مكتبة المصطفى الالكترونية

مكتبة المصطفى االلكترونية

Al-Suyutiby GF Haddad

- Some of his works listed

- hadith: Whoever says: 'I am knowledgeable'

- Al - Jilani

- this text in pdf: sap_e.pdf

Àbd al-Rahman ibn Kamal al-Din Abi Bakr ibn Muhammad ibn Sabiq

al-Din, Jalal al-Din al-Misri al-Suyuti al-Shafiì al-Ashàri, 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 Shafiì and Hanafis shaykhs at the time, such as

the hadith master and Shaykh al-Islam Siraj al-Din Bulqini, with

whom he studied Shafiì 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` al-Saghir

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-Biqaì; Shams al-Din al-Sakhawi; he also

studied with the Hanafi shaykhs Taqi al-Din al-Shamni, 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 al-

Humam, 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 al-Suyuti

did not make outstanding contributions, among them his ten-volume

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: Ì am knowledgeable,' he is ignorant"2

entitled A`dhab al-Manahil fi Hadith Man Qala Ana Àlim; while

others, like the Itqan fi Ùlum al-Qur'an or Tadrib al-Rawi, are full-

fledged tomes.

Al-Tabarani stated that the hadith "Whoever says: Ì am

knowledgeable,' he is ignorant" is not narrated except through the

chain containing al-Layth ibn Abi Sulaym, who is weak. Al-Àjluni in

Kashf al-Khafa' states that this hadith is narrated by al-Tabarani in

al-Awsat from Ibn Ùmar rather than the Prophet , and that al-

Haytami said in his Fatawa Hadithiyya that it is actually a saying of

(the Tabiì) Yahya ibn Kathir. For his part, Ibn Kathir cites it from

Ùmar 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 Ùmar in Kanz al-Ùmmal, but all are weak.

Al-Ìraqi in his al-Mughni said that the part actually attributed to

Yahya ibn Kathir is:

"Whoever says: Ì am a believer,' he is a disbeliever," while al-

Haythami in Majma` al-Zawa'id cites it from Yahya ibn Kathir with a

weak chain as follows: "Whoever says: Ì am knowledgeable,' he is

ignorant, and whoever says: Ì am ignorant,' he is ignorant. Whoever

says: Ì am in Paradise,' he is in the Fire, and whoever says: Ì 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: Ì 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

Àta' 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-Ùhud 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 al-Sakhawi, as shown by

the former's tract al-Kawi fi al-Radd àla al-Sakhawi ("The Searing

Brand in Refuting al-Sakhawi") and his unflattering mention in the

poem Nazm al-Ìqyan fi A`yan al-A`yan.

His tasawwuf

His chain of transmission in tasawwuf goes back to Shaykh Àbd al-

Qadir al-Jilani, and al-Suyuti belonged to the Shadhili tariqa, which he

eulogized in his brief defense of tasawwuf entitled Tashyid al-Haqiqa

al-Àliyya. In the latter book he states: "I have looked at the matters

which the Imams of Sharià 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 Àli 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 Ùmar al-Biqaì

(d. 885), attacked Ibn Àrabi in a tract entitled Tanbih al-Ghabi ila

Takfir Ibn Àrabi ("Warning to the Dolt That Ibn Àrabi is an

Apostate"), al-Suyuti countered with a tract entitled Tanbih Al-Ghabi

fi Takhti'a Ibn Àrabi ("Warning to the Dolt That Faults Ibn Àrabi").

Both epistles have been published.5

In his reply al-Suyuti states that he considers Ibn Àrabi 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 Àrabi or counted him a wali: Ibn Àta' Allah al-

Sakandari (d. 709), al-Yafiì (d. 678), Ibn Àbd al-Salam after the

latter's meeting with al-Shadhili, Shihab al-Din Abu al-Àbbas Ahmad

ibn Yahya al-Malwi al-Tilimsani (d. 776), Siraj al-Din Abu Hafs Ùmar

ibn Ishaq al-Hindi al-Hanafi (d. 773) the author of Sharh al-Hidaya

and Sharh al-Àyni, 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 Àrabi's

sayings by al-Munawi in his commentary of al-Suyuti's Jami` al-

Saghir entitled Fayd al-Qadir, and by Fayruzabadi in his commentary

on Bukhari's Sahih.

His Ashàrism

Al-Suyuti was Ashàri 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 Ashàri 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-Shafiì.. . . 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, but

only that I was an affiliated mujtahid (mujtahid muntasib). For, when

I reached the level of tarjih or distinguishing the best fatwa inside

the school, I did not contravene al-Nawawi's tarjih. And when I

reached the level of ijtihad mutlaq, I did not contravene al-Shafiìs

school." He continued: "There is not in our time, on the face of the

earth, from East to West, anyone more knowledgeable than myself

in hadith and the Arabic language, save al-Khidr or the Pole of saints

or some other Wali - none of whom do I include into my statement -

and Allah knows best."7 He also said of himself: "When I went on hajj

I drank Zamzam water for several matters. Among them: (I asked)

that I reach, in fiqh, the level of Shaykh Siraj al-Din al-Bulqini and in

hadith, that of the hafiz Ibn Hajar."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). The most recent date has been given for works with

more than one edition:

1. Abwab al Saàda 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 Furu` al-Shafiìyya ("Similarities in the

Branches of the Law Within the Shafiì School")

3. Al-Ashbah wa al-Naza'ir fi al-Àrabiyya ("Similarities in Arabic")

4. Al-Ahadith al-Hisan fi Fadl al-Taylasan <1983> ("The Beautiful

Narrations Concerning the Merit of the Male Headcovering")

5. Al-Fawz al-Àzim 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. Alfiyya al-Suyuti fi Mustalah al-Hadith <1988> ("The Thousand-

Line Poem on Hadith Nomenclature")

8. Àmal al-Yawm wa al-Layla <1987> ("Supererogatory Devotions

for Each Day and Night")

9. Al-Itqan fi Ùlum al-Qur'an <1996> ("Precision and Mastery in the

Sciences of the Qur'an")

10. Anis al-Jalis <1874> ("The Familiar Companion")

11. Al-Àraj fi al-Faraj <1988> ("A Commentary on Ibn Abi al-

Dunya's `The Deliverance'," a work on hope and joy) 12. Al-Arbaùn

Hadith fi Qawaìd al-Ahkam al-Sharìyya <1986> ("Forty Narrations

on Basic Legal Rulings")

13. Asbab al-Nuzul <1983> ("Causes of Qur'anic Revelation" verse

by verse) 14. Asbab Wurud al-Hadith <1988> ("Causes and

Circumstances of Hadith")

15. Isbal al-Kisa' ala al-Nisa <1984> ("Women and the Donning of

Cover")

16. Asrar Tartib al-Qur'an <1976> ("The Secret in the Ordering of

the Qur'an")

17. Al-Aya al-Kubra fi Sharh Qissa al-Isra' <1985> ("The Great Sign:

Commentary on the Story of the Prophet's Night Journey")

18. Àyn al-Isaba fi Istidrak À'isha àla al-Sahaba <1988>

("Exactitude Itself in À'isha's Rectification of the Companions")

19. Azhar al-Mutanathira fi al-Ahadith al-Mutawatira <1951> ("The

Most Prominent of the Reports Concerning the Narrations of Mass

Transmission")

20. Al-Bahir fi Hukm al-Nabi Salla Allah Alayhi wa Sallam <1987>

("The Dazzling Light of the Prophet's Rulings")

21. Al-bahja al-mardiyya fi sharh al-alfiyya <1980> ("The pleasing

beauty: commentary on Muhammad ibn Àbd Allah Ibn Malik's ("d.

1274 CE")

Alfiyya or thousand-line poem on grammar")

22. Bulbul al-rawda <1981> ("Chronicle on al-Rawda, Egypt")

23. Bushra al-Ka'ib bi liqa' al-Habib <1960> ("The consolation of the

sad with the meeting of the Beloved")

24. Al-Dibaj ala Sahih Muslim ibn al-Hajjaj <1991> ("Two-volume

commentary on Sahih Muslim")

25. Al-Durar al-Muntathira fi al-ahadith al-mushtahara <1988> ("The

scattered pearls of famous narrations")

; also published as al-nawafih al-àtira fi al-ahadith al-mushtahara

<1992> ("The fragrant scents of famous narrations")

26. Al-durr al-manthur fi al-tafsir bi al-ma'thur ("The scattered pearls:

A commentary of Qur'an based on transmitted reports")

27. Duruj al-munifa fi al-aba' al-sharifa <1916> ("The outstanding

entries concerning the Prophet's ancestors")

28. Fadd al-wià' fi ahadith raf` al-yadayn fi al-duà <1985> ("The

emptying of the vessel concerning raising the hands when making

supplication")

29. Al-ghurar fi fada'il Ùmar <1991> ("The blazing highlights of

Ùmar's merits")

30. Al-haba'ik fi akhbar al-malaik <1985> ("The celestial orbits or

the reports concerning the angels")

31. Haqiqa al-sunna wa al-bidà aw al-amr bi al-ittiba` wa al-nahi àn

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-ùlum al-tafsir wa-al-hadith wa-al-

usul wa-al-nahw wa-al-i`rab wa-sa'ir al-funun <1933> ("The

collected legal decisions in jurisprudence, Qur'anic commentary,

hadith, principles, language, and other sciences")

33. 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. Husn al-maqsid fi amal al-mawlid <1985> ("Excellence of

purpose in celebrating the birth of the Prophet ")

35. Husn al-samt fi al-samt <1985> ("The merits of silence")

36. Ihya' al-mayyit bi fadail ahl al-bayt <1988> ("Giving life to the

dead, or: the merits of the Family of the Prophet ")

37. Ikhtilaf al-madhahib <1989> ("The divergences among the

schools of law")

38. Al-iklil fi istinbat al-tanzil <1981> ("The diadem: the extraction of

rulings from the revealed Book")

39. Inbah al-adhkiya' fi haya al-anbiya <1916> ("Notice to the wise

concerning the life of the Prophets [i.e. In the grave]")

40. Al-iqtirah fi ìlm usul al-nahw <1978> ("The authoritative

discourse concerning the science of philology")

41. Al-izdihar fi ma àqadahu al-shuàra' min al-ahadith wa al-athar

<1991> ("The flourishes of poets related to the Prophetic narrations

and sayings of the Companions")

42. Jam` al-jawami` al-ma`ruf bi al-jami` al-kabir <1970> ("The

collection of collections, known as the Major Collection")

43. Jami` al-ahadith al-jami` al-saghir wa zawa'idi <1994> ("The

Minor Collection and its addenda")

44. Jany al-jinas <1986> ("The genera of rhetoric")

45. Jazil al-mawahib fi ikhtilaf al-madhahib <1992> ("The abundant

gifts concerning the differences among the schools of law")

46. Al-kanz al-madfun wa al-falak al-mashhun <1992> ("The buried

treasure in the laden ship: An encyclopedia of Islamic history")

47. Kashf al-salsala àn wasf al-zalzala <1987> ("The transmitted

expositions concerning the description of the Earthquake of

Doomsday")

48. Al-Radd àla man akhlada ila al-ardi wa jahila anna al-ijtihada fi

kulli àsrin fard <1984> ("Refutation of those who cling to the earth

and ignore that scholarly striving is a religious obligation in every

age")

49. Kitab al-shamarikh fi ìlm al-tarikh <1894> ("The book of date-

heavy stalks: a primer on historiography")

50. Kitab al-shihab al-thaqib fi dhamm al-khalil <1992> ("The

piercing arrows, a commentary on Àli ibn Zafir's ("d. 1226? CE")

"The Healing of the Parched concerning the castigation of one's dear

friend," a book on the ethics of friendship")

51. Kitab al-tabarri min maàrra al-maàrri wa Tuhfa al-zurafa' bi-

asma' al-khulafa' <1989> ("Poetry on the names of the Caliphs")

52. Kitab al-tadhkir bi al-marji` wa al-masir <1991> ("Book of the

reminder of the Return to Allah")

53. Kitab asma' al-mudallisin <1992> ("The book of narrators who

omit certain details while narrating")

54. Kitab bughya al-wuà fi tabaqat al-lughawiyyin <1908> ("The

must of the sagacious concerning the biographical layers of

lexicologists and philologists")

55. Kitab ham` al-hawami` sharh jam` al-jawami` fi ìlm al-nahw

<1973> ("The rushing floodgates, or commentary on the Collection

of collections on the science of philology")

56. Kitab husn al-muhadara fi akhbar misr wa al-qahira <1904>

("The excellent lectures concerning the chronicle of Egypt and

Cairo")

57. Kitab itmam al-diraya li qurra' al-nuqaya <1891> ("The

perfection of knowledge for the elite among readers")

58. Kitab lubb al-lubab fi tahrir al-ansab <1840> ("The kernel of

kernels concerning the editorship of genealogies")

59. Tazyin al-mamalik bi manaqib sayyidina Malik <1907> ("The

adornment of slaves with the virtues of Imam Malik")

60. Kitab tuhfa al-mujalis wa nuzha al-majalis <1908> ("The jewel of

every fellow student and the pleasant gatherings")

61. Laqat al-marjan fi ahkam al-jann <1989> ("The gleanings of

coral: rulings concerning the jinn")

62. Lubab al-nuqul fi asbab al-nuzul <1981> ("The best of narrations

concerning the circumstances of revelation")

63. Al-luma` fi khasa'is yawm al-juma` <1986> ("The merits of The

day of jumà")

64. Ma rawahu al-asatin fi àdam al-maji' ila al-salatin <1992> ("The

reports concerning not appearing at the courts of rulers")

; together with Dhamm al-maks ("The blame of taxes and tolls")

65. Manahil al-safa fi takhrij ahadith al-shifa <1988> ("The Springs

of Purity: Documentation of the hadiths mentioned in Qadi Ìyad's

`The Healing'")

66. Manaqib al-khulafa' al-rashidin <1890> ("Virtues of the well-

guided Caliphs")

67. 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. Al-maqamat al-sundusiyya fi al-nisba al-mustafawiyya <1916>

("The resplendent stations concerning Prophetic ancestry")

69. Al-masabih fi sala al-tarawih <1955> ("The lanterns of the

"prayer of rests" [Tarawih]")

70. Masalik al-hunafa' fi waliday al-mustafa <1993> ("Method of

those of pure religion concerning the parents of the Prophet ")

71. Al-matali` al-saìda sharh al-suyuti àla 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, conjugation, and calligraphy")

72. Matla` al-badrayn fiman yu'ta ajrahu marratayn <1991> ("The

rising of the two full moons: those who are rewarded twice [i.e.

Sincere Christians who accept Islam]")

73. 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. Mufhimat al-aqran fi mubhamat al-qur'an <1991> ("The

elucidations of the peers for the obscurities of the Qur'an")

75. Al-muhadhdhab fi ma waqaà fi al-Qur'an min al-muàrrab

<1988> ("The emendation concerning the foreign words and

phrases in the Qur'an")

76. Mu`jiza maà karama fi kitab al-Sharaf al-muhattam : fima

manna Allah taàla bihi àla waliyyihi Ahmad al-Rifaì <1965> ("The

miracle and gift concerning the book of "The paramount honor" [by

al-Rifaì] and what Allah has bestowed in it upon His Friend Ahmad

[ibn Àlu] al-Rifaì [d. 1182 CE]")

77. Mukhtasar sharh al-jami` al-saghir li al-munawi <1954> ("The

abridged commentary of the minor collection by al-Munawi")

78. Muntaha al-àmal fi sharh hadith innama al-a`mal <1986> ("The

goal of all practice, or the commentary on the hadith: Actions are

according to intentions")

79. 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. Mustazraf min akhbar al-jawari <1989> ("The graceful reports

concerning women slaves")

81. 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-

Ìbraniyya wa al-Nabatiyya wa al-Qibtiyya wa al-Turkiyya wa al-

Zanjiyya wa al-Barbariyya ("My reliance concerning what has been

mentioned in the Qur'an in Ethiopian, Farsi, Greek, Hindi, Syriac,

Hebrew, Nabatean, Coptic, Turkic, African, and Berber")

82. Nashr al-àlamayn 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. Natija al-fikr fi al-jahr bi al-dhikr <1950> ("The conclusion of

reflection upon loud remembrance of Allah")

84. Nazm al-iqyan fi a`yan al-a`yan <1927> ("Who's who in the

ninth Hijri century")

85. al-Nukat al-badiàt àla al-mawduàt <1991> (Suyuti's critique

of Ibn al-Jawzi's collection of forged narrations) 86. Nuzha al-julasa' fi

ashhar al-nisa' <1986> ("The recreation of student gatherings

concerning famous women poets")

87. Nuzha al-muta'ammil wa-murshid al-muta'ahhil: fi al-khatib wa-

al-mutazawwij <1989> ("The recreation of the fiancÈ and the guide

of the married")

88. Nuzha al-ùmr 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. Nuzul Ìsa ibn Maryam Akhir al-Zaman <1985> ("The descent of

Ìsa ibn Maryam at the end of time")

90. Al-qawl al-jali fi fada'il àli <1990> ("The manifest discourse on

the virtues of Àli ibn Abi Talib - Allah be well-pleased with him -")

91. Al-rahma fi al-tibb wa al-hikma <1970> ("Arabic medicine and

wisdom")

92. Al-rasa'il al-àshr <1989> ("The ten epistles")

92. Rasf al-la'al fi wasf al-hilal <1890> ("The stringing of the pearls

in describing the new moon")

93. Al-rawd al-aniq fi fadl al-siddiq <1990> ("The beautiful garden of

the merit of Abu Bakr al-Siddiq - Allah be well-pleased with him -")

94. Risala al-sayf al-qati` al-lami` li ahl al-i`tirad al-shawa'i` <1935>

("Epistle of the sharp and glistening sword to the Shiì people of

opposition")

95. Al-riyad al-aniqa fi sharh asma' khayr al-khaliqa sallallahu àlayhi

wa sallam ("The beautiful gardens: explanation of the names of the

Best of Creation [the Prophet Muhammad ]")

96. Sawn al-mantiq wa al-kalam àn fann al-mantiq wa al-kalam

<1947> ("Manual of logic and dialectic theology")

97. Shaqa'iq al-utrunj fi raqa'iq al-ghunj <1988> ("The citron halves:

or, the delicacy of women")

98. 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 al-urjuza al-musamma bi ùqud al-juman fi àlam al-

maàni wa al-bayan <1955> ("The commentary in rajaz ["surging"]

meter entitled: The pearl necklaces related to the world of meanings

and precious discourse")

100. Sharh shawahid al-mughni <1904> ("Commentary on the

proof-texts of Àbd Allah ibn Hisham's ("d. 1360CE")

Mughni al-labib or "The sufficient knowledge of the sensible one"")

101. Shurut al-mufassir wa adabuh <1994> ("The criteria to be met

by commentators of Qur'an and their ethics")

102. Siham al-isaba fi al-daàwat al-mustajaba <1987> ("The arrows

that hit their target: About the prayers that are fulfilled")

103. Subul al-jaliyya fi al-aba' al-àliyya <1916> ("The manifest

paths concerning the lofty ancestors [of the Prophet ]")

104. Taàqqubat al-Suyuti àla mawduàt Ibn al-Jawzi <1886>

("Suyuti's critique of Ibn al-Jawzi's collection of forged narrations")

105. Tabaqat al-mufassirin <1976> ("The biographical layers of

Qur'an commentators")

106. Tabyid al-sahifa bi manaqib al-imam abi hanifa <1992> ("The

whitening of the page: or, the virtues of Imam Abu Hanifa")

107. Al-tadhyil wa al-tadhnib àla al-Nihaya fi gharib al-hadith wa-al-

athar <1982> ("Marginal annotations on Ibn al-Athir's `The goal'")

108. Tadrib al-rawi fi sharh taqrib al-nawawi <1994> ("The training

of the hadith transmitter: an exegesis of Nawawi's `The facilitation'")

109. Tahdhib al-khasa'is al-nabawiyya al-kubra <1989> ("The

emendation of al-Suyuti's book entitled `the awesome

characteristics of the Prophet '")

110. Tahdhir al-khawass min akadhib al-qussas <1932> ("Warning

the elite against the lies of story-tellers")

111. Takhrij ahadith sharh al-mawaqif fi ìlm al-kalam <1986> ("The

documentation of the hadiths mentioned in "The commentary of the

stopping-places in dialectical theology," a work by al-Qadi Àdud al-

Din Àbd al-Rahman ibn Ahmad Ayji al-Shirazi ("d. 756")

112. Tamhid al-farsh fi al-khisal al-mujiba li-zilal al-àrsh <1990>

("The characteristics that guarantee the shading of the Throne")

113. Tanbih al-ghabi fi takhti'a ibn Àrabi <1990> ("Warning to the

ignorant who imputes error to Muhyi al-Din Ibn Àrabi [a reply to al-

Biqaì's `Warning of the ignorant that Ibn Àrabi is a disbeliever]'")

114. Tanwir al-hawalik sharh àla muwatta' malik <1969> ("The

enlightenment of intense blackness: commentary on Malik's

"Trodden path"")

; together with Isàf al-mubatta' fi rijal al-muwatta' ("The succor of

the stalled concerning the narrators of Malik's "Trodden Path"")

115. Tanwir al-miqbas min tafsir ibn àbbas <1951> ("The

enlightenment of torchlights from the Qur'anic commentary of Ibn

Àbbas")

116. Tanzih al-anbiya' àn tashbih al-aghbiya' <1916> ("Declaring

the Prophets far above the comparisons ignorant people make of

themselves with them")

117. Taqrir al-istinad fi tafsir al-ijtihad <1983> ("Establishing

authoritative ascription in the course of scholarly striving")

118. Al-ta`rif bi adab al-ta'lif <1989> ("The etiquette of authorship")

119. Tarikh al-khulafa <1993> ("History of the Caliphs")

120. Tartib suwar al-qur'an <1986> ("The disposition of the suras of

the Qur'an")

121. Tasliya al-aba' bi-fuqdan al-abna' al-musamma al-Taàllul wa al-

itfa' li-nar la yutfa' <1987> ("The consolation of parents who have

lost their children, also known as: The extinction of the fire that

cannot be extinguished")

122. Tawq al-hamama <1988> ("The flight of the dove")

123. Ta'yid al-haqiqa al-àliyya wa tashyid al-tariqa al-shadhiliyya

<1934> ("The upholding of the lofty truth and the buttressing of the

Shadhili sufi path")

124. Al-ta`zim wa al-minna fi anna abaway rasul alla fi al-janna

<1916> ("That the Prophet's parents are in Paradise")

125. Tuhfa al-abrar bi nukat al-adhkar li al-nawawi <1990>

("Commentary on Nawawi's "Supplications"")

126. Tuhfa al-Àjlan fi Fada'il Ùthman <1991> ("The merits of

Ùthman ibn Àffan")

127. Tuhfa al-Nujaba' <1990> ("The gem of patricians [a work on

language]")

128. Ùqud al-Zabarjad àla Musnad al-Imam Ahmad <1987> ("The

chrysolite necklaces on Imam Ahmad's collection of narrations

traced to the Prophet ")

129. Ùqud al-Zabarjad fi I`rab al-Hadith al-Nabawi <1994> ("The

chrysolite necklaces on the grammatical analysis of the Prophet's

narrations")

130. Al-Wasa'il fi Musamara al-Awa'il <1986> ("The means for

conversation with the ancients")

; also published as al-Wasa'il ila Ma`rifa al-Awa'il <1990> ("The

means to the acquaintance of the ancients")

131. Wusul al-Amani bi Usul al-Tahani <1987> ("The attainment of

one's hope in the etiquette of well-wishing")

132. Al-Zajr bi al-Hijr <1950> ("The reprimand by means of the

reminder of what is unlawful")

133. Zubda al-Laban Fawa'id Lughawiyya wa Hadithiyya <1989>

("The cream of the milk: miscellaneous benefits related to language

and hadith")

134. Akhlaq Hamala al-Qur'an <1987> ("Manners of the carriers of

Qur'an")

135. Badhl al-Himma fi Talab Bara'a al-Dhimma ("Directing one's

energies to pursue clearness of conscience")

; contained in the collective volume entitled: Thalath Rasa'il fi al-

Ghiba <1988> ("Three epistles on slander")

136. Al-la'ali' al-Masnuà fi al-Ahadith al-Mawduà <1960> ("The

artificial pearls or forged hadiths")

137. Daqai'q al-akhbar fi dhikr al-janna wa al-nar <1961> ("The

subtleties in the reports that mention Paradise and the Fire")

138. Al-ithaf bi hubb al-ashraf <1900> ("The present concerning

love of the nobility [i.e. Descendants of the Prophet ]")

139. Hay'a al-saniyya fi al-hay'a al-sunniyya <1982> ("Treatise on

astronomy")

Main sources: Ibn Fahd, Dhayl Tadhkira al-Huffaz p. 6-10; al-Suyuti,

Tarikh al-Khulafa', introduction p. 5-10; Nuh Keller, Reliance of the

Traveller p. 1100.

NOTES

1 Muhammad ibn Ibrahim al-Shaybani and Ahmad al-Khazindar, eds.

Dalil Makhtutat al-Suyuti, 2nd ed. (Kuwait: Manshurat Markaz al-

Makhtutat, 1995).

2 Narrated from Ùmar by al-Bazzar with a sound chain as stated by

al-Haythami.

3 See, for example, al-Sakhawi's words in his Maqasid, in the entry

khirqa.

4 Ibn Abi Ya`la, Tabaqat al-Hanabila (1:192): "My father (al-Qadi Abu

Ya`la) narrated to me in writing: Ìsa ibn Muhammad ibn Àli

narrated to us: I heard Àbd Allah ibn Muhammad (Imam Abu al-

Qasim al-Baghawi) say: I heard Abu Àbd Allah Ahmad ibn

Muhammad ibn Hanbal say: àl-Hasan did narrate (qad rawa) from

Àli ibn Abi Talib.'" Àbd al-Razzaq in his Musannaf (7:412) narrates

that Àli even consulted al-Hasan in a certain judicial case. For the

listing of the chains of transmission establishing that al-Hasan

narrated from Àli see al-Suyuti's Ta'yid al-Haqiqa al-Àliyya wa

Tashyid al-Tariqa al-Shadhiliyya and Ahmad al-Ghumari's al-Burhan

http://www.livingislam.org/suyuti_e.html#up1


http://www.livingislam.org/suyuti_e.html#gil

al-Jali fi Tahqiq Intisab al-Sufiyya ila Àli.

5 Al-Biqaì, Masra` al-Tasawwuf, aw, Tanbih Al-Ghabi Ila Takfir Ibn

Àrabi, ed. Àbd al-Rahman al-Wakil (Bilbis: Dar al-Taqwa, <1989>);

al-Suyuti, Tanbih Al-Ghabi Fi Takhti'a Ibn Àrabi, ed. Àbd al-Rahman

Hasan Mahmud (Cairo: Maktaba al-Adab, 1990).

6 It is related that some of the Ashàri imams such as al-Qurtubi, al-

Subki, and al-Sha`rani said that Abu Talib, the Prophet's uncle, was

also saved, according to Shaykh Ahmad Zayni Dahlan in his epistle

Asna al-Matalib fi Najat Abi Talib (Cairo: Muhammad Effendi Mustafa,

1305/1886) who cites Imam al-Suhaymi and the Hanafi Mufti of

Mecca Shaykh Ahmad ibn Àbd Allah Mirghani to that effect. They

mention, among other evidence, the narration of al-Àbbas - Allah be

well-pleased with him -: Ibn Sa`d said in his Tabaqat al-Kubra

(1:118): Àffan ibn Muslim told us: Hammad ibn Salama told us:

From Thabit [ibn Aslam al-Bunani]: From Ishaq ibn Àbd Allah ibn al-

Harith [ibn Nawfal] who said: al-Àbbas said: "I said: Ò Messenger of

Allah, do you hope anything for Abu Talib?' He replied: Ì hope

everything good from my Lord.'" The above narrators are all

trustworthy and their transmission is sound, except that the meaning

of the hadith is unspecific. Further, al-Qurtubi in his Tafsir (for verses

6:26 and 9:53) and Ibn al-Subki in Tabaqat al-Shafiìyya al-Kubra

(1:91-94) hold different positions than those ascribed to them above,

and the sound evidence to the contrary is explicit and abundant but

Allah knows best.

7 Al-Suyuti, al-Radd àla man Akhlada ila al-Ard (p. 116).

8 Al-Suyuti, Husn al-Muhadara fi Akhbar Misr wa al-Qahira (p. 157).

Allah's blessings and peace on the Prophet, his Family, and his

Companions.

GF Haddad ©

For an update and expansion of the text see:

The Remembrance of God,

Jalal al-Din al-Suyuti, Sajeda Maryam Poswal, Gibril F. Haddad;

publ. amalpress.com

Written by one of the most celebrated and prolific scholars of the




http://www.livingislam.org/suyuti_e.html#up7/8

http://www.livingislam.org/suyuti_e.html#up7/8

Islamic civilisation, this treatise was written in response to a

questioner in regards to remembering God (dhikr) aloud and in a

group. In his response, al-Suyuti responds citing twenty five

Prophetic traditions that in his estimation, not only justify collective

dhikr, but highly recommend it....

ALLAH CIPTAKAN KEKASIHNYA DENGAN SEBAIK-BAIK CIPTAAN

Sabda Baginda SAW, “Sesungguhnya Allah menulis tentang

takdir ciptaan-Nya 50,000 tahun sebelum Dia menciptakan

langit dan bumi.” Ketika Baginda SAW ditanya, “Bilakah

engkau dilantik sebagai nabi?” Jawab Baginda SAW, “Ketika

(Nabi) Adam antara roh dan jasad.” (Diriwayatkan oleh

Muslim, Ibnu Hibban dan Baihaqi.)

Imam Abu Jaafar Muhammad Al-Baqir r.anhu ditanya,

“Bagaimana Rasulullah SAW mendahului para nabi sedangkan

Baginda SAW terakhir diutuskan?” Jawabnya. “Tatkala Allah

mengambil perjanjian dengan sekalian roh dari zuriat Nabi

Adam, lalu Allah bertanya mereka, “Tidakkah Aku ini Tuhan

kamu semua?”, (sebagaimana Firman-Nya dalam Surah Al-

A‘Araf ayat 172) adalah Baginda SAW yang pertama menjawab,

“Bahkan”, demikian itu Baginda SAW lah yang mendahului para

nabi lain.” (Diriwayatkan oleh Abu Sahl Al-Qathan dalam

kitabnya “Amaliyah”, juga disebut oleh As-Solihiy dalam

kitabnya “Subul Al-Huda War Rosyad” serta Imam Suyuti

dalam “Al-Khosois Al-Kubra”.)

Diriwayatkan dari Sya’bi, seorang lelaki bertanya kepada Nabi

Muhammad SAW, “Wahai Rasulullah!Bilakah engkau dilantik

menjadi nabi?” Jawab Baginda SAW, “Ketika (Nabi) Adam

antara roh dan jasad, ketika itu Dia mengambil perjanjian

dariku.” (Diriwayatkan oleh Ibnu Sa’ad dan Ibnu Ishaq.)

Diriwayatkan dari Saidina ’Ali bin Abi Talib r.anhu,bahawa

beliau berkata, “Allah tidak akan membangkitkan seorang nabi

pun-bermula dari Nabi Adam AS hingga mereka yang

selepasnya-kecuali mereka semua telahpun mengangkat janji

setia kepada Nabi Muhammad SAW iaitu jika mereka

dibangkitkan kelak akan beriman dengan Baginda SAW dan

membantunya, maka begitu juga dijanjikan terhadap kaum

masing-masing.” (Diriwayatkan oleh Imam Ibnu Jarir At-Tobari

dalam tafsirnya.)

Diriwayatkan: Tatkala Allah menciptakan cahaya (nur) Nabi

Muhammad SAW, Dia memerintahkan agar cahaya Baginda

SAW tersebut memandang kepada sekalian cahaya para nabi

lain, lalu cahaya Baginda SAW menyinari ke atas cahaya para

nabi lain. Lalu cahaya sekalian para nabi bertanya kepada Allah,

“Wahai Tuhan kami! Cahaya apakah yang sedang menerangi

kami ini?” Firman Allah, “Inilah dia cahaya Muhammad bin

Abdullah, jika kamu beriman dengannya akan Aku jadikan kamu

sekalian para nabi.” Mereka menjawab, “ Kami beriman dengan

kenabiannya.” Allah berfirman lagi, “Aku akan menjadi saksi

atas perjanjian kamu ini.” Mereka menjawab, “Ya”. Demikian

Allah berfirman dalam Surah Ali-‘Imran ayat 81 yang

bermaksud: Dan ingatlah, ketika Allah mengambil perjanjian

dari para nabi dengan berfirman, “Apa saja yang Aku berikan

kepada kamu iaitu berupa kitab dan hikmah, kemudian datang

kepadamu seorang Rasul yang membenarkan apa yang ada

padamu, nescaya kamu akan beriman kepadanya dan

membantunya dengan bersungguh-sungguh. Apakah kamu

mengakui dan menerima perjanjian-Ku ini?” Mereka menjawab,

“Kami mengakui.” Allah berfirman lagi, “Jika demikian,

saksikanlah (wahai para nabi) dan Aku menjadi saksi (pula)

bersama kamu.” (Disebutkan oleh Imam As-Subki dalam

kitabnya “At-Takzim Wal Minnah”)

Imam As-Subki dalam kitabnya “At-Takzim Wal Minnah”

menyebut, “Dalam ayat Al-Quran ini menerangkan betapa

agungnya kedudukan Baginda SAW yang tidak dapat

disembunyikan lagi, kerana kenabian Baginda SAW serta

risalahnya adalah umum bagi sekalian makhluk dari zaman

(Nabi) Adam hingga kiamat,maka jadilah sekalian para nabi

serta umat mereka dari kalangan umat Baginda SAW

sebagaimana sabda Baginda SAW, “Aku diutuskan kepada

manusia keseluruhannya.” Iaitu tidak dikhususkan manusia pada

zaman Baginda SAW sahaja bahkan mereka yang sebelumnya,

kerana demikian menerangkan sabda Baginda SAW, “Aku

dilantik sebagai nabi sedangkan (Nabi) Adam masih antara roh

dan jasad.”

Apabila kita mengetahui demikian, maka tentunya Nabi

Muhammad SAW adalah nabi sekalian Anbiya’,apatah lagi lebih

jelas ketika di Akhirat: Sekalian nabi berada di bawah panji

Baginda SAW, ketika di dunia demikian juga: Iaitu pada malam

Israk Mikraj, Baginda SAW mengimami solat antara para nabi

lain.

Diriwayatkan daripada Ka’ab Al-Ahbar berkata, “Tatkala Allah

menghendaki bagi menciptakan Nabi Muhammad SAW, Dia

memerintahkan kepada Jibril agar membawa tanah dari pusat

bumi yang tanah tersebut bercahaya yang menyinari. Lalu Jibril

mendatangi kepada malaikat lain dan Jibril mengambil tanah

dari tapak kubur Baginda SAW yang mulia iaitu yang berwarna

putih yang bersinar-sinar, lalu tanah tersebut diuli bersama air

Tasnim (sejenis air sungai yang mengalir dalam syurga) hingga

membentuk seperti permata putih yang terpancar cahaya

keagungannya, lalu telah ditawaf sekalian malaikat di sekitar

’Arasy, Kursi, yang berada di langit,bumi,bukit bukau serta

lautan. Oleh demikian, sekalian makhluk Allah telah mengenali

kemuliaan Baginda SAW sebelum dikenali (Nabi) Adam.”

(Diriwayatkan oleh Abu Saad Al-Naisaburi dalam kitab “Syaraf

Al-Mustafa” dan Ibnul Jauzi dalam “Al-Wafa”).

Berkata Abdullah bin ‘Abbas r.anhuma: Asal tanah yang dicipta

Rasulullah SAW itu dari perut bumi di Mekah iaitu dari tapak

binaan Kaabah di pusat bumi, maka jadilah Baginda SAW itu

dituruti sekalian ciptaan lain”.

Dari Jabir bin Abdullah r.anhuma bertanya, “Wahai Rasulullah!

Apakah ciptaan pertama dari makhluk Allah sebelum diciptakan

segala-galanya?” Sabda Rasulullah SAW, “Wahai Jabir!

Sesungguhnya Allah menciptakan cahaya (nur) nabi engkau

sebelum Dia menciptakan segala-galanya, lalu Dia

menjadikannya sebagai putaran kekuasaan-Nya terhadap apa

yang dikehendaki-Nya.Pada masa itu belum lagi tercipta Luh

Mahfuz, Qalam, syurga, neraka, malaikat, langit, bumi, matahari,

bulan, jin dan manusia. Tatkala Allah menghendaki menciptakan

ciptaan-Nya yang lain, lalu Allah membahagikan dari cahaya

tersebut (cahaya Baginda SAW tadi) kepada empat bahagian

(juzuk): Bahagian pertama diciptakan Qalam, bahagian kedua

Luh Mahfuz, 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, bahagian kedua Kursiy, bahagian ketiga

malaikat-malaikat lain, manakala bahagian keempat Allah

bahagikan lagi kepada empat juzuk yang lain, lalu Allah

ciptakan bahagian pertama langit, bahagian kedua lapisan bumi,

bahagian ketiga syurga dan neraka, manakala bahagian keempat

dibahagikan lagi kepada empat bahagian lain: Lalu Allah

menciptakan dari bahagian pertama penglihatan bagi orang-

orang mukmin, bahagian kedua hati mereka iaitu mengenali

Allah (makrifatullah) dan bahagian ketiga cahaya kalbu mereka

iaitu kalimah Tauhid, Lailahaillah Muhammad Rasulullah.

(Disebut hadis ini oleh Imam Al-Qostalani dalam kitab “Al-

Mawahib”, Imam Ibnu Hajar Al-Haitami Al-Makki dalam

“Fatawa Al-Hadithiyah”.)

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, “Ciptaan cahayaku di

hadapan Tuhanku selama 14 ribu tahun sebelum ciptaan (Nabi)

Adam.” (Diriwayatkan oleh Ibnul Qothan dalam ahkamnya,juga

disebut oleh As-Solihiy dalam “Subul Al-Huda War Rosyad”.)

Diriwayatkan dari Ibnu ‘Abbas r.anhuma: Adalah Nabi Adam itu

diciptakan pada hari Jumaat iaitu antara waktu gelincir matahari

hingga waktu Asar, kemudian Allah menciptakan pasangannya

Hawa’ dari tulang rusuk sebelah kiri di ketika tidurnya. Tatkala

Adam terjaga dari tidurnya dia melihat Hawa’ berada di

sebelahnya lalu dihulurkan tangannya kepada Hawa’ akan tetapi

ditegur oleh malaikat. Bertanya Adam, “Tidakkah dia diciptakan

untukku?” Jawab malaikat, “Hingga kamu tunaikan mahar

terlebih dahulu.” Adam bertanya, “Apakah mahar tersebut?”

Jawab malaikat, “Iaitu selawat ke atas Muhammad sebanyak tiga

kali” atau dalam riwayat lain 20 kali. (Rujuk “Al-Mawahib Al-

Ladunniyah” oleh Imam Al-Qostolani dan “Syarah Al-Kabir”

oleh Sayyidi Ahmad Dardir dan “Bustan Al-Wa’izin” oleh Ibnul

Jauzi.)

Diriwayatkan tatkala Nabi Adam dikeluarkan dari syurga,

Baginda melihat tertulis pada tiang-tiang ‘Arasy dan setiap

tempat dalam syurga nama “Muhammad” diiringi selepas nama

Allah, lalu berkata Adam, “Wahai Tuhan! Siapakah Muhammad

ini?” Firman Allah, “Ini ialah anakmu yang jika tidak dia

nescaya Aku tidak akan menciptakanmu.” Berkata Adam lagi,

“Wahai tuhan! Dengan kehormatan anak ini (Nabi Muhammad)

rahmatilah bapanya ini (Nabi Adam).” Lalu diseru : Wahai

Adam! Jika kamu meminta syafaat kepada Kami dengan

Muhammad nescaya Kami akan memberikan syafaat padamu.”

(Disebut oleh Al-Waqidi dalam “Futuh As-Syam” dan Al-

Qostalani dalam “Al-Mawahib”.)

Sabda Rasulullah SAW, “Tatkala Adam melakukan kesilapan

dengan memakan buah larangan Allah dalam syurga,Baginda

berkata, “Wahai Tuhan! Aku memohon dengan hak Muhammad

agar Engkau ampuni aku.” Allah berfirman, “Wahai Adam!

Bagaimana engkau mengenali Muhammad sedangkan Aku

belum menciptakannya?” Adam menjawab, “Tatkala Kau

menciptakan aku, Kau meniupkan roh ke dalam jasadku maka

aku mengangkat kepalaku lantas aku melihat pada tiang-tiang

‘Arasy tertulis ((Lailaha illallah Muhammad Rasulullah)), maka

tahulah aku bahawa Engkau tidak akan menyandarkan nama

seseorang kepada-Mu kecuali dia adalah yang Engkau kasihi

dikalangan makhluk-Mu.” Firman Allah, “Benarlah engkau

wahai Adam. Dia amat Aku cintai berbanding sekalian makhluk

lain. Jika engkau meminta daripada-Ku dengan haknya nescaya

Aku ampuni engkau. Jika tidak kerana Muhammad, tidak Aku

ciptakanmu wahai Adam. Dia ialah nabi yang terakhir dari

zuriatmu.” (Diriwayatkan oleh Al-Hakim, disahkan oleh Al-

Baihaqi 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.anhu.)

Diriwayatkan dari Ibnu ‘Asakir dari Salman berkata: Telah

datang Jibril kepada Nabi Muhammad SAW dan berkata,

“Sesungguhnya Tuhanmu berfirman, “Jika Aku mengambil

(Nabi) Ibrahim sebagai teman-Ku,maka Aku mengambilmu

sebagai kekasih-Ku. 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. Jika tidak keranamu nescaya tidak

aku ciptakan dunia ini.”

Tatkala mengandung Hawa’ bagi anaknya yang bernama

Syith,telah terpancar kemuliaannya kerana Nabi Muhammad

SAW. Ini kerana cahaya Baginda SAW berpindah dari Nabi

Adam kepada anaknya Syith. Sebelum kewafatan Nabi Adam,

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. Jadilah wasiat ini berterusan dari satu generasi ke satu

generasi hingga tiba kepada Abdul Mutalib dan anaknya

Abdullah.

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.

Terjemahan buku kecil bertajuk: “Saidina Muhammad SAW,

Adalah Nabi Antara Anbiya’ dan Ciptaan Pertama” tulisan

Syeikh Abu Hashim As-Syarif cetakan Maktabah Ar-Rahmatul

Muhdah Mansurah, Mesir.

D I C A T A T O L E H T A R I Q A T A L - J A ' F A R

Manuscripts - المخطوطات

-www.al-http://www.al - مكتبة المصطفى-080412mostafa.com/disp.php?page=080412&tr=ala

http://www.al-mostafa.com/disp.php?page=080412&tr=ala



Novels - ,روايات قصصFull List - الكتب قوائم

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Title & Link اسم الكتاب ورابطه

Author المؤلف التصنيفالنوعي

ةWWW

AL-RASHAD-alrshad-a

003

al-mrkz al-aslāmi llt'ali m

طبعه قم2005سنه

دوريات-مجله

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175

الهند

abṣar al-ai n fi

anṣar al-ḥsi n

mḥmd bn ṭahr al-smau i

طبعه النجف االشرف

1922سنه جغرافيا

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142

الهند

atḥaf al-mlu k al-

alba

trjmh:khli fh afndi mḥmu d

طبعه مصر1830سنه

جغرافيا.�بيوجراف

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469

الهند

atḥaf mlu k al-zman-

atḥaf al-mlu k al-alba-j 03ـ

trjmh:khli fh afndi mḥmu d



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292

الهند

aḥsn al-tqasi m fi m'arfh al-

aqali m

al-bshari =shms al-di n mḥmd bn aḥmd bn abu bkr al-

bna'a al-shami al-mqdsi

طبعه ليدن1877سنه

جغرافيا.�بيوجرا

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505

الهند

akhbar al-trath

al-aslāmi -a 002

m'ahd al-mkhṭu ṭat al-

arbi h

طبعه الكويت سنه

1985 دوريات-مجله

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34ص الهند

akhbar al-trath



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الهند

al-aslāmi -a 005

arbi h1985


akhbar al-trath

al-aslāmi -a 007


arbi h



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34ص الهند

akhbar al-trath

al-aslāmi -a 011


arbi h



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34ص الهند

akhbar al-trath

al-aslāmi -a 016


arbi h



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34ص الهند

akhbar al-trath

al-aslāmi -a 017


arbi h



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34ص الهند

akhbar al-trath

al-aslāmi -a 018


arbi h



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34ص الهند

akhbar al-trath

al-aslāmi -a 020


arbi h



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32ص الهند

akhbar al-trath

al-aslāmi -a 022


arbi h



scanned -

34ص الهند

akhbar al-trath



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الهند

al-aslāmi -a 023؟

arbi h1990


34ص

akhbar al-trath

al-aslāmi -a 024


arbi h



scanned -

34ص الهند

akhbar al-trath

al-aslāmi -a 025


arbi h



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34ص الهند

akhbar al-trath al-aslāmi -a

026


arbi h



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34ص الهند

akhbar al-trath

al-aslāmi -a 027


arbi h



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34ص الهند

akhbar al-trath al-arbi -a

015


arbi h



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34ص الهند


018


arbi h



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023


arbi h



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34ص الهند

akhbar al-trath



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الهند

al-arbi -a 025

arbi h1986


34ص


026


arbi h



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34ص الهند


030


arbi h



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032


arbi h



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033


arbi h



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arbi h



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arbi h



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038


arbi h



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akhbar al-trath



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الهند

al-arbi -a 039

arbi h1988


32ص

azalh al-mḥn 'an aksi r al-

bdn

al-ḥki m mḥmd 'abd allah

طبعه دلهي1889سنه

علوم

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18ص الهند

asas al-blāghh-jـ

1

mḥmu d bn 'amr al-

zmkhshri


لغات. علماللغه. ا

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311

الهند

as'aaf al-ṭlāb bbi an msaḥat al-sṭu ḥ

abu bkr 'abd al-rḥmn bn

shhab al-di n al-alu i al-ḥsi ni

طبعه بمبي1891سنه

لغات. علم.اللغه

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87ص الهند

aẓhar shrḥi aṭh li =shrḥ

aẓhar al-asrar

mṣṭfi bn ḥmzh-alshi kh al-

brki =mḥmd al-mḥqq al-rbani

طبعه استنبول

1889سنه لغات. علم

الل

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271

الهند

a'alām al-nas bma

wq'a llbramk'h m'a bni al-abas

mḥmd di ab al-atli di



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310

الهند

al-aju bh al-jli h fi

al-aṣu l al-nḥu i h

al-mṭran jrmanu s frḥat

طبعه مالطه1841سنه

لغات. علماللغه

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123

الهند

al-arju zh al-si na'ii h

fi al-msa'il al-

ṭbi h

abn si na=alshi kh

al-ri s-ahtmam:

mḥmd mṣṭfi khan

طبعه لكهنو1845سنه


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100

الهند

al-ash'aar al-jni h fi asma'a al-ḥnfi h

'ali bn slṭan mḥmd al-qari

al-hru i -tḥqi q:sli m al-

طبعه الهند2020سنه

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575

الهند

di n aḥmd

al-a'ajaz fi al-ai jaz

al-th'aalbi al-ni sabu ri-shrḥ askndr aṣaf



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298

الهند

al-aghani -j 17ـ

al-aṣfhani

طبعه سنه1916

جغرافيا.بيوجرافي=

سي

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172

الهند

al-aqtraḥ fi 'alm aṣu l al-

nḥu

jlāl al-di n al-si u ṭi

طبعه حيدر اباد سنه1892

لغات. علم�ا

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104

الهند

al-amh-a 24

du lh qṭr

طبعه الدوحه سنه


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120

الهند

al-amh-a 26

du lh qṭr

طبعه الدوحه سنه


scanned -

99ص الهند

al-anu ar al-ḥsi ni h

w al-sh'aa'ir

al-aslāmi h-jـ

01

'abd al-rḍa al- kashf al-ghṭa'a

al-njfi

طبعه بمبي سنههـ1346

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89ص الهند

al-ani s al-mṭrb ru ḍ al-qrṭas fi akhbar mlu k al-mghrb w

tari kh mdi nh fas

'ali bn 'abd allah abn abi

zr'a al-fasi -au -ṣalḥ bn 'abd al-ḥli m al-ghrnaṭi -C.J.Torbnerg

طبعه اوبساله سنه

1843 جغرافيا.�بيو

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287

الهند

al-bhjh al-sni h fi shrḥ al-

d'au h al-jljlu ti h -i li h:shrḥ al-d'au h

al-dmi aṭi h w al-

brhni h w shrḥhm

abu ḥamd al-ghzali -i li h:zru q al-fasi =aḥmd

bn aḥmd mḥmd bn 'ai si

al-brnasi

طبعه مصر؟ سنه ؟صوفي

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65ص الهند

al-bhjh al-mrḍi h fi shrḥ al-

alfi h


طبعه ؟ سنه؟

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245

الهند

al-tdhkrh l al-

mḥmd al-khi rh

hbh allah mḥmd'ali al-

ḥsi ni =alshhrsta

ni

طبعه بغداد1921سنه

عام

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22ص الهند

al-trghi b w al-trhi b-jـ

02

zki al-di n 'abd al-aẓi m bn

'abd al-qu i al-mndhri


جغرافيا.بيوجراف

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290

الهند

al-tqu i mal-qs ru fa'ii l al-ṣli bi al-dmshqi

طبعه بيروت1865سنه


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al-ḥashi h 'ali al-

fu a'id al-ḍi a'ii h

'abd al-ghfu r-abd al-ḥki m-tṣḥi ḥ:rkn al-

di n-raskh allah -mḥmd wji h-

dlārr 'ali

طبعه ؟ سنه1838

لغات. علماللغه. ادب

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732

الهند

al-ḥau i fi al-ṭb-j 10ـ

al-razi طبعه حيدر اباد سنه1961

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348

الهند



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الهند

330



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263

الهند

al-khṣai ṣ al-ḥsi ni h

j'afr al-tstri طبعه بمبي

سنه ؟

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298

الهند

al-khṣai ṣ al-ḥsi ni h-

mkrrj'afr al-tstri

طبعه بمبيسنه ؟

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301

الهند

al-khṭu ṭ al-

athmani h

athr mḥmd 'azt

طبعه مطبعه سنده سنه

عام1905

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58ص الهند

al-drh al-i ti mh, mn

ḥkm al-katb al-

bli gh 'abd allah abn al-mqf'a

shki b arslān طبعه مصر

سنه ؟

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73ص الهند

al-dhri 'ah al-i tṣani f al-shi 'ah-j

01ـ

al-shi kh afabzrk al-

ṭhrani =mḥmd mḥsn nzi l samra'a

طبعه طهران سنه

هـ1355

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569

الهند

al-rḥmh fi al-ṭb w al-

ḥkmh




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305

الهند

al-sr al-jli l fi khu aṣ ḥsbna

allah w n'am al-

uki l=alju ah

r al-mṣu nh

wallāli al-

abu al-ḥsn al-shadhli

طبعه سنه ؟صوفي

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48ص

الهند

mknu nhal-si rh al-

ḥlbi h=ansan al-ai u n fi si rh al-ami n al-

mamu n-jـ 02-

hamshh:alsi rh al-nbu i h w al-athar

al-mḥmdi h

'ali bn brhan al-di n al-ḥlbi al-shaf'ai -hamshh:

dḥlān=aḥmd zi ni


عام

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453

الهند

al-ṭb al-aml

i =mhdhb al-m'aani

mṣṭfi ḥsn ksab طبعه مصر

1837سنه طب

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226

الهند

al-ṭb mnqu l 'an al-a'imh 'ali hm al-

slām

abu ghi ath bn bsṭam-alḥsi n

bn bsṭam

طبعه لكهنو1893سنه


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190

الهند

al-adl al-aslāmi -

mjlh asbu 'ai h-s 01-add

04

-

طبعه النجف االشرف

1946سنه �-دوريات

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al-arbi -add snh 1985-

shhr 05

mjlh al-arbi



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226

الهند


shhr 07-add 320

mjlh al-arbi



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210

الهند


shhr 08-add 321

mjlh al-arbi



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216

الهند


shhr 09-add 322

mjlh al-arbi



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214

الهند


shhr 10-add 323

mjlh al-arbi



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213

الهند


shhr 11-add 324

mjlh al-arbi



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210

الهند


shhr 12-add 325

mjlh al-arbi



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213

الهند


shhr 01-add 326

mjlh al-arbi



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244

الهند


shhr 02-add 327

mjlh al-arbi



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214

الهند


shhr 03-add 328

mjlh al-arbi



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216

الهند


shhr 06-add 331

mjlh al-arbi



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216

الهند


shhr 09-add 334

mjlh al-arbi



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204

الهند


shhr 11-add 336

mjlh al-arbi



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210

الهند


shhr 12-add 337

mjlh al-arbi



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212

الهند


shhr 01-add 338

mjlh al-arbi



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242

الهند


shhr 02-add 339

mjlh al-arbi



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241

الهند


shhr 05-add 342

mjlh al-arbi



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212

الهند


shhr 06-add 343

mjlh al-arbi



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214

الهند


shhr 08-add 345

mjlh al-arbi



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الهند


shhr 09-add 346

mjlh al-arbi



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الهند


shhr 02-add 351

mjlh al-arbi



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الهند


shhr 04-add 353

mjlh al-arbi



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210

الهند


shhr 05-add 354

mjlh al-arbi



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الهند


shhr 10-add 359

mjlh al-arbi



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210

الهند


shhr 11-add 360

mjlh al-arbi



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210

الهند


shhr 12-add 361

mjlh al-arbi



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212

الهند


shhr 03-add 364

mjlh al-arbi



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216

الهند


shhr 05-add 366

mjlh al-arbi



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216

الهند


shhr 06-add 367

mjlh al-arbi



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214

الهند


shhr 08-add 369

mjlh al-arbi



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214

الهند


shhr 10-add 371

mjlh al-arbi



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214

الهند


shhr 11-add 372

mjlh al-arbi



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214

الهند


shhr 02-add 375

mjlh al-arbi



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242

الهند


shhr 03-add 376

mjlh al-arbi



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212

الهند


shhr 05-add 378

mjlh al-arbi



scanned - ص

214

الهند

al-ftu ḥat al-mki h-jـ

01abn 'arbi


اديان. علومالدين

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812

الهند


02abn 'arbi



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784

الهند


04abn 'arbi



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635

الهند

al-fṣu l al-fkri h

llmkatb al-mṣrih

'abd allah fkri



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al-kafi -jـ 01-arbi -

anjli zi -AL-KAFI

abu j'afr mḥmd bn i 'aqu b bn

asḥaq al-kli ni al-razi


عقائد1978اماميه

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159

الهند

al-mthl al-sa'ir fi adb al-

katb w al-sha'ar

ḍi a'a al-di n abu al-ftḥ nṣr

allah bn mḥmd bn mḥmd bn 'abd al-kri m al-mu ṣli al-

shaf'ai



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516

الهند

al-mshr'a al-ru i fi mnaqb al-sad'h al-kram al- abi 'alu i

mḥmd bn abu bkr al-shli

ba'alu i



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462

الهند

al-m'ajb fi tlkhi ṣ

akhbar al-mghrb

mḥi al-di n abu mḥmd 'abd al-u aḥd bn 'ali al-

tmi mi al-mrakshi



scanned - ص

315

الهند

al-mfṣl fi al-nḥu

al-zmkhshri

طبعه برلين1859سنه


scanned - ص

465

الهند

al-mqamat al-ḥririh-jـ

1

abu mḥmd al-qasm bn 'ali al-ḥriri al-bṣri

طبعه كلكتا1809سنه


scanned - ص

317

الهند

al-nbat

al-da

u ri=tṣḥi ḥ:mḥmd al-tu nsi



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298

الهند

al-nju mabu m'ashr al-

flki طبعه مصر

سنه ؟

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126

الهند

al-u aḥ al-ju ahr

aflāṭu n-ahtmam:mḥmd al-

shi razi

طبعه بمبي1886سنه

لغات. علم.اللغه

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al-u afi fi al-msalh al-shrqi h w al-ḥrb al-akhi rh bi n al-ru s

w al-athmani n snh1877-j

1ـ

ami n bn abrahi m shmi l



scanned - ص

191

الهند

ani s al-mshrḥi n fi

al-ṭb

ru brt hu br-trjmh:ti tlr al-

asqṭlndi


طب

scanned - ص

460

الهند

bḥr al-ju ahr,fs

mḥmd bn i u sf al-ṭbi b al-hru i


scanned - ص

الهند

al-ṭb1871


376

bda'i'a al-bda'ih

'ali bn ẓafr al-azdi



scanned - ص

243

الهند

brhan al-asṭrlāb

abu ḥamd aḥmd bn

mḥmdbn al-ḥsi n al-ṣn'aani

طبعه لكهنوسنه ؟

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114

الهند

bma tm al-thqli n

fi shhad'h al-mu ali 'ali w al-

ḥsi n

mḥmd al-mhdi al-faṭmi


جغرافيا. بي

scanned - ص

143

الهند

bi an al-mjls al-

shr'ai al-aslāmi al-

a'ali fi flsṭi n

lsnh1923

al-mjls al-shr'ai al-aslāmi al-a'ali fi flsṭi n

طبعه القدس سنه

1924

scanned - ص

163

الهند

tari kh abu al-

fda-j 04ـ

abu al-fda-Reiskii-Svhmii-

Adler

طبعه لندن1792سنه


scanned - ص

719

الهند

tari kh al-du lh al-ali h al-

athmani h

mḥmd fri d bk



scanned - ص

503

الهند

tari kh al-i 'aqu bi -jـ

01

aḥmd bn abu i 'aqu b bn j'afr bn whb abu

waḍḥ



scanned - ص

631

الهند

tari kh al-i 'aqu bi -jـ

02

aḥmd bn abu i 'aqu b bn j'afr bn whb abu

waḍḥ



scanned - ص

473

الهند

tḥrir au qli ds fi 'alm al-hnds'h

nṣi r al-di n al-ṭu si

طبعه ايران1880سنه


scanned - ص

211

الهند

tḥfh al-atqi a'a fi fḍa'il al-anbi a'a

mḥmd 'abd al-u ajd al-nu lu i

al-ghazi fu ri bn mḥmd nṣi r al-

di n

طبعه دلهي سنههـ1319

اديان. علوم�ا

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261

الهند

tḥfh al-za'ir fi

māthr al-ami r 'abd al-qadr w al-jza'ir-jـ

1

al-ami r 'abd al-qadr

طبعه االسكندريه

1903سنه � .جغرافيا

scanned - ص

338

الهند

trjmh khlāṣ'h tari kh

mṣr=tari kh qdma'a al-mṣrii n

aghsṭu s mari i t bk-trjmh:'abd allah abu al-s'au d afndi



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t'abi r al-ru'i a

mḥmd bn si rin

طبعه منشي1874سنه

لغات.تفسير احال

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ṣfi 'ali shah t'amh allah i =ḥaji mi rza

ḥsn

طبعه جابخانه

علمي سنه1899

اديان. ع

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tqalbd al-khzanh=f

hrst khzanh al-adb

'abd al-qadr al-bghdadi -

a'adad:m 'abd al-azi z hi man

طبعه الهور1927سنه

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الهند

tlqi ḥ fhu m ahl al-athr fi

'abd al-rḥmn bn al-ju zi -tṣḥi ḥ:mḥmd

طبعه جيد برس-دهل

سنه ؟

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الهند

'ai u n al-tari kh w

al-si r

i u sf bn mḥmd i u ns al-bri lu i

al-tu nki

جغرافيا.�ب

thqafh al-hnd-mـ

041-a 03

al-mjls al-hndi ll'alāqat al-

thqafi h

طبعه نيودلهي سنه


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056-a 01


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الهند

jam'a aḥmd bn

ṭu lu n-almaḍrat al-athri h-

4

wzarh al-au qaf



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jbl al-dru z,bḥth 'aam-m'a

ṣḥi fh a'amal

z'ai mhm al-ḥrbi slṭan

basha al-aṭrsh

ḥna abu rashd



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ḥqu q al-mll w

m'aahdat al-du l-jـ 04-alḥrb

ami n arslān



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الهند

khlāṣ'h al- aḥmd bn zi ni scann طبعه مصر الهند

klām fi bi an

amra'a al-bld al-ḥram mn zmn al-nbi 'ali h al-ṣlāh w al-slām

al-i wqtna hdha

baltmam

dḥlān1887سنه


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khu aṭr n

i azi =ṣḥi fh mn tari kh al-anqlāb

al-athmani al-kbi r

aḥmd ni azi -t'ari b:u li al-di n

i kn



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dar al-sru r ji bu r

mḥmd 'abd al-ḥi fa'iz

طبعه جي بور سنه1994 سياحه

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drh al-ghu aṣ fi au ham al-khu aṣ

abu mḥmd al-qasm bn 'ali al-ḥriri al-bṣri

طبعهالقسطنطيني

ه سنه1881

�لغات. عل

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الهند

di u an khṭb abn nbat'h-i li h:khṭb

wld'h abu ṭahr

mḥmd

abn nbat'h-i li h:u ld'h abu ṭahr mḥmd-

shrḥ:ṭahr afndi al-jza'iri



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dhi l mra al-zman-jـ

03

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طبعه حيدراباد سنه ؟

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الهند

rḥlh al- abrahi m 'abd طبعه مصر scann الهند

ḥjazal-qadr al-

mazni

1930سنه جغرافيا.

�بيوجراف

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rsa'il al-ṣi am 'ali

al-mdhahb al-arb'ah

adarh al-sh'iu n al-aslāmi h bdu lh al-

amarat al-arbi h


دعوه-صيام

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mjmu 'ah



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mjmu 'ah



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mjmu 'ah



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rsalh tghra-rsu m

؟ طبعه ؟ سنه

؟

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ḥsab

ami n al-khu ri



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nu fl afndi bn n'amh allah bn

jrjs.nu fl al-ṭrablsi


جغرافيا.�بيوجر

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st'h mqalāt

mn ktab tḥrir al-au qli ds

nṣi r al-di n al-ṭu si



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الهند

shrḥ al- al-kfrau i scann طبعه مصر الهند

kfrau i 'ali mtn al-

ajru mi h fi 'alm al-

nḥu

1888سنه لغات. علم

اللغه. ا

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shrḥ mjani al-adb fb

ḥda'iq al-arb-j 1ـ

mṭb'ah al-aba'a al-

i su 'ai i n al-mrsli n fi bi ru t



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ḍm al-azhar al-i tḥfh al-abrar

mḥmd s'adi al-azhri al-ji lāni

al-ḥsni

طبعه مصر سنههـ1300 عام

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'aja'ib al-athar fi al-trajm

w al-akhbar-jـ

02

'abd al-rḥmn al-jbrti al-ḥnfi

طبعه مصرسنه ؟

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الهند

'aja'ib al-athar fi al-trajm

w al-akhbar-jـ

03

'abd al-rḥmn al-jbrti al-ḥnfi

طبعه مصرسنه ؟

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الهند

'aja'ib al-mqdu r fi akhbar ti mu r

shhab al-di n aḥmd al-

dmshqi =abn 'arb shah



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الهند

'alm al-adb

lmshahi r al-arb-j 1ـ

jm'a:lu i s shi khu



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الهند

'ahd namh-

rsa'il 'ali bn abi

ṭalb-arbi -ghi r 'arbi

srjmshi d ji ḥji bha'ii

طبعه باريس1851سنه


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الهند

'ai u n al-anba'a fi ṭbqat al-aṭba'a

abn abi aṣi b'ah=mu fq al-di n abu al-abas aḥmd bn

al-qasm bn khli fh bn i u ns

al-s'adi al-khzrji



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الهند

ghni h al-ṭalb w

mni h al-raghb fi

al-nḥu al-ṣrf w ḥru f al-m'aani

aḥmd afndi fars

طبعه مطبعه الجوائب

1872سنه لغات. ع

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الهند

ghhars-ktab hft'h

adarh kl mrakz w ru abṭ

frhnki



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الهند

ftḥ al-bari bshrḥ ṣḥi ḥ al-bkhari -

ḥ 07ـ - bjanbh mtn ṣḥi ḥ al-bkhari

abn ḥjr al-asqlāni



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الهند

ftḥ al-bari bshrḥ ṣḥi ḥ al-bkhari -

abn ḥjr al-asqlāni


اديان. علوم

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الهند

ḥ 09ـ - bjanbh mtn ṣḥi ḥ al-bkhari

الدين

fhrs mjani al-adb z ahm al-mu ad al-mndrjh

lu i s shi khu al-i su 'ai

طبعه بيروتسنه ؟

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الهند

fhrs mktbh al-

mnar lāṣḥabha

rḍa w khṭi b w qtlān

mktbh al-mnar طبعه مصر

1913سنه عام

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fhrst tari kh abn al-athi r

al-ṭbri

طبعهLugduni B. سنه 1874


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الهند

fhrst dar aḥi a'a al-

ktb al-arbi h

'ai si al-babi al-ḥlbi w shrkah


عام

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fhrst ktab al-ku kb

al-mḍi 'a fi zi arh si dna

mḥmd al-nbi al-arbi

'abd al-qadr bn mḥmd al-ḥu ari al-mdni


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fhrst mu'lfat

al-s

i u ṭi =nzhh al-naẓrin


طبعه مدراس سنه

عام1862

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zi dan al-amu mi h-j

1ـ

ḥbi b zi dan طبعه مصر

1927سنه

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الهند

Rasulullah salallahualaihi wasalam Sebaik-baik Ciptaan Allah

Sabda Baginda salallahualaihi wasalam, "Sesungguhnya Allah menulis tentang takdir ciptaan-Nya 50,000 tahun sebelum Dia menciptakan langit dan bumi". Ketika Baginda salallahualaihi wasalam ditanya, "Bilakah engkau dilantik sebagai Nabi?"Jawab Baginda salallahualaihi wasalam, "Ketika (Nabi) Adam antara roh dan jasad."(Diriwayatkan oleh Muslim, Ibnu Hibban dan Baihaqi.) Imam Abu Jaafar Muhammad Al-Baqir radhiAllahu anhu ditanya, "Bagaimana Rasulullah salallahualaihi wasalam mendahului para nabi sedangkan Baginda salallahualaihi wasalam terakhir diutuskan?" Jawabnya, "Tatkala Allah mengambil perjanjian dengan sekalian roh dari zuriat Nabi Adam, lalu Allah bertanya mereka, "Tidakkah Aku ini Tuhan kamu semua?", (sebagaimana Firman-Nya dalam Surah Al-A‘Araf ayat 172). Baginda salallahualaihi wasalam adalah yang pertama menjawab, "Bahkan", demikian itu Baginda salallahualaihi wasalam yang mendahului para nabi lain. (Diriwayatkan oleh Abu Sahl Al-Qathan dalam kitabnya "Amaliyah", juga disebut oleh As-Solihiy dalam kitabnya "Subul Al-Huda War Rosyad" serta Imam Suyuti dalam "Al-Khosois Al-Kubra"). Diriwayatkan dari Sya'bi, seorang lelaki bertanya kepada Nabi Muhammad salallahualaihi wasalam, "Wahai Rasulullah! Bilakah engkau dilantik menjadi Nabi?"Jawab Baginda salallahualaihi wasalam, "Ketika (Nabi) Adam antara roh dan jasad, ketika itu Dia mengambil perjanjian dariku" (Diriwayatkan oleh Ibnu Sa'ad dan Ibnu Ishaq.)

Diriwayatkan dari Saidina 'Ali bin Abi Talib r.anhu, bahawa beliau berkata, "Allah tidak akan membangkitkan seorang nabi pun-bermula dari Nabi Adam AS hingga mereka yang selepasnya-kecuali mereka semua telahpun mengangkat janji setia kepada Nabi Muhammad salallahualaihi wasalam iaitu jika mereka dibangkitkan kelak akan beriman dengan Baginda salallahualaihi wasalam dan membantunya, maka begitu juga dijanjikan terhadap kaum masing-masing".(Diriwayatkan oleh Imam Ibnu Jarir At-Tobari dalam tafsirnya.)

Diriwayatkan: Tatkala Allah menciptakan cahaya (nur) Nabi Muhammad salallahualaihi wasalam, 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. Lalu cahaya sekalian para nabi bertanya kepada Allah, "Wahai Tuhan kami! Cahaya apakah yang sedang menerangi kami ini?" Firman Allah, "Inilah dia cahaya Muhammad bin Abdullah, jika kamu beriman dengannya akan Aku jadikan kamu sekalian para Nabi". Mereka menjawab, "Kami beriman dengan kenabiannya". Allah berfirman lagi, "Aku akan menjadi saksi atas

http://www.pmram.org/index.php?option=com_content&view=article&id=460:rasulullah-saw-sebaik-baik-ciptaan-allah&catid=7:ilmiah&Itemid=69

perjanjian kamu ini". Mereka menjawab, "Ya".

Demikian itu Allah berfirman dalam Surah Ali-‘Imran ayat 81 yang bermaksud: "Dan ingatlah, ketika Allah mengambil perjanjian dari para nabi dengan berfirman, "Apa saja yang Aku berikan kepada kamu iaitu berupa kitab dan hikmah, kemudian datang kepadamu seorang Rasul yang membenarkan apa yang ada padamu, nescaya kamu akan beriman kepadanya dan membantunya dengan bersungguh-sungguh. Apakah kamu mengakui dan menerima perjanjian-Ku ini?" Mereka menjawab, "Kami mengakui." Allah berfirman lagi, "Jika demikian, saksikanlah (wahai para nabi) dan Aku menjadi saksi (pula) bersama kamu." (Disebutkan oleh Imam As-Subki dalam kitabnya "At-Takzim Wal Minnah")

Imam As-Subki dalam kitabnya "At-Takzim Wal Minnah" menyebut, "Dalam ayat Al-Quran ini menerangkan betapa agungnya kedudukan Baginda SAW yang tidak dapat disembunyikan lagi, kerana kenabian Baginda salallahualaihi wasalam serta risalahnya adalah umum bagi sekalian makhluk dari zaman (Nabi) Adam hingga kiamat,maka jadilah sekalian para nabi serta umat mereka dari kalangan umat Baginda salallahualaihi wasalam sebagaimana sabda Baginda salallahualaihi wasalam, "Aku diutuskan kepada manusia keseluruhannya." Iaitu tidak dikhususkan manusia pada zaman Baginda SAW sahaja bahkan mereka yang sebelumnya, kerana demikian menerangkan sabda Baginda SAW, "Aku dilantik sebagai nabi sedangkan (Nabi) Adam masih antara roh dan jasad".

Apabila kita mengetahui demikian, maka tentunya Nabi Muhammad salallahualaihi wasalam adalah nabi sekalian Anbiya', apatah lagi lebih jelas ketika di Akhirat: Sekalian Nabi berada di bawah panji Baginda salallahualaihi wasalam, ketika di dunia demikian juga: Iaitu pada malam Israk Mikraj, Baginda salallahualaihi wasalam mengimami solat antara para Nabi lain.

Diriwayatkan daripada Ka'ab Al-Ahbar berkata, "Tatkala Allah menghendaki bagi menciptakan Nabi Muhammad salallahualaihi wasalam, Dia memerintahkan kepada Jibril agar membawa tanah dari pusat bumi yang tanah tersebut bercahaya yang menyinari. 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, lalu tanah tersebut diuli bersama air Tasnim (sejenis air sungai yang mengalir dalam syurga) hingga membentuk seperti permata putih yang terpancar cahaya keagungannya, lalu telah ditawaf sekalian malaikat di sekitar 'Arasy, Kursi, yang berada di langit,bumi,bukit bukau serta lautan. Oleh demikian, sekalian makhluk Allah telah mengenali kemuliaan Baginda SAW sebelum dikenali (Nabi) Adam." (Diriwayatkan oleh Abu Saad Al-Naisaburi dalam kitab "Syaraf Al-Mustafa" dan Ibnul Jauzi dalam "Al-Wafa").

Berkata Abdullah bin ‘Abbas r.anhuma: "Asal tanah yang dicipta Rasulullah salallahualaihi wasalam itu dari perut bumi di Mekah iaitu dari tapak binaan Kaabah di pusat bumi, maka jadilah Baginda SAW itu dituruti sekalian ciptaan lain."

Dari Jabir bin Abdullah radhiAllahu anhuma bertanya, "Wahai Rasulullah! Apakah ciptaan pertama dari makhluk Allah sebelum

diciptakan segala-galanya?" Sabda Rasulullah salallahualaihi wasalam, "Wahai Jabir! Sesungguhnya Allah menciptakan cahaya (nur) Nabi engkau sebelum Dia menciptakan segala-galanya, lalu Dia menjadikannya sebagai putaran kekuasaan-Nya terhadap apa yang dikehendaki-Nya.Pada masa itu belum lagi tercipta Luh Mahfuz, Qalam, syurga, neraka, malaikat, langit, bumi, matahari, bulan, jin dan manusia. Tatkala Allah menghendaki menciptakan ciptaan-Nya yang lain, lalu Allah membahagikan dari cahaya tersebut (cahaya Baginda SAW tadi) kepada empat bahagian (juzuk): Bahagian pertama diciptakan Qalam, bahagian kedua Luh Mahfuz, 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, bahagian kedua Kursiy, bahagian ketiga malaikat-malaikat lain, manakala bahagian keempat Allah bahagikan lagi kepada empat juzuk yang lain, lalu Allah ciptakan bahagian pertama langit, bahagian kedua lapisan bumi, bahagian ketiga syurga dan neraka, manakala bahagian keempat dibahagikan lagi kepada empat bahagian lain: Lalu Allah menciptakan dari bahagian pertama penglihatan bagi orang-orang mukmin, bahagian kedua hati mereka iaitu mengenali Allah (makrifatullah) dan bahagian ketiga cahaya kalbu mereka iaitu kalimah Tauhid, Lailahaillah Muhammad Rasulullah. (Disebut hadis ini oleh Imam Al-Qostalani dalam kitab "Al-Mawahib", Imam Ibnu Hajar Al-Haitami Al-Makki dalam "Fatawa Al-Hadithiyah".)"

Diriwayatkan dari Saidina ‘Ali bin Husain dari bapanya (Saidina Husain bin ‘Ali) dan dari datuknya (Saidina ‘Ali bin Abi Talib) dari Nabi Muhammad salallahualaihi wasalam bersabda, "Ciptaan cahayaku di hadapan Tuhanku selama 14 ribu tahun sebelum ciptaan (Nabi) Adam." (Diriwayatkan oleh Ibnul Qothan dalam ahkamnya,juga disebut oleh As-Solihiy dalam "Subul Al-Huda War Rosyad".)

Diriwayatkan dari Ibnu ‘Abbas radhiAllahu anhuma: "Adalah Nabi Adam itu diciptakan pada hari Jumaat iaitu antara waktu gelincir matahari hingga waktu Asar, kemudian Allah menciptakan pasangannya Hawa' dari tulang rusuk sebelah kiri di ketika tidurnya. Tatkala Adam terjaga dari tidurnya dia melihat Hawa' berada di sebelahnya lalu dihulurkan tangannya kepada Hawa' akan tetapi ditegur oleh malaikat. Bertanya Adam, "Tidakkah dia diciptakan untukku?" Jawab malaikat, "Hingga kamu tunaikan mahar terlebih dahulu." Adam bertanya, "Apakah mahar tersebut?" Jawab malaikat, "Iaitu selawat ke atas Muhammad sebanyak tiga kali" atau dalam riwayat lain 20 kali".(Rujuk "Al-Mawahib Al-Ladunniyah" oleh Imam Al-Qostolani dan "Syarah Al-Kabir" oleh Sayyidi Ahmad Dardir dan "Bustan Al-Wa'izin" oleh Ibnul Jauzi.)

Diriwayatkan tatkala Nabi Adam dikeluarkan dari syurga, Baginda salallahualaihi wasalam melihat tertulis pada tiang-tiang ‘Arasy dan setiap tempat dalam syurga nama "Muhammad" diiringi selepas nama Allah, lalu berkata Adam, "Wahai Tuhan! Siapakah Muhammad ini?" Firman Allah, "Ini ialah anakmu yang jika tidak dia nescaya Aku tidak akan menciptakanmu." Berkata Adam lagi, "Wahai tuhan! Dengan kehormatan anak ini (Nabi Muhammad) rahmatilah bapanya ini (Nabi Adam)." Lalu diseru : Wahai Adam! Jika kamu meminta syafaat kepada Kami dengan Muhammad nescaya Kami akan memberikan syafaat padamu." (Disebut oleh Al-Waqidi dalam

"Futuh As-Syam" dan Al-Qostalani dalam "Al-Mawahib".)

Sabda Rasulullah salallahualaihi wasalam, "Tatkala Adam melakukan kesilapan dengan memakan buah larangan Allah dalam syurga, Baginda berkata, "Wahai Tuhan! Aku memohon dengan hak Muhammad agar Engkau ampuni aku." Allah berfirman, "Wahai Adam! Bagaimana engkau mengenali Muhammad sedangkan Aku belum menciptakannya?" Adam menjawab, "Tatkala Kau menciptakan aku, Kau meniupkan roh ke dalam jasadku maka aku mengangkat kepalaku lantas aku melihat pada tiang-tiang ‘Arasy tertulis ((Lailaha illallah Muhammad Rasulullah)), maka tahulah aku bahawa Engkau tidak akan menyandarkan nama seseorang kepada-Mu kecuali dia adalah yang Engkau kasihi dikalangan makhluk-Mu." Firman Allah, "Benarlah engkau wahai Adam. Dia amat Aku cintai berbanding sekalian makhluk lain. Jika engkau meminta daripada-Ku dengan haknya nescaya Aku ampuni engkau. Jika tidak kerana Muhammad, tidak Aku ciptakanmu wahai Adam. Dia ialah nabi yang terakhir dari zuriatmu." (Diriwayatkan oleh Al-Hakim, disahkan oleh Al-Baihaqi 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.anhu.)

Diriwayatkan dari Ibnu ‘Asakir dari Salman berkata: Telah datang Jibril kepada Nabi Muhammad salallahualaihi wasalam dan berkata, "Sesungguhnya Tuhanmu berfirman, "Jika Aku mengambil (Nabi) Ibrahim sebagai teman-Ku, maka Aku mengambilmu sebagai kekasih-Ku. 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. Jika tidak keranamu nescaya tidak aku ciptakan dunia ini".

Tatkala mengandung Hawa' bagi anaknya yang bernama Syith, telah terpancar kemuliaannya kerana Nabi Muhammad salallahualaihi wasalam. Ini kerana cahaya Baginda salallahualaihi wasalam berpindah dari Nabi Adam kepada anaknya Syith. Sebelum kewafatan Nabi Adam, 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. Jadilah wasiat ini berterusan dari satu generasi ke satu generasi hingga tiba kepada Abdul Mutalib dan anaknya Abdullah.

Allah telah mensucikan nasab keturunan Baginda salallahualaihi wasalam dari ‘Sifah Jahiliyyah' iaitu cara pernikahan kaum jahiliyah yang tentunya tidak berlaku kepada datuk moyang Nabi Muhammad salallahualaihi wasalam termasuk ayahandanya Saidina Abdullah dan bondanya Saidaitina Aminah.

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