Author
Mahmoud bin Ahmed bin Musa bin Ahmed bin Hussein bin Youssef bin Mahmoud bin Badr al-Din, al-Ayni, al-Ayntabī, al-Uthmani, al-Halabi, al-Qahiri, al-Hanafi, judge, mufti, Abu Muhammad, teacher, fundamentalist, hadith narrator, interpreter, historian, linguist, grammarian, rhetorician, prosodist, compiler.
Author Original
محمود بن أحمد بن موسى بن أحمد بن حسين بن يوسف بن محمود بن بدر الدين، العيني، العينتابي، العثماني، الحلبي، القاهري، الحنفي، القاضي، المفتي، أبو محمد، المدرس، الأصولي، المحدث، المفسر، المؤرخ، اللغوي، النحوي، البياني، العروضي، الناظم
Publication Date
1153
Publication Place
Egypt -
Yunus bin Ali Al-Kurdi.
Subject
Religious Sciences | -| Hadith and its sciences -| Serving the nation based on Sahih Imam Al-Bukhari | -| Explanations, footnotes, comments, and jokes on Sahih Al-Bukhari - Explanations, footnotes, comments, and jokes on Sahih Al-Bukhari
Type
Book
Language
Arabic
Digital
Yes
Manuscript
Yes
Pages Count
774
Physical Dimensions
319 × 206 مم.
Library
Kashaf Albukhari
Record ID
4394
Library Location
Sulaymaniyah, Istanbul, Türkiye
Date
1153
Notes
Date of death of the copyist: 1153 AH. | In the author’s handwriting at the end of the copy of the Holy Mosque, which is numbered (1141), it is stated that the date of the composition is: (The oath of its author and ruler was empty, to the mercy of his rich Lord, Abu Muhammad Mahmoud bin Ahmad Al-Aini, who composed and underlined this part. The twenty-first from Umdat Al-Qari in Al-Bukhari’s explanation, with which the explanation was completed, with the grace, help, kindness, and generosity of God, at the end of the first third of the night of Saturday, the fifth of the month of Jumada Al-Awwal, in the year forty-seven. Eight hundred years after the Prophet’s migration, and I began writing it at the end of the month of Rajab al-Asab in the year eight hundred and twenty, and I finished the first part on Monday the sixteenth of the holy month of Dhul-Hijjah in the year eight hundred and twenty, and I finished the second part on Tuesday the seventh of the month of Jumada al-Akhira in the year eight hundred and twenty-one, and I finished the third part on Friday the eighth of Jumada al-Awwal in the year eight hundred and thirty-three, after I had stayed in it for half a year, and there was an absence between the second. The third was sixteen years or more, and I finished the fourth on Tuesday, the ninth of Rabi’ al-Akhir in the year eight hundred and thirty-nine. Then I continued writing and composing until the aforementioned date of the twenty-first, and the period of my time in writing was ten years, with many days interspersed within it. Praise be to God Almighty for this blessing.)
Sample Text
The beginning of the manuscript: P.: (Chapter Al-Dhihar) Sh. That is: This is a chapter on explaining the rulings on zihaar, and it is in the form of a kasra on the dha’, and the author of “Kitab al-Ayn” said: It is the appearance of a man from his wife if he says: She is upon me, like the zihar of a mahram woman. And in “Al-Muhkam”: A man appears openly and openly with his wife: if he says: She is to me like the back of a mahram woman, and he shows off to her and shows off. Al-Matrazi added: and it is apparent. In Al-Jami’ by Al-Qazzaz: A man is separated from his wife when he says: You are on me like the back of my mother or like a mahram’s wife, and more than one of the linguists followed him on this. Hafiz al-Din al-Nasafi said: Dhihaar is likening the married woman to a woman forever forbidden to him, such as a mother, a daughter, or a sister. He forbade him from intercourse and its causes by saying: You are upon me like my mother’s back until he expiates. It was said: The back was singled out for that, not the rest of the limbs, because it is often the place of riding, and that is why the one that is mounted is called the back, so he likened the wife to that because she is the man’s mounted one. If he added something other than the back, such as the abdomen, thigh, and private parts, it would be a back, unlike the hand, and when Al-Shafi’i, in the old days, would not be considered a dhahar if he said: like my sister’s back. Rather, he was specific to the mother, and if he said: like my father’s back, for example, he would not be a dhahar in the eyes of the public. On the authority of Ahmad in Dhihar’s narration. P... ...Conclusion of the manuscript:
... Chapter on the Almighty’s saying: {And We set the scales with justice}... And the meaning of glorification is: exaltation, meaning: God has exalted Him above all that does not befit Him. His saying: And with His praise. The letter waw: for the situation, meaning: I glorify Him and ambiguous with my praise for Him because of His success for me in praising Him and the like, or to connect the sentence to the sentence, meaning: I glorify Him and am confused with His praise, and praise: it is praising the beautiful in the form of preference, and repeating it. Praise is to make one feel absolutely pure. Praise be to God alone, and may God’s blessings and peace be upon our master Muhammad, and upon all his family and companions.
Sahiplik/Vakıf Metni 1
حسْبي الله وحده، من الكتب الّتي وقفها الفقير إلى آلاء ربّه ذي المواهب محمّد المدعو بين الصدور بالراغب، وكفى عبده.
Sahiplik/Vakıf Detayı 1
محمد المدعو بالراغب. (واقف)
Metin Konumu (Varak/Yüz) 1
1
Metin Türü 1
وقف
Başlık Kaynağı
الأعلام 7/163 - كشف الظنون 1/549، 2/1171 - معجم المؤلفين 12/150 - هدية العارفين 2/421
Müellif ve Başlık Kaynağı
كشف الظنون م1 ص 548 شذرات الذهب م 7 ص 286 معجم المؤلفين م 12 ص 150 البدر الطالع م 2 ص 294 حسن المحاضرة م1 ص 270 مفتاح السعادة م1 ص 215 أعلام النبلاء م5 ص 255 الضوء اللامع م10 ص 131 الجواهر المضيئة م 2 ص 165، ايضاح المكون م 2 ص 705 نظم العقيان ص 174 الرسالة المستطرفة ص 195 بغية الوعاة ص 386. وتاريخ الأدب م 3 ص 170 وتاريخ التراث م1 ص 185.
Müellifin Diğer Adları
البدر العيني، محمود بن أحمد
Telif Tarihi (Nüshada)
قال المصنف ... : فرغت يمين مؤلِّفِهِ ومُسطِّرِهِ العبد الفقير إلى رحمة ربه الغني، أبو محمد، محمود بن أحمد العيني من تأليف هذا الجزء وتسطيره الحادي والعشرين من (عُمدةِ القاري في شرح البخاري) الذي به كمُل الشرحُ بتوفيق الله وعونه ولطفه وكرمه، في آخر الثلث الأول من ليلة السبت؛ الخامس من شهر جمادى الأولى، عام سبعة وأربعين وثمانمائة من الهجرة النبوية، في داره التي مقابل مدرسته البدرية في حارة كنامة، بالقرب من الجامع الأزهر، وكان ابتداءُ شُرُوعِي في تأليفِهِ في آخر شهرِ رجب الأصبِّ الأصمِّ سَنَةَ عشرين وثماني مائة، وفرغتُ من الجزء الأول يوم الاثنين السادس عشر من شهر ذي الحجة الحرام سنة عشرين وثماني مائة، وفرغتُ من الجزء الثاني نهار الثلاثاء السابع من شهر جمادى الآخرة سنة إحدى وعشرين وثماني مائة، وفرغت من الجزء الثالث يوم الجمعة الثامن من جمادى الأولى سنة ثلاثة وثلاثين وثماني مائة، بعد أن مكثتُ فيه نصف سنة، وكان الخلوُّ بين الثاني والثالث مقدارَ ستة عشر سنة وأكثر، وفرغت من الرابعِ يوم الثلاثاء التاسع من ربيع الآخر سنة تسع وثلاثين وثماني مائة، ثم استمرَّيتُ في الكتابة والتأليف إلى التاريخ المذكور في الحادي والعشرين، وكانت مدة مُكثِي في التأليف مِقدارَ عشرِ سِنين مع تخلُّلِ أيامٍ كثيرةٍ فيها. والحمد لله وحده، وصلى الله على مَن لا نبي بعده.
Telif Bitiş Ayı (Hicri)
جمادى الأولى
Telif Bitiş Yüzyılı (Hicri)
القرن التاسع
Eser Telif Bitiş Yüzyılı (Hicri)
التاسع
Müellif Doğum Yüzyılı (Hicri)
الثامن
Müellif Vefat Yüzyılı (Hicri)
التاسع
Telif Bitiş Günü (Hafta)
السبت
Telif Bitiş Günü (Ay)
5
Alt Kütüphane Adı
راغب باشا
Nüsha Durumu
مفردة
Alt Kütüphane Kayıt No
305
Alt Kütüphane Yeri (Ülke)
تركيا
Alt Kütüphane Yeri (Şehir)
استانبول
İstinsah Tarihi (Nüshada)
يوم السبت اثنين وعشرين من شهر شعبان سنة 1153 ألف ومائة وثلاث وخمسين
İstinsah Bitiş Ayı (Hicri)
شعبان
İstinsah Bitiş Yüzyılı (Hicri)
الثاني عشر
Nüsha Değeri
نسخة جيدة
İstinsah Bitiş Günü (Hafta)
السبت
İstinsah Bitiş Günü (Ay)
22
Cilt No
الجزء السادس
Satır Sayısı
37
Yazı Türü
نسخ معتاد
Yazı Tanımı
جيد - مذهب
Metin Dışı Notlar
وقفيَّاتٌ: خاتمُ وقفٍ نصُّه: حَسْبِيَ اللهُ وحدَه، منَ الكُتبِ الَّتي وقَفَها الفقيرُ إلى آلاءِ ربِّه ذي المواهبِ محمَّدٌ المدعو بينَ الصدورِ بالراغبِ، وكَفَى عبدهُ.#بها تصحيحاتٌ.#بها مقابلةٌ بدلالةِ فُروقِ نُسخٍ.#بها حواشٍ وتعليقاتٌ يسيرةٌ.
Diğer Konu
العلوم الدينية | الحديث وعلومه | شروح الحديث | شروح صحيح البخاري
