290 al-tquim al-qs rufa'iil alṣlibi al-dmshqi ‫ط بعو‬ scanne ‫ب ريوت س ن و‬ d-‫ص‬ 1865 ‫تاغل‬.‫ص‬ 263 1964 ‫يب‬ ‫ط ب ع و مب‬ d-‫ص‬ ‫سنو؟‬ 298 ‫ط ب ع و مب‬ ‫سنو؟‬ d-‫ص‬ 301 scanne ‫اهل ند‬ j'afr al-tstri ‫اهل ند‬ j'afr al-tstri ‫يب‬ scanne ‫اهل ند‬ ‫ط بعو‬ scanne ‫ م ط ب ع و س نده‬d . 45 ‫ع لم ال ل غ و‬ ‫اهل ند‬ 'abd al-ghfur-abd ‫ط بعو؟ سنو‬ al-ḥashih al-ḥkim-tṣḥiḥ:rkn scanne 1838 ‫تاغل‬.al-trhib-j‫ ػ‬02 aẓim bn 'abd alqui al-mndhri 6191 ‫س ن و‬ .‫ص‬ 348 1961 ‫ ط ب ع و ح يدر‬scanne ‫ اب اد س ن و‬d . d-‫ص‬ 'ali al-fua'id al-din-raskh allah .

‫ال ل غ و‬ ‫اهل ند‬ ‫اهل ند‬ abu al-ḥsn alshadhli ‫ط بعو سنو؟‬ d-‫ص‬ ‫صو يف‬ 48 scanne ‫اهل ند‬ al-sirh alḥlbih=ansan al-aiun fi 'ali bn brhan alsirh al-amin din al-ḥlbi alal-mamunshaf'aij‫ ػ‬02hamshh:dḥlān=aḥ hamshh:alsi md zini rh al-nbuih w al-athar ‫ط ب ع و م صر‬ d-‫ص‬ ‫ عام‬5781 ‫ س ن و‬453 scanne ‫اهل ند‬ . mn ḥkm alkatb albligh 'abd allah abn al-mqf'a al-dhri'ah al-i tṣanif ‫سنو؟‬ d-‫ص‬ 73 al-shikh afabzrk scanne ‫ط ب ع و ط ه ران‬ d-‫ص‬ al-ṭhrani=mḥmd al-shi'ah-j‫ػ‬ ‫ى ػ‬5531 ‫ س ن و‬569 mḥsn nzil samra'a 01 al-rḥmh fi al-ṭb w al.‫ ل غات‬305 ‫ ا‬.itimh.jlāl al-din al-siuṭi ḥkmh al-sr al-jlil fi khuaṣ ḥsbna allah w n'am alukil=aljuahr al-mṣunh wallāli almknunh ‫ط ب ع و م صر‬ scanne 8091 ‫س ن و‬ d-‫ص‬ ‫ ع لم‬.

‫ ل غات‬190 ‫ال ل غ و‬ ‫ط ب ع و ال نجف‬ scanne ‫اال ش رؼ س ن و‬ d-‫ص‬ 1946 34 ‫دوري ات‬-� ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1985 226 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1985 210 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1985 216 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1985 214 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ d-‫ص‬ ‫ ال كوي ت س ن و‬213 scanne ‫اهل ند‬ ‫اهل ند‬ al-ṭb mnqul abu ghiath bn 'an al-a'imh bsṭam-alḥsin bn 'alihm albsṭam slām al-adl alaslāmi-mjlh asbu'aih-s 01-add 04 al-arbi-add snh 1985shhr 05 al-arbi-add snh 1985shhr 07-add 320 al-arbi-add snh 1985shhr 08-add 321 al-arbi-add snh 1985shhr 09-add 322 al-arbi-add snh 1985- ‫اهل ند‬ - ‫اهل ند‬ mjlh al-arbi ‫اهل ند‬ mjlh al-arbi ‫اهل ند‬ mjlh al-arbi ‫اهل ند‬ mjlh al-arbi ‫اهل ند‬ mjlh al-arbi .‫ص‬ 226 ‫طب‬ ‫ط ب ع و ل ك ه نو‬ scanne 3981 ‫س ن و‬ d-‫ص‬ ‫ ع لم‬.al-mḥmdih al-ṭb alamli=mhdh b al-m'aani mṣṭfi ḥsn ksab ‫ ط ب ع و م صر‬scanne 7381 ‫ س ن و‬d .

shhr 10-add 323 al-arbi-add snh 1985shhr 11-add 324 al-arbi-add snh 1985shhr 12-add 325 al-arbi-add snh 1986shhr 01-add 326 al-arbi-add snh 1986shhr 02-add 327 al-arbi-add snh 1986shhr 03-add 328 al-arbi-add snh 1986shhr 06-add 331 al-arbi-add snh 1986shhr 09-add 334 1985 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1985 210 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1985 213 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1986 244 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1986 214 mjlh al-arbi ‫اهل ند‬ mjlh al-arbi ‫اهل ند‬ mjlh al-arbi ‫اهل ند‬ mjlh al-arbi ‫اهل ند‬ ‫دوري ات‬-‫جم ل و‬ mjlh al-arbi ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1986 216 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1986 216 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1986 204 ‫دوري ات‬-‫جم ل و‬ ‫اهل ند‬ mjlh al-arbi ‫اهل ند‬ mjlh al-arbi ‫اهل ند‬ .

al-arbi-add snh 1986shhr 11-add 336 al-arbi-add snh 1986shhr 12-add 337 al-arbi-add snh 1987shhr 01-add 338 al-arbi-add snh 1987shhr 02-add 339 al-arbi-add snh 1987shhr 05-add 342 al-arbi-add snh 1987shhr 06-add 343 al-arbi-add snh 1987shhr 08-add 345 al-arbi-add snh 1987shhr 09-add mjlh al-arbi ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1986 210 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1986 212 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1987 242 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1987 241 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ ‫ال كوي ت س ن و‬ d-‫ص‬ 1987 212 ‫دوري ات‬-‫جم ل و‬ scanne ‫اهل ند‬ mjlh al-arbi ‫اهل ند‬ mjlh al-arbi ‫اهل ند‬ mjlh al-arbi ‫اهل ند‬ mjlh al-arbi ‫اهل ند‬ mjlh al-arbi ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1987 214 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1987 215 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ ال كوي ت س ن و‬d .‫ص‬ 221 1987 ‫اهل ند‬ mjlh al-arbi ‫اهل ند‬ mjlh al-arbi ‫اهل ند‬ .

346 al-arbi-add snh 1988shhr 02-add 351 al-arbi-add snh 1988shhr 04-add 353 al-arbi-add snh 1988shhr 05-add 354 al-arbi-add snh 1988shhr 10-add 359 al-arbi-add snh 1988shhr 11-add 360 al-arbi-add snh 1988shhr 12-add 361 al-arbi-add snh 1989shhr 03-add 364 al-arbi-add ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1988 246 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1988 210 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1988 212 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1988 210 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1988 210 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1988 212 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1989 216 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne d-‫ص‬ mjlh al-arbi ‫اهل ند‬ mjlh al-arbi ‫اهل ند‬ mjlh al-arbi ‫اهل ند‬ mjlh al-arbi ‫اهل ند‬ mjlh al-arbi ‫اهل ند‬ mjlh al-arbi ‫اهل ند‬ mjlh al-arbi ‫اهل ند‬ mjlh al-arbi ‫اهل ند‬ .

snh 1989shhr 05-add 366 al-arbi-add snh 1989shhr 06-add 367 al-arbi-add snh 1989shhr 08-add 369 al-arbi-add snh 1989shhr 10-add 371 al-arbi-add snh 1989shhr 11-add 372 al-arbi-add snh 1990shhr 02-add 375 al-arbi-add snh 1990shhr 03-add 376 al-arbi-add snh 1990shhr 05-add 378 ‫ ال كوي ت س ن و‬216 1989 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1989 214 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1989 214 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1989 214 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ 1989 ‫دوري ات‬-‫جم ل و‬ d-‫ص‬ 214 mjlh al-arbi ‫اهل ند‬ mjlh al-arbi ‫اهل ند‬ mjlh al-arbi ‫اهل ند‬ mjlh al-arbi ‫اهل ند‬ mjlh al-arbi ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1990 242 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1990 212 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ scanne ‫ال كوي ت س ن و‬ d-‫ص‬ 1990 214 ‫دوري ات‬-‫جم ل و‬ ‫اهل ند‬ mjlh al-arbi ‫اهل ند‬ mjlh al-arbi ‫اهل ند‬ .

al-ftuḥat almkih-j‫ ػ‬01 abn 'arbi ‫ط ب ع و م صر‬ scanne 3581 ‫س ن و‬ d-‫ص‬ ‫ ع لوم‬.mḥmd bn abu bkr 1091 ‫س ن و‬ d-‫ص‬ .‫ ادي ان‬812 ‫ال دي ن‬ ‫ط ب ع و م صر‬ scanne 3581 ‫س ن و‬ d-‫ص‬ ‫ ع لوم‬.‫ ادي ان‬784 ‫ال دي ن‬ ‫ط ب ع و م صر‬ scanne 4581 ‫س ن و‬ d-‫ص‬ ‫ ع لوم‬.‫ال ل غ و‬ ‫اهل ند‬ al-ftuḥat almkih-j‫ ػ‬02 abn 'arbi ‫اهل ند‬ al-ftuḥat almkih-j‫ ػ‬04 al-fṣul alfkrih llmkatb almṣrih al-kafi-j‫ػ‬ 01-arbianjlizi-ALKAFI abn 'arbi ‫اهل ند‬ 'abd allah fkri ‫اهل ند‬ abu j'afr mḥmd bn ‫ ط ب ع و ط ه ران‬scanne i'aqub bn asḥaq 8791 ‫ س ن و‬d .‫ج غ راف يا‬ sad'h alal-shli ba'alui 462 kram al‫�ب ي وج راؼ‬ abi 'alui ‫اهل ند‬ .‫ص‬ al-klini al-razi ‫ ع قائ د امام ي و‬159 ‫ط ب ع و م صر‬ scanne 5681 ‫س ن و‬ d-‫ص‬ .‫ال ل غ و‬ ‫اهل ند‬ ḍia'a al-din abu al-mthl alal-ftḥ nṣr allah bn sa'ir fi adb mḥmd bn mḥmd al-katb w bn 'abd al-krim al-sha'ar al-muṣli al-shaf'ai ‫اهل ند‬ al-mshr'a ‫ط ب ع و م صر‬ al-rui fi scanne mnaqb al.‫ ادي ان‬635 ‫ال دي ن‬ ‫ط ب ع و م صر‬ scanne 9881 ‫س ن و‬ d-‫ص‬ ‫ ع لم‬.‫ل غات‬ 38 ‫ ا‬.‫ ع لم ل غات‬516 ‫ ا‬.

‫ل غات‬ ‫ال ل غ و‬ scanne d-‫ص‬ 317 ‫اهل ند‬ al-zmkhshri ‫اهل ند‬ al-mqamat al-ḥririh-j‫ػ‬ 1 abu mḥmd alqasm bn 'ali alḥriri al-bṣri aldauri=tṣḥiḥ:mḥm d al-tunsi abu m'ashr al-flki aflāṭunahtmam:mḥmd al-shirazi ‫اهل ند‬ al-nbat ‫ط ب ع و م صر‬ scanne 8581 ‫س ن و‬ d-‫ص‬ ‫ ع لم‬.‫ ل غات‬298 ‫ ا‬.uaḥd bn 'ali almghrb tmimi al-mrakshi al-mfṣl fi al-nḥu ‫ط ب ع و ل يدن‬ scanne 1881 ‫س ن و‬ d-‫ص‬ .‫ال ل غ و‬ ‫اهل ند‬ ‫ط ب ع و م صر‬ scanne 6781 ‫س ن و‬ al-ḥrb al.‫ج غ راف يا‬ 191 al-rus w al‫�ب ي وج راؼ‬ athmanin snh1877-j‫ػ‬ ‫اهل ند‬ .‫ج غ راف يا‬ 315 ‫�ب ي وج را‬ ‫ط ب ع و ب رل ني‬ scanne 9581 ‫س ن و‬ d-‫ص‬ ‫ ع لم‬.‫ ل غات‬465 ‫ال ل غ و‬ ‫ط ب ع و ك لك تا‬ 9081 ‫س ن و‬ ‫ ع لم‬.‫ال ل غ و‬ ‫ط ب ع و م صر‬ d-‫ص‬ ‫سنو؟‬ 126 scanne ‫اهل ند‬ al-njum ‫اهل ند‬ al-uaḥ aljuahr al-uafi fi almsalh alshrqih w ‫ط ب ع و مب يب‬ scanne 6881 ‫س ن و‬ d-‫ص‬ ‫ ع لم‬.‫ل غات‬ 26 .amin bn abrahim d-‫ص‬ akhirh bin shmil .al-m'ajb fi mḥi al-din abu tlkhiṣ mḥmd 'abd alakhbar al.

‫ج غ راف يا‬ 719 ‫�ب ي وج را‬ ‫ط ب ع و م صر‬ scanne d-‫ص‬ ‫اهل ند‬ ‫اهل ند‬ ‫اهل ند‬ .al-mjls al-shr'ai scanne ‫ط ب ع و ال قدس‬ d-‫ص‬ aslāmi al.‫ال ل غ و‬ ‫ط ب ع و ل ك ه نو‬ d-‫ص‬ ‫سنو؟‬ 114 scanne ‫اهل ند‬ bḥr almḥmd bn iusf aljuahr.fs alṭbib al-hrui ṭb ‫اهل ند‬ bda'i'a albda'ih 'ali bn ẓafr al-azdi ‫اهل ند‬ brhan alasṭrlāb bma tm althqlin fi shhad'h almuali 'ali w al-ḥsin abu ḥamd aḥmd bn mḥmdbn alḥsin al-ṣn'aani ‫اهل ند‬ mḥmd al-mhdi al-faṭmi ‫ط ب ع و ح يدر‬ scanne ‫اب اد س ن و‬ d-‫ص‬ 1910 143 ‫ يب‬.‫ ع لم ل غات‬376 ‫ال ل غ و‬ ‫ط ب ع و م صر‬ scanne 1681 ‫س ن و‬ d-‫ص‬ ‫ ع لم‬.al-aslāmi al-a'ali fi 4291 ‫س ن و‬ 163 a'ali fi flsṭin flsṭin lsnh1923 abu al-fdatarikh abu Reiskii-Svhmiial-fda-j‫ ػ‬04 Adler tarikh almḥmd frid bk ‫ط ب ع و ل ندن‬ scanne 2971 ‫س ن و‬ d-‫ص‬ .1 anis almshrḥin fi al-ṭb rubrt hubrtrjmh:titlr alasqṭlndi ‫ ط ب ع و ك لك تا‬scanne 0381 ‫ س ن و‬d .‫ج غ راف يا‬ ‫اهل ند‬ bian al-mjls al-shr'ai al.‫ص‬ 460 ‫طب‬ ‫ط ب ع و ط ه ران‬ scanne 1781 ‫س ن و‬ d-‫ص‬ .‫ ل غات‬243 ‫ ا‬.

‫ج غ راف يا‬ 631 ‫�ب ي وج را‬ ‫ط ب ع و ل يدن‬ 3881 ‫س ن و‬ .dulh al-alih alathmanih aḥmd bn abu tarikh ali'aqub bn j'afr bn i'aqubi-j‫ ػ‬01 whb abu waḍḥ aḥmd bn abu tarikh ali'aqub bn j'afr bn i'aqubi-j‫ ػ‬02 whb abu waḍḥ tḥrir auqlids fi 'alm al.‫ج غ راف يا‬ mṣr=tarikh 204 abu al-s'aud afndi qdma'a al‫�ب ي وج راؼ‬ mṣriin t'abir almḥmd bn sirin ‫ ط ب ع و م ن شي‬scanne ‫اهل ند‬ ‫اهل ند‬ .nṣir al-din al-ṭusi hnds'h tḥfh alatqia'a fi fḍa'il alanbia'a tḥfh al-za'ir fi māthr alamir 'abd al-qadr w al-jza'ir-j‫ ػ‬1 trjmh mḥmd 'abd aluajd al-nului alghazifuri bn mḥmd nṣir al-din 3981 ‫س ن و‬ .‫ ل غات‬211 ‫ال ل غ و‬ ‫ط ب ع و دهل ي‬ scanne ‫ى ػ‬9131 ‫س ن و‬ ‫ ع لوم‬.‫ادي ان‬ ‫�ا‬ d-‫ص‬ 261 ‫اهل ند‬ ‫اهل ند‬ al-amir 'abd alqadr ‫ط بعو‬ scanne ‫اال سك ندري و‬ d-‫ص‬ 3091 ‫ س ن و‬338 .‫ج غ راف يا‬ ‫�ب ي وج را‬ ‫اهل ند‬ scanne d-‫ص‬ 473 ‫اهل ند‬ ‫ط ب ع و اي ران‬ scanne 0881 ‫س ن و‬ d-‫ص‬ ‫ ع لم‬.‫�ج غ راف يا‬ ‫اهل ند‬ khlāṣ'h ‫ط ب ع و م صر‬ aghsṭus mariit bkscanne tarikh 4681 ‫س ن و‬ d-‫ص‬ trjmh:'abd allah .‫ج غ راف يا‬ ‫�ب ي وج راؼ‬ 503 ‫ط ب ع و ل يدن‬ scanne 3881 ‫س ن و‬ d-‫ص‬ .

tṣḥiḥ:mḥmd iusf tarikh w al.‫ج غ راف يا‬ ‫�ب‬ ‫اهل ند‬ ‫ط بعو‬ thqafh alscanne al-mjls al-hndi ‫ن يودهل ي س ن و‬ d-‫ص‬ hnd-m‫ػ‬ ll'alāqat al-thqafih 1990 255 041-a 03 ‫دوري ات‬-‫جم ل و‬ thqafh alhnd-m‫ػ‬ 043-a 01 thqafh alhnd-m‫ػ‬ 043-a 02 ‫ط بعو‬ scanne al-mjls al-hndi ‫ن يودهل ي س ن و‬ d-‫ص‬ ll'alāqat al-thqafih 1992 160 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ ‫اهل ند‬ ‫اهل ند‬ al-mjls al-hndi ‫ن يودهل ي س ن و‬ d-‫ص‬ ll'alāqat al-thqafih 1992 146 ‫دوري ات‬-‫جم ل و‬ scanne ‫اهل ند‬ thqafh al‫ط بعو‬ scanne al-mjls al-hndi hnd-m‫ػ‬ ‫ ن يودهل ي س ن و‬d . ‫ع‬ ‫ط ب ع و الى ور‬ d-‫ص‬ 7291 ‫س ن و‬ 154 scanne ‫اهل ند‬ tfsir ṣfi-jld 1-farsi‫؟‬ ‫اهل ند‬ tqalbd al'abd al-qadr alkhzanh=fhrs bghdadi-a'adad:m t khzanh al'abd al-aziz himan adb tlqiḥ fhum 'abd al-rḥmn bn ahl al-athr al-juzifi 'aiun al.ru'ia 4781 ‫ س ن و‬d .‫ص‬ 72 .‫ص‬ ll'alāqat al-thqafih 100 044-a 021993 ‫اهل ند‬ .‫ل غات‬ ‫ت ف س ري اح ال‬ ṣfi 'alishah t'amh allah i=ḥaji mirza ḥsn ‫ط بعو‬ scanne ‫جاخب ان و‬ d-‫ص‬ ‫ ع لمي س ن و‬844 1899 ‫نايدا‬.‫ دى ل‬scanne d-‫ص‬ ‫؟ سنو‬ 407 .bn mḥmd iuns alsir brilui al-tunki ‫ط ب ع و ج يد‬ ‫ب رس‬.

ll'alāqat al-thqafih 1997 146 02 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ thqafh alscanne al-mjls al-hndi ‫ن يودهل ي س ن و‬ d-‫ص‬ hnd-m‫ػ‬ ll'alāqat al-thqafih 1998 158 049-a 01 ‫دوري ات‬-‫جم ل و‬ thqafh al‫ط بعو‬ scanne hnd-m‫ػ‬ al-mjls al-hndi ‫ن يودهل ي س ن و‬ d-‫ص‬ 049-a 02.ll'alāqat al-thqafih 1996 142 04 ‫دوري ات‬-‫جم ل و‬ thqafh al‫ط بعو‬ scanne hnd-m‫ػ‬ al-mjls al-hndi ‫ن يودهل ي س ن و‬ d-‫ص‬ 048-a 01.ll'alāqat al-thqafih 1995 197 04 ‫دوري ات‬-‫جم ل و‬ thqafh al‫ط بعو‬ scanne hnd-m‫ػ‬ al-mjls al-hndi ‫ن يودهل ي س ن و‬ d-‫ص‬ 046-a 01.04 ‫دوري ات‬-‫جم ل و‬ thqafh al‫ط بعو‬ scanne hnd-m‫ػ‬ al-mjls al-hndi ‫ن يودهل ي س ن و‬ d-‫ص‬ 045-a 02.ll'alāqat al-thqafih 1995 137 04 ‫دوري ات‬-‫جم ل و‬ thqafh al‫ط بعو‬ scanne hnd-m‫ػ‬ al-mjls al-hndi ‫ن يودهل ي س ن و‬ d-‫ص‬ 047-a 01.ll'alāqat al-thqafih 1998 149 03 ‫دوري ات‬-‫جم ل و‬ thqafh alal-mjls al-hndi ‫ط بعو‬ scanne d-‫ص‬ ‫اهل ند‬ ‫اهل ند‬ ‫اهل ند‬ ‫اهل ند‬ ‫اهل ند‬ ‫اهل ند‬ ‫اهل ند‬ ‫اهل ند‬ .ll'alāqat al-thqafih 1994 215 04 ‫دوري ات‬-‫جم ل و‬ thqafh al‫ط بعو‬ scanne hnd-m‫ػ‬ al-mjls al-hndi ‫ن يودهل ي س ن و‬ d-‫ص‬ 046-a 01.

hnd-m‫ ػ‬ll'alāqat al-thqafih ‫ ن يودهل ي س ن و‬151 050-a 011999 02 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ thqafh alscanne al-mjls al-hndi ‫ن يودهل ي س ن و‬ d-‫ص‬ hnd-m‫ػ‬ ll'alāqat al-thqafih 1999 127 050-a 03 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ thqafh alscanne al-mjls al-hndi ‫ن يودهل ي س ن و‬ d-‫ص‬ hnd-m‫ػ‬ ll'alāqat al-thqafih 1999 134 050-a 04 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ thqafh alscanne al-mjls al-hndi ‫ن يودهل ي س ن و‬ d-‫ص‬ hnd-m‫ػ‬ ll'alāqat al-thqafih 2000 170 051-a 01 ‫دوري ات‬-‫جم ل و‬ thqafh alhnd-m‫ػ‬ 051-a 03 al-mjls al-hndi ll'alāqat al-thqafih ‫ط بعو‬ scanne ‫ن يودهل ي س ن و‬ 2000 ‫دوري ات‬-‫جم ل و‬ d-‫ص‬ 153 ‫اهل ند‬ ‫اهل ند‬ ‫اهل ند‬ ‫اهل ند‬ ‫ط بعو‬ thqafh alscanne al-mjls al-hndi ‫ن يودهل ي س ن و‬ d-‫ص‬ hnd-m‫ػ‬ ll'alāqat al-thqafih 2000 146 051-a 04 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ thqafh alscanne al-mjls al-hndi ‫ن يودهل ي س ن و‬ d-‫ص‬ hnd-m‫ػ‬ ll'alāqat al-thqafih 2001 169 052-a 02 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ thqafh alscanne al-mjls al-hndi ‫ن يودهل ي س ن و‬ d-‫ص‬ hnd-m‫ػ‬ ll'alāqat al-thqafih 2001 392 052-a 04 ‫دوري ات‬-‫جم ل و‬ ‫اهل ند‬ ‫اهل ند‬ ‫اهل ند‬ .

‫ص‬ ll'alāqat al-thqafih 285 056-a 01 2005 ‫اهل ند‬ ‫اهل ند‬ ‫اهل ند‬ ‫اهل ند‬ ‫اهل ند‬ ‫اهل ند‬ ‫اهل ند‬ ‫اهل ند‬ .ll'alāqat al-thqafih 2003 254 04 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ thqafh alscanne al-mjls al-hndi ‫ن يودهل ي س ن و‬ d-‫ص‬ hnd-m‫ػ‬ ll'alāqat al-thqafih 2004 210 055-a 01 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ thqafh alscanne al-mjls al-hndi ‫ن يودهل ي س ن و‬ d-‫ص‬ hnd-m‫ػ‬ ll'alāqat al-thqafih 2004 223 055-a 03 ‫دوري ات‬-‫جم ل و‬ ‫ط بعو‬ thqafh alscanne al-mjls al-hndi ‫ن يودهل ي س ن و‬ d-‫ص‬ hnd-m‫ػ‬ ll'alāqat al-thqafih 2004 379 055-a 04 ‫دوري ات‬-‫جم ل و‬ thqafh al‫ط بعو‬ scanne al-mjls al-hndi hnd-m‫ػ‬ ‫ ن يودهل ي س ن و‬d .ll'alāqat al-thqafih 2003 314 02 ‫دوري ات‬-‫جم ل و‬ thqafh al‫ط بعو‬ scanne hnd-m‫ػ‬ al-mjls al-hndi ‫ن يودهل ي س ن و‬ d-‫ص‬ 054-a 03.‫ط بعو‬ thqafh alscanne al-mjls al-hndi ‫ن يودهل ي س ن و‬ d-‫ص‬ hnd-m‫ػ‬ ll'alāqat al-thqafih 2002 206 053-a 01 ‫دوري ات‬-‫جم ل و‬ thqafh al‫ط بعو‬ scanne hnd-m‫ػ‬ al-mjls al-hndi ‫ن يودهل ي س ن و‬ d-‫ص‬ 053-a 02.ll'alāqat al-thqafih 2002 104 04 ‫دوري ات‬-‫جم ل و‬ thqafh al‫ط بعو‬ scanne hnd-m‫ػ‬ al-mjls al-hndi ‫ن يودهل ي س ن و‬ d-‫ص‬ 054-a 01.

‫ ع لم ل غات‬265 ‫ ا‬.‫ج غ راف يا‬ 129 ‫�ب ي وج راؼ‬ ‫اهل ند‬ aḥmd bn zini dḥlān ‫ط ب ع و م صر‬ scanne 7881 ‫س ن و‬ d-‫ص‬ .‫ج غ راف يا‬ 337 ‫�ب ي وج راؼ‬ ‫اهل ند‬ aḥmd niazit'arib:uli al-din ikn ‫ط ب ع و م صر‬ scanne 9091 ‫س ن و‬ d-‫ص‬ .‫دوري ات‬-‫جم ل و‬ jam'a aḥmd bn ṭulunalmaḍrat alathrih-4 jbl aldruz.‫ج غ راف يا‬ 86 ‫�ب ي وج راؼ‬ wzarh al-auqaf ‫اهل ند‬ ‫ط ب ع و م صر‬ ḥna abu rashd 5291 ‫س ن و‬ .‫ج غ راف يا‬ ‫�ب ي وج راؼ‬ scanne d-‫ص‬ 341 ‫اهل ند‬ amin arslān ‫ط ب ع و م صر‬ scanne 0091 ‫س ن و‬ d-‫ص‬ .‫ال ل غ و‬ ‫اهل ند‬ .bḥth 'aam-m'a ṣḥifh a'amal z'aimhm alḥrbi slṭan basha alaṭrsh ḥquq al-mll w m'aahdat al-dul-j‫ػ‬ 04-alḥrb khlāṣ'h alklām fi bian amra'a albld al-ḥram mn zmn alnbi 'alih alṣlāh w alslām al-i wqtna hdha baltmam khuaṭr niazi=ṣḥifh mn tarikh al-anqlāb ‫ط ب ع و م صر‬ scanne 7191 ‫س ن و‬ d-‫ص‬ .

‫ج غ راف يا‬ 181 ‫�ب ي وج راؼ‬ ‫اهل ند‬ rsa'il al‫ط ب ع و ح يدر‬ adarh al-sh'iun alscanne ṣiam 'ali al‫اب اد س ن و‬ d-‫ص‬ aslāmih bdulh almdhahb al1974 ‫هوعد‬.‫ص‬ ‫دوري ات‬-‫ جم ل و‬200 ‫ ط ب ع و ط ه ران‬scanne 2991 ‫ س ن و‬d .‫ص‬ ‫دوري ات‬-‫ جم ل و‬254 ‫اهل ند‬ ‫اهل ند‬ mjmu'ah ‫اهل ند‬ .al-athmani al-kbir dar al-srur ji bur drh alghuaṣ fi auham alkhuaṣ mḥmd 'abd al-ḥi fa'iz abu mḥmd alqasm bn 'ali alḥriri al-bṣri ‫ ط ب ع و ج ي‬scanne ‫ ب ور س ن و‬d . 547 wld'h abu afndi al-jza'iri ‫ع لم ال ل غ و‬ ṭahr mḥmd dhil mra alzman-j‫ ػ‬03 musi bn mḥmd al-iunini abrahim 'abd alqadr al-mazni ‫ط ب ع و ح يدر‬ d-‫ص‬ ‫اب اد س ن و ؟‬ 461 scanne ‫اهل ند‬ ‫اهل ند‬ rḥlh al-ḥjaz ‫ط ب ع و م صر‬ scanne 0391 ‫س ن و‬ d-‫ص‬ .‫�ل غات‬ ‫اهل ند‬ ‫اهل ند‬ diuan khṭb abn nbat'h‫ط بعو‬ abn nbat'hscanne ilih:uld'h abu ṭahr ‫ب ريوت س ن و‬ d-‫ص‬ ilih:khṭb mḥmd-shrḥ:ṭahr 1893 ‫تاغل‬.59 amarat al-arbih arb'ah ‫ص يام‬ rsalh altqrib-a 01-s 01 rsalh altqrib-a 02-s 01 mjmu'ah ‫ ط ب ع و ط ه ران‬scanne 2991 ‫ س ن و‬d .‫ص‬ 1994 ‫ هحايس‬74 ‫ط بعو‬ scanne ‫ال ق س ط ن ط ي ين‬ d-‫ص‬ 1881 ‫ ه س ن و‬411 ‫ ع ل‬.

519 fi birut arb-j‫ ػ‬1 ‫ال ل غ وع لم‬ shrḥ mjani mṭb'ah al-aba'a al‫ط بعو‬ scanne al-adb fb isu'aiin al-mrslin ‫ ب ريوت س ن و‬d .‫ص‬ ‫دوري ات‬-‫ جم ل و‬231 ‫ط بعو؟ سنو‬ d-‫ص‬ ‫؟‬ 16 scanne ‫اهل ند‬ ‫؟‬ ‫اهل ند‬ amin al-khuri ‫ط بعو‬ scanne ‫ب ريوت س ن و‬ 1885 ‫تاغل‬.‫ج غ راف يا‬ ‫�ب ي وجر‬ ‫ط ب ع و ك لك تا‬ scanne 4281 ‫س ن و‬ ‫ ع لم‬.‫ ل غات‬143 ‫ ا‬.‫ص‬ ḥda'iq alfi birut 1888 ‫تاغل‬.‫ال ل غ و‬ ‫اهل ند‬ shrḥ mjani ‫ط بعو‬ mṭb'ah al-aba'a alscanne al-adb fb ‫ب ريوت س ن و‬ d-‫ص‬ isu'aiin al-mrslin ḥda'iq al1888 ‫تاغل‬.‫ل غات‬ ‫ال ل غ و‬ d-‫ص‬ 183 ‫اهل ند‬ nṣir al-din al-ṭusi ‫اهل ند‬ al-kfraui ‫ط ب ع و م صر‬ scanne 8881 ‫س ن و‬ d-‫ص‬ ‫ ع لم‬.nufl al-ṭrablsi st'h mqalāt mn ktab tḥrir alauqlids shrḥ alkfraui 'ali mtn alajrumih fi 'alm al-nḥu ‫ط بعو‬ ‫ ب ريوت س ن و‬scanne d-‫ص‬ 1874 256 .rsalh altqrib-a 32 rsalh tghrarsum riaḍ alalbab fi riaḍ al-ḥsab mjmu'ah ‫ ط ب ع و ط ه ران‬scanne 1002 ‫ س ن و‬d . ‫ع لم ال ل غ و‬ d-‫ص‬ 50 ‫اهل ند‬ zbd'h alnufl afndi bn ṣḥa'if fi aṣul n'amh allah bn al-m'aarf jrjs. 426 ‫اهل ند‬ ‫اهل ند‬ .

‫ج غ راف يا‬ 517 ‫�ب ي وجر‬ ‫ط بعو‬ scanne ‫ب ريوت س ن و‬ d-‫ص‬ 1887 ‫تاغل‬.‫ج غ راف يا‬ ‫�ب ي وجر‬ ‫اهل ند‬ abn abi ‫ط ب ع و م صر‬ scanne d-‫ص‬ ‫اهل ند‬ .'abd al-rḥmn altrajm w aljbrti al-ḥnfi akhbar-j‫ ػ‬03 'aja'ib almqdur fi akhbar timur shhab al-din aḥmd aldmshqi=abn 'arb shah ‫ ط ب ع و م صر‬scanne ‫ى ػ‬0031 ‫ س ن و‬d . 422 fi birut arb-j‫ ػ‬3 ‫ع لم ال ل غ و‬ ḍm al-azhar mḥmd s'adi alal-i tḥfh al.'abd al-rḥmn altrajm w aljbrti al-ḥnfi akhbar-j‫ ػ‬02 'aja'ib alathar fi al.‫ص‬ 85 ‫عام‬ ‫ط ب ع و م صر‬ d-‫ص‬ ‫سنو؟‬ 275 scanne ‫اهل ند‬ ‫اهل ند‬ ‫اهل ند‬ ‫ط ب ع و م صر‬ d-‫ص‬ ‫سنو؟‬ 322 scanne ‫اهل ند‬ ‫ط ب ع و ك لك تا‬ scanne 7181 ‫س ن و‬ d-‫ص‬ .arb-j‫ ػ‬2 ‫ع لم ال ل غ و‬ shrḥ mjani ‫ط بعو‬ mṭb'ah al-aba'a alscanne al-adb fb ‫ب ريوت س ن و‬ d-‫ص‬ isu'aiin al-mrslin ḥda'iq al1888 ‫تاغل‬. 376 ‫ع لم ال ل غ و‬ ‫ط ب ع و ب اري س‬ scanne d-‫ص‬ 137 ‫اهل ند‬ 'alm al-adb lmshahir al.azhri al-jilāni alabrar ḥsni 'aja'ib alathar fi al.jm'a:luis shikhu arb-j‫ ػ‬1 'ahd namhrsa'il 'ali bn abi ṭalbarbi-ghir 'arbi 'aiun al- ‫اهل ند‬ srjmshid ji ḥji bha'ii 1581 ‫س ن و‬ .

‫ ادي ان‬407 ‫ال دي ن‬ ‫اهل ند‬ ‫ط ب ع و م صر‬ scanne 4881 ‫س ن و‬ d-‫ص‬ ‫ ع لوم‬.‫ل غات‬ ‫ ا‬.‫ال ل غ و‬ 399 ghnih alṭalb w mnih al-raghb fi al-nḥu alṣrf w ḥruf al-m'aani aḥmd afndi fars ‫ط بعو‬ ‫ م ط ب ع و‬scanne ‫ اجل وائ ب س ن و‬d .‫ص‬ ‫دوري ات‬-‫ جم ل و‬103 ‫اهل ند‬ ghhars-ktab adarh kl mrakz w hft'h ruabṭ frhnki ftḥ al-bari bshrḥ ṣḥiḥ al-bkhariḥ 70‫ػ‬abn ḥjr al-asqlāni bjanbh mtn ṣḥiḥ albkhari ftḥ al-bari bshrḥ ṣḥiḥ al-bkhariḥ 90‫ػ‬abn ḥjr al-asqlāni bjanbh mtn ṣḥiḥ albkhari fhrs mjani al-adb z ahm alluis shikhu alisu'ai ‫اهل ند‬ ‫ط ب ع و م صر‬ scanne 4881 ‫س ن و‬ d-‫ص‬ ‫ ع لوم‬.‫ص‬ 241 ‫؟‬ ‫اهل ند‬ .anba'a fi ṭbqat alaṭba'a aṣib'ah=mufq aldin abu al-abas aḥmd bn al-qasm bn khlifh bn iuns al-s'adi al-khzrji 1881 ‫س ن و‬ ‫ ع لم‬.‫ ادي ان‬592 ‫ال دي ن‬ ‫اهل ند‬ ‫ط بعو‬ scanne ‫ ب ريوت س ن و‬d .‫ص‬ 1872 ‫تاغل‬. 243 ‫ع‬ ‫ ط ب ع و ط ه ران‬scanne 5991 ‫ س ن و‬d .

muad almndrjh fhrs mktbh al-mnar lāṣḥabha rḍa w khṭib w qtlān scanne ‫اهل ند‬ mktbh al-mnar ‫ط ب ع و م صر‬ d-‫ص‬ ‫ عام‬3191 ‫ س ن و‬163 fhrst tarikh abn al-athir al-ṭbri ‫ط بعو‬ Lugduni B. scanne 4781 ‫ س ن و‬d .‫ص‬ 476 .‫ج غ راف يا‬ ‫�ب ي وجر‬ ‫اهل ند‬ fhrst dar scanne 'aisi al-babi al-ḥlbi ‫ط ب ع و م صر‬ d-‫ص‬ aḥia'a al-ktb w shrkah ‫ عام‬9291 ‫ س ن و‬46 al-arbih fhrst ktab al-kukb almḍi'a fi ziarh sidna mḥmd alnbi al-arbi fhrst mu'lfat alsiuṭi=nzhh al-naẓrin fhrst mktbh zidan alamumih-j‫ػ‬ 1 ‫اهل ند‬ 'abd al-qadr bn mḥmd al-ḥuari al-mdni ‫ط ب ع و م صر‬ d-‫ص‬ 7291 ‫س ن و‬ 147 scanne ‫اهل ند‬ jlāl al-din al-siuṭi ‫ط ب ع و مدراس‬ ‫ عام‬2681 ‫س ن و‬ scanne d-‫ص‬ 18 ‫اهل ند‬ ḥbib zidan ‫ط ب ع و م صر‬ d-‫ص‬ 7291 ‫س ن و‬ 136 scanne ‫اهل ند‬ Rasulullah salallahualaihi wasalam Sebaik-baik Ciptaan Allah .

Dia memerintahkan agar cahaya Baginda salallahualaihi wasalam tersebut memandang kepada sekalian cahaya para nabi lain. lalu cahaya Baginda salallahualaihi wasalam menyinari ke atas cahaya para nabi lain. "Kami beriman dengan kenabiannya". "Sesungguhnya Allah menulis tentang takdir ciptaan-Nya 50. "Ya". seorang lelaki bertanya kepada Nabi Muhammad salallahualaihi wasalam. (Diriwayatkan oleh Abu Sahl Al-Qathan dalam kitabnya "Amaliyah". "Allah tidak akan membangkitkan seorang nabi punbermula dari Nabi Adam AS hingga mereka yang selepasnyakecuali mereka semua telahpun mengangkat janji setia kepada Nabi Muhammad salallahualaihi wasalam iaitu jika mereka dibangkitkan kelak akan beriman dengan Baginda salallahualaihi wasalam dan membantunya.) Imam Abu Jaafar Muhammad Al-Baqir radhiAllahu anhu ditanya. ketika itu Dia mengambil perjanjian dariku" (Diriwayatkan oleh Ibnu Sa'ad dan Ibnu Ishaq. "Bilakah engkau dilantik sebagai Nabi?"Jawab Baginda salallahualaihi wasalam. "Ketika (Nabi) Adam antara roh dan jasad. Mereka menjawab. juga disebut oleh As-Solihiy dalam kitabnya "Subul Al-Huda War Rosyad" serta Imam Suyuti dalam "Al-Khosois Al-Kubra"). Diriwayatkan dari Sya'bi. "Bagaimana Rasulullah salallahualaihi wasalam mendahului para nabi sedangkan Baginda salallahualaihi wasalam terakhir diutuskan?" Jawabnya. lalu Allah bertanya mereka. Allah berfirman lagi. Baginda salallahualaihi wasalam adalah yang pertama menjawab.Sabda Baginda salallahualaihi wasalam. "Bahkan". "Wahai Rasulullah! Bilakah engkau dilantik menjadi Nabi?"Jawab Baginda salallahualaihi wasalam.) Diriwayatkan dari Saidina 'Ali bin Abi Talib r. "Kami mengakui."(Diriwayatkan oleh Muslim.000 tahun sebelum Dia menciptakan langit dan bumi". nescaya kamu akan beriman kepadanya dan membantunya dengan bersungguh-sungguh. Demikian itu Allah berfirman dalam Surah Ali-‘Imran ayat 81 yang bermaksud: "Dan ingatlah. Lalu cahaya sekalian para nabi bertanya kepada Allah. Mereka menjawab.) Diriwayatkan: Tatkala Allah menciptakan cahaya (nur) Nabi Muhammad salallahualaihi wasalam. jika kamu beriman dengannya akan Aku jadikan kamu sekalian para Nabi". "Inilah dia cahaya Muhammad bin Abdullah. demikian itu Baginda salallahualaihi wasalam yang mendahului para nabi lain. "Tidakkah Aku ini Tuhan kamu semua?" . "Apa saja yang Aku berikan kepada kamu iaitu berupa kitab dan hikmah. kemudian datang kepadamu seorang Rasul yang membenarkan apa yang ada padamu.anhu.(Diriwayatkan oleh Imam Ibnu Jarir At-Tobari dalam tafsirnya. Apakah kamu mengakui dan menerima perjanjian-Ku ini?" Mereka menjawab. maka begitu juga dijanjikan terhadap kaum masing-masing". ketika Allah mengambil perjanjian dari para nabi dengan berfirman. "Ketika (Nabi) Adam antara roh dan jasad. "Tatkala Allah mengambil perjanjian dengan sekalian roh dari zuriat Nabi Adam." Allah . "Wahai Tuhan kami! Cahaya apakah yang sedang menerangi kami ini?" Firman Allah. Ketika Baginda salallahualaihi wasalam ditanya. (sebagaimana Firman-Nya dalam Surah Al-A‘Araf ayat 172). Ibnu Hibban dan Baihaqi. "Aku akan menjadi saksi atas perjanjian kamu ini". bahawa beliau berkata.

saksikanlah (wahai para nabi) dan Aku menjadi saksi (pula) bersama kamu.maka jadilah sekalian para nabi serta umat mereka dari kalangan umat Baginda salallahualaihi wasalam sebagaimana sabda Baginda salallahualaihi wasalam. Qalam. Tatkala Allah menghendaki menciptakan ciptaan-Nya yang lain. bumi. Berkata Abdullah bin ‘Abbas r. Diriwayatkan daripada Ka'ab Al-Ahbar berkata." (Diriwayatkan oleh Abu Saad Al-Naisaburi dalam kitab "Syaraf Al-Mustafa" dan Ibnul Jauzi dalam "Al-Wafa"). maka jadilah Baginda SAW itu dituruti sekalian ciptaan lain. lalu tanah tersebut diuli bersama air Tasnim (sejenis air sungai yang mengalir dalam syurga) hingga membentuk seperti permata putih yang terpancar cahaya keagungannya. "Wahai Jabir! Sesungguhnya Allah menciptakan cahaya (nur) Nabi engkau sebelum Dia menciptakan segala-galanya. "Wahai Rasulullah! Apakah ciptaan pertama dari makhluk Allah sebelum diciptakan segala-galanya?" Sabda Rasulullah salallahualaihi wasalam.Pada masa itu belum lagi tercipta Luh Mahfuz." Dari Jabir bin Abdullah radhiAllahu anhuma bertanya. jin dan manusia. bahagian kedua Luh ." Iaitu tidak dikhususkan manusia pada zaman Baginda SAW sahaja bahkan mereka yang sebelumnya. neraka. apatah lagi lebih jelas ketika di Akhirat: Sekalian Nabi berada di bawah panji Baginda salallahualaihi wasalam. lalu Allah membahagikan dari cahaya tersebut (cahaya Baginda SAW tadi) kepada empat bahagian (juzuk): Bahagian pertama diciptakan Qalam. bulan. langit. maka tentunya Nabi Muhammad salallahualaihi wasalam adalah nabi sekalian Anbiya'.bumi. sekalian makhluk Allah telah mengenali kemuliaan Baginda SAW sebelum dikenali (Nabi) Adam. matahari. syurga. lalu Dia menjadikannya sebagai putaran kekuasaan-Nya terhadap apa yang dikehendaki-Nya. yang berada di langit. malaikat. Kursi. Baginda salallahualaihi wasalam mengimami solat antara para Nabi lain. "Dalam ayat Al-Quran ini menerangkan betapa agungnya kedudukan Baginda SAW yang tidak dapat disembunyikan lagi.anhuma: "Asal tanah yang dicipta Rasulullah salallahualaihi wasalam itu dari perut bumi di Mekah iaitu dari tapak binaan Kaabah di pusat bumi.berfirman lagi. kerana kenabian Baginda salallahualaihi wasalam serta risalahnya adalah umum bagi sekalian makhluk dari zaman (Nabi) Adam hingga kiamat. Oleh demikian. kerana demikian menerangkan sabda Baginda SAW. "Tatkala Allah menghendaki bagi menciptakan Nabi Muhammad salallahualaihi wasalam. "Jika demikian.bukit bukau serta lautan. ketika di dunia demikian juga: Iaitu pada malam Israk Mikraj." (Disebutkan oleh Imam As-Subki dalam kitabnya "At-Takzim Wal Minnah") Imam As-Subki dalam kitabnya "At-Takzim Wal Minnah" menyebut. Apabila kita mengetahui demikian. lalu telah ditawaf sekalian malaikat di sekitar 'Arasy. Lalu Jibril mendatangi kepada Malaikat lain dan Jibril mengambil tanah dari tapak kubur Baginda salallahualaihi wasalam yang mulia iaitu yang berwarna putih yang bersinar-sinar. Dia memerintahkan kepada Jibril agar membawa tanah dari pusat bumi yang tanah tersebut bercahaya yang menyinari. "Aku dilantik sebagai nabi sedangkan (Nabi) Adam masih antara roh dan jasad". "Aku diutuskan kepada manusia keseluruhannya.

Tatkala Adam terjaga dari tidurnya dia melihat Hawa' berada di sebelahnya lalu dihulurkan tangannya kepada Hawa' akan tetapi ditegur oleh malaikat. "Wahai tuhan! Dengan kehormatan anak ini (Nabi Muhammad) rahmatilah bapanya ini (Nabi Adam). "Hingga kamu tunaikan mahar terlebih dahulu. "Tidakkah dia diciptakan untukku?" Jawab malaikat. Bertanya Adam. maka tahulah aku .) Diriwayatkan dari Ibnu ‘Abbas radhiAllahu anhuma: "Adalah Nabi Adam itu diciptakan pada hari Jumaat iaitu antara waktu gelincir matahari hingga waktu Asar. bahagian ketiga syurga dan neraka. "Ini ialah anakmu yang jika tidak dia nescaya Aku tidak akan menciptakanmu. manakala bahagian keempat Allah bahagikan lagi kepada empat juzuk yang lain. manakala bahagian keempat dibahagikan lagi kepada empat bahagian lain: Lalu Allah menciptakan dari bahagian pertama penglihatan bagi orang-orang mukmin. Lailahaillah Muhammad Rasulullah." Adam bertanya.(Rujuk "Al-Mawahib AlLadunniyah" oleh Imam Al-Qostolani dan "Syarah Al-Kabir" oleh Sayyidi Ahmad Dardir dan "Bustan Al-Wa'izin" oleh Ibnul Jauzi. (Disebut hadis ini oleh Imam Al-Qostalani dalam kitab "Al-Mawahib"." (Diriwayatkan oleh Ibnul Qothan dalam ahkamnya.) Diriwayatkan tatkala Nabi Adam dikeluarkan dari syurga. bahagian kedua lapisan bumi." Allah berfirman.) Sabda Rasulullah salallahualaihi wasalam." (Disebut oleh Al-Waqidi dalam "Futuh As-Syam" dan Al-Qostalani dalam "Al-Mawahib". lalu Allah ciptakan bahagian pertama langit." Berkata Adam lagi. Kau meniupkan roh ke dalam jasadku maka aku mengangkat kepalaku lantas aku melihat pada tiang-tiang ‘Arasy tertulis ((Lailaha illallah Muhammad Rasulullah)). bahagian ketiga ‘Arasy dan manakala bahagian keempat Allah bahagikan lagi kepada tiga bahagian yang lain. Lalu Allah menciptakan bahagian pertama tadi malaikat bagi menanggung 'Arasy. lalu berkata Adam. Baginda berkata. "Wahai Tuhan! Siapakah Muhammad ini?" Firman Allah. Baginda salallahualaihi wasalam melihat tertulis pada tiang-tiang ‘Arasy dan setiap tempat dalam syurga nama "Muhammad" diiringi selepas nama Allah. "Wahai Adam! Bagaimana engkau mengenali Muhammad sedangkan Aku belum menciptakannya?" Adam menjawab." Lalu diseru : Wahai Adam! Jika kamu meminta syafaat kepada Kami dengan Muhammad nescaya Kami akan memberikan syafaat padamu. bahagian kedua hati mereka iaitu mengenali Allah (makrifatullah) dan bahagian ketiga cahaya kalbu mereka iaitu kalimah Tauhid. "Tatkala Kau menciptakan aku. bahagian kedua Kursiy. "Ciptaan cahayaku di hadapan Tuhanku selama 14 ribu tahun sebelum ciptaan (Nabi) Adam. "Apakah mahar tersebut?" Jawab malaikat.)" Diriwayatkan dari Saidina ‘Ali bin Husain dari bapanya (Said ina Husain bin ‘Ali) dan dari datuknya (Saidina ‘Ali bin Abi Talib) dari Nabi Muhammad salallahualaihi wasalam bersabda. "Wahai Tuhan! Aku memohon dengan hak Muhammad agar Engkau ampuni aku. bahagian ketiga malaikat-malaikat lain.Mahfuz. kemudian Allah menciptakan pasangannya Hawa' dari tulang rusuk sebelah kiri di ketika tidurnya. Imam Ibnu Hajar Al-Haitami Al-Makki dalam "Fatawa Al-Hadithiyah".juga disebut oleh As-Solihiy dalam "Subul Al-Huda War Rosyad". "Iaitu selawat ke atas Muhammad sebanyak tiga kali" atau dalam riwayat lain 20 kali". "Tatkala Adam melakukan kesilapan dengan memakan buah larangan Allah dalam syurga.

Allah telah mensucikan nasab keturunan Baginda salallahualaihi wasalam dari ‘Sifah Jahiliyyah' iaitu cara perni kahan kaum jahiliyah yang tentunya tidak berlaku kepada datuk moyang Nabi Muhammad salallahualaihi wasalam termasuk ayahandanya Saidina Abdullah dan bondanya Saidaitina Aminah. Sebelum kewafatan Nabi Adam. disahkan oleh Al-Baihaqi dan Abu Nu'aim dalam AdDalail serta At-Tobrani dalam Ausat Wasoghir juga Ibnu ‘Asakir dan Al Ajriyy dari Saidina Umar Al-Khattab r.90 Salah Faham Mengenai Ajaran Tasawuf Author: Abu Muhammad Saifuddin Pages: 101. Paperback Ref: PJ-0034  Add to cart Price: RM 12. "Jika Aku mengambil (Nabi) Ibrahim sebagai teman-Ku. Jadilah wasiat ini berterusan dari satu generasi ke satu generasi hingga tiba kepada Abdul Mutalib dan anaknya Abdullah. "Benarlah engkau wahai Adam.bahawa Engkau tidak akan menyandarkan nama seseorang kepada-Mu kecuali dia adalah yang Engkau kasihi dikalangan makhluk-Mu. telah terpancar kemuliaannya kerana Nabi Muhammad salallahualaihi wasalam. maka Aku mengambilmu sebagai kekasih-Ku.anhu.) Diriwayatkan dari Ibnu ‘Asakir dari Salman berkata: Telah datang Jibril kepada Nabi Muhammad salallahualaihi wasalam dan berkata. Jika tidak kerana Muhammad. "Sesungguhnya Tuhanmu berfirman.Zain Abdullah Pages: 202. Jika engkau meminta daripada-Ku dengan haknya nescaya Aku ampuni engkau. Ini kerana cahaya Baginda salallahualaihi wasalam berpindah dari Nabi Adam kepada anaknya Syith. Jika tidak keranamu nescaya tidak aku ciptakan dunia ini". Dia amat Aku cintai berbanding sekalian makhluk lain.  Tasawuf Dan Zikir Author: M. Dia ialah nabi yang terakhir dari zuriatmu. Paperback Ref: PJ-0180 Price: RM 5. Baginda mewasiati anaknya Syith yang kemudiannya Syith juga mewasiati anaknya dengan wasiat yang sama: Iaitu agar meletakkan cahaya yang mulia ini hanya kepada wanita yang suci." (Diriwayatkan oleh Al-Hakim." Firman Allah. Tatkala mengandung Hawa' bagi anaknya yang bernama Syith. tidak Aku ciptakanmu wahai Adam. Tidaklah Aku ciptakan sesuatu makhluk yang lebih mulia daripadamu. Sesungguhnya telah Aku ciptakan dunia serta penduduknya agar mereka mengetahui kemuliaan dan kedudukanmu di sisi-Ku.50 Add to cart .

90 Ref: PJ-0898  Add to cart . Al-Fattah Ahmad AlFawi Pages: 581. Paperback Price: RM 32. Abd.90 Ref: PJ-0724  Add to cart Segala Rahsia Agama Author: Amdan Bin Hamid Pages: 44.90 Ref: PJ-0873  Add to cart Risalah Sufi Al-Qusyairi Author: Abd Karim Ibn Hawazin AlQusyairi Pages: 496.50 Ref: PJ-0450  Add to cart Mutiara Yang Indah (AD-DARUN NAFIS) Author: Sheikh Muhammad Nafis Idris Al-Banjari Pages: 132.50 Ref: PJ-0343  Add to cart Tawassul / Wasilah.S) Pages: 128. Paperback Price: RM 7.90 Akidah dan Suluk dalam Tasawwuf Author: Dr. Paperback Price: RM 35. Paperback Price: RM 7. Paperback Ref: PJ-0736  Add to cart Price: RM 4. Bahaya Tarikat Sufi/ Tawasuf Terhadap Masyarakat Siri 1 Author: Rasul Dahri Pages: 118. Istighasah & Syafa'at Author: Rasul Dahri Pages: 88. Paperback Price: RM 9.90 Ref: PJ-0626  Add to cart Pembukaan Segala Rahsia Author: As-Syeikh Mohd Salleh Bin Abdullah. Mengkabau (Q. Paperback Price: RM 6.

Siri 6.Tasawuf Menurut Pertimbangan Al-Kitab Dan Sunnah Author: Ustaz Rasul Dahri Pages: 140. Paperback Ref: PJ-0996 Add to cart .

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