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MATEC Web of Conferences 150, 05064 (2018) https://doi.org/10.1051/matecconf/201815005064 MUCET 2017

The Creation of Women from the Perspective of Mufassirun and Muhaddithun Between Past and Present Scholars

Roshimah Shamsudin1,*, Aiza Maslan Baharudin

1Universiti Sains Malaysia

Abstract. of women is under constant debate, not only among the Islamic scholars but outspreads to feminists both from the west as well .This debate stems from the differing views of the preceding and contemporary scholars in interpreting the texts from the and the on the creation of human particularly as the first woman created by . The majority of the mufassirun and scholars in the past pioneered the view that the origin of human; that Eve was created from the rib of a.s. This view was regarded by the feminists as derogatory to women. The contemporary mufassirun and muhaddithun are however of the opposite opinion whereby Eve’s creation was equal to that of Adam’s a.s; thereby indicating that creation of Eve did not originate from Adam a.s. Hence this study was undertaken with the aim of reviewing the opinions of the and hadith figures by comparing the views between the past and present scholars in interpretation of Quranic texts as well as hadiths pertaining to the origin and creation of women. This study also extends to examining the arguments on which the opinions of each group were deduced.In order to achieve the above objectives, this qualitative form of study will employ data collection method, conducted through library research to obtain data relating to the origin of creation of women, in particular turath literatures in tafsir for example Tafsir and tafsir works by the leading tafsir scholars in the like of Syed ; in addition to the past and present books on syarah hadith. The findings of this study show that the previous and present scholars of tafsir or hadith took different methodology in understanding both textual authorities.Unlike the previous scholars of tafsir and hadith, some of the contemporary scholars’ understanding is that the texts are not to be construed literally; instead the texts need to be understood as parables and allegories thereby indicating that the creation of women is not from the ribs of Adam a.s.

1 Introduction Halimah Basri is attributable to the concept that women are not created equal to men, and to top it off was The issue of creation of women is not spared from created out of men as opined by certain mufassirun. In intense discussion, particularly in the context of this context, she did not only associate this creation women’s position to that of men.The issue stems from issues with the texts from hadiths alone but also links to the view that women creation was derived from the rib the Quranic texts that were interpreted by past scholars of Adam. Wan Siti Nur Haini argues that the above view which had long been inherited and permeated into the psyche of most Muslims implicates the status of women 2 Materials and Methods which generally are regarded as second class citizens. This qualitative study relies solely on library research. The idea was reinforced by the existence of texts that This means data was collected from primary scriptures – show women were created from the ribs as evidenced by from the books of tafsir and hadith. From the works of an authentic hadith narrated by Al-Bukhari and Muslim tafsir, data was taken from principal books of tafsir whose narrations form the two major hadith written by earlier scholars such as Tafsir Ibn Kathir, compilations that are consensually agreed upon by the Tafsir al-Tabari, Tafsir al-Maraghi, books written by hadith scholars as authentic, second only to the holy al- other contemporary tafsir scholars such as Quran. Thus it is not unfathomable on why this women Abduh and Rashid Redha and reference books of creation idea has lasting influence in the Islamic Tafsir written by a number of scholars from the traditions. archipelago such as Hamka, M. Quraish Shihab and Unfortunately, the notion that women was created Ahjmad Sonhadji. Data are also taken from key books of from Adam’s rib compromised women of their rights hadith such as Sahih al-Bukhari, and from various aspects such as , politics and social ' al-Tirmidhi and commentaries of hadith such as [25]. The denial of the rights of women according to

© The Authors, published by EDP Sciences. This is an open access article distributed under the terms of the Creative Commons Attribution License 4.0 (http://creativecommons.org/licenses/by/4.0/). MATEC Web of Conferences 150, 05064 (2018) https://doi.org/10.1051/matecconf/201815005064 MUCET 2017

Fath al-Bari written b bn aar and Sharh Sahih bn athir aso concurs with aTabari and aai Muslim authored b aawawi. The data were then on the origin of Eve from Adam’s rib. As a eader anaed using the inductie deductie and comparatie eegesist who mastered the science of adiths bn method. athir did not negect to produce arguments from the hadiths to support his interpretations as is the case with 3 Results aai and asserts that since the hadith was narrated b usim thereb it indicates its authenticit in addition to In the context of creation of women, Halimatussa’diyah haing a sahih status and recorded in the grand hadiths opines that the sources are most from the Israilliyyat compiation boos. n addition bn athir does not ibbe and Tamud compared to the auran eaborate on the creation of e as does he on the itsef whereb the atter does not een hae cear creation of man from ca without a mother and a father absoute passages as eidence thereof. There are creation of esus from on his mother without a father neertheess three uranic erses that ed to the stor of and creation of manind other than Adam e and esus creation of women. or instance erse ANisa’; verse through the process of pregnanc. This discussion AA’raf and verse 6: surah Alumar. signifes that the creation of man can be understood from oweer erse of surah ANisa’ is more often quoted arious dimensions based on its formatie eements . b mufassirun to proe the origin of women. The same can be said of uuti who seems to hae simiar iews to the schoars preceding him. oweer though the editor of his tafsir boo b the name ah a َ in opines that the hadith pertaining to the creation of يَا أيُّ َها ال َّنا ُس اتَّ ُقوا َربَّ ُك ُم ا َّل ِذي َخ َل َق ُكم ِ من َّن ْف ٍس َوا ِح َد ٍة e is indeed authentic howeer the tets are in the َو َخ َل َق ِم ْن َها َز ْو َج َها َوبَ َّث ِم ْن ُه َما ِر َجا اًل َكثِي ارا َونِ َسا اء ۚ form of tamthil or parabes to showcase the stubbornness َواتَّقُوا َّ�َ ا َّل ِذي تَ َسا َءلُو َن بِ ِه َوا ْْلَ ْر َحا َم ۚ إِ َّن َّ�َ َكا َن of women compared to men . bn Asur too is found َع َل ْي ُك ْم َرقِيباا eaning manind reerence our guidence to hae supported the notion that wahidah to be ord who created ou from a singe person referring to Adam from whose rib e was created as can be deduced from the word minha . created of ie nature his mate and from them twain scattered countess men and women. oweer aaraghi from amongst the ancient schoars hae a dissenting iew from the consensus of There are three words that form the basis of the creation mufassirun. To him mufassirun jumhur’s interpretations of women name wahidah, minha, and zaujaha a of are not based on the uranic passages but instead are which are gien different interpretation b the made on a natura basis that Adam is the father of mufassirun . The differences had spared humanind as mentioned in Torah. e howeer does not disagreements among schoars of eegesis themsees. affirm whether he denies of concurs with this beief. e The ancient schoars in the ies of atTabari itera presents his eegesis b bringing in the opinions of a interprets min nafs wahidah to be referring to Adam number of schoars who opine that nafs wahidah does whie the word zaujaha refers to his spouse e. n not mean Adam but instead it means one singe sef or other words the erse according to him shows that from one singe t. The word zaujaha means or spouse a singe Adam e was created from his eft rib to be and the dhamir “ha” that is found in the word minha” his spouse. ATabari further brings in the story of Eve’s refers to nafs wahidah which is defined as one tpe or creation from Adam’s rib while he was asleep as from that er one tpe that the spouse of Adam was narrated b auddi . created and thereb means Adam and e were created ATabari’s view is supported by a prominent from the same materia that is ca . mufassir such as aai who not on opines that the The iew of aaraghi is in ine with the iews of creation of Eve was from Adam’s left rib, but he aso certain present mufassir figures ie uhammad Abduh. brings in a hadith to proe that e was created from The term min nafs wahidah according to him does not Adam’s bend rib. In spite of the detailed interpretation, refer to Adam because preceding the term is the sentence aai uotes the iews of other schoars on the wa baththa min huma rijalan kathiran wa nisa’ that meaning of the said words. or instance Abu usim a shows the term is in the form of nakhirah i.e not sfahani eegies the word nafs to refer to the nature of intended or deoted to an particuar part. f the Adam based on erse urah aah meaning Aah sentence were intended to refer to Adam the correct has made for ou mates from our nature.urther to the sentence shoud be wa baththa min huma jami’ al-rijal aboe erse aai aso brings in a iew from aadi wa al-nisa. The creation of Eve from Adam’s rib who reects the interpretation of Abu usim. according to uhamad Abduh is a stor that is found in aeging that if e was created from the nature of the d Testament . Adam then this coud infer that two beings had been choing uhamad Abduh’s opinion, Rashid Redha created and thereb the proper grammatica appication comments that the phrase nafsin wahidah purpoted to be in the uranic tet shoud be makhluqain min nafsain referring to Adamis not deried from uranic tets but and not min nafs wahidah. The word min in the erse instead reied on on beief that Adam is the father of refers to the beginning of creation and hence dedicated humanind. To him there is no absoute proof that to Adam.This discussion cear demonstrates that the suggests Adam is the forefather of humanind idha iew of aai is consistent with aTabari in . According to Halimatussa’diyah, the above interpreting the word nafs to be referring to Adam . mentioned erse that which understood b ashid idha

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as men originating from the same substance and women were created from the rib. This hadith is found therefore the word nas wahidah symbolises that human compiled in ahih alukhari, ahih uslim, Jamiʻ al originates from humanly nature which welcomes irmidhi, usnad mam hmad and unan alarimi, goodness and reects evil; and thereby negating the collective efforts by four companions namely Abu contentions that the verse is about the questions on the Hurayrah, Aishah Abu har and amurah. Aluhari, beginning of creations 6. Alasimi, the present uslim and alTirmidhi record only narrations by Abu muassir figure in his wor opines Eve was created from Hurayrah, while bin Hanbal taes narrations the human ind, and not from rib as per understood by from all four ahabah. Alarimi on the other hand scholars in the past 6. Nevertheless, studies have records narrations by Abu Hurayrah and Abu har. found that not all the present scholars agree Although the matan of the hadith is similarly narrated, )من with the opinion of alaraghi, uhammad Abduh and however there is one difference in terms of the word that triggers a )كالضلع( min dila‘in and ka aldila‘i ضلع( Rashid Redha, as evidenced by the interpretation of aid Hawwa which is in line with the consensus of ancient different understanding of the hadith as will be discussed muassirun in their views that the term nas wahidah further. refers to Adam. However, aid Hawwa is found to have quoted the In the ahih alukhari, this hadith narrated by Abu view of alAlusi which says Allah had created Hurayrah is mentioned in three places. i.e in the itab prior to the creation of the Adam who is demed as the alhadith alnbiya’ found in the chapter of the father of humanind; with the time span of years creation of Adam and his offsprings, and two hadiths in for each Adam. Addition to that, aid Hawwa advises the kitab alikah in the chapter of doing good that the opinion of alAlusi needs to be taen with towards women. The matan of the hadith is as follows cautions due to the fact that there are no authentic textual : evidence to bac the absurd version up. aid Hawwa عن أبي هريرة رضي هللا عنه قال : قال رسولُ هللاُ ﷺ : استَوصوا بالنساءُ ه ه َ ه further states that Allah is able to create , َفإ نُ المرأة خل َق ْتُ م ْنُ ض َلعُ, وإ نُ أ ْعو َجُ شى ءُ فى ال ض َلعُ أع ََلهُ, َفإ ْنُ َ ْ ه ه ه َ ْ ه ه from clay but the reason why He created Eve and Adam ذَ َه ْب َتُ ت قيمهُ َكسرتَهُ , وإ ْنُ تَر ْكتَهُ َلمُ يَ َز ْلُ أ ْعو َجُ, َفاستَوصوا بالنسا هءُ ه َ َ ْ َ َ was to prove his power that which is able to create being : said ﷺ out of another living being . eaning : Narrated Abu Hurayrah, Rasulullah A few contemporary scholars from the alay Treat women nicely, for a women is created from a rib, Archipelago has also interpreted the same phrase. and the most curved portion of the rib is its upper Among them is . uraish hihab who views the old portion, so, if you should try to straighten it, it will school scholars’ opinions of Eve created from Adam has brea, but if you leave it as it is, it will remain crooed. triggered negative thoughts among the muslim o treat women nicely. community giving rise to belief that women are created عن أبي هريرة أن رسول هللا ﷺ قال : ا ْل َم ْرأَةُ َكال ه ض َلعه، إه ْنُ أَ َق ْمتَ َها َك َس ْرتَُ َها، from men. . uraish hihab cited the view al َوإه هنُ ا ْستَ ْمتَ ْع َتُ به َها ا ْستَ ْمتَ ْع َتُ به َها َوفهي َها هع َو جُ Tabataba’i to give credit to his opinion that creation of Eve was from the same kind and not from Adam’s rib ,said ﷺ eaning: Narrated Abu Hurayrah, Rasulullah . Hama oins the bandwagon with his own view. The woman is lie a rib, if you try to straighten her, she Hama opposes opinions of the ancient scholars because will brea. o if you want to get benefit from her, do so he views that the term does not mention that the one soul while she still has some crooedness. as Adam with his partner Eve, created from his rib Ibn Haar in his boo, itab alhadith alAnbiya’ despite the preceding scholars the lies of Ibn Abas, Ibn discusses a hadith narrated with a matan min dila‘in is Abi haibah, Ibn arir, Ibn undhir and Ibn Abi Hatim found to have been using sihah tamrid which can be and can be understood as not from his قيل all opine to the contarary. imilar to Rashid Redha, seen in the text Hama views the idea of Eve being created out of absolute opinion. This means Ibn Haar was aware that Adam’s rib is nothing more than a fairy tale plagiated there are opinions that claim that Eve was created from from the Ibrani race and specifically the ews from their Adam’s rib and from other opinion from a short bend Torah under the oo of enesis . Ahmad onhadi rib. In addition, Ibn Haar quotes other narrations by Ibn while interpreting this term had quoted alaraghi who Ishaq that there are additional attributes that is from the stated that the scholars who interpreted nas as Adam are left rib before being sent to the . nsatisfied, Ibn basically not guided by the proofs contained in the Haar further quotes the view of alurtubi who opines uran but only rely on mere beliefs that Adam is the that the hadith tals about women being created from the father of manind. He also comments that alaraghi rib end thus it is lie a rib. In itab alikah, Ibn Haar argues using the historical relics lie the discovery of once again hinted the connection of this hadith with the human seletal remains which predate the history of the narration of ; from that Eve was existance of Adam . Ahmad Sonhadji’s view is in line created from the short left most rib of Adam while he with the opinion of Rashid Redha. was asleep. ollowed was the description on the esides, the discussion regarding the original creation of meaning of the hadith; that is women were created from women has been in the attention of the muhaddithun bend substance. This is not in conflict with the matan ka since there exist in the master boos of Hadiths, i.e al aldila‘i afore mentioned equating women with rib. or utub alittah the main and famous reference for Ibn Haar, there is a common ground in the allegation uslims, a considerable number of Hadiths that tell

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that women temperament are bend like ribs becase 4 Discussion they originate from ribs . Alirmani when discssing this hadith in ai a The otcome of the discssions above regarding the ai states that women were created from bend rib. creation of Eve from the alran and hadith clearly e frther elaborate that this hadith is pertaining to the shows that the earlier and the present aiin and creation of the mere first woman Eve from the rib of ain held two differing perspectives. The Adam. e otes the view of alTibi who says the gist of majority of the earlier ain and ain this hadith is somewhat akin to a will that demands phold the view that Eve was created from Adams rib من نفس compliance in discharging the rights of women and in based on the following passages from the ran .إن المرأة خلقت من الضلع and hadith واحدة وخلق منها زوجها frtherance to that encoragement to treat women well من نفس واحدة وخلق منها and to have patience with their temperaments . nterpretation of the prononcement which they nderstood to be the reference to the زوجها bn allain on the other hand in his book brings إن the view of bn alTin who views that mentioning the creation of Eve was frther reinforced by the hadith Their views were contrary to the .المرأة خلقت من الضلع word rib in the hadith does not presppose towards women bt instead is a mere allegory to rib. egardless thoghts of some contemporary ai and ai he still views that the rib women were created from is who believed that the creation of Eve did not originate the left rib of Adam . from Adam’s rib. The Quranic verses concerned are As for one hadith figre of the present day bn nderstood to mean that Adam and Eve were both ‘Uthaymim when arguing a hadith narrated by al created from the same sbstance which is the soil and khari elaborates that this hadith comes nder the there is also the view that they were both created eally category of parables from the s.a.w intended to in terms of hmanity. The hadith is also nderstood to mean that the prophet eates women with ribs becase metaphorically describe women as the rib. ribs are closest to a person. e concldes that this hadith Althogh there are scholars who believe that there is didactic in natre in which it epresses the need to is a close link between the ran and hadith that is seen interact with women who come in many forms as as mtally spportive there are also allegations of a mothers sisters in the most delicate and prdent way. e difference of opinion between the two. This assertion is adds that the bend natre of women temperament if written by asim l ek of bn imas who believes straightened will break becase bend thing is that the hadith written on the creation of women from the خلقكم من نفس واحدة nstraightenable . rib of men contradicts the ranic verse Another contemporary hadith figre alAlbani is which to him meant that the creation of men and women also inclined to nderstanding this hadith in parable are eal physically and intellectally. t does not mean form. To him this hadith is not to be taken literally or that Adam was first created and from Adam Eve was factally. is argement is that there are no sahih and then created. n response to these allegations asim l hasan hadith that epresses the creation of Eve from ek stated that the word in in the ran means to Adam’s rib. It is in other categories of hadiths that the eplain. t does not mean showing some parts as can be خلقلكم stories of Eve coming from Adam’s rib are found witnessed in some verses of the ran for eample onseently .هللا الذي خلقكم من ضعف and من أنفسكم أزواجا epressive. As sch according to his evalation this hadith falls nder na ian stats becase the according to asim l ek frther the verse carries ana bears a narrator by the name Abdl ahman bin this meaning that od created Eve from the same ayd whom the consenss of scholars jdge as dhaif. As sbstance as that of Adam which is the soil and not from for the hadith that speaks abot Eve being created while the light or fire from which and inn were Adam was asleep is having a dhaif ana and it is in fact formed. n the contet of nderstanding this hadith he is a a narration whereby it was sorced from the seen as emphasiing on this perspective that women are companion and more inclined towards iaiiya. n eated to a bent rib. addition alAlbani brings in an argement to corroborate Ths he stresses that tre nderstanding of the his claim that narrations by alkhari and slim are meaning of the verse shows that there is no contradiction allegories in natre by the se of ia aabi fond between the two. The researcher agrees with the view in the narrations i.e a adila‘i . that there is no contradiction between the ran and the The view of alAlbani is consistent with that of Shu‘aib hadith concerned as both are and comes from alArna’ut, a present hadith scholar from Jordan who the same sorce. rthermore the hadith is a hadith views the rib in estion as merely parables that which has been rated as athentic by alkhari slim exemplify women’s attitude that is bend and imperfect. and other figres althogh there are claims that the This view is based on the term a adila‘i which he sorce is from the aiiyya traditions ths the concern nderstands as a form of parables . for its legitimacy. sses concerning the aiiyya and t is clear from the discssion of hadith on the its connection to this hadith as well as ai scholars’ creation of women is nderstood in two different nderstanding of the ranic verse related to the meanings according to ain specifically literal creation of Eve from Adam mst be constred in the nderstanding that women were created from the rib of contet that not all of the aiiyya tradition is rejected Adam and secondly by allegory that women were as prescribed by scholars. There is a category of the created like a rib, refering to women’s attitude that needs aiiyya that is seen as valid throgh the alran and to be handled gently. alSnnah. ronded on this fact the similarities between the alran and alSnnah with the scriptres

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of the eople of The ook are not a means to amae to The research was done under Short Term rant of their fabricated scriptures as points of argumentation. Universiti Sains alaysia, o Instead, this is grounded in divine UAITI which is the alQuran and al . Therefore, the issue of ruling out the hadith and ai of previous scholars of the Quran on the basis of are not References sound. In addition, not all the hadiths of the rophet can . Abduh, Muhammad and Muhammad ‘Ammarah. l be interpreted and understood literally. In this context, ‘Amal alaila. st ed. eirut ar alSyuru, alQaradawi clarified that apart from the type of hadiths that are easily understood and clearly delineated, there . AlBukhari, Abi ‘Abdullah Muhammad b. Ismail. are also hadiths which relies extensively on the use of ai alai. st ed. eirut ar Ibn athir, aai in its sentences. This is due in part to the Arab culture of that era which uses a great deal of figurative . Ahmad Sonhadi ohammad. ai ala speech. According to alQaradawi, aai sentences is ai ala i adi. nd ed. uala umpur made up of several forms such as aa lai aa ustaka alian, ali iiaa iiaa alailia and iaa as . AlAlbani, uhammad asir alin. ilila al spoken by the rophet p.b.u.h. to refer to actions, words adi alDa‘ifah wa alMawdu‘ah. st ed. iyad or certain conditions. An understanding of the hadiths of aktabah alMa‘arif, the rophet in this form should be based on aai or . alimah asri. iaa aia, Jurnal Studi specific instructions to engender to the true meaning . ender Anak, ol. , o. . Indonesia Universiti Therefore, in the setting of the hadith concerning the egeri UI, akassar, creation of women from the rib, understanding of it . Halimatussa’diyah. ai ia di ia should be in its figurative sense. urthermore, there is d ala ai ala aa aia also the aia which shows this fact using the word a a. Jurnal Ilmu Agama, ol. , o. . alḍila'i in other authentic hadith traditions. Indonesia Universiti Islam egeri aden, alembang, . AA. ai ala. st ed. Singapore 5 Conclusion ustaka asional T T, . Ibn Asyur, uhammad Tahir. ai alai a The interpretation of the maority of earlier ai alai. Tunisia ar alTunissiah, . and addi against the Quranic verses and hadiths . Ibn hajar, Ahmad b. ‘ b. Hajar al‘Asalani. a which became the basis for discussing the origins of alai. st ed. iyad aktabah alalik ahdi al women and ve, were found to conflict with the views ataniah, of later addi and ai scholars. The i . Ibn Kathir, Ismail b. ‘Umar b. Kathir alQurasyi al a aida pronouncement which was understood by imsyii and Sami b. uhammad alSalamah. the early ai as a mention to Adam and ve and ai ala al‘Azim. st ed. Saudi ar Eve’s creation from Adam contradicts the interpretation Tayyibah, of contemporary scholars who read its meaning as ve . Ibn alulain, Sira al Abi Hafs ‘Umar b. being created out of the same substance as Adam. Also, ‘Ali b. Ahmad alAnsari alSyafi‘.ladi li the rendering of the present addi is found to a alJami‘ alai. st ed. Qatar iarah al disagree with the reading of past addi with regards Awqaf wa Syu’un alIslamiyah, to the creation of woman from the rib. This adith is . Alirmani, uhammad b. usuf alirmani understood to be a parable by the current addi and Syamsuddin. laai alaai i a al this differs to the understanding of the past addi ai a alKirmani ‘ala alai. st ed. who understands it as a fact. owever, the contentions Beirut: Dar Ihya’ alTurath al‘Arabi, put forward by the present ai and addi . Alaraghi, Ahmad ustafa. ai alaai. scholars is seen as stronger in discussing the origins and asr aktabah alustafa alabi alalabi, the creation of ve. uations should be centred and should be . Qasim Qul ek. a d ala aladi numbered with the number on the righthand side. alaa i alMar’ah. st ed. Jordon ar al Nafa’is, s l g l . AlQardawi, usuf. Kaifa Nata‘ammul Ma‘a al a alaaia. nd ed. aherah ar al s l g l b   , Syuru, . Use italics for variables and bold u for vectors. . AlQismi, uhammad Jamal alin and The order for brackets should be , except where Muhammad Fu‘ad Abd alai. ai alaii brackets have special significance. aai alTa’wil. st ed. Masr: Dar Ihya’ alutub al‘Arabiyah, 6 Acknowledgement

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. Alai, Muhammad alai Fakhr alDin Ibn ‘Alamah al’ alDin Umar. ai alai a aai alai. st ed. Beirut: Dar alFikr, . . idha, Muhammad asyid. ai alaa. rd ed. Masr: Dar alManar, H . Said Hawwa. la i alai. st ed. Kaherah: Dar alSalam, . Shihab, M. uraish. ai alia a a da aia ala. st ed. Indonesia: entera Hati, . Shu‘aib alArna’ut and Abi Zakariya b. Syaraf al Nawawi. iad alalii. rd ed. Beirut: Muassasah alisalah, . AlSuyuti, alal alDin and alMahalli, alal alDin. ai alalalai alaa. st ed. Beirut: ubnan, . AlTabari, Abi Ja‘far Muhammad b. Jarir and ‘Abdullah b. ‘Abd alMuhsin alurki. ai al Tabari Jami‘ alBayan ‘an Ta’wil ay ala. st ed. Kaherah: Dar Hijr, . Al‘Uthaymin, Muhammad b. Salih and Muhammad Nasir alDin alAlbani. a ai alai. st ed. Kaherah: Maktabah alIslami, . an Siti Nur Haini. iaa aia ai la di ii a adi iaa aia ai la . Semaran: Institut Aama Islam Neeri alisono,

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