DOCSLIB.ORG

Defence Against Disaster Al-`Awasim Min Al-Qawasim

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Defence Against Disaster Al-`Awasim Min Al-Qawasim DEFENCE AGAINST DISASTER By Accurately Determining The Position Of The Companions After The Death Of The Prophet, May Allah Bless Him And Grant Him Peace AL-`AWASIM MIN AL-QAWASIM by QADI ABU BAKR IBN AL-`ARABI by . o O o . The Disaster of Dhuhr Then Allah took His Prophet to Himself, may Allah bless him and grant him peace, and perfected the deen for him and us and completed His blessings on him as He, may He be exalted! said, "Today I have perfected your deen for you and I have completed my blessing on you and I am pleased with Islam as a deen for you (5:3)". Nothing in this world is perfected without imperfection coming to it in that perfection is meant for the face of Allah alone. That is right action and the next world. It is the perfect abode of Allah. Anas said, "We had not shaken the earth of the grave of the Messenger of Allah, may Allah bless him and grant him peace, from our hands before we doubted our hearts." 2. "Our hearts" is related in the hadith from numerous directions. Ibn Kathir indicated it in ‘The Beginning and the End’, (pp. 273-274). One of them is by Imam Ahmad from Anas, "On the Day on which the Messenger of Allah, may Allah bless him and grant him peace, came to Madina, all of it was illuminated. On the day he died, all of it was darkened." He said, "We had not shaken the earth of the grave of the Messenger of Allah, may Allah bless him and grant him peace, from our hands before we began to doubt our hearts." This is related by at-Tirmidhi and Ibn Majah. At-Tirmidhi said, "This is a sahih gharib hadith." Ibn Kathir said, "Its isnad is sound according to the preconditions of the Sahih volumes. The situation became unsettled. Then Allah corrected Islam by the oath of homage to Abu Bakr. The death of the Prophet, may Allah bless him and grant him peace, was the disaster of dhuhr and the great calamity. As for `Ali, he kept himself out of sight in his home with Fatima. 3. Because Fatima was angry with Abu Bakr when he insisted on acting by the words of the Messenger of Allah, may Allah bless him and grant him peace, "We do not leave inheritance. What we leave is sadaqa." The details of that will come. Fatima lived for six months after the death of the Prophet, may Allah bless him and grant him peace, withdrawn in her house. `Ali was with her. He did not cease to pray the prayers behind the Siddiq. He went out with him when Abu Bakr went out and unsheathed his sword to fight the apostates (Ahl ar-Ridda). It is possible that when he said that `Ali kept out of sight, the author meant what he and az- Zubayr did when people were meeting in the hall of the Banu Sa`ida. `Umar b. al-Khattab indicated that in the great speech he made in Madina at the end of Dhu’l-Hijja after the last Hajj he made. This speech is in the Musnad of Imam Ahmad (1:55, first edition; part 1, no. 391, second edition) from the hadith of Ibn `Abbas. In reality, the riwayats are confused when it comes to making clear what the position of `Ali b. Abi Talib was during the khalifate of Abu Bakr as-Siddiq. Many intrigues played their parts. Lies and fabrications have been woven around it with the intention of upsetting the one with confidence in Islam in general and the Companions in particular. They make a display of fear and enthusiasm about positions and property, even if it is in opposition to the shari`a. We transmit in what follows the soundest of the riwayats regarding the position of `Ali. Then we will bring some of the riwayats which say that he refused to take the oath of allegiance until Fatima, the daughter of the Messenger of Allah, may Allah bless him and grant him peace, died. We will make the forgeries and lies clear. Muhammad `Izza Daruza said in his book, ‘The Arab Race’ (7:14 et seq.), "At-Tabari related from `Abdullah b. Sa`id az-Zuhri from his uncle Ya`qub from Sa`id b. `Umar from al-Walid b. `Abdullah from al-Walid b. Jami` az-Zuhri that `Amr b. Harith asked Sa`id b. Zayd and said, "When was Abu Bakr given the oath of allegiance? Were you present at the death of the Prophet, may Allah bless him and grant him peace?" He said, ‘Yes.’ He said, ‘On the day that the Messenger of Allah,may Allah bless him and grant him peace, died, they did not want even part of a day to pass without meeting together. `Amr asked, ‘Did anyone oppose him?’ He said, ‘No, except for the one who was an apostate or who would have apostatized if Allah had not delivered them from the Ansar.’ He said, ‘Did any of the Muhajirun abstain?’ He said, ‘No, they followed in his homage without being summoned.’ (part 2, p. 447)" It is evident that what the speaker meant by saying what he did referred to the position of Sa`d b. `Ubada and his helpers on the day of the Hall and their striving for the rulership. Allah saved them and made them back down and follow Abu Bakr rather than bring about division, opposition and contention. The riwaya demonstrates the strong desire of the Companions of the Messenger of Allah among the Muhajirun and the Ansar to be very swift in the business of settling the problem of leadership. It tells that the Hashimites, who were among the Muhajirun, also followed in the oath of allegiance to Abu Bakr and that none of them abstained from it. At-Tabari related the tradition of `Ali giving homage to Abu Bakr immediately and openly when it is related with his isnads from Habib b. Abi Thabit that Ali was in his house when the news came to him that Abu Bakr was sitting for the oath of homage. He went out in his shirt without buttons or cloak in haste, not liking to delay giving him homage. Then he sat with him and sent for his garment to be brought to him and he put it on and stayed at the assembly. (2:447) In any case, that which is agreed upon in the riwayats of the Shi`a and elsewhere is that `Ali and the Banu Hashim immediately gave homage to Abu Bakr or, as at-Tabari related from one riwaya of the Shi`a, after some hesitation they supported him. This indicated a decisive proof that there was no clear will or implicit bequest from the Prophet, may Allah bless him and grant him peace, that the authority should belong to `Ali after him. At-Tabari related the same as that with other isnads in the report that `Ali and the Banu Hashim refused to offer allegiance to Abu Bakr as long as Fatima was alive because Fatima and al-`Abbas came to Abu Bakr asking for their inheritance from the Messenger of Allah, may Allah bless him and grant him peace, which consisted of his land at Fadak and his share of Khaybar. Abu Bakr said to them, "I heard the Messenger of Allah say, ‘We do not leave any inheritance. What we leave is sadaqa.’ The family of Muhammad will have provision from this money. By Allah, I will not leave anything that I saw the Messenger of Allah do. I will do it." Fatima parted from him and did not speak to him until she died six months after the death of the Prophet, may Allah bless him and grant him peace. `Ali saw people turning their faces from him and neither he nor any of the Banu Hashim paid homage to Abu Bakr. The story is a long one, but in the end, `Ali gave his homage to Abu Bakr, i.e. after the death of Fatima. One notes that the text of the report of at-Thabari makes the question of the inheritance the cause for the refusal of `Ali and the Banu Hashim to give their homage to Abu Bakr. Their seeking the inheritance from Abu Bakr means that they must have first recognised his khalifate. This contains a contradiction which makes the story break down. If it has any root at all, all that is possible is that after they had given their homage to Abu Bakr, they tried to get what they considered their inheritance from the Prophet. Abu Bakr brought them the hadith of the Prophet which he had heard and the business stopped at this point. Anything beyond that is an addition of the Shi`a and one of their intrigues because it is not possible that `Ali, Fatima and the Banu Hashim did not confirm Abu Bakr in the hadith which he related because they did not argue and persist after they had heard it. It is strange that the enemies of Islam attack Abu Bakr, may Allah be pleased with him, for denying Fatima her inheritance from Fadak and her share of Khaybar while when `Ali himself was appointed khalif, he did not give any of her heirs nor any of the Banu Hashim what the Messenger of Allah, may Allah bless him and grant him peace, left because of the hadith, "We do not leave inheritance." When Abu Bakr forbade that, he also denied his daughter `A'isha this inheritance.
Load more

Recommended publications
  • Hadith and Its Principles in the Early Days of Islam
    HADITH AND ITS PRINCIPLES IN THE EARLY DAYS OF ISLAM A CRITICAL STUDY OF A WESTERN APPROACH FATHIDDIN BEYANOUNI DEPARTMENT OF ARABIC AND ISLAMIC STUDIES UNIVERSITY OF GLASGOW Thesis submitted for the degree of Ph.D. in the Faculty of Arts at the University of Glasgow 1994. © Fathiddin Beyanouni, 1994. ProQuest Number: 11007846 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 11007846 Published by ProQuest LLC(2018). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 M t&e name of &Jla&, Most ©racious, Most iKlercifuI “go take to&at tfje iHessenaer aikes you, an& refrain from to&at tie pro&tfuts you. &nO fear gJtati: for aft is strict in ftunis&ment”. ©Ut. It*. 7. CONTENTS Acknowledgements ......................................................................................................4 Abbreviations................................................................................................................ 5 Key to transliteration....................................................................6 A bstract............................................................................................................................7
    [Show full text]
  • The Struggle Against Musaylima and the Conquest of Yamama
    THE STRUGGLE AGAINST MUSAYLIMA AND THE CONQUEST OF YAMAMA M. J. Kister The Hebrew University of Jerusalem The study of the life of Musaylima, the "false prophet," his relations with the Prophet Muhammad and his efforts to gain Muhammad's ap- proval for his prophetic mission are dealt with extensively in the Islamic sources. We find numerous reports about Musaylima in the Qur'anic commentaries, in the literature of hadith, in the books of adab and in the historiography of Islam. In these sources we find not only material about Musaylima's life and activities; we are also able to gain insight into the the Prophet's attitude toward Musaylima and into his tactics in the struggle against him. Furthermore, we can glean from this mate- rial information about Muhammad's efforts to spread Islam in territories adjacent to Medina and to establish Muslim communities in the eastern regions of the Arabian peninsula. It was the Prophet's policy to allow people from the various regions of the peninsula to enter Medina. Thus, the people of Yamama who were exposed to the speeches of Musaylima, could also become acquainted with the teachings of Muhammad and were given the opportunity to study the Qur'an. The missionary efforts of the Prophet and of his com- panions were often crowned with success: many inhabitants of Yamama embraced Islam, returned to their homeland and engaged in spreading Is- lam. Furthermore, the Prophet thoughtfully sent emissaries to the small Muslim communities in Yamama in order to teach the new believers the principles of Islam, to strengthen their ties with Medina and to collect the zakat.
    [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 Rightly Guided Caliphs and the Umayyads
    NATIONAL OPEN UNIVERSITY OF NIGERIA SCHOOL OF ARTS AND SOCIAL SCIENCES COURSE CODE: ISL 271 COURSE TITLE: THE RIGHTLY GUIDED CALIPHS AND THE UMAYYADS. ISL127 COURSE GUIDE COURSE GUIDE ISL271 THE RIGHTLY GUIDED CALIPHS AND THE UMAYYADS Course Team Muhibbudin G. Yusuf (Developer/Writer) - EACOED, OYO Prof. A.F. Ahmed (Editor/Programme Leader) - NOUN Dr A.R. Mustapha (Coordinator) - NOUN ii ISL127 COURSE GUIDE NATIONAL OPEN UNIVERSITY OF NIGERIA National Open University of Nigeria Headquarters 14/16 Ahmadu Bello Way Victoria Island Lagos. Abuja Office 5, Dar’es Salaam Street Off Aminu Kano Crescent Wuse II, Abuja Nigeria e-mail: [email protected] URL: www.nou.edu.ng Published By: National Open University of Nigeria First Printed 2012 ISBN: 978-058-635-0 All Rights Reserved iii ISL127 COURSE GUIDE CONTENTS PAGE Introduction ……………………………………………………...…. 1 What You Will Learn in This Course ………………………….…... 1 Course Aims …………………………………………………….…. 1 Course Objectives………………………………………………..…. 2 Working through the Course…………………………………….…. 2 Study Units……………………………………………….………… 2 Textbooks and References ………………………………………… 3 Assignment File………………………………………………..…… 4 Course Overview and Presentation schedule………………….…… 4 Assignment……………………………………………….……….… 5 Tutor-Marked Assignment …………………………………….…... 5 Final Examination and Grading………………………………….…. 6 Course Marking Scheme………………………………………….… 6 How to Get the Most from This Course………………………….…. 6 Facilitators/Tutor and Tutorials………………………………….…. 8 Summary……………………………………………….…………… 8 iv Introduction Welcome! ISL127: The Rightly Guided Caliphs and the Umayyads is a two-unit course available in the second semester for the B.A. Islamic Studies programme at the National Open University of Nigeria. This course aims at exposing you to the history of the four Orthodox Caliphs. The course places particular emphasis on their biographies and contributions to the development of Islam.
    [Show full text]
  • Download/Pdf/10872719.Pdf
    Florida State University Libraries Electronic Theses, Treatises and Dissertations The Graduate School 2019 Visitor Center Design and Possibilities for Visitor Engagement at ad Dir'Iyah HTaneeermi Atlajahganei Site Follow this and additional works at the DigiNole: FSU's Digital Repository. For more information, please contact [email protected] FLORIDA STATE UNIVERSITY COLLEGE OF FINE ARTS VISITOR CENTER DESIGN AND POSSIBILITIES FOR VISITOR ENGAGEMENT AT AD- DIR'IYAH HERITAGE SITE By TANEEM ALJAHANI A Thesis submitted to the Department of Interior Architecture and Design in partial fulfillment of the requirements for the degree of Master of Science 2019 Taneem Aljahani defended this thesis on October 31, 2019. The members of the supervisory committee were: Yelena McLane Professor Directing Thesis Jill Pable Committee Member Marlo Ransdell Committee Member The Graduate School has verified and approved the above-named committee members, and certifies that the thesis has been approved in accordance with university requirements. ii To my parents, Hamoud and Fatima, for their constant support and encouragement. iii ACKNOWLEDGMENTS I would like to express my heartfelt appreciation to my major professor, Dr. Yelena McLane for her invaluable support, guidance, and advice. Thank you for taking the time to share your thoughts and knowledge which helped me in completing this thesis paper. I would also like to thank my committee members, Dr. Jill Pable and Dr. Marlo Ransdell, for their consistent encouragement and insightful feedback. I am also very thankful for all my family and friends who have helped and motivated me throughout my academic journey. iv TABLE OF CONTENTS List of Figures .............................................................................................................................
    [Show full text]
  • Abdullah Ibn Rawahah." People Prepared Themselves to Set Off
    THE BATTLES OF THE PROPHET BY IBN KATHIR THE BATTLES OF THE PROPHET Ibn Kathir Translated by Wa'il Abdul Mufaal Shihab Dar Al-Manarah For Translation, Publishing & Distribution El-Mansoura - Egypt Tel.: 002050/384254 - Fax : 002050/310501 Hand phone: 012/3605049 P.O.BOX : 35I38 ® Dar Al-Manarah for Translation, Publishing & Distribution First edition 1420/2000 Second edition 1421/2001 1 * * * Dar Al-Manarah For Translation, Publishing& Distribution - El-Mansoura - Egypt Tel : 002050/384254 - Fax : 310501 Hand phone : 012/3605049 P.O.BOX : 35I38 Translator's Note Praise be to Allah. We thank Him, seek His Help and His forgiveness. We seek refuge in Allah from the evils within ourselves and that of our bad deeds. He whom Allah guides, is truly guided, and whom he Allah leaves to stray, none can guide him. I bear witness that there is no god but Allah and that Muhammad is His final Prophet. In fact, the task of translation is not an easy one. Rather, it is a tremendous one, particularly when it is related to religion. So, I ask Allah to forgive my sins and dedicate this work for His Sake. However, I would like to draw the attention of the readers to the following points: a) This translation is not literal one. Rather, it is an abridged translation. b) The translation of the Qur'anic verses are quoted from Yusuf 'Ali's translation of The Holy Q'ur'an. c) When I see it is necessary to comment on something I put it between square brackets: [t. J. d) This work is a part of Ibn Kathir's valuable work Al- Bidayyah wan-Nihayyah.
    [Show full text]
  • The Biography of the Prophet This Book Is Not Copyrighted
    ﺳﲑﺓ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ The Prophet's Biography May Allah exalt his Mention 1 Copyright © This book has been adapted from The Biography of the Prophet This book is not copyrighted. Any or all parts of this book may be used for educational pur- poses as long as the information used is not in any way quoted out of context or used for profit. This material has been reviewed and forwarded for publishing and distribution by the Eng- lish language section of the Department of Islamic Resources. Form #: 4606 Date: 14/01/1427 If you have any corrections, comments, or questions about this publication, please feel free to contact us at: [email protected] www.islamhouse.com 2 Pre-Prophethood Religious Conditions Great religions of the world had spread the light of faith, morality and learning in the ages past. However, by the sixth century AD, so completely were their scriptures and teachings distorted that had the founder or the Prophet of any one of them returned to Earth, he would unquestionably have refused his own religion and denounced its followers as apos- tates and idolaters. Judaism had, by then, been reduced to an amalgam of dead rituals and sacraments with- out any spark of life left in it. Also, being a religion upholding a strong racial identity, it never had a message for other nations or for the good of the humanity at large. Through mysticism and magic many polytheistic ideas and customs again found their way among the people, and the Talmud confirms the fact that idolatrous worship is seductive.
    [Show full text]
  • Ancient History of Arabian Peninsula and Semitic Arab Tribes
    Advances in Social Sciences Research Journal – Vol.7, No.5 Publication Date: May 25, 2020 D OI:10.14738/assrj.75.8252. Shamsuddin, S. M., & Ahmad, S. S. B. (2020). Ancient History of Arabian Peninsula and Semitic Arab Tribes. Advances in Social Sciences Research Journal, 7(5) 270-282. Ancient History of Arabian Peninsula and Semitic Arab Tribes Salahuddin Mohd. Shamsuddin Faculty of Arabic Language, Sultan Sharif Ali Islamic University, Brunei Darussalam Siti Sara Binti Hj. Ahmad Dean: Faculty of Arabic Language, Sultan Sharif Ali Islamic University, Brunei Darussalam ABSTRACT In this article we introduced first the ancient history of Arabian Peninsula, and pre-Islamic era and then we focused a spot light on the people of Arabian Peninsula, highlighting the four waves of migration of Semitic Arabs from the southern to northern Arabian Peninsula, then we mentioned the situation of Northern Arabs and their tribal fanaticism, then we differentiated between Qahtaniyya and Adnaniyya Arab tribes including their three Classes: Destroyed Arab, Original Arab and Arabized Arab. We also explained the tribal system in the pre-Islamic era, indicating the status of four pillars of the tribal system: 1. Integration and alliance among the tribes 2. Tribal Senate or Parliament 3. Tribes and sovereignty over the tribes 4. Members of the tribes and their duties towards their tribal society In the end we described the master of Arab tribe who was the brightest person had a long experience and often had inherited his sovereignty from his fathers to achieve a high status, but it does not mean that he had a broad sovereignty, as his sovereignty was symbolic.
    [Show full text]
  • University Microfilms
    INFORMATION TO USERS This dissertation was produced from a microfilm copy of the original document. While the most advanced technological means to photograph and reproduce this document have been used, the quality is heavily dependent upon the quality of the original submitted. The following explanation of techniques is provided to help you understand markings or patterns which may appear on this reproduction. 1. The sign or "target" for pages apparently lacking from the document photographed is "Missing Page(s)". If it was possible to obtain the missing page(s) or section, they are spliced into the film along with adjacent pages. This may have necessitated cutting thru an image and duplicating adjacent pages to insure you complete continuity. 2. When an image on the film is obliterated with a large round black mark, it is an indication that the photographer suspected that the copy may have moved during exposure and thus cause a blurred image. You will find a good image of the page in the adjacent frame. 3. When a map, drawing or chart, etc., was part of the material being photographed the photographer followed a definite method in "sectioning" the material. It is customary to begin photoing at the upper left hand comer of a large sheet and to continue photoing from left to right in equal sections with a small overlap. If necessary, sectioning is continued again — beginning below the first row and continuing on until complete. 4. The majority of users indicate that the textual content is of greatest value, however, a somewhat higher quality reproduction could be made from "photographs" if essential to the understanding of the dissertation.
    [Show full text]
  • Methodologies for the Dating of Exegetical Works and Traditions: Can the Lost Tafsı¯R of Kalbı¯Be Recovered from Tafsı¯R Ibn Abba¯S (Also Known As Al-Wa¯D.Ih.)? *
    13 Methodologies for the Dating of Exegetical Works and Traditions: Can the Lost Tafsı¯r of Kalbı¯be Recovered from Tafsı¯r Ibn Abba¯s (also known as al-Wa¯d.ih.)? * MICHAELE.PREGILL Introduction CHOLARSHAVELONG sought to recover genuine sources from Sthe early Islamic period for what they might tell us about the con- tours of Islamic discourse before the imposition of normative stan- dards and concepts associated with the construction of Sunni orthodoxy in the third/ninth and fourth/tenth centuries. Before the emergence of ‘classical’ Islam restricted and reshaped the parameters of acceptable thought and practice, the earliest generations of Muslims naturally entertained a broader spectrum of possibilities in the realms of devotional practice, law, historical recollection and interpretation of the Qur’an. The gradual articulation of orthodox standards led to active or passive censorship of received material, for example as presented in the Qur’an commentary of Abū Ja1far al- 2abarī (d. 311/923), the first great monument to the nascent ideology of Sunnism in the tafsīr genre. Thus, identifying authentically pre- classical literary works, or at least authentically pre-classical strata of material within works composed at a later time, has long been a pri- ority for scholars of tafsīr, just as it has been for those working in other fields in the study of the early Islamic tradition. * I would like to acknowledge the many helpful comments I have received on this paper from various scholars, especially Andrew Rippin and Gerald Hawting; Devin Stewart and Walid Saleh have also offered much-needed advice. 393 Michael E.
    [Show full text]
  • A Critical and Comparative Study of the Spoken Dialect of Badr and District in Saudi Arabia, M
    A CRITICAL AND COMPARATIVE STUDY OF THE SPOKEN DIALECT OF THE NARB TRIBE IN SAUDI ARABIA A thesis presented to the University of Leeds Department of Semitic Studies by ALAYAN. MOHAMMED IL-HAZMY for The Degree of-Doctor of Philosophy April YFr fi xt ?031 This dissertation has never been submitted to this or any other University. PREFACE The aim of this thesis is to describe and study analytically the dialect of the Harb tribe, and to determine its position among the neighbouring tribes. Harb is a very large tribe occupying an extensive area of Saudi Arabia, and it was impracticable for one individual to survey every settlement. This would have occupied a lengthy period, and would best be done by a team of investigators, rather than an individual. Thus we have limited our investigation to-two"-selected'regions, which we believe to be representative, the first ranging from north-east Rabigh up to al-Madina (representing the speech of the Harb in the Hijaz), and the second ranging from al-Madina to al-Fawwara in al-Qasirn district (representing the speech of the Harb in Central Arabia). We have thus left out of consideration an area extending fromCOsfän to Räbigh, where some-. members-of the Harb, partic- ularly those of the Muabbad, Bishr and Zubaid clan live. We have been unable in the northern central region, to go as far as al-Quwära and Dukhnah. However, some Harbis from the unsurveyed area were met with in our regions, and samples of their speech were obtained and included. Within these limitations, however the datä'collected are substantial and it is hoped comprehensive enough to give a clear picture of the main features of the Harb dialect.
    [Show full text]