Kitābu š-šifā’ fī ta‘rīfi ḥuqūqi l-Muṣṭafā
| Müellif | al-Yaḥṣabî, Abu l-Faḍl ‘Iyāḍ ibn Mūsā ibn ‘Iyāḍ - |
| Materyal türü | Yazma eser |
| Dil | Çok dilli |
| Kurum | University library Svetozar Markovic, Belgrade |
| Kaynak | Europeana |
| Not | Original paper and leather covers partly damaged, a golden ornament on covers, front cover separated from binding, miqlab with a golden ornament, linen binding untied; Neskhi script, black ink, certain terms and marks in the text written with red ink; interlinear and marginal notes, ink: black and red; text partly vocalized; unwan decorated with an ornament of floral motif, colours: golden, red, Turkish blue, brown, violet, yellow, pink and black, fol. 1b; text within a golden and black frame; traces of humidity notable, text readable; certain folios attached because of humidity; ending of the text decorated with a floral ornament in golden colour.; Originalne korice od slepljenih listova hartije presvučene kožom, na koricama je utisnut ornament zlatne boje, preklop na zadnjoj korici s utisnutim ornamentom zlatne boje. Platneni povez. Neshi. Rukopis pisan crnim mastilom, naslovi sura, pojedini termini i oznake u tekstu zapisani su crvenim mastilom. Tekst je delimično vokalizovan. Tekst rukopisa uokviren je dvostrukim ramom: unutrašnjim, debljim zlatne boje i spoljašnjim, tanjim crne boje. Unvan ukrašen stilizovanim cvetnim ornamentom u zlatnoj, crvenoj, tirkiznoj, smeđoj, ljubičastoj, žutoj, ružičastoj i crnoj boji. Završetak prepisa ukrašen je stilizovanim cvetnim ornamentom zlatne boje. Delo predstavlja islamsku tradiciju, tradiciju proroka Muhameda, tumačenje hadisa. Beleške na marginama zapisane su crnim mastilom; Koža na koricama je mestimično oguljena; Prednja korica je otkinuta od poveza; Platneni povez se raspada, rukopis je ušiven; Tekst je mestimično umrljan usled vlage ali je čitljiv; Pojedini listovi slepljeni su usled vlage.;; The Prophet first forbade the writing of hadith so that people not confuse it with the Qur'an. He then allowed or ordered some Companions to write hadith when there was no risk of confusion. These hadiths take precedence over the reports that mention an across-the-board prohibition of writing for several reasons: the "write" reports are of a higher order of authenticity; the "do not write" reports are abrogated; the "write" reports are confirmed by the abundance of written reports from the Companion-generation manuscripted by their first-century students. |
al-Yaḥṣabî, Abu l-Faḍl ‘Iyāḍ ibn Mūsā ibn ‘Iyāḍ -, Kitābu š-šifā’ fī ta‘rīfi ḥuqūqi l-Muṣṭafā, University library Svetozar Markovic, Belgrade, https://www.europeana.eu/item/9200126/C57CBE195E92EB3150B2943F9CB94CBCF145DB5D?utm_source=api&utm_medium=api&utm_campaign=mmurvess.