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The Glories of Jerusalem and Syria-Palestine

 

 

The Bible and Isrā’īliyyāt in  Faḍā’il   (Excellences)  and  associated works.

Stephen Lambden UC Merced.

1980s - under revision 2016-7, 2022. 

"There is a voluminous literature in Islam called faḍā'il or manaqib ("virtues" or "excellences") that praises the merits of reciting the Qur'an, of the Companions of the Prophet, the performance of religious duties such as hajj and jihad, and of sacred cities such as Makka, Madina, and Jerusalem.1
Initially, faḍā'il traditions were part of hadlth compilations. Several of the sub-categories, such as faḍā'il al-sahāba and faḍā'il al-buldān, have been studied in some depth; but the faḍā'il al-Qur'an literature has not received similar attention" (Afsaruddin, 2002:1).

A considerable body of Faḍā’il (“Excellences”) literatures, often annotated Ḥadīth compendia, grew up in the early and subsequent Islamic centuries. Such literatures grew up in the early Islamic and later centuries in celebration, for example, of the glory and excellence of Qur’an and related divine revelations and of the merits of the pious companions of the Prophet. Tracts and compilations came into being in celebration, for example, of particular holy days, exalted persons and geographical locations including Syria-Palestine and Jerusalem. The presence in these literartures of biblical texts and expository Islamo-biblical texts and testimonia are much in evidence in the extant literatures.
Lists of major faḍā’il works can be found in several Arabic and English works including, for example, Hasson, 1979:9 10 (fourteen Arabic Faḍā’il and associated works listed). See further the anthology of prophetic aḥādīth , Faḍā’il bayt al maqdīs wa’l khalīl faḍā’il al Sham compiled in the 430s/1130s by Abū al Ma`ālī al Maqdīsī (ed. Livne Kafri, 1995) and Eliad’s, Medieval Jerusalem .. (1995).

(1) THE QUR'AN
Fadā'il al-Qur'ān ("The Excellences of the Qur'an") Among the Fadā'il al-Qur'ān ("The Excellences of the Qur'an") [1]
Sunni Hadith -- Muslim = http://www.tanzeem.org/quran/Muslim/content30.html
al-Qāsim ibn Sallām ibn `Abd-Allah Abī `Ubayd al-Harawī (d. 157/224). Sunni Hadith scholar and philologist.
• Kitāb Faḍā'il al-Qur'ān and many other works.
• Gharīb al-Ḥadīth,
al-Qāsim ibn Sallām ibn `Abd-Allah Abī `Ubayd al-Harawī (d. 157/224) was an early Sunni Hadith scholar and philologist who authored the Gharīb al-Ḥadīth,
• Kitāb Faḍā'il al-Qur'ān (3rd printing) Damascus-Beirut: Dār Ibn Kathīr, 1420/1999. 478pp. incl. indexes.
Abu ‘Ubayd al-Qasim ibn Sallam (ca. 773-ca. 837 ???
• Kitab Fadā'il al-Qur'an. ed. Marwān al-‘Atīyah, Muhsin Kharābah, Wafā' Taqī al-Dīn, Damascus: Dar Ibn Kathir, 1995.

Nasā'ī, Ahmad ibn Shu‘ayb (d. c. 830 / 915).
• Fadā'i,l al-Qur'ān ed. Fārūq Hammādah Beirut: al-Dār al-Baydā' : Dār al-Thaqāfah, 1980
• Kitāb Faḍā'il al-Qur'ān. (3rd printing) Damascus-Beirut: Dār Ibn Kathīr, 1420/1999. 478pp. incl. indexes. SL-USA*

Ibn Kathīr = 'Imād al-Dīn Abu'l-Fiḍā' Ismā'il ibn 'Urnar ibn Kathīr (d. 774/1373).

Kitab Fadā'il al-Qur'an. ed. Abu Ishāq al-Huwaynī al-Atharī. Cairo: Maktabat Ibn Taymīyah ; Jiddah : tawzī‘ Maktabat al-‘Ilm, 1416 /1995-6.
General articles
Afsaruddin, Asma :
• The Excellences of the Qur'an: Textual Sacrality and the Organization of Early Islamic Society' in JAOS 122/1 (2002), 1-24.
___________________
 

.....
 Islamo-Biblica or Biblical references and Isrā’īliyyāt traditions can be found within certain works that fall within the wide‑ranging lauditory literary genre Fāḍil  (pl. Faḍā’il  `Excellences ’) (Sellheim EI2 II:728‑9).  In particular those texts relating to the historical, natural and spiritual merits of sacred places, cities or  provines and such prophets, worthies and saints as have been  associated with them (Sivan, IOS1:263). As Goitein observed in describing one aspect of this literature, "there exists a vast mass of literature on the faḍā’il al‑Quds, the religious importance of Jerusalem and Palestine" (1968:141). These works are especially associated with the `Holy Land’ (al‑arḍ al‑muqaddas  cf. Q. 5:21 Zech 2:12[16]) or with al‑Sha`m  (Syria, incorporating, Palestine, Lebanon and Syria). Traditions contained within works entitled Faḍā'il bayt al‑madqis [al‑quds]  ("The Excellences of the Sacred House [Jerusalem]") occasionaly include traditions which have an apocalyptic Sitz im Leben  in a pre‑`Abbasid religio‑political situation when Syria‑Palestine was an important centre of the `Umayyad Caliphate. Regional stability was partly dependent upon the compilation and circulation of traditions upholding and delighting in the sacredness of Jerusalem and other cities such as Askelon and Acre (`Akkā’). Exhortations to dwell in these wondrous sacred places, blessed by the presence or resting places of prophets are evident in these literatures. 1

1. Lists of major faḍā’il works can be found in several Arabic and English works including, for example, Hasson, 1979:9‑10 (fourteen Arabic Faḍā’il and associated works listed). See further the anthology of prophetic ḥaḥādīth , Faḍā’il bayt al‑maqdīs wa’l‑khalīl faḍ ā’il al‑Sham  compiled in the 430s/1130s by Abū al‑Ma`ālī al‑Maqdīsī (ed. Livne‑Kafri, 1995) and  Eliad’s, Medieval Jerusalem .. (1995).

See further the anthology of prophetic aḥādīth, Faḍā’il bayt al‑maqdīs wa’l‑khalīl faḍ ā’il al‑Sham  compiled in the 430s/1130s by Abū al‑Ma`ālī al‑Maqdīsī (ed. Livne‑Kafri, 1995) and  Eliad’s, Medieval Jerusalem .. (1995).

 Containing ancient tradition sometimes partly reworked or engendered by the crusades Faḍā’il   works flowered in the early 5th/11th‑12th  centuries. They continued to be rich in Jewish and  Christian texts and legends (Sellheim, `Faḍīlā’  EI2:II:728f; cf. Goldziher,1971:123f). The Faḍā'il  bayt al‑madqis   texts abound in Isrā’īliyyāt often especially those messianic and apocalyptic traditions (often transmitted by Ka`b al‑Aḥbār and Wahb b. Munabbih) that associate Jerusalem, eschatological events and the Day of Judgemnent. Hasson has stated that "so pronounced is this [Faḍā’il] phenomenon that it could only have resulted from a steady incorporation of the traditions of the Peoples of the Book (Jews and Christians) over a long period of time until they formed an integral part of the ḥadīth   literature, stories of the prophets and even history books" (Hasson, 1981:170‑1). Only a few examples of this literary genre  can be registered here (see further Sellheim EI2 II:728f; Hasson ed. Al‑Wāsiṭī, Faḍā’il, 9‑10). 

Fadā'il al-Sham ("The Excellences of Syria")..
• Fadā'il al-Sham ("The Excellences of Syria")..
Anonymous.
• Fadā'il al-Shăm wa-fadā'il mudunihā wa-Bayt al-Maqdis Bibliothčque de Tübingen. mss.
• Tuhfat al-Anam fi Fadā'il al-Sham by Shaykh Jalal al-Din al-Basri al-Dimashqi who composed it in 1002... Check this this...

 The Faḍā’il bayt al‑maqdīs wa’l‑Khalīl wa faḍā’il al‑Shām  (The Excellences of the sanctified House [Jerusalem], Hebron and Syria)  of Abū al‑Ma`ālī al‑Musharraf  b. Ibrahīm al‑Maqdisī (5th/11th cent.) is laden with Isrā'ī līyāt and citations from the Bible. Here Deut. 33:2 which allegedly predicts the advent of Muhammad is cited as transmitted by Ibn Qutayba (d.276/889). According to Hasson "whole sections of the Bible appear here in Arabic translation"  including "quotations from Isaiah and Jeremiah, as well as traditions about Joshua, King David, King Solomon and others" (1981:171; GALS1:567; Livne‑Kafri [ed.] 1995).

 A preacher (khāṭib)  at the Aqṣā mosue in  Jerusalem, Abū  Bakr Muhammad b. Aḥmad  al‑Wāsiṭī (d. 12th cent. CE) was the author in the 430s/1130s of the  Faḍā’il bayt al‑maqdīs (The Excellences of the sanctified House [Jerusalem], Hebron and Syria), a compilation of over 500 items of prophetic ḥadīth (ed. Hasson,1979; cf. GALS1:565). It contains such traditions as that from Ṣafw ān b. Amr asserting that it says in the Torah that "Jerusalem is a golden goblet, full of scorpians" and another from Ka`b al‑Aḥbar to the effect that "Those buried in Jerusalem are held to have crossed the "bridge of Hell" (ṣirāt ) (tr. Hasson 1981:179, 181).

 Abū’l‑Farrāj  Ibn al‑Jawzī ( 597/1201) in his Faḍ ā`il al-quds al-sharīf  (Excell‑ ‑ences of Noble Jerusalem) also cites Deut 33:2 as a proof text and registers traditions about Jerusalem and the "holy land* (al‑arḍ al‑muqaddas), its foundational Sakhrā ("rock") and, among other things, its  association with Muhammad during his Mi`rāj (al‑Jawzī, Faḍā’il, 67ff). 

 There a few obvious relationships between Bābī‑ Bahā’ī literature and the Islamic  Faḍā’il  texts. The best examples are those which contains traditions about Acre (`Akkā’) and which were cited by BA* most likely from an early unpublished Acre located mss. of the Faḍā’il work of Abū’l‑Ḥasan b. al‑Shughā’ al‑Raba`ī al‑Mālikī (d.435/1043), entitled K. al‑I`lām fī  faḍā’il al‑sha`m wa dimashq.. (The Book of the Information regarding the Excellences of Syria and Damascus) which includes traditions about the excellences of Askenlon and Acre (`Akkā’) (GALS1:566). The contents of traditions contained therein were very  probably made known to BA* through a copy existing in the library of the 18th century mosque of  Aḥmad al‑Jazzār  Pāsha in Acre (=  Saint‑Jean‑d’Acre, `Akkā’ ; cf. Hasson, 1979:24; GAL 1:330‑1; GALS1:566; AOr.  VI:95). In the library associated with this  mosque there are certainly mss.  of important  early Faḍā’il   works. 1 BA* spent some of the last period of his life close to the al‑Jazzār mosque and its adjacent library. Such  citations as are found in his L.  Dhi’b  (ESW., c. 1891)  most likely come from this collection. It may have been read by `abdu'l-Baha' who often frequented this mosque and communicated information to his father.

The Glories of Jerusalem and Syria-Palestine

[Pseudo-] al-Wāqidī, Abi `Abd-Allah Muhammad ibn `Umar ibn Wāqidī (d.207/822).
• Kitab al-Tarikh wa'l-Maghazi ("Book of History and Campaigns") Futūḥ al-Shām ("The Conquest of Syria").. 2 vols. in 1 . Cairo: XXX.,1373/1954.
• Futūḥ al-Shām ("The Conquest of Syria"). 2 vols. in 1 . Beirut : al-Maktabah al-Ahliyah, 138X/1966
• Futūḥ al-Sham ("The Conquest of Syria").. 2 vols. in 1 . Beirut: Dar al-Jīl. n.d.. 312+310+2pp.
• Futūḥ al-Sham ("The Conquest of Syria").. 2 vols. in 1 . Beirut: Dar al-Kutub al-`Ilmiyya. 2005. 696pp.
• The Islamic Conquest of Syria, A translation of the Futuhusham: The inspiring history of Sahabah's conquest of Syria. Translated by Mawlana Sulayman al-Kindi, 1426 AH/2005 CE. ISBN 1-8420006-7 5. 584pp.
• The Islâmic conquest of Syria : a translation of Futűhushâm : the inspiring history of the Sahabâh's conquest of Syria / as narrated by the great historian of Islâm al-Imâm al-Wâqidî ; translated by Mawlânâ Sulaymân al-Kindî. London : Ta-Ha, 2005. xiv, 584 pp + maps.

al-Maqdisi, Muhammad ibn Ahmad (1306-1344).
• Fadā'il al-Sham. Tanta: Dar al-Sahaba, 1988.

Malake Abiad,
 Culture et education Arabo-Islamiques au Sam pendent les trois premier siecles de l'Islam. Damascus: Institut Francais de Damas, 1981.
`Abbas, Ihsan.
• Ta'rikh bilad al-sham fi'l-`asr al-`abbasi, 132-255 /750-870 .

Amman: Lajnat Ta'rikh bilad al-sham, 1992.
• Ta'rikh bilad al-sham fi'l-'asr al- Umawi, 41-132 /661-750. 'Amman :
Lajnat Ta'rikh bilad al-sham, 1995.
• Ta'rikh bilad al-sham, 255-490 H/870-1097 M. Amman: Lajnat Ta'rikh bilad al-sham, 1995.
• Ta'rikh bilad al-sham min ma qabla al-Islam hatta bidayat al-'asr al-Umawi, 600-661. Amman: Lajnat Ta'rikh bilad al-sham, 1990
Baydun, Ibrahim.
• Ta'rikh bilad al-Sham: ishkaliyat al-mawqi' wa l-dawr fi al-'usur al-Islamiyah. Beirut: Dar al-Muntakhab al-'Arabi, 1997.
Donner, Fred M.
• The Early Islamic Conquests. Princeton: Princeton University Press, 1981.
• The Problem of Early Arabic Historiography in Syria," in Muhammad `Andan al-Bakhit, ed. Proceedings of the Second
Symposium on the History of Bilad al-Sham during the Early Islamic Period up to 40 A.H./640 A.D. The Fourth International Conference on the History of Bilad al-Sham (English and French Papers) (Amman: University of Jordan, 1987), 1-27.

Ghaleb, Anabseh.
• The Sanctity of the City of 'Asqalan in the 'Merits Literature' of Palestine: An Examination of Mamluk and Ottoman Sources Holy Land Studies: A Multidisciplinary Journal - Volume 5, Number 2, November 2006, pp. 187-197 Edinburgh University Press : "Abstract The purpose of this study is to analyse the sanctity of the Palestine city of 'Asqalan through manuscript sources from Mamluk and Ottoman times, mainly from a religious and political perspective, in light of the struggle between Muslims and Crusaders. Relevant traditions are often of a local nature, expressing concepts completely at odds with normative Islamic practice and belief. No separate compositions have been compiled about 'Asqalan, in contrast to Jerusalem and Damascus, for example. Pilgrimage to the city was frowned upon by the Hanbali school of jurisprudence within Sunni Islam, represented by Ibn Taymiyya in the Mamluk period. Relevant traditions deal
with war against the infidels, the city's cemetery, the city as gateway to Paradise, and more. For this study I have used the relevant traditions in the genre known as 'Merits of the Holy Land', in Arabic from Mamluk and Ottoman times. These traditions reflect the...".

Ali ibn al-Ḥasan ibn Hibat Allah ibn `Abd Allah, Thiqat al-Din, Abū al-Qasim =
 Ibn `Asākir al-Dimashqi al-Shafi`i al-Ash`ari (499-571/ d. 1175)
http://www.sunnah.org/history/Scholars/ibn_asakir.htm
Ta'rīkh Madīnat Dimashq (=TMD).
Important papers and details of the publications history of this extensive and extremely important Arabic work can be read in James E. Lindsay (ed), Ibn `Asakir And Early Islamic History, Princeton, New Jerdey: The Darwin Press,
2001. See especially, Suleiman A. Mourad, `Appendix A. Publication History of the TMD' pp.127-133.
• Ta'rīkh Madīnat Dimashq. ed. `Umar ibn Gharama al-`Amrawi and `Ali Shiri. 80 vols. Beirut: Dar al-Fikr, 1995-2001.
• CDRom version of the above was published in Amman (Jordan), Dar al-Turath, 200?.
• Ta'rīkh Madīnat Dimashq. ed. `Alī Āshūr (76 vols. in) 40 vols. .Beirut: Dar al-Ihya al-Turath al-`Arabi, 2001.
Fadā'il ashab al-hadith i (11 vols); Fadl al-Jumu`a; Fadl Quraysh; Fadā'il al-Siddiq, Fadā'il Makka; Fadā'il al-Madina; Fadā'il Bayt al-Muqaddas, Fadā'il `Ashura'; Fadā'il al-Muharram; Fadā'il Sha`ban.

Little, Donald P.

Fada'il Bayt al-Maqdis wa al-Khalil wa-fadal'il al-Sham. Reviews the book `Fada'il Bayt al-Maqdis wa al-Khalil wa fada'il al-Sham,' by Abu al-Ma ali al-Musharraf Ibn al-Murajja Ibn Ibrahim al-Maqdis, edited by Ofer Livne-Kafri. in Journal of the American Oriental Society; Jul-Sep 1999, Vol. 119 Issue 3, pp. 549.

Morray, David

 Review of  `Fada'il Bayt al-Magdis wa-al-Khalil wa-fadal'il al-Sham,' edited by Ofer Livne-Kafri  in  Journal of Semitic Studies; Autumn 96, Vol. 41 Issue 2, pp. 360,-3. 
ISSN: 0022-4480

Kennedy, Hugh (Review)

Abu 'l-Ma'ali al-Musharraf b. al-Murajja b. Ibrahim al-Maqdisi

  • Fada'il bayt al-maqdis wa al-khalil wa-fada'il al-sham by Ofer Livne-Kafri,  Review in Bulletin of the School of Oriental and African Studies (University of London), Vol. 62, No. 1 (1999), p. 206.

Lindsay, James E.
• 'Ali Ibn 'Asakir as a Preserver of "Qisas al-Anbiya'": The Case of David b. Jesse' in Studia Islamica, No. 82 (1995), pp. 45-82.
Mourad, Soleiman A.
• "Publication History of Ta'rkkh madinat Dimashq (The History of Damascus)." In Ibn Asākir and Early Islamic History. ed. James E. Lindsay. Princeton: The Darwin Press, 2001. pp. 127-33.
Fadā'il al-Quds ("The Excellences of the [Jerusalem] House") and the Fadā'il al-masjid al-aqsar.
An important category of Islamic works are the Faḍā'il al-Quds ("The Excellences of the [Jerusalem] House") which are particularly rich in Isrā’īliyyāt and Islamo-biblica. Biblical texts celebratory of Jerusalem and its tumultuous history are registered as are biblical prophets who visited this sanctified place located in the “Holy Land” (Q. ).
Kitāb / Faḍā'il al-Quds / Bayt al-maqdis [Jerusalem]

Kāmil Jamīl `Asalī (1925 - 1995)
• Makhtūtāt faḍā'il Bayt al-Maqdis. Study + bibliography Kāmil Jamīl `Asalī. Amman [Jordan] : Majma‘ al-Lughah al-‘Arabiyyah al-Urduni, 1981. *
http://home.t-online.de/home/jerusalem/asali.htm#Books
• On Fadā'il Beit al-Maqdis Manuscripts (A study and a bibliography). Amman: Dar al-Bashir, 1981, 142 p. (second edition, Amman 1984), Arabic.
An annotated and detailed bibliography of 49 books on Faḍā'il al-Quds and its place in Islam, citing in each case the location of their existing manuscripts all over the world. The bibliograhy is introduced by a general study of the Fadā'il literature with special reference to Jerusalem.
Ibrahim Mahmud (ed.)
• Fadā'il Bayt al-Maqdis fī makhtūtāt ‘Arabīyah qadīmah : dirāsah tahlīlīyah wa-nusūs mukhtārah muhaqqaqah . ed. Mahmūd Ibrāhīm al-Safāh, al-Kuwayt : Ma‘had al-Makhtūtāt al-‘Arabīyah, al-Munazzamah al-‘Arabīyah lil-tarbīyah wa-al-Thaqāfah wa-al-‘Ulūm, 1985 (631pp.).*

_________________________
Abū al-Ma`ālī al-Musharraf b. Ibrahīm al-Maqdisī (5th/11th cent.)
The Faḍā’il bayt al-maqdīs wa’l-Khalīl wa faḍā’il al-Shām (The Excellences of the sanctified House [Jerusalem],
Hebron and Syria) of Abū al-Ma`ālī al-Musharraf b. Ibrahīm al-Maqdisī (5th/11th cent.) is laden with Isrā'ī līyāt and
citations from the Bible. Here Deut. 33:2 which allegedly predicts the advent of Muhammad is cited as transmitted by
Ibn Qutayba (d.276/889). According to Hasson "whole sections of the Bible appear here in Arabic translation"
including "quotations from Isaiah and Jeremiah, as well as traditions about Joshua, King David, King Solomon and
others" (1981:171; GALS1:567; Livne-Kafri [ed.] 1995). It is a collection of 594 traditions which, among other things praise
Jerusalem, Syria, and Hebron.
al-Maqdisi, Abu l-Ma'ali al-Musharraf b. al-Murajja b. Ibrahim,
• Fadā'il Bayt al-Maqdis wa l-Khaalil wa Fadā'il al-Sham [The Merits of the Holy House, Hebron, and Syria], Edited with an introduction by Ofer Livne-Kafri, Shafa 'Amr: Dar al-Mashriq, 1955, 419 pp. + 9
page English introduction.
• Reviewed by Robert Schick in al-'Usur al-Wusta: the Bulletin of Middle East Medievalists, vol. 7, no. 2, October 1995, 45-46.
G. F Haddad (trans.)
• Merits of al-Sham al-Sharif. Forty Narrations on The Immense Merits of al-Shâm Compiled and Translated by G. F Haddad...

Fadā'il al-Quds ("The Excellences of the Sanctified Place
[Jerusalem]")
• Fadā'il al-Quds ("The Excellences of the [Jerusalem] House")
including Place [Jerusalem]") Fadā'il al-Quds ("The Excellences of the Sanctified Place [Jerusalem]")
• Fadā'il al-Quds ("The Excellences of the [Jerusalem] House") including

• Fadā'il al-Quds ("The Excellences of the [Jerusalem] House")
including

• Fadā'il al-masjid al-aqsar (The Furthermost Mosque)
Faḍl Bayt al-Maqdis al-Wāsiṭī = Abu Bakr Muhammad ibn Ahmad al-Wāsiṭī (fl. 12th cent
CE).
A preacher (khāṭib) at the Aqṣā mosue in Jerusalem, Abū Bakr Muhammad b. Aḥmad al-Wāsiṭī (d. 12th cent. CE) was
the author in the 430s/1130s of the Faḍā’il bayt al-maqdīs (The Excellences of the sanctified House [Jerusalem], Hebron and Syria), a compilation of over 500 items of prophetic ḥadīth (ed. Hasson,1979; cf. GALS1:565). It contains such traditions as that from Ṣafwān b. Amr asserting that it says in the Torah that "Jerusalem is a golden goblet, full of scorpians" and another from Ka`b al-Aḥbar to the effect that "Those buried in Jerusalem are held to have crossed the "bridge of Hell" (ṣirāt ) (tr. Hasson 1981:179, 181).
• Fadā'il al-Bayt al-Muqaddas. ed and annotated by Isaac Hasson. Jerusalem: The Magnes Press Hebrew University, 1979 (28+123
[Arabic] pp.).* From Hasson 1979:9-10 on citation sources: III. Auteurs citant le recueil La plus ancienne des citations, du moins ŕ notre sens, prise aux Fadā'il, est celle d'al-Rumaylî, tué 80 ans aprčs la lecture du traité. Voici une liste des Docteurs qui disent avoir cité notre recueil dans leurs oeuvres: 15
1. Abu al-Qasirn b. 'Alî b. al-Ḥasan b. Hibat Allah b. 'Abd Allah al-Shāfi'ī, plus connu sous le nom d'Ibn 'Asākir (mort en
571/1175) dans son oeuvre monumentale Ta'rîkh madinat Dimashq. Il est probable aussi que son oeuvre perdue Faḍl

Faḍl Bayt al-Maqdis
al-Wāsiṭī = Abu Bakr Muhammad ibn Ahmad al-Wāsiṭī (fl. 12th cent CE).
A preacher (khāṭib) at the Aqṣā mosue in Jerusalem, Abū Bakr Muhammad b. Aḥmad al-Wāsiṭī (d. 12th cent. CE) was
the author in the 430s/1130s of the Faḍā’il bayt al-maqdīs (The Excellences of the sanctified House [Jerusalem], Hebron and Syria), a compilation of over 500 items of prophetic ḥadīth (ed. Hasson,1979; cf. GALS1:565). It contains such traditions as that from Ṣafwān b. Amr asserting that it says in the Torah that "Jerusalem is a golden goblet, full of scorpians" and another from Ka`b al-Aḥbar to the effect that "Those buried in Jerusalem are held to have crossed the "bridge of Hell" (ṣirāt ) (tr. Hasson 1981:179, 181).
• Fadā'il al-Bayt al-Muqaddas. ed and annotated by Isaac Hasson. Jerusalem: The Magnes Press Hebrew University, 1979 (28+123 [Arabic]

.* From Hasson 1979:9-10 on citation sources: III. Auteurs citant le recueil La plus ancienne des citations, du moins ŕ notre sens, prise aux Fadā'il, est celle d'al-Rumaylî, tué 80 ans aprčs la lecture du traité. Voici une liste des Docteurs qui disent avoir cité notre recueil dans leurs oeuvres: 15 1. Abu al-Qasirn b. 'Alî b. al-Ḥasan b. Hibat Allah b. 'Abd Allah
al-Shāfi'ī, plus connu sous le nom d'Ibn 'Asākir (mort en 571/1175) dans son oeuvre monumentale Ta'rîkh madinat
Dimashq. Il est probable aussi que son oeuvre perdue Faḍl Bayt al-Maqdis16 contienne des citations d'al-Wăsiṭî.
2. Abu al-Faradj 'Abd al-Rahmān b. 'Alî b. al-Djawzî (mort en 597/1201) dans son traité Fadā'il al-Quds al-sharďf.
3. al-Qasim b. 'Aiď b. al-Hasan b. Hibat Allah (mort en 600/1203), fils du grand Ibn 'Asakir, dans son traité al-Djami'
al-mustaqsâ fî fada'it al-Masdjid al֊Aasa

.4. Muhammad b. Muhammad b. Husayn al-Kandjī al-Sūfī (mort en 682/1283) dans son traité Fadā'il Bayt al-Maqdis wafadl al-Sha'm fîha.
5. Ahmad b. 'Abd al-Wahhăb al-Nuwayrî (mort en 732/1332) dans son oeuvre encyclopédique Nihayat al-arab fī funūn aladab.
6. al-Sahib Ahmad b. Amîn (mort en?) dans son traité Silsilat al-'asdjad f î şif at al-Sakhra Wa-l-Masdjid (d'aprčs les
citations d'Ibn Fadl Allah al-'Umari.)
7. Ibn Fadl Allah al-'Umari (mort en 755/1354) dans son livre Masalık al-absār fī mamālik al-amsār.
8. Mughulţay b. Qalîdj (mort en 762/1361), le hanafite le plus illustre de son époque, dans son livre encore manuscrit: al-Zahr al-bāsim fī sirat Abī al-Qasim."
9. Shihāb al-Dīn Ahmad b. Muhammad b. Ibrahim al-Maqdisĩ (mort en 765/1364) dans son livre Muthīr al-gharām bi-fadā'il al-Quds wa-l-Sham.
10. Muhammad b. 'Abd Allāh al-Zarkashī (mort en 794/1391) dans son livre I'lăm al-sadjid bi'ahkām al-masādjid.
11. Muhammad b. Shams al-Dīn al-Suyuţî al-Minhādjī (mort en 880/1475) dans son livre Ithāf al-akhissā bi-fadā'il al-
Masdjid al-Aqsă.
 12. Djalāl al-Dīn al-Suyuţî (mort en 911/1505) dans son exégčse du Coran intitulé al-Durr al-manthūr fi-l-tafsīr bi-lma'thūr.
13. Mudjďr al-Dďn al-'Ulaymď al-Hanbalī (mort en 927/1520) dans son livre al-'Uns al-djalīl bi-tārīkh al-Quds wa-l-Khalîl.
14. L'auteur du traité anonyme Fadā'il al-Shăm wa-fadă'il mudunihă wa-Bayt al-Maqdis dont le manuscrit est ŕ la
Bibliothčque de Tübingen.

Cette liste,bien évidemment, est loin d'ętre exhaustive. Elle constitue tout au plus une simple indication.
Makkî ibn 'Abd al-Salām al-Rumaylī (tué en 492/1099).

• Fadā'il Ziyărat qabr Ibrahim al-Khalîl
• Ta'rîkh Bayt al-Maqdis.
Abu al-Qasirn b. 'Alî ibn al-Ḥasan b. Hibat Allah b. 'Abd Allah al-Shāfi'ī (d. 600/1203).
• Ta'rîkh madinat Dimashq.
al-Qasim ibn `Abd al-Hasan ibn Hibat Allah (d. 600/1203),
• al-Jami al-mustaysa fi Fadā'il al-Masjid al-Aqsa'.

Abu al-Faraj 'Abd al-Rahmān ibn 'Alî ibn al-Jawzî (d. 597/1201)
Abū’l-Farrāj Ibn al-Jawzī ( 597/1201) in his Faḍā`il al-quds alsharīf (Excellences of Noble Jerusalem) also cites Deut 33:2 as a proof text and registers traditions about Jerusalem and the "holy land* (al-arḍ al-muqaddas), its foundational Sakhrā ("rock") and, among other things, its association with Muhammad during his Mi`rāj (al-Jawzī, Faḍā’il, 67ff).
• Fadā'il al-Quds al-sharďf.
Abu al-Faraj 'Abd al-Rahman Ibn `Ali Ibn al-Jawzi (d. c. 597/1201)
• Faḍā'il al-Quds. ed. and introd. Dr. Jibra'il Sulayman Jabbūr.
Beirut: Dar al-Afaq al-Jadidah, XXXX/1979 (167pp.).*
• Faḍā'il al-Quds. ed. and introd. Dr. Jibra'il Sulayman Jabbūr.
Beirut: Dar al-Afaq al-Jadidah, 1400/1980 (167pp.).*
Fadā Page 13 of 16
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Muhammad ibn Muhammad ibn Husayn al-Kanj' al-Sufi (d.682/1283)

• Faḍā'il Bayt al-Maqdis wa-fadl al-Sha'm
• Faḍā'il Bayt al-Maqdis wa-fadl al-Sha'm fîha.al-Sahih Ahmad b. Amm (d.?)
• Silsilai al- asjad fi sifat al-sakhra wa'l-masjid (cited lbn Fadl Allah al-'Umar)
Ibn Fadl Allah al-'Umctn (d. 755/1354)
• Masalik al-ahsar fī mamalik al-amsa'.Mughulţay b. Qalîdj (d. 762/1361)
• al-Zahr al-bāsim fī sirat Abī al-Qasim. Cited. Shihāb al-Dīn Ahmad ibn Muhammad ibn Ibrahim al-Maqdisĩ
(765/1364)
• Muthīr al-gharām bi-fadā'il al-Quds wa-l-Sham.
• Muhammad b. Abd Allah al-Zarkashi Muhammad b. 'Abd Allāh al-Zarkashī (794/1391)
• I'lăm al-sadjid bi'ahkām al-masādjid. Cited. Fadā Page 14 of 16
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Muhammad b. Shams al-Din al-Suyuti al-Minhadj' (d. XXX/1475)
• ? IthĆf al-akhissa bi-Fadā'il al-Masjid al-Aqsa'

Djalal al-Din al-Suyuti (d. 911/1505)
• al-Durr al-Hadith fi-l-tafsir bi-mu`atthir.
Ibn 'Asakir,
• al-Jami' al-mustaqsâ fî Fadā'il al-Masjid al-֊Aqsa.

Mujlr al-Din al-'Ulaymx al-Hanbali (d. 927/1520)
• al-'Uns al-Jam bi-tĆn~h al-Quds wa-l-Khalil.
Fadā'il al-masjid al-aqsar (
The isrā’ (Q. 17:1f) (night ) and or mi`rāj ( lit. “ladder”, “night ascent”) traditions are including
• Fadā'il al-masjid al-aqsar (The Furthermost Mosque)
_________________________________
Kister, M. J.
• The early Sī'a and Jerusalem in Arabica ISSN 0570-5398 Vol, 48, No.1, January, 2001
Mourad, Soleiman, A.
• "A Note on the Origin of Fadā'il Bayt al-Maqdis (Merits of Jerusalem) Compilations." A--Abhah 44 (1996), 31-48.