DOCSLIB.ORG

Function of Dreams and Dreaming in Classical Islam: David Cook, Rice University

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Function of Dreams and Dreaming in Classical Islam: David Cook, Rice University Function of Dreams and Dreaming in Classical Islam: David Cook, Rice University 1. Revelation (prophets, healing, visions, Night Journey and ascension to Heaven) Role of Muhammad, Jesus, Joseph and al-Khidr Al-Ruhi, who said: A weakness in my sight came over me, and then I saw the Prophet [Muhammad] in my dream, and I complained about this to him. He said: Take the shell of a sweet almond, burn it and rub it with antimony (ithmid), and smear your eyelids with it.’ I did this, and the light of vision returned to me.1 2. Identity (question of prophet’s identity, personal identity) Yazid al-Farisi, who used to copy the codices of the Qur’an (wa-kana yaktubu al- masahif) said: I saw the Prophet in a dream during the time of Ibn `Abbas and I said to Ibn `Abbas: “I saw the Messenger of God in my sleep.” Ibn `Abbas said: “The Messenger of God used to say: Satan is unable to impersonate me, so whoever sees me in a dream has really seen me. Can you describe the man you saw in your dream?” I said: “Yes, I will describe for you a man among two other men, his body and his flesh were brown to white, with dark eyes, who had good laughter. The ovals of his face were beautiful, and his beard filled from here until here—filling his neck.” `Awf [b. Abu Jamila] said: “I do not know what to make of this description.” But Ibn `Abbas said: “If you had seen him in a waking state, you could not have described him better than that.”2 3. Vision “Al-Hadrami said: I slept together with Abu Hamza al-Qubani on a roof, and I began to watch him toss and turn on his mat until the morning. I said: O Abu Hamza, how did you sleep this night? He said: I had only laid down, when a houri appeared to me, as if I felt her skin touching mine.”3 Abu al-Hasan `Ali b. Haytham said: A man said to me I saw in a dream during the days of the plague (ta`un) that 12 coffins were taken out of my house. My family and I were 12, and 11 of them died; only I remained. So I said to myself: I am the twelfth! So I left my house, and when I returned the next day there had been a robber who had entered in order to steal. The plague had taken him, and he was the twelfth.4 A man said to Nawf b. Bikali: “I saw you in a dream. Nawf said: Tell it. He said: I saw you leading an army, when you had a long spear with you that had a candle lighting the way for the people at its tip. Nawf said: If you are right, then I will be martyred.”5 4. Authority Najm b. al-Fudayl from the village of Masti in Khawarazim said: I saw as a sleeper does as if I was in one of the villages of Bukhara, sitting by the side of the city road. I saw the Messenger of God, as if he was departing from the city on foot, while Muhammad b. 1 al-Sama`ni, Ansab, vi, p. 186. 2 Al-Tirmidhi, Shama’il, pp. 190-1 (no. 412). 3 Ibn Abi al-Dunya, Sifat al-janna, p. 209 (no. 313). 4 Ibn Habib, Ta’rikh, p. 106; see also the version in Ibn Qutayba, Ta`bir al-ru’ya, p. 91 (no. 122). 5 Ibn al-Mubarak, Kitab al-jihad, p. 110 (no. 135). Isma`il [al-Bukhari] was right behind him. He looked every time the Messenger of God lifted his foot, and placed his foot in exactly that same place.6 Role of urination = progeny (`Abd al-Malik, Seljuq, Osman) `Ali b. `Abdallah b. al-`Abbas…in his sleep as if there was a house filled with vipers, and as if a black snake (thu`ban) emerged from under `Umm `Abdallah b. `Ali and ate them. Then fire emerged from under `Umm Abu Ja`far and burned the snake. When he woke, he told his dream.7 5. Ascent Al-Khaldi said: I saw al-Junayd in a dream, and I said: “What has God done with you?” He said: “All of those symbolic expressions were swept away, all of those interpretations have vanished, that knowledge has perished, and those formalities have been exhausted— nothing benefited us but the small bendings (rukay`iyat) for prayer that we would do in the mornings.8 6. Paradise Abu `Ubayd al-Busri said: I saw in my dream as if the Resurrection had occurred (al- qiyama qad qamat), and I rose from my grave. I was given a mount and I rode it, and then was taken up (`urija bi) to the heavens. Behold! In it, there was a garden, and I wanted to descend, but it was said to me: ‘This is not your place.’ So I was taken up heaven by heaven—in each heaven there was a garden—until I came to the highest `Illiyin, and I dismounted in it. Then I wanted to sit, but it was said to me ‘Will you sit before you see your Lord, most blessed and lifted up?’ I said: No, and I rose, and they took me, and suddenly I was with God, mighty and majestic. Before Him was Adam making the reckoning. When Adam saw me, he looked at me with the furtive eye of one who asks for help, and I said: ‘O Lord, the proofs have been afforded to this shaykh, so please have clemency upon him.’ I heard God say, ‘Rise, O Adam, I have had clemency upon you.’ The shaykh Abu Ahmad b. Bakr was present, and he heard me, and it is as if I wondered at the greatness of the position of Abu `Ubayd. The Shaykh said to me and those who were present: ‘The decree and the merit return to Adam, since Abu `Ubayd is of his descendents.’9 7. God Zayn al-Islam Abi al-Qasim al-Qushayri said “I saw the Lord of Power (rabb al-`izza) in a dream. He would address me, and I would address Him. During this, when the Lord, may His name be lifted up, said: A righteous man approaches, and I would turn, and behold! It was Ahmad al-Tha`labi who approached.”10 6 Ibn `Asakir, Ta’rikh madinat Dimashq, lii, p. 78; al-Dhahabi, Siyar, xii, p. 405. 7 Akhbar al-dawla al-`Abbasiyya, p. 138. 8 al-Ghazali, Ayyuha al-waladu, p. 11; often cited, e.g., Ibn Abi Ya`la, Tabaqat al-hanabila, i, p. 129. 9 Ibn `Asakir, Ta’rikh madinat Dimashq, lii, p. 281. 10 Ibn al-Qifti, Ta’rikh al-hukama’, i, p. 120. .
Load more

Recommended publications
  • RJSSER ISSN 2707-9015 (ISSN-L) Research Journal of Social DOI: Sciences & Economics Review ______
    Research Journal of Social Sciences & Economics Review Vol. 2, Issue 1, 2021 (January – March) ISSN 2707-9023 (online), ISSN 2707-9015 (Print) RJSSER ISSN 2707-9015 (ISSN-L) Research Journal of Social DOI: https://doi.org/10.36902/rjsser-vol2-iss1-2021(79-82) Sciences & Economics Review ____________________________________________________________________________________ Analytical Study of Pedagogical Practices of Abul Hasan Ashari (270 AH ...330 AH) * Dr. Hashmat Begum, Assistant Professor ** Dr. Hafiz Muhammad Ibrar Ullah, Assistant Professor (Corresponding Author) *** Dr. Samina Begum, Assistant Professor __________________________________________________________________________________________ Abstract Abu al Hasan al-Ashari is measured to be a great as well as famous scholar of theology. He competed with philosophers with the power of his knowledge. He was a famous religious scholar of the Abbasi period. During the heyday of Islam, two schools of thought became famous. One school of thought became famous as the Motazilies and the other discipline of thought became known as the Ash'arites. Abu al-Hasan al-Ash'ari remained a supporter of the Mu'tazilites for forty years. Then there was a disagreement with Mu'tazilah about the issue of value. Imam al-Ghazali is one of the leading preachers of his Ash'arite school of thought. Abu al-Hasan al-Ash'ari inherited a passion for collecting books. As a child, he used to collect books from his hobby. Sometimes there are very difficult places in the path of knowledge, only a real student can pass through these places safely. He has been remembered by the Islamic world in very high words. There was a student who drank the ocean of knowledge but his thirst was not quenched.
    [Show full text]
  • Makdisi Source: Studia Islamica, No
    Maisonneuve & Larose Ash'arī and the Ash'arites in Islamic Religious History II Author(s): George Makdisi Source: Studia Islamica, No. 18 (1963), pp. 19-39 Published by: Maisonneuve & Larose Stable URL: http://www.jstor.org/stable/1595177 Accessed: 06/01/2010 12:42 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www.jstor.org/action/showPublisher?publisherCode=mal. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. 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]. Maisonneuve & Larose is collaborating with JSTOR to digitize, preserve and extend access to Studia Islamica. http://www.jstor.org ASH'ARIAND THE ASH'ARITES IN ISLAMICRELIGIOUS HISTORY II THE PROBLEM OF ASH'ARi Ash'arl poses a problem as author of a work entitled Istihsdn al-khaud fT 'ilm al-kalam.
    [Show full text]
  • Reply to “Abu Alqama” and His Nefarious Attacks on a Narration from Malik Alal----Dardardardar
    REPLY TO “ABU ALQAMA” AND HIS NEFARIOUS ATTACKS ON A NARRATION FROM MALIK ALAL----DARDARDARDAR Praise be to Allah that is due from all grateful believers, a fullness of praise for all his favours: a praise that is abundantly sincere and blessed. May the blessings of Allah be upon our beloved Master Muhammad, the chosen one, the Apostle of mercy and the seal of all Prophets (peace and blessings of Allah be upon them all); and upon his descendants who are upright and pure: a blessing lasting to the Day of Judgment, like the blessing bestowed upon the Prophet Ibrahim (alaihis salam) and his descendants. May Allah be pleased with all of the Prophetic Companions (Ashab al-Kiram). Indeed, Allah is most worthy of praise and supreme glorification! In this reply the following narration will be analysed in refutation of a pseudo-Salafi’s claims that it is weak and contains an unknown narrator (majhûl) by the name of Malik al-Dar in its chain of transmission (isnâd). The following has been presented here (sunniforum.com) by one of the brothers in documenting the evidences used to endorse the validity of Tawassul. Imam al-Bayhaqi related with a sound (sahih) chain the following: It is related from Malik al-Dar, `Umar's treasurer, that the people suffered a drought during the successorship of `Umar, whereupon a man came to the grave of the Prophet and said: "O Messenger of Allah, ask for rain for your Community, for verily they have but perished," after which the Prophet appeared to him in a dream and told him: "Go to `Umar and give him my greeting, then tell him that they will be watered.
    [Show full text]
  • 1 Contemporary Wahhabism Rebranded As Salafism
    FIl se peut q ue quelqu ’un d ise : FIl se peut q ue quelqu ’un d ise : Contemporary Wahhabism rebranded as Salafism: the issue of interpreting the Qur’anic verses and hadith on the Attributes of God and its significance Submitted by Namira NAHOUZA to the University of Exeter as a thesis for the degree of Doctor of Philosophy in Arab and Islamic Studies, April 2009. 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) ......................................................................................... 1 ABSTRACT This research studies the theology of those Wahhabis who have now named themselves Salafis. For the purpose of the study, they are referred to as the ‘Wahhabis-self-named- Salafis’ (WSNS). The thesis starts with the observation that the WSNS are usually studied from a political perspective, much less frequently a theological one. Recent research has identified that the theological background of all the different factions of the WSNS is one and the same. This is true for the WSNS who advocate a peaceful way to achieve their goals, as well as those who do not. This thesis aims to explore some of the theological issues that unify these factions. This research demonstrates that, because the WSNS are opposed to the very concept of interpretation of the Qur’an and the hadith, especially when these texts deal with important theological issues such as the Attributes of God, they have developed a vision of Islamic history which is entirely different from the one which had traditionally been accepted by most Muslim scholars and Western academics.
    [Show full text]
  • The Literary Contribution of Some Important Historians Contemporary to Shams Al-Din Al-Dhahabi
    THE LITERARY CONTRIBUTION OF SOME IMPORTANT HISTORIANS CONTEMPORARY TO SHAMS AL-DIN AL-DHAHABI DISSERTATION SUBMITTED TO THE ALIGARH MUSLIM UNIVERSITY^ ALIGARH, U.P. (INDIA) FOR THE AWARD OF THE DEGREE OF iWaiter of ^|)iIo«op^p IN ARABIC Under the Supervision of By Dr, Abdul Bari Mrs, Sultana Razia Khanam M.A. (Arabic & Urdu;, B.A. (Hons) (Dae), B.L., Ph.D. (Patna) M.A. (Alig.) DEPARTMENT OF ARABIC, ALIGARH MUSLIM UNIVERSITY, ALIGARH. 1986 J)s ^--1 ^g DS996 r"- ^«- •- Tele : 234 DEPARTMENT Of ARABIC ALIGARH MUSLIM UNIVERSITY ALIGARH Dated..?*.**^..f.*^^.?^.».?.^ This is to certify that Mr«, ^Itena 'Isiasiw '^b^namhus ^one h#r M.Phil w®tlc uniar By suservlsion an4 h«s eoruDleted h«i» work succ«ssf!illy. This Is aa orlsrlnwl contrlbuties and «ntlr#ly h#r own* ( Pr* AHiuI Bari ) Sttparvlsor The tltl« ©f th» K^Phll m«sert«tloa is "Thf* T,lt«r?ry Contribution ©f 5-ORJ« lwf>ort'»T5t *!l?torl»»n!» Contvanwemrj to ^liras al-Dln CONTENTS Page Acknowledgement ... ... ... i Introduction Ibn al-Tiqtaqa ... ... ... 26 Abu al-Fida ... ... ... 62 Ibn Shakir al-Kutubi ... ... 7 9 Al-SafadI ... ... ... 86 Bibliography ... ... ... 99 I avail myself of this opportunity to express my high sense of gratitude to my learned supervisor and benign guide Dr. ''Abdul Barl, Reader in the Department of Arabic, Aligarh Muslim University, whose affectionate patronage and constant guidance have been an incessant source of information for me in completing this M.Phil. Dissertation entitled, "The Literary Contribution of Some important Historians Contemporary to Shams al-Din al-DhahabI" and whose valuable advice made this work possible to see the light of the day.
    [Show full text]
  • 1 Ibn 'Asakir (1105–1176): Muslim Historian and Advocate of Jihad Against Christian Crusaders and Shi'
    Ibn ‘Asakir (1105–1176): Muslim Historian and Advocate of Jihad against Christian Crusaders and Shi‘ite Muslims James E. Lindsay Colorado State University Introduction On the authority of Abu ‘Abd al-Rahman ‘Abdullah, the son of ‘Umar ibn al- Khattab (may God be pleased with them both), who said: I heard the Messenger of God (may blessings and peace of God be upon him) say: Islam has been built on five [pillars]: testifying that there is no god but God and that Muhammad is the Messenger of God, performing the prayers, paying the zakat, making the pilgrimage to the House, and fasting in Ramadan (Ibrahim and Johnson-Davies 1976). As the hadith cited above indicates, Muslim scholars have long described the basic ritual practices of Islam in architectural terms. They refer to them as the five pillars (al-arkan al- khamsa); the supports that define one’s submission (islam) to God. The five pillars upon which the entire edifice of Islam rests are statement of belief (shahada), ritual prayer (salat), almsgiving (zakat), the pilgrimage (hajj) to Mecca during the twelfth month of the Islamic calendar (Dhu l-Hijja) and fasting (sawm) during the daylight hours of the ninth month of the Islamic calendar (Ramadan). While some Muslim scholars argued that jihad should be included as the sixth pillar of Islam, most rejected such a designation and regarded it as merely obligatory on all able-bodied Muslims. An Arabic noun that in its basic sense conveys the idea of struggle or striving, jihad is often used as part of the Qur’anic phrase, jihad fi sabil Allah (striving in the path of God).
    [Show full text]
  • An Islamic Perspective (Cultura. Vol. XI, No. 1 (2014))
    CULTURA CULTURA INTERNATIONAL JOURNAL OF PHILOSOPHY OF CULTURE CULTURA AND AXIOLOGY Founded in 2004, Cultura. International Journal of Philosophy of 2014 Culture and Axiology is a semiannual peer-reviewed journal devo- 1 2014 Vol XI No 1 ted to philosophy of culture and the study of value. It aims to pro- mote the exploration of different values and cultural phenomena in regional and international contexts. The editorial board encourages the submission of manuscripts based on original research that are judged to make a novel and important contribution to understan- ding the values and cultural phenomena in the contempo rary world. CULTURE AND AXIOLOGY CULTURE INTERNATIONAL JOURNAL OF PHILOSOPHY INTERNATIONAL ISBN 978-3-631-65486-6 www.peterlang.com CULTURA 2014_265846_VOL_11_No1_GR_A5Br.indd.indd 1 14.05.14 17:43 CULTURA CULTURA INTERNATIONAL JOURNAL OF PHILOSOPHY OF CULTURE CULTURA AND AXIOLOGY Founded in 2004, Cultura. International Journal of Philosophy of 2014 Culture and Axiology is a semiannual peer-reviewed journal devo- 1 2014 Vol XI No 1 ted to philosophy of culture and the study of value. It aims to pro- mote the exploration of different values and cultural phenomena in regional and international contexts. The editorial board encourages the submission of manuscripts based on original research that are judged to make a novel and important contribution to understan- ding the values and cultural phenomena in the contempo rary world. CULTURE AND AXIOLOGY CULTURE INTERNATIONAL JOURNAL OF PHILOSOPHY INTERNATIONAL www.peterlang.com CULTURA 2014_265846_VOL_11_No1_GR_A5Br.indd.indd 1 14.05.14 17:43 CULTURA INTERNATIONAL JOURNAL OF PHILOSOPHY OF CULTURE AND AXIOLOGY Cultura.
    [Show full text]
  • Zaydī Imams As Restorers of Religion: Iḥyāʾ and Tajdīd in Zaydī Literature Author(S): Ella Landau-Tasseron Source: Journal of Near Eastern Studies, Vol
    Zaydī Imams as Restorers of Religion: Iḥyāʾ and Tajdīd in Zaydī Literature Author(s): Ella Landau-Tasseron Source: Journal of Near Eastern Studies, Vol. 49, No. 3, (Jul., 1990), pp. 247-263 Published by: The University of Chicago Press Stable URL: http://www.jstor.org/stable/546245 Accessed: 13/08/2008 15:12 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www.jstor.org/action/showPublisher?publisherCode=ucpress. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit organization founded in 1995 to build trusted digital archives for scholarship. We work with the scholarly community to preserve their work and the materials they rely upon, and to build a common research platform that promotes the discovery and use of these resources. For more information about JSTOR, please contact [email protected]. http://www.jstor.org ZAYDI IMAMS AS RESTORERS OF RELIGION: IHYA' AND TAJDID IN ZAYDI LITERATURE* ELLA LANDAU-TASSERON, Hebrew University, Jerusalem I THE modern Yemeni historian Muhammad b.
    [Show full text]
  • Disciples of Hadith: the Noble Guardians – Al-Khatib Al-Baghdadi
    | \ Cia N nd | ‘En a Ne ODE HAP sa TYSex Suse we va — 6 Yh, Bm LO) ay) z al-Hafiz Aba Bakr Ahmad Ibn ‘Ali al-Khatib al-Baghdadi (d.463H) of Hadith Disciplesbeing a translation of his Sharaf al-Ashab al-Hadith wa Nasibatu Ablu’l-Hadith | The Messenger of Allah (3%) said: ““May Allah cause a slave to flourish who heard my words and understands them, then he conveys them from me. There may be those who have knowledge but no understanding, and there may be those who convey knowledge to those who may 399 have more understanding of it than they do. [Aba Dawid #3660 and Tirmidhi #2656] Disciples of Hadith The Noble Guardians With accompanying notes of the author advisingAblu’lHadith by al-Hafiz Abt Bakr Ahmad Ibn ‘Ali al-Khatib al-Baghdadi (d. 463 H) Dar as-Sunnah Publishers BIRMINGHAM First Published in Great Britain June 2020 / Dhu’l-Qa‘dah 1441H by Dar as-Sunnah Publishers DAR AS-SUNNAH PUBLISHERS P.O. Box 9818, Birmingham, B11 4WA, United Kingdom W: www.darassunnah.com E:; [email protected] E: [email protected] © Copyright 2020 by Dar as-Sunnah Publishers All rights reserved Worldwide. No part of this publication may be reproduced including the cover design, utilized or transformed in any form or means, electronic or mechanical, including photocopy, recording of any information storage and retrieval system, now known or to be invented without the express permission in writing from the publisher, nor be otherwise circulated in any form of binding or cover other then that in which it is published and without a similar condition being imposed on the subsequent purchaser.
    [Show full text]
  • The Series of Revealing the Hidden Corners from the Heritage of the Ancestors and the Treasures of the Offspring (4)
    (Page 1 of 9) The Series of Revealing the Hidden Corners from the Heritage of the Ancestors and the Treasures of the Offspring (4) The Message Of The Attributes, by al-Hafiz Abu Bakr Ahmad Bin 'Ali al-Khatib al-Baghdadi, May God bless his soul, who died in 1071 Edited and Commented on by Abu Ya'li al-Bayidawi, may God forgive (Page 2 of 9) In the name of God the merciful the compassionate Oh God you have given, give us more Thanks to God Prayers and greetings on God's Messenger Thereafter: - This is a Fourth gem of the series Revealing the Hidden Corners from the Heritage of the Ancestors and the Treasures of the Offspring. It is the message of (Attributes) by Imam al- Hafiz Abu Bakr Ahmad Bin 'Ali al-Baghdadi, may God bless his soul. The author of the famous classifications, and a Hadith authority, for those who came after him rely on his books. - This manuscript has a draft copy at al-Zahiriyah Library, may God guard it, (Group-44-43\16). - I have extracted it from the book (al-'Ilu Lil 'Ali al- Ghaffar) (page 185), Dar al-Fikr edition, circa 1968. As reviewed by ('Abd-al-Rahman Muhammad 'Uthman) and (Tadhkirat al- Hifaz) Safar, circa 1729. Both are by al-Hafiz al-Dhabi. Also Mukhtasar al-'Illu Lil Dhahabi page 48/49, for the recent scholar Abu 'Abd-al-Rahman Muhammad Nassir al-Din al-Bani, may God bless his soul, who listed it all except the introduction and the attributes.
    [Show full text]
  • Contribution of Al-Ash^Arf to Islamic Thought His Influence on the Later
    Contribution of al-Ash^arf to Islamic Thought & His Influence on the Later ^Ilm al-Kal9m ABSTRACT THESIS SUBMITTED FOR THE DEGREE OF IN PHILOSOPHY BY ATAUR RAHMAN Under the Supervision of DR. TASADDUQ HUSAIN Reader (Muslim Philosophy) DEPARTMENT OF PHILOSOPHY ALiGARH MUSLIM UNIVERSITY ALIGARH (INDIA) December 2002 Abstract c/n ine jCame of^ffan ABSTRACT This is the abstract of my thesis entitled 'Contribution of al- Ash'ari to Islamic Thought and His Influence on the later Ilm al- Kalam'. I have mentioned in my thesis, in its preface, a short account of Asha'ri's biography. In his biographic account I have mentioned about his life and works and how he converted to his own school of thought, named after his name, from M'utazilism. Abu Ali al-Jubbai was his teacher and he acquired education from him and remained with him for about forty years of his life. Abu Ali al-Jubbai, being a M'utazilite, stressed more on reason than revelation. Asha'ri also had followed his path, but he was not satisfied. He again and again put his perplexity and anxiety before him, especially when he was defeated by his opponents in any assembly discussion (munazara). He, ultimately, decided to abandon M'utazilism, or the attitude of giving more importance to reason Abstract than revelation. God helped al-Ash'ari, as He always does, by sending His Prophet in his dream who guided him to follow the path of righteousness. Ultimately Ash'ari decided to defend orthodoxy. He posed the question of three brothers (for details see the thesis), where he wanted to justify that reason is not enough to solve every problem.
    [Show full text]
  • Dar Al-Hadith) in Malaysia: a Prelimenary Study
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by UM Digital Repository Middle-East Journal of Scientific Research 13 (2): 196-202, 2013 ISSN 1990-9233 © IDOSI Publications, 2013 DOI: 10.5829/idosi.mejsr.2013.13.2.1764 Establishing the Institute of Hadith (Dar Al-Hadith) in Malaysia: A Prelimenary Study 1Fauzi Deraman, 2Amilah Awang Abd Rahman, 1Ishak Suliaman, 1Khadher Ahmad, 1Mustaffa Abdullah, 1Faisal Ahmad Shah, 1Mohd Yakub Zulkifli Mohd Yusoff, 1Monika Munirah Abd Razzak, 1Mohd Murshidi Mohd Noor, 1Jilani Touhami Meftah, 1Sedek Ariffin, 1Ahmad K Kasar, 1Selamat Bin Amir and 3Mohd Roslan Mohd Nor 1Department of Al-Quran and al-Hadith, Academy of Islamic Studies, University of Malaya, 50603 Kuala Lumpur, Malaysia 2Departement of Usuluddin and Comparative Religion, Kulliyyah of Islamic Revealed Knowledge And Human Sciences, International Islamic University Malaysia 3Department of Islamic History and Civilization, Academy of Islamic Studies, University of Malaya, 50603 Kuala Lumpur, Malaysia Abstract: The study and research on hadith forms rather a long history. It has entered into different phases of progress: from the earliest development into a phase of flourish, then another phase of stagnant period and later, a phase of regaining period of active progress of the field. This paper aims to discuss and examine the possibility to establish a formal government institution of Dar al-Hadis in Malaysia. There is a significant steps towards this project. The study of Hadith started with face to face deliverance of the hadith from Prophet Muhammad (p.b.u.h.) to his companions. The preservation of Hadith is one of the most important aspects in Islamic history.
    [Show full text]