DOCSLIB.ORG

The Chain of Prophets

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Chain of Prophets ISTANBUL - 1433 / 2012 Istanbul 1433 / 2012 Publisher : Erkam Publishing House Original title : Nebiler Silsilesi 1 (Ders Kitabı) Author : Osman Nuri Topbaş Editor : Dr. Faruk Kanger, Lokman Helvacı Redaction : Süleyman Derin Translator : Özlem Şahin ISBN : 978-9944-83-448-3 Cover and Typeset : Râsim Şakiroğlu ERKAM YAYIN VE SANAYİ MAMÜLLERİ A.Ş. } Addres s: Organize Sanayi Bölgesi Turgut Özal CaD. No: 117/4 İkitelli / İSTANBUL Tel : (+90 212) 671 07 00 (Pbx) Faks: (+90 212) 671 07 17 } Addsress: Ankara Caddesi Nakipoğlu İşhanı No: 60/5 Cağaloğl u / İSTANBUL Tel : (+90 212) 513 35 80 STUDENT’S BOOK THE CHAIN OF PROPHETS -I- Osman Nuri TOPBAŞ ERKAM PUBLISHING PREFACE In order to guide His servants to the truth, Almighty Allah has helped them by not only bestowing upon them certain superior traits, but also by appointing righteous people amongst them to be their guides. These righteous people who have been favoured with revelation are the prophets. These blessed envoys, who constitute a model for the community, have been appointed with three duties: A. To recite the verses of Allah and to propagate them; B. To purify and refine the nafs1; C. To teach the Book and wisdom. This unique support from our Lord began with the prophet Adam so that all of mankind has been included. Adam was both the first human being and the first prophet. This blessed path of guidance, supported and corroborated by the one hundred and twenty four thou- sand prophets who have come one after the other, has followed a path of development in accordance with the maturation of humanity – even though the creed has remained fundamentally the same - and eventu- ally reached its perfection with the prophet Muhammad. The Holy Qur’an is humanity’s guide to the truth until the Day of judgement. Its miraculous nature has incapacitated its deniers and amazed its believers. It was bestowed upon the prophet Muhammad and then through him upon all of mankind. It has been sent to humanity in order to guide them and to gain for them happiness both in this world and the next. It realises this aim by touching on many different matters. In particular, the relating of stories of past communities is one of the most fundamental features of the Qur’an in serving this purpose. The stories that are mentioned in the Holy Qur’an are works of wisdom which warn humanity of deviat- ing from the truth and encourage them to servitiude of Allah by the lessons that can be gained by looking at the events that took place in the lives of past peoples. In this way, unsound behaviour and the manifesta- tions of divine justice in response, and correct action and the corresponding reward and happiness that it brings are thus exemplified. This then becomes a warning and a lesson to others to beware of making similar mistakes and also serves the purpose of encouraging behaviour and actions that result in happiness. The Holy Qur’an places great importance on guiding through the stories of the peoples of the past. This is shown by the fact that these stories make up one third of its content. Jalalluddin Rumi has the following to say about the importance of these stories and learning from them: 1 The nafs which means the inner self, is the lowest dimension of man’s inward existence. It is the animal and satanic nature of the human being that inclines towards evil (translator’s note). 5 “The Holy Qur’an constitutes the state and characteristics of the prophets. If you read the Qur’an with deep reverence and apply its teachings you can consider yourself conversing with the prophets and the saints. As one reads the stories of the prophets the bodily cage begins to constrict the bird of soul. It was only through these stories that we were freed from this bodily cage. There is no other cure to be freed from that cage other than this path, that is, the path of tawheed2…” Have you not seen what the fierce winds did to the people of ‘Ad? Have you not heared what the waters did during the great Flood? How that Red Sea destroyed Pharaoh and how Qarun was plunged into the depths of the earth… What the ebabil birds did to the army of the elephants and how a tiny insect destroyed Nimrod… Do you not know how stones rained down upon the indecent people of Lot and how they were buried in a dark and filthy lake?” If I were to speak at length on how seemingly inanimate objects came to the aid of the prophets as if they were intelligent beings… then this Mathnawi would become so large in volume that forty camels would be unable to bear its load…” In order to strengthen the creed of tawheed in the hearts, the messages of the prophets and the response of their peoples are examined. The wisdom in these stories can be summarised as follows, in accordance with the purpose of the reve- lation of the Qur’an: - To prove the prophethood of the Prophet Muhammad; - To show that all the prophets spread the message of tawheed; - To ensure that those it addresses are able to easily learn their lesson; - To awaken the hearts by encouraging people to admire righteous people and by warning them against sinners. The result is that the servants of Allah take heed from the difficulties and tribulations encountered by the prophets and show patience and learn to be thankful for bounties. This book, a product of divine favour, which we have humbly attempted to write contains the wisdom and lessons to be learnt from the prophets who are mentioned in the Qur’an and their lives from the first page of the history of prophethood until the last. We have tried to transmit these pearls of wisdom which have the ability to illuminate humanity and be a means for understanding the modern person’s convulsions of the spirit and their pain by relating the events that took place in the lives of the prophets and their peoples. In particular we discuss the prophet Adam to whom the angels were commanded to prostrate to; the prophet Idris who bore the mysterious wonders of the heavens; the prophet Noah who cleansed the earth of unbelief with the Flood; the prophet of the people of ‘Ad whose lands of unbelief were uprooted by storms; the prophet Salih of the people of Thamud whose house’s foundations were shaken by the earthquake due to their rebelliousness and wildness; the prophet Ibrahim for whom the fire of Nimrod became a garden of roses for him due to his submission to Allah; the prophet Ismail who was an embodiment of sincerity, loyalty, reliance upon Allah and submission to Him; the prophet Ishaq from whom all of the prophets of the Israelites came; the sorrowful prophet Lut of the people of Sodom and Gomorrah who continued to call his wild and indecent people to guidance until the last moment; the prophet Dhu’l Qarnayn who carried the banner of tawheed from the east to the west; the prophet Yaqub who burned with longing and love and became a model of patience; the prophet Yusuf who became the King of Hearts after spending his life in slavery and prison, in pain and torment and then onto Egypt; the prophet Shu’ayb who enraptured the hearts with his speech; the prophet Musa who destroyed the foolish Pharaoh in the eddies of the Red Sea with of his staff; the prophet Harun, the prophet Musa’s 2 Tawheed is an Arabic word which indicates the oneness and unity of Allah (translator’s note). 6 righteous brother and his helper at all times and places; the prophet Dawud who enraptured the mountains, the stones and even wild animals with his glorification of Allah; the prophet Sulayman who carried his king- dom outside of his heart; Uzayr who by being raised back to life after dying was an example of the resurrec- tion on the Day of Judgement; the prophet Ayyub who was a model of patience with his deep reflection and contemplation; the prophet Yunus who overcame the darkness in a state of ecstasy by delving into the real- ity of istigfar, prayer and remembrance of Allah; the prophet Ilyas who was favoured with divine compliment and countenance by being addressed as ‘Peace be upon Ilyas’; the prophet al-Yasa who was made superior over the worlds; the righteous prophet Dhu’l Kifl who was enveloped in divine mercy; the patron saints of both the external and inner physicians Luqman Hakim, whose wise advice has become an epic; the inno- cent prophet Zachariah who refrained from muttering even an ‘aaa’ whilst being sawn into two and who preserved his dependence upon and submission to Allah; the prophet John(Yahya) who reached his Lord as a martyr just like his father Zachariah; and the heavenly prophet Isa whose distinguishing trait was purifica- tion of the nafs and who was able to cure the ill, bring the dead back to life with his prayer and supplication. We have also tried to illustrate how these harbingers of good news that came one after the other were responsible for preparing humanity for the arrival of the prophet Muhammad (saw), who like a blessed flame of guidance was sent as a mercy to all the worlds, and was the light of existence, the peak of perfection of the chain of prophethood and the secret of creation. My previous book ‘The chain of prophets’ received great praise, and I was advised and encouraged to review it and prepare it as a ‘study book’ to be taught in various Islamic teaching schools.
Load more

Recommended publications
  • Al-Fiabbas, 103, 108 Fiabbas I, Shah, 267 Fiabbasids, 84, 113–15
    Cambridge University Press 978-0-521-58214-8 - The Formation of Islam: Religion and Society in the Near East, 600–1800 Jonathan P. Berkey Index More information Index al-fiAbbas, 103, 108 Akhbaris, 268 fiAbbas I, Shah, 267 Alamut, 193, 194 fiAbbasids, 84, 113–15, 141–2, 143, 169, Aleppo, 190, 191, 200–01, 212, 255 170, 189 Alexandria, 23, 24 as caliphs, 124–9, 182 destruction of the Serapeum in, 21 caliphate in Cairo, 182, 204, 210 Jews in, 11 decline of, 203–4 madrasas in, 197–8 revolt of, 103–9 fiAli al-Hadi, 133 Sunnism and, 149 fiAli al-Karaki, 267, 268 see also: Shifiis, Shifiism; Sunnism fiAli al-Rida, 133 fiAbdallah ibn Mufiawiya, 84 fiAli ibn fiAbdallah ibn al-fiAbbas, 104 fiAbdallah ibn al-Mubarak, 120, 154 fiAli ibn Abi Talib, 71, 86, 96, 141–2 fiAbdallah ibn Saba√, 95 Ismafiili view of, 138–9 fiAbd al-Ghani al-Nabulusi, 265 murder of, 76 fiAbd al-Malik, 59, 80–1, 86 Shifiis view as Muhmmad’s rightful Abraham, 48–9, 67, 80, 82 successor, 70, 84, 87, 95, 130–2, Abu√l-fiAbbas, 108 135–6, 142 Abu Bakr, 70–1, 79, 132, 142 Sufism and, 152, 234, 246 Abu Hanifa, 144, 165 veneration, by Sunnis, 142 Abu Hashim ibn Muhammad ibn fiAli ibn Maymun al-Idrisi, 202 al-Hanafiyya, 104, 108 fiAli Zayn al-fiAbidin, 174 Abu Hurayra, 96 Allat, 42, 44 Abu fiIsa al-Isfahani, 94–5 Alp Arslan, 180, 217 Abu Muslim, 104, 107–8, 124, 172, fiamma, 254–7 174–5 fiAnan ben David, 165–6 Abu Salama, 124 Anatolia, 181–2, 195, 196, 208, 233, 235, Abu√l-Sufiud Efendi, 263–4 245–7, 252, 266 Abu Yazid al-Bistami, 153, 156 Antioch, 11–12, 19, 23, 51 Abu Yusuf, 148 al-Aqsa mosque, 200 al-Afdal ibn Badr al-Jamali, 197 Arabia al-Afshin, 163, 164, 174–5 Jews and Judaism in, 46–9, 94–6, 164 ahl al-bayt, 88, 107–8, 124, 130, 132 Kharijism in, 86 Ahmad ibn Hanbal, 125, 127, 144, 146, origins of Islam in, 61–9 148, 149, 150 pre-Islamic, 39–49 Ahmad ibn Tulun, 115 religion in, 41–9, 52–3 276 © in this web service Cambridge University Press www.cambridge.org Cambridge University Press 978-0-521-58214-8 - The Formation of Islam: Religion and Society in the Near East, 600–1800 Jonathan P.
    [Show full text]
  • Information to Users
    INFORMATION TO USERS This manuscript has been reproduced firom the microfilm master. UMT films the text directly fi’om the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter 6ce, while others may be fi’om any type of computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand comer and continuing fi’om left to right in equal sections with small overlaps. Each original is also photographed in one exposure and is included in reduced form at the back of the book. Photographs included in the original manuscript have been reproduced xerographically in this copy. Higher quality 6” x 9” black and white photographic prints are available for any photographs or illustrations appearing in this copy for an additional charge. Contact UMI directly to order. UMI A Bell & Ifowell Information Company 300 North Zeeb Road, Ann Arbor MI 48106-1346 USA 313/761-4700 800/521-0600 THE EMERGENCE AND DEVELOPMENT OF ARABIC RHETORICAL THEORY. 500 C £.-1400 CE. DISSERTATION Presented m Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy in the Graduate School of The Ohio State University By Khaiid Alhelwah, M.A.
    [Show full text]
  • Proquest Dissertations
    The history of the conquest of Egypt, being a partial translation of Ibn 'Abd al-Hakam's "Futuh Misr" and an analysis of this translation Item Type text; Dissertation-Reproduction (electronic) Authors Hilloowala, Yasmin, 1969- Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 10/10/2021 21:08:06 Link to Item http://hdl.handle.net/10150/282810 INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly fi-om the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter face, while others may be from any type of computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectiotiing the original, beginning at the upper left-hand comer and continuing from left to right in equal sections with small overlaps. Each original is also photographed in one exposure and is included in reduced form at the back of the book.
    [Show full text]
  • The Camel-Section of the Panegyrical Ode Author(S): Renate Jacobi Source: Journal of Arabic Literature, Vol
    The Camel-Section of the Panegyrical Ode Author(s): Renate Jacobi Source: Journal of Arabic Literature, Vol. 13 (1982), pp. 1-22 Published by: BRILL Stable URL: http://www.jstor.org/stable/4183059 . Accessed: 15/06/2014 23:43 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. BRILL is collaborating with JSTOR to digitize, preserve and extend access to Journal of Arabic Literature. http://www.jstor.org This content downloaded from 132.74.95.21 on Sun, 15 Jun 2014 23:43:38 PM All use subject to JSTOR Terms and Conditions Journal of Arabic Literature,XIII THE CAMEL-SECTION OF THE PANEGYRICAL ODE' When comparing Arabic odes from different periods, the reader is sure to notice a certain discrepancy with regard to the main parts of the qasida: erotic prologue (nasib), camel-theme (wasf al-jamal and/or rahil), panegyric (madih). I mean the fact that the first and last section remain almost unchanged as structural units of the ode, whereas the second part, the camel-theme, changes radically from Pre-Islamic to Abbasid times. That is to say, although nasTband madzhpresent many aspects of internal change and development, and even more so, I believe, than has been recognized up to now, they continue to form substantial elements of the genre.
    [Show full text]
  • Fatwâ : Its Role in Sharî'ah and Contemporary Society with South
    Fatwen Its Role in Shari 'di and Contemporary Society with South African Case Studies BY NASIM MITHA DISSERTATION Submitted in fulfilment of the requirements for the degree MASTER OF ARTS in ISLAMIC STUDIES in the FACULTY OF ARTS at the RAND AFRIKAANS UNIVERSITY SUPERVISOR: PROF. A.R.I. DOI CO - SUPERVISOR: PROF. J.F.J.VAN RENSBURG MAY 1999 Acknowledgement Praise be to Allah who in his infinite mercy has endowed me with the ability to undertake and complete this work on fanvci, a topic which has hitherto been neglected. Confusion regarding the concepts of fatwci, agOya, mufti, qcich and exikim abounds in the South African Muslim community. In consequence the entire Shatfah is misunderstood and misrepresented. It is my fervent hope that this study redresses this problem to some extent and induces others to produce further work on this topic. The Prophet (may peace be upon him) has reported to have said, "He who does not thank man has not thanked Allah." It is with these words of our master in mind that I acknowledge the efforts of all those who made this task possible. Firstly, I deeply appreciate the effort made by my teachers, and principal Moulana Cassim Seema of Dar al-Vitim Newcastle, who had guided me in my quest for Islamic knowledge and also to my sheikh of tasawwuf Moulana Ibrahim Mia for being my spiritual mentor. I thank my supervisor Professor `Abd al-Ralunan Doi at whose insistence this particular topic was chosen, and for the innumerable advice, guidance, and support afforded whilst the research was being undertaken.
    [Show full text]
  • Khadija Daughtr of Khuwaylid
    KHADIJA DAUGHTR OF KHUWAYLID In the year 595, Muhammed son of Abdullah, Prophet of Islam, was old enough to go with trade caravans in the company of other kinsmen from the populous Quraish tribe. But the financial position of his uncle, Abu Talib, who raised him after the death of his father, had become very weak because of the expenses of rifada and siqaya , the housing and feeding of pilgrims of the holy “House of God” which Abraham and Ishmael had rebuilt following damage caused by torrential rain. It was no longer possible for Abu Talib to equip his nephew, Muhammed, with merchandise on his own. He, therefore, advised him to act as agent for a noble lady, Khadija bint (daughter of) Khuwaylid, who was the wealthiest person in Quraish. Her genealogy joins with that of the Prophet at Qusayy. She was Khadija daughter of Khuwaylid ibn Asad ibn `Abdul-`Ozza ibn Qusayy. She, hence, was a distant cousin of Muhammed. The reputation which Muhammed enjoyed for his honesty and integrity led Khadija to willingly entrust her mercantile goods to him for sale in Syria. She sent him word through his friend Khazimah ibn Hakim, a relative of hers, offering him twice the commission she used to pay her agents to trade on her behalf. Muhammed, with the consent of his uncle Abu Talib, accepted her offer. Most references consulted for this essay make a casual mention of Khadija. This probably reflects a male chauvinistic attitude which does a great deal of injustice to this great lady, the mother of the faithful whose wealth contributed so much to the dissemination of Islam.
    [Show full text]
  • In Kitab Al-Aghani
    Turkish Journal of Computer and Mathematics Education Vol.12 No 13 (2021), 5053-5059 Research Article The Description of Ahl al-Bayt (PBUT) in Kitab al-Aghani Ayatollah Zarmohammadi a a Department of History of Civilization of Islamic Nations, University of Zanjan, Zanjan, Iran. Article History: Received: 5 April 2021; Accepted: 14 May 2021; Published online: 22 June 2021 Abstract: In Islamic sources, whether interpretive, narrative or historical, the Ahl al-Bayt (PBUT) are mostly referred to with high reverence, and graceful trait are attributed thereto. yet, their commemoration in one of the most glorious works of early Arabic literature, namely Kitab al-Aghani, is of paramount significance. Attributed to the 10th-century Arabic writer Abu al- Faraj al-Isfahani (also known as al-Isbahani), it is claimed to have taken 50 years to write the work. Considering that he is a descendant of the Marwanis, mentioning the virtues of the Ahl al-Bayt (PBUT) in this book further highlights their legitimacy, making everyone awe in praise. Further, the claims cited in the work have been mostly backed by referring to other Sunni and possibly Shiite sources. With a descriptive-analytical approach, the purpose of this study was to introduce the Ahl al-Bayt (PBUT) in the Kitab al-Aghani, while pointing out issues such as the succession of Ali (PBUH), the succession of Imam Hassan (PBUH) and Messianism of Mahdi (PBUH). Keywords: Ahl al-Bayt (PBUT), Abu al-Faraj al-Isfahani, Kitab al-Aghani 1. Introduction In the present age where spirituality is marginalized, the rational and spiritualistic people are on the quest for true rationality and spirituality, and seek to achieve the transcendent goal of creation, i.e., salvation, by heartfully following the prophets and their true successors to guide them with the illuminating light from darkness to light.
    [Show full text]
  • 34-2 Frishkopf
    34-2 Frishkopf http://fp.arizona.edu/mesassoc/Bulletin/34-2/34-2%20Frishkopf.htm Inshad Dini and Aghani Diniyya in Twentieth Century Egypt: A Review of Styles, Genres, and Available Recordings[1] Michael Frishkopf, University of Alberta Reprinted from the Middle East Studies Association Bulletin, Winter 2000 (with changes in orthography to HTML standards). Copyright 2000 by the Middle East Studies Association of North America IT IS OFTEN assumed that as ‘orthodox’ Islam rejects music, Qur’anic recitation (tilawa) and the Call to Prayer (adhan) are its only acceptable melodic practices. By the same logic, the special music of Sufism is bracketed under the labels ‘heterodox,’ or else ‘popular,’ Islam. Both ‘orthodox’ and ‘Sufi’ practices are then categorically distinguished from the ‘secular’ world and its music. This erroneous ‘tripolar’ view of music and religion in Egypt can be ameliorated by considering the rich range of Islamic melodic practices performed there. Performance of inshad dini (Islamic hymnody) has been widespread in Egypt throughout the twentieth century, crossing all geographical and social boundaries.[2] Focusing primarily on the supplication and glorification of God, praise and love for His Prophet, expressions of spiritual experience, and religious exhortations, inshad practice is not limited by region, economic class, or religious perspective. Inshad expresses the affective dimension of Islam, most pronounced in mysticism (Sufism). While inshad is always Sufi in the broadest sense of that word, and though some Sufi orders are rightly famous for their liturgical inshad (while others include none), inshad has been appreciated in a broad social domain far exceeding the borders of the Sufi orders.
    [Show full text]
  • Two Sources for Abu Dhuʾayb Al-Hudhali's Famous Elegy
    International Journal of Middle East Studies (2021), 53, 213–233 doi:10.1017/S0020743821000027 ARTICLE Two Sources for Abu Dhuʾayb al-Hudhali’s Famous Elegy Ali Ahmad Hussein Department of Arabic Language and Literature, University of Haifa, Haifa, Israel Corresponding author. [email protected] Abstract This article considers the celebrated elegy by the classical 7th-century Arabic poet, Abu Dhuʾayb al-Hudhali — his ʿayniyya, which ends with ʿayn as a rhyming letter. Analyzing the poem’s structure and comparing it with that of two poems composed by Abu Dhuʾayb’s teacher, Saʿida b. Juʾayya al-Hudhali, leads to the conclusion that Saʿida’s two poems were the main sources on which the pupil drew to create his poem. The sophisticated changes that Abu Dhuʾayb introduced in structure and content, however, made his poem more memorable than those of his teacher. The article raises another question, to which there is, as yet, no definitive answer: what was the true inspiration for Abu Dhuʾayb’s poem? Was it the death of his sons, as is traditionally believed, or was it literary: to surpass his teacher in composing a more skillful poem? Keywords: Abu Dhuʾayb al-Hudhali; ʿayniyya; classical Arabic poetry; elegy; plague; Saʿida b. Juʾayya al-Hudhali This article is written during a time when a deadly virus—COVID-19—is attacking the world, from west to east and north to south. About a millennium and half ago, a similarly aggressive plague attacked Egypt. According to historical records, among those killed by this ancient plague were the sons of Abu Dhuʾayb al-Hudhali, a Muslim poet (d.
    [Show full text]
  • Hassan Ibn Thabit
    International Journal of Applied Research in Social Sciences, Volume 2, Issue 2, May, 2020 OPEN ACCESS International Journal of Applied Research in Social Sciences P-ISSN: 2706-9176, E-ISSN: 2706-9184 Volume 2, Issue 2, P.No. 41-52, May, 2020 Fair East Publishers Journal Homepage: www.fepbl.com/index.php/ijarss HASSAN IBN THABIT: AN ORIGINAL ARABIC TONGUE (2) Yahya Saleh Hasan Dahami1 1Associate Professor, English Department – Faculty of Science and Arts, AL BAHA UNIVERSITY – KSA ORCID: https://orcid.org/0000-0003-0195-787 ___________________________________________________________________________ *Corresponding Author: Yahya Saleh Hasan Dahami 1Corresponding Author Email: [email protected] Article Received: 10-01-20 Accepted: 21-04-20 Published: 05-05-20 Licensing Details: Author retains the right of this article. The article is distributed under the terms of the Creative Commons Attribution-NonCommercial 4.0 License (http://www.creativecommons.org/licences/by-nc/4.0/) which permits non-commercial use, reproduction and distribution of the work without further permission provided the original work is attributed as specified on the Journal open access page. ___________________________________________________________________________ ABSTRACT As it is suggested and recommended in the first part of a previous paper that carries the same title, this paper is a continuous effort not to claim to be wide-ranging in mastering a poetic piece as one sort of expressive manuscript in Arabic but an impartial effort through analytical assessment of a poem. The study is limited to a few selected verses of Hassan ibn Thabit It is a representative of the Arabic tongue and its ’.(قافية اﻷلف) poem named ‘Al Alef rhymed magnificence.
    [Show full text]
  • 1 'Abu Hurayra' a Narrator of Hadith Revisited
    1 ‘Ab u Hurayra’ a Narrator of Had ith Revisited: An Examination into the Dichotomous Representations of an Important Figure in Had ith with special reference to Classical Islamic modes of criticism Submitted by Usman Ghani to the University of Exeter as a thesis for the degree of Doctor of Philosophy in Arab & Islamic Studies In July 2011 This thesis is available for Library use on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement. I certify that all material in this thesis which is not my own work has been identified and that no material has previously been submitted and approved for the award of a degree by this or any other University. Signature: ………………………………………………………….. 2 Acknowledgments I would like to begin by thanking Allah the Most Gracious the Most Merciful for his incalculable bounties, without which I would be in a state of loss. I thank him for giving me the ability and opportunity to continue my studies. Secondly, I would like to thank my parents for their continuous support and prayers to whom this piece of work is a testimony of their constant love, support and belief. I strongly believe that it is through their prayers and continuous love and support I was able to achieve and fulfil my ambitions. I would also like to thank my supervisor Professor Ian Netton for all his supervision and kindness who has been like a fatherly figure for me throughout my course of study. My thanks also go my second supervisor Professor Sajjad Rizvi and Mentor Dr.
    [Show full text]
  • Inscribed Administrative Material Culture and the Development of the Mu Ayyad State in Syria- Palestine 661-750 Ce Tareq Ramadan Wayne State University
    Wayne State University Wayne State University Dissertations 1-1-2017 Inscribed Administrative Material Culture And The Development Of The mU ayyad State In Syria- Palestine 661-750 Ce Tareq Ramadan Wayne State University, Follow this and additional works at: https://digitalcommons.wayne.edu/oa_dissertations Part of the Ancient History, Greek and Roman through Late Antiquity Commons, and the History of Art, Architecture, and Archaeology Commons Recommended Citation Ramadan, Tareq, "Inscribed Administrative Material Culture And The eD velopment Of The mU ayyad State In Syria-Palestine 661-750 Ce" (2017). Wayne State University Dissertations. 1860. https://digitalcommons.wayne.edu/oa_dissertations/1860 This Open Access Dissertation is brought to you for free and open access by DigitalCommons@WayneState. It has been accepted for inclusion in Wayne State University Dissertations by an authorized administrator of DigitalCommons@WayneState. INSCRIBED ADMINISTRATIVE MATERIAL CULTURE AND THE DEVELOPMENT OF THE UMAYYAD STATE IN SYRIA-PALESTINE 661-750 CE by TAREQ RAMADAN DISSERTATION Submitted to the Graduate School of Wayne State University, Detroit, Michigan in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY 2017 MAJOR: ANTHROPOLOGY Approved By: ________________________________ Advisor Date __________________________________ __________________________________ __________________________________ __________________________________ © COPYRIGHT BY TAREQ RAMADAN 2017 All Rights Reserved DEDICATION This dissertation is dedicated to the honor and memory of some my very dear friends and mentors who passed away before they could witness the completion of my work and who would have been proud. I miss all of them, dearly and I wish they were all here, today. I will forever be there student. They were all beacons of light and impacted my life in ways that are hard to put into words.
    [Show full text]