AL-ISNAD: Journal of Indonesian Hadist Studies Volume 6 Nomor 2 Desember 2025 .
Submitted: Agustus.
Accepted: September.
Published: Desember IBN AoARABIAoS HADITH PERSPECTIVE IN HIS WORK MISHKAT AL-ANWAR Ahmad Nabil Amir,1 Tasnim Abdul Rahman2 International Institute of Islamic Thought and Civilization (ISTAC-IIUM).
Malaysia Universiti Sultan Zainal Abidin.
Malaysia E-mail: nabiller2002@gmail.
Abstrak Artikel ini mengkaji sebuah karya penting yang disusun oleh Syekh al-Akbar Muhyddn Ibn AoArab .
5Ae1.
berjudul MishkAt al-AnwAr fmA Ruwiya Aoan AllAh min al-AkhbAr (Relung Cahaya Terkait Sebagian Riwayat dari Tuha.
Tujuan kajian ini adalah menyoroti pemahaman mendalam dari 101 hadis qudsi yang dihimpun dalam kitab tersebut, yang mencakup beragam tema keagamaan seperti prinsip ibadah, ajaran akhlak, nilai spiritual, konsep keimanan, ideologi hukum, pandangan metafisik, dasar eskatologis, dan lain-lain.
Naskah ini dikenal sebagai salah satu kumpulan hadis bernilai yang dihasilkan oleh sang mistikus Islam pada abad ke-13 M, dan merupakan satu-satunya karyanya yang menyebar luas.
Penelitian ini bersifat kualitatif dengan pendekatan deskriptif-analitis, filosofis, dan historis.
Hasil penelitian menunjukkan bahwa kitab MishkAt al-AnwAr (Relung Cahay.
diilhami Ibn AoArab untuk mensintesiskan pemahaman hadis dalam tradisi ortodoks dan sufistik yang beragam serta pragmatis.
Inti hadis-hadis tersebut dipahami melalui penakwilan dan interpretasi simbolik terhadap pernyataan-pernyataan ilahi yang alegoris dan mistik.
Menurut Ibn AoArab.
AucahayaAy adalah firman Tuhan yang memantul dalam AurelungAy Nabi Muhammad saw.
, yang menampakkan keagungan dan keindahan cahaya itu sebagaimana hakikatnya.
Kata Kunci: Ibn AoArab.
MishkAt Al-AnwAr.
Hadis Qudsi.
Al-QurAoan.
Tasawuf Abstract The paper analyzes Muhyddn Ibn AoArabAos .
seminal work Mishkat al-Anwar fima Ruwiya Aoan Allah min al-Akhbar .
Divine Saying.
that compiled profound work of sacred hadith .
adith quds.
as directly reported by the Prophet .
from God.
It aims to survey its theological impact and postulate pertaining to the mystical ideas of God, which brought forth diverse religious themes underlying its arguments pertaining to the moral and religious values and symbols that constituted basic ritual and legal practice and its spiritual and mystical implications as highlighted by the Great Master Shaykh al-Akbar throughout this work.
The study is based on qualitative method in the form of library and literature survey.
It uses descriptive, analytical, philosophical and historical approaches to collectively process the data derived from primary and secondary sources that were further objectively and scientifically The study concludes that the work Mishkat al-Anwar (The Divine Report.
portrays significance ideas and understanding of sacred hadith .
adith quds.
and its broad ethico-legal and mystical conception in light of the synthetic ideology it brought forth that synthesize dogmatic orthodoxy and liberal sufi tradition.
It set forth profound metaphysical and eschatological principle and value as well as its spiritual aspect and dimension in light of prophetic guidance derived from revealed law and its sacred interpretation and viewpoint.
reflected unprecedented allegorical and mystical connotation of the Divine Sayings, in light of the Word of God that inspired the light of prophetic reality and its metaphysical manifestation.
Keywords: Ibn AoArabi.
Mishkat Al-Anwar.
Hadith Qudsi.
Al-QurAoan.
Tasawuf Copyright A2025.
AL ISNAD.
ISSN 2775 Ae 0167 (Prin.
ISSN 2775 Ae 3247 (Onlin.
AL-ISNAD: Journal of Indonesian Hadist Studies.
Vol.
6 No.
2 Desember 2025 Ahmad Nabil Amir.
Tasnim Abdul Rahman
INTRODUCTION
This paper offers a concise analysis of the book MishkAt al-AnwAr fmA Ruwiya an AllAh min al-AkhbAr (AuThe Niche of Lights Concerning Some Reports Narrated from GodA.
authored by Shaykh al-Akbar Muuyiddn Ibn Arabi .
5Ae1.
, focusing on the intent and understanding of its hadiths.
It is a profound work that gathers together ahadith qudsiyyah .
acred or divine saying.
collected and narrated by the renowned Andalusian scholar and mystic Ibn ArabiAialso known as al-Shaykh al-Akbar (Authe Greatest MasterA.
The book presents more than one hundred and one hadiths attributed directly to God and conveyed through the Prophet Muhammad .
eace be upon hi.
These hadiths are venerated in Islamic tradition for their spiritual depth, communicating divine speech that is distinct from, yet illuminated by.
QurAoanic authority.
The text is arranged in three principal sections: .
hadiths with complete chains of transmission .
ending directly with God.
hadiths without isnAd but traced back to divine utterance.
additional sacred hadiths focusing on divine mercy, judgment, and spiritual insight.
Its recurring themes include GodAos mercy, justice, decree, divine presence, and the intimate relationship between the Creator and His servants.
Many hadiths emphasize the transformative power of dhikr .
, love for others for GodAos sake, sincerity, and contentment with divine destiny.
The compilation also addresses eschatological realities such as paradise, divine retribution, and intercession.
Ibn Arabi compiled these hadiths in part inspired by the prophetic tradition promising assistance to those who preserve and transmit forty hadiths for the benefit of the ummah (Ibn Arabi, 2.
Accordingly, this article seeks to broaden the study of this work, regarded as one of the most powerful spiritual compilations in the Islamic tradition, reflecting the inner light of divine declarations.
It highlights both the traditional chains of transmission and the authoritative sources drawn from the recognized hadith and Sufi traditions, as well as Ibn ArabiAos interpretive principles.
Furthermore, it explains the foundational concepts he developed in understanding the sacred hadiths, providing symbolic meaning and addressing questions of authenticity surrounding the mystical reports presented in his classical theological and Sufi writings, which reveal the cosmological and metaphysical frameworks shaping his thought.
In situating this discussion, it is difficult to find any explanation as comprehensive and integrative as that offered by Ibn Arabi in MishkAt alAnwAr.
A survey of previous studies reveals a range of scholarly work on MishkAt alAnwAr, including monographs, theses, manuscripts, and translations.
One significant English translation was undertaken by Stephen Hirtenstein and Martin Notcutt in 2004 under the title Divine Sayings: 101 Hadith Qudsi, published by Anqa Publishing (Ibn Arabi, 2.
This translation was based on some of the earliest manuscripts held in the Suleymaniye Library in Istanbul.
In 2025.
Imam Ghazali Publishing released another English version entitled The Divine Reports, translated by Moustafa Elqabbany and comprising 138 pages (Ibn Arabi, 2.
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Tasnim Abdul Rahman Ibn ArabiAos thought in this book has also been explored by A.
Amir in his Malay translation titled Relung Cahaya (Ibn Arabi, 2.
The Malay edition draws from the authoritative Arabic text of MishkAt al-AnwAr fmA ruwiya an AllAh min alakhbAr, originally published by Matbaah Ilmiyyah.
Aleppo, 1927.
earlier critical editions include the bilingual Arabic/French version by Muhammad Valsan .
RESEARCH METHODOLOGY
This study employs an analyticalAedescriptive method to examine the content of Ibn ArabiAos MishkAt al-AnwAr (The Divine Report.
In analyzing the text, it applies qualitative .
approaches that are analogical, phenomenological, historical, theological, and thematic, grounded in hermeneutic theory as well as the historical and socio-functional perspectives of Nurcholish Madjid, and draws on the hadith critique methods of al-Albani for both isnAd and matn analysis.
These frameworks are used to evaluate Ibn ArabiAos spiritual and scholarly conclusions regarding the sacred hadiths and to distill the key themes imperative to the understanding of ahadith qudsiyyah.
All data and materials were collected from library research and related literature, encompassing both primary and secondary written sources.
RESULTS AND DISCUSSION
This section details the key findings distilled from the essence of the MishkAt alAnwAr.
The original title of Ibn ArabiAos work is MishkAt al-AnwAr f-mA Ruwiya an AllAh min al-AkhbAr (AuThe Niche of Lights concerning some Reports Narrated from GodA.
These reports are so rich in meaning that it is impossible to capture them all with a single word or phrase.
Recurring themes include our absolute dependence on God and His readiness to forgive and embrace those who sincerely return to Him.
Their universality allows appreciation by audiences of any background.
The words of God in MishkAt al-AnwAr are called hadith qudsi, generally understood as divine utterances heard by the Prophet Muhammad .
eace be upon hi.
and transmitted outside the QurAoanic revelation.
There are 101 such hadith gathered in this collection, most of which are well known in the Islamic tradition.
Among the many compilations of hadith produced by the 13th-century Islamic mystic al-Shaykh al-Akbar Muhyiddin Ibn Arabi, this is the only manuscript that became widely disseminated (Ibn Arabi, 2.
Brief Profile Born in Murcia in southern Spain .
l-Andalu.
on 28 July 1165 CE .
H).
Ab Abd AllAh Muhammad ibn Al ibn Muhammad ibn al-Arab al-HAtim al-TA alAndalus al-Murs al-Dimashq .
16 November 1.
Ai known as al-Qushayr and SultAn al-Arifn Ai was an Andalusian Arab scholar, mystic, poet, and philosopher of immense influence in Islamic thought.
Ibn Arabi began his hadith studies in Seville at about fifteen or sixteen, following an extraordinary spiritual experience.
During a period of seclusion he encountered three major prophets of the Western tradition Ai Jesus.
Moses, and Muhammad .
eace be upon the.
Ai each giving him particular guidance.
that vision, the Prophet Muhammad saved him from danger, saying.
AuMy beloved, cling to Ibn AoArabiAos Hadith PerspectiveA | 133 AL-ISNAD: Journal of Indonesian Hadist Studies.
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Tasnim Abdul Rahman me and you will be safe.
Ay Ibn Arabi recounts.
AuFrom that moment I occupied myself with the study of hadithAy (Ibn Arabi.
KitAb al-MubashshirA.
Inspired by this vision he began an earnest spiritual quest, quickly displaying exceptional gifts and meeting numerous spiritual teachers in al-Andalus.
In Cyrdoba in 1190 CE .
H) he experienced a grand vision of all the prophets from Adam to Muhammad, in which he was informed of his own role as the Seal of the Saints (Khatm al-AwliyA).
He studied with eminent scholars and mystics across al-Andalus and North Africa, travelled to Mecca.
Anatolia, and finally Damascus, where he taught and wrote Of the approximately 850 works attributed to him, about 700 were original and roughly 400 survive.
His most celebrated writings include Fuss al-ikam and alFutuAt al-Makkiyya, exploring metaphysics, divine love, and spiritual reality.
mentored adr al-Dn al-Qnaw and influenced generations of thinkers.
His legacy continues to shape Islamic spirituality and philosophy today.
His cosmological teachings became a dominant worldview in many parts of the Islamic world.
Revered among Sufi practitioners as al-Shaykh al-Akbar (Authe Greatest Master,Ay from which the Akbarian school takes its nam.
and Muuy al-Dn (AuReviver of ReligionA.
Ibn Arabi was regarded as a saint.
Medieval Europe knew him as Doctor Maximus (AuGreatest TeacherA.
A member of the Tayy tribe, born in Murcia on 17 Ramadan 560 H, he was Sunni, though his writings on the Twelve Imams were widely respected by Shia audiences.
Scholars debate whether he adhered to the eAhir school before affiliating with the anbal.
He died in 1240 CE .
H) at the age of seventy-five and was buried in the Aliuiyya district of Damascus, just north of the city walls, where his tomb remains a site of visitation and reverence.
After his death.
Ibn ArabiAos teachings rapidly spread throughout the Islamic His writings were not confined to Muslim elites but reached wider communities through extensive Sufi networks.
His works were translated into Persian.
Turkish, and Urdu, inspiring many renowned poets trained in Sufi orders.
Contemporary scholars such as al-MunAw.
Ibn ImAd al-anbal, and al-FayrzAbAd praised him as Aua righteous friend of God and steadfast scholar,Ay Auan absolute mujtahid,Ay and Authe guide of Sufis in practice and knowledge, and the shaykh of shaykhs in spiritual experience .
and understanding .
Ay (Claude Addas, 2.
Background of the Work The MishkAt al-AnwAr (AuThe Niche of LightsA.
by Ibn Arabi represents one of the earliest and most influential collections of uadth quds, comprising 101 reports drawn from both oral tradition and written compilations.
This concise yet profoundly contemplative anthology assembles Divine utterances with remarkable literary and spiritual economy.
Extant manuscripts are preserved, among other places, in the Syleymaniye Library in Istanbul, and the work appears to have played a pivotal role in popularizing this genre of sacred tradition.
Among the many compilations produced by the thirteenth-century Islamic mystic al-Shaykh al-Akbar Muuy al-Dn Ibn Arabi, this is the only text to have circulated so widely.
It is not merely the effort of a scholar of uadth literature, but a carefully curated selection by an accomplished spiritual master.
Indeed.
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Tasnim Abdul Rahman throughout the Islamic world Ibn Arabi is reverently known as al-Shaykh al-AkbarAiAuthe Greatest MasterAyAia title reflecting his lifelong dedication to unveiling the primordial Unity that underlies all human and natural existence in its full richness and complexity.
Author of several hundred works spanning the breadth of Islamic mysticism and spiritual thought.
Ibn Arabi exerted an unparalleled influence on successive generations of Muslims.
Many of his disciples became luminous beacons of wisdom in their own In recent decades, as an increasing number of his writings have been translated into Western languages, recognition of his importance as a champion of boundless divine compassion has grown steadily.
That spirit of compassion resonates throughout the uadth quds collected here, which he transmitted with both refined discernment and the exacting standards of a consummate muuaddith .
(Hirtenstein & Notcutt, 2.
Close examination of MishkAt al-AnwAr indicates that it functions in many respects as an epitome of discussions on uadth quds frequently cited in his monumental FutuAt al-MakkiyyaAiespecially its final chapter .
That chapter offers foundational guidance for all who embark on the spiritual path, presenting nearly 170 practical counsels .
aAyA) (Ibn Arabi, 2.
In effect, this concise Aureminder of what God has commanded,Ay drawn from the QurAoan.
Prophetic traditions, and both his own and other mysticsAo experiences, distills the earlier expositions of the FutuAt.
Several sections quote and occasionally comment upon uadth qudsAialmost invariably drawn verbatim from the MishkAt.
Careful analysis shows that no fewer than sixty of the 101 reports are repeated word for word, particularly those that constitute direct admonitions to humanity rather than divine addresses to the inhabitants of Paradise.
Although the arrangement differs, two long passages (FutuAt IV 527Ae29 and 534Ae.
reproduce the precise sequence of MishkAt al-AnwAr, suggesting beyond reasonable doubt that Ibn Arabi relied on this collection in composing the final chapter.
Notably absent are uadth quds with dubious chains of transmission or contested authority, such as the oft-quoted saying.
AuI was a hidden treasure and desired to be known.
therefore I created the world that I might be known.
Ay Ibn Arabi acknowledges awareness of this reportAos authenticity through spiritual unveiling .
, remarking that it is Ausound on the basis of mystical disclosure but not established by transmissionAy (FutuAt II.
Yet he carefully distinguished between these different forms of knowledge and therefore did not include such traditions in this compilation (Ibn Arabi, 2.
Equally significant is Ibn ArabiAos reliance on the canonical uadth sources: of the six recognized collections, fiveAithose of al-BukhAr.
Muslim, al-Tirmidh, al-NasA, and Ab DAwdAiaccount for no fewer than forty-five of the 101 reports selected (Ibn Arabi, adth Quds adth qudsAisometimes called uadth ilAh or uadth rabbAn, often rendered in English as AuDivineAy or AuSacred SayingsAyAirefers to a distinct category of Prophetic report in which God Himself is the ultimate speaker, with the Prophet Muuammad .
eace be upon hi.
serving solely as transmitter.
At times these sayings are addressed by God to earlier prophets such as Abraham.
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Tasnim Abdul Rahman by the Prophet Muuammad.
A number of such traditions are also directed explicitly to Authe children of AdamAy or to humankind in the hereafter.
In MishkAt al-AnwAr, for example, five reports are addressed to the Prophet Muuammad, eight to other prophets, twelve to angels, eighteen to the children of Adam, and twenty to humanity in the afterlife .
or instance, on the Day of Judgment or within Paradis.
Although both the QurAn and uadth quds convey the direct speech of God, it is essential to distinguish between them.
The QurAn was revealed through the agency of the angel Gabriel and constitutes an inimitable miracle.
uadth quds need not involve Gabriel and may be imparted through inspiration .
or dream.
Moreover, while Muslims are required to recite portions of the QurAn during the prescribed prayers, it is impermissible to substitute uadth quds in its place.
The two also differ in their modes of preservation and transmission.
The QurAn was revealed to the Prophet MuuammadAiborn in 570 CEAibeginning at the age of forty, over a span of twenty-three years.
Individual passages were recited by the Prophet at various times, memorized by numerous Companions, and committed to writing under his direction.
By contrast, uadth quds never formed a discrete canonical corpus within the major uadth compilations.
Nearly five centuries passed after the ProphetAos death before the first dedicated collection was completed.
The earliest known anthology, cited by William Graham in Divine Word and Prophetic Word in Early Islam .
, is KitAb alAuAdth al-IlAhiyya by ZAhir b.
Ahir al-ShahhAm al-NsAbr .
533/1.
, compiled roughly half a century before Ibn ArabiAos birth.
Remarkably.
Ibn ArabiAos MishkAt alAnwArAicompleted in 599/1203Aiconstitutes the second-oldest such text identified by Graham.
It is distinctive not only because it draws upon established uadth sources but also because it includes a section of forty uadth quds furnished with full chains of transmission .
, each tracing back to Ibn Arabi himself.
Subsequent anthologies by later authors expanded the genre, the most extensive being Muuammad al-MadaniAos collection of 858 uadth .
881/1.
One notable characteristic of uadth quds is their Auconcise and piercing expression,Ay brief utterances that convey profound layers of meaning.
They exemplify the quality the Prophet Muuammad described as jawAmi al-kalimAithe gift of conveying wide-ranging significance in few words (Ibn Arabi, 2.
Ibn ArabiAos Engagement with adth Modern scholarship has paid relatively little attention to the role of uadth in Ibn ArabiAos life and writings, tending instead to emphasize the depth of his metaphysical thought and his close engagement with the QurAn.
Yet any careful reading of his works reveals that he possessed an exceptionally comprehensive knowledge of the entire Islamic tradition and was recognized in his own time as a reliable transmitter of uadth.
One of his disciples.
Ayyb b.
Badr al-Muqri, routinely referred to Ibn Arabi as Authe shaykh, the imAm, the learned scholar, the muuaddith .
Ay (Martin Notcutt, n.
Renowned as a master of spiritual teaching.
Ibn Arabi nonetheless pursued uadth study throughout his life whenever opportunity allowed, eager to acquire knowledge whenever it appeared.
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Tasnim Abdul Rahman compiled MishkAt al-AnwAr and at least four other works: al-Mahajjat al-BaysA .
lso devoted to uadt.
, ilyat al-AbdAl .
n the path to sainthoo.
TAj al-RasAil .
collection of devotional letters to the Kab.
, and Ru al-Quds .
ncluding narratives of his Andalusian teacher.
(Hirtenstein, 1.
In his Fihrist, a catalogue enumerating 248 of his writings composed up to 627/1229.
Ibn Arabi lists numerous additional uadth-focused works besides MishkAt alAnwAr.
These include KitAb al-Mahajjat al-BaysA f al-AukAm al-Shariyya .
legal treatise compiled in Mecca a year after MishkAt al-AnwA.
KitAb MiftAu al-SaAda .
rawn from the collections of Muslim and BukhAr as well as selected reports from alTirmid.
KitAb al-MibAu f Jam Bayn al-iuAu .
synthesis of the six canonical uadth books: BukhAr.
Muslim.
Tirmidh.
Ibn MAjah.
Ab DAwd, and al-NasA).
KitAb Kanz al-AbrAr fmA Rwiya an al-Nab .
compendium of supplications and invocation.
KitAb al-Arban adthan al-MutaqAbila wa-l-Arban al-TAwlAt, and KitAb MishkAt alMaql al-Muqtabasa min Nr al-Manql .
nine-chapter study comparing rational reflection with inspired transmissio.
, among others (Martin Notcutt, n.
Narrations and Reports Ibn ArabAos MishkAt al-AnwAr opens with a concise preface and concludes with a khAtimah that seals the transmission chain .
iwAya.
through a series of teachers .
leading back to his accredited masters .
, ending in Mecca as recorded in the final section of the work.
The book begins by invoking the Name of God, the Most Gracious and Most Merciful, followed by blessings and prayers upon the Prophet AA, his family, and his Companions, and by the authorAos own supplication for the acceptance of his work:
AuMay the mercy of the Lord be poured upon our master Muhammad, his family, and his Companions, and peace be upon them allA The servant who places his greatest hope in his Lord.
Muuammad ibn Al ibn Muuammad ibn al-Arab al-A al-Atim al-AndalusAimay God grant him the best of endingsAisays: Praise be to God.
Lord of all the worlds, the ultimate reward for those who fear Him.
There is no power nor strength except through God, the Most High, the Magnificent.
May blessings and peace be upon Muuammad, the master of all creation, upon his pure family, upon his Companions, his followers, and all the believers.
Ay (Ibn al-Arab 1927, .
The work ends with a final report transmitted from al-NaqqAsh and with a meticulous listing of transmitters responsible for the narrations contained within the text, along with the location where it was last compiled:
AuHadith number one hundred and oneAithis is the final sacred report, and with it this book concludesA This uadth was conveyed to me repeatedly by my shaykh, the Imam, a descendant of the Prophet AA, the uadth transmitter Ab Muuammad Ynus YauyA b.
Ab al-asan A .
ong chain of transmitter.
A from Abd AllAh b.
Masd.
He narrated from Al the hadith concerning the AoStation on the Day of ResurrectionAo and from the Prophet A Athe hadith on AoGodAos Address to the Inhabitants of Paradise,Ao both of which we have mentioned.
Ay The colophon further states:
AuHere ends the book entitled The Niche of Lights Concerning a Selection of Reports Narrated from God.
Exalted is He.
This third part is hereby completed, and with it the entire work, in the Sacred Precinct of Mecca on the evening of Sunday, the third Ibn AoArabiAos Hadith PerspectiveA | 137 AL-ISNAD: Journal of Indonesian Hadist Studies.
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Tasnim Abdul Rahman of JumAdA al-Akhirah, in the year 599 .
February 1.
Written in the authorAos own hand by Muuammad b.
Al b.
Muuammad b.
al-Arab al-A al-Atim.
May God show mercy to whoever reads it and bless the one who compiled it.
And may GodAos mercy be upon our master Muuammad AA, his family, and his Companions, and may He grant them peace.
O You, my firmest trust! O You, my unfailing hope! Seal my work with success!Ay (Ibn Arab 2004, .
This final prayer, found in only some manuscripts, appears to echo a hadith transmitted by al-NaqqAsh .
ee MishkAt al-AnwAr.
Cairo 1999, p.
In the closing remarks Ibn Arab records the place and time of composition: the Sacred Sanctuary of Mecca in the year 599 AH.
The one-hundred-and-first hadith, learned while facing the Kabah, also appears in full in chapters 64 and 65 of the FutuAt al-Makkiyya (Ibn Arab 2004, .
In the introduction, the author cites the motivation for compiling the collection, inspired by well-known prophetic traditions promising merit to those who preserve forty AuAccording to Ibn AbbAs, the Messenger of God A Asaid: AoWhoever preserves for my community forty hadiths from the Sunna.
I shall grant him my intercession on the Day of Resurrection.
Ao According to Anas ibn MAlik, the Messenger of God A Aalso said:
AoWhoever preserves for my community forty hadiths they are in need of.
God will record him as a learned and knowledgeable person.
Ao A Having learned these sayings of the Prophet AA, and realizing that humankind stands in greater need of the HereafterAiits final abodeAithan of this world.
I have gathered these forty hadiths in Mecca, may God protect it, during the months of the year 599 [AH].
I resolved to select only those hadiths whose chains of transmission connect directly back to God, exalted be He.
Ay (Ibn al-Arab 1927, .
MishkAt al-AnwAr is the only work in Ibn ArabAos vast corpus devoted specifically to sacred hadith .
adth qud.
As he explains in the preface, the compilation responds to the two traditions cited above.
Believing that people need the afterlife more than worldly life, he presents two sets of forty hadiths, then adds twenty more and finally one extra to honor the AuoddnessAy .
beloved to GodAiagain echoing the well-known saying.
AuGod is One and loves the odd number.
Ay The 101 hadiths are therefore arranged in three parts:
First Forty .
l-auAdth al-musnada.
: each with an unbroken chain .
reaching God through the Prophet AA.
Second Forty .
l-auAdth al-marfah / khaba.
: divine sayings without a complete chain through the Prophet, many drawn from canonical collections such as auu Muslim and Tirmidh.
Seven of these derive from the long hadith on the Station of the Day of Judgment narrated by al-NaqqAsh .
Final Twenty-One .
l-auAdth al-mursalA.
: mostly from the same source, the last of which carries a direct chain.
This tripartite structure explains the various titles by which the work is known.
The bookAos content follows the hierarchy of these transmissions, beginning with the fullychained reports, followed by those lacking full chains but traced to divine utterance, and Ibn AoArabiAos Hadith PerspectiveA | 138 AL-ISNAD: Journal of Indonesian Hadist Studies.
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Tasnim Abdul Rahman concluding with additional sacred sayings emphasizing GodAos mercy, judgment, and mystical insight.
The text further enumerates its topics and subthemes in sequence, for example:
Part One (Hadith 1Ae.
: Prohibition of injustice.
eliminating associationism.
believer with little provision.
God reconciling believers.
the veil of Paradise and Hell.
reciting the FAtiua in a single breath.
AuThe Son of Adam reviles MeAy.
remembrance and forgetfulness of God.
AuMy hand is fullAy.
AuI am with My servant when he remembers MeAyA and so on through Hadith 40: AuThere is no god but God.
Ay Part Two (Khabar 1Ae.
: Abraham and disavowal of the beloved.
David and the bonds of the heart.
Moses and the deed most loved by God.
AuI know My friendsAy.
the man who killed himself.
AuRemember Me when facing the enemyAy.
AuMy mercy outstrips My wrathAyA continuing through Khabar 40: AuI have forgiven them.
Ay Part Three (Hadith 1Ae.
: GodAos promise to the one who goes forth in jihad.
GodAos wonder at the warrior.
gifts to the martyr.
the people of remembrance.
MosesAo GodAos blessings upon the Prophet.
maintaining kinship ties.
the necessity of AuWhen God loves a servantAAy.
divine forgiveness.
AuMy servant draws near to MeAy.
acceptance of deeds.
and finally Hadith 21: GodAos response to the inhabitants of Paradise and His answer to their requests (Ibn al-Arab 1927, .
This careful arrangement underscores Ibn ArabAos intent: to provide a spiritually charged, meticulously transmitted anthology of divine utterances that guide the believer toward the ultimate reality of the Hereafter.
Fiqh al-adth (Understanding the Hadit.
In MishkAt al-AnwAr (The Niche of Light.
Ibn Arab interprets AulightAy as the divine Word .
alAm AllA.
that shines forth within the AunicheAy of the Prophet AA, manifesting the majesty and beauty of this light exactly as it truly is (Ibn al-Arab, 1.
Ibn Arab rarely adds explicit commentary to the hadiths collected in this work.
Yet one can discern his intended meaning from the way he evaluates their authority and chains of transmission .
, and from his careful selection of narrations that embody divine values, servanthood, and the essence of humanity.
Accurate understanding of these hadiths has allowed scholars and jurists to engage in istinbAAideriving legal and ethical rulingsAifrom the apparent meaning .
Ahi.
of the An example is the very first hadith, which emphasizes justice and the absolute prohibition of wrongdoing:
Hadith 1: Narrated from Ab Dharr, the Prophet A Areported these words from God, ever Praiseworthy and Exalted: AuO My servants.
I have forbidden oppression for Myself and I have made it forbidden among you, so do not oppress one another.
My servants, all of you are astray except those whom I guide, so seek guidance from Me and I will guide you.
O My servants, all of you are hungry except those whom I feed, so ask Me for food and I will feed you.
O My servants, all of you are naked except those whom I clothe, so ask Me for clothing and I will clothe you.
O My servants, you sin by night and by day, and I forgive all sins, so seek forgiveness from Me and I will forgive you.
O My servants, you can neither harm Me nor benefit Me.
My servants, if the first of you and the last of you, humans and jinn alike, were as Ibn AoArabiAos Hadith PerspectiveA | 139 AL-ISNAD: Journal of Indonesian Hadist Studies.
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Tasnim Abdul Rahman pious as the most pious heart among you, that would not add anything to My O My servants, if the first of you and the last of you, humans and jinn alike, were as wicked as the most wicked heart among you, that would not diminish anything of My kingdom.
O My servants, if the first of you and the last of you, humans and jinn alike, were to stand together and ask of Me, and if I were to give each what he requested, that would not decrease what is with Me any more than a needle decreases the sea when dipped into it.
O My servants, it is but your deeds that I record for you.
then I will recompense you for them.
Whoever finds good, let him praise God, and whoever finds otherwise, let him blame no one but himself.
Ay(Ibn alArab, 1927:.
Ibn Arab offers a symbolic reflection: just as a needle immersed in the ocean withdraws only a drop without reducing the sea, so too do human actions fail to diminish GodAos boundless sovereignty.
He repeats this hadith in al-FutuAt al-Makkiyya (Chapter .
, briefly commenting that it demonstrates humanityAos complete dependence on God for guidance, sustenance, and forgiveness.
He likens the hadith to Aua remedy for whatever spiritual sickness afflicts the ignorant souls who fail to grasp the meaning of His words.
AoThere is nothing comparable to Him.
AoAy He exhorts the reader:
AuIf you neglect what I have advised you to do, you have only yourself to blame.
If you are ignorant.
I have informed you.
If you forget.
I have reminded you.
If you are a believer, this reminder will benefit you.
As for me.
I have fulfilled GodAos command to warn you.
your heeding the warning is testimony to your faith.
This is my teachingAi hold fast to it.
This is my counselAiknow it well.
Ay (Stephen Hirtenstein & Martin Notcutt, 2.
The second hadith affirms pure monotheism .
and rejects any association of partners with God:
Hadith 2: From Ab Hurayrah, the Messenger of God A Asaid that the Almighty declared: AuI am the One who has no need of partners.
Whoever performs a deed in which he associates someone else with Me.
I disown him, and he is left to the one he associated with Me.
Ay (Ibn al-Arab, 1927:.
This hadith resonates with QurAnic passages condemning idolatry, such as:
AuWhen he saw the sun rising, he said.
AoThis is my Lord.
this is greater!Ao But when it set, he said.
AoO my people, indeed I am free from what you associate .
ith Go.
Truly I have turned my face toward Him who created the heavens and the earth, inclining toward truth, and I am not among those who associate others with God.
AoAy (Q 6:.
Here the QurAn and the hadith converge on the rejection of shirk and the affirmation of the primordial Abrahamic faith .
l-uanfiyyah al-samua.
Toward the end of MishkAt al-AnwAr, the focus shifts to eschatology.
Hadith 99 presents a vivid scene of the Last Day, revealing the divine judgment that exposes the hidden depths of human hearts.
Hadith 100 points to the possibility of the believers beholding God in the hereafter.
Finally.
Hadith 101 portrays the overflowing mercy and generosity of God toward the people of Paradise:
AuIn Paradise.
GodAiMost High, the One, the Self-Sufficient, the Ever-Faithful to His promiseAiwill say: AoThis is My Garden, and I have granted you full authority within Here I reveal Myself to you.
This is My hand that scatters the dew and rain, freely Ibn AoArabiAos Hadith PerspectiveA | 140 AL-ISNAD: Journal of Indonesian Hadist Studies.
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Tasnim Abdul Rahman and without withholding.
I watch over you without ever turning away.
Ask of Me whatever you desireA You shall have no need or want, no pain or sorrow, no weakness or aging, no dissatisfaction or oppression, and this will never change for all eternity.
The gift of everlasting life is your joy.
You are honored and blessed Bring Me your needs and I will fulfill them in abundance.
Ao They will answer:
AoOur Lord, our only desire is the perpetual vision of Your Noble Face and Your good pleasure with us.
Ao Then the Exalted will say: AoHere is My Face unveiled to you Rejoice, for I am forever pleased with you.
Enter your gardens, delight with your companions, enjoy your dwellings, and rest by the rivers of Kawthar.
KAfr.
Tasnm, and SalsablAAoAy (Ibn al-Arab, 1927:.
This vision aligns with QurAnic descriptions of Paradise .
Q 55:76.
56:29Ae33.
36:55Ae58.
Classical and modern commentators, including Muhammad Asad, elaborate that al-Kawthar refers to a celestial river or fountain revealed to the Prophet AA during the MirAj, symbolizing AuabundanceAy and the unity underlying multiplicity (Asad.
The Message of the QurAoan, 1.
Asad further explains the imagery of Tasnim (Q 83:.
and KAfr (Q 76:5Ae.
these names evoke exalted, life-giving sources of spiritual bliss.
Tasnim, derived from the verb sannama (Auto elevateA.
, alludes to a Auwine of revelationAy tasted by those drawn near to God, a symbol of the highest knowledge and honor (Asad, 1980, note on Q 76:.
Through these hadiths and QurAnic resonances.
Ibn Arab underscores the core of fiqh al-uadth: recognizing the absolute sovereignty of God, the futility of associating partners with Him, and the eternal reward awaiting those who seek His guidance, sustenance, and forgiveness with undivided hearts.
CONCLUSION
From this concise discussion of MishkAt al-AnwAr, it can be concluded that Ibn Arab presents an authoritative and universal approach to the uadth tradition, emphasizing the moral and ethical core distilled from the broader meanings of the prophetic texts.
The work stands as a classical source that gathers a rich selection of uadth quds along with succinct legal implications, all linked to the great Sufi masters .
ashAyik.
and leading uadth scholars of his time.
Its narrative strength and methodological rigorAicovering both the transmission .
iwAya.
and critical analysis .
irAya.
Aiare widely recognized.
Ibn Arab highlights a continuous chain of transmitters that ultimately connects back to God, thereby demonstrating the authenticity and reliability of the uadth quds he records.
In his hands, these sayings are enlivened as a vital treasury of the uadth quds tradition, clearly distinguished from the QurAn while still encompassing profound metaphysical sanctity and divine authority.
Moreover, the trustworthiness of these reports rests on their transmission through orthodox spiritual teachers .
ashAyikh mursyi.
who are unanimously accepted within the framework of Islamic law.
Ibn Arab also maintains a balanced consideration of both the clarity of the isnAd .
hain of transmissio.
and the integrity of the matn .
, as seen in the divine discourses he cites.
These discourses carry symbolic layers of mystical Ibn AoArabiAos Hadith PerspectiveA | 141 AL-ISNAD: Journal of Indonesian Hadist Studies.
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teaching that underscore absolute dependence on God and the vastness of His
REFERENCES