Sayings Of Prophet Research Articles

Principles of Emotional Stability among Muslim Youth and its Educational Applications in the Personality of Prophet Joseph (Yusuf), Peace be Upon Him

Objectives: The aim of this study is to formulate the Islamic principles of emotional stability among Muslim youth, considering them the most important groups in society. This is particularly important due to the contemporary challenges faced by youth today, which intensify their tension and emotions. It was necessary to infer the Islamic principles of emotional stability that teach youth to control their emotions and confront their problems in a balanced manner. Additionally, the aim is to acknowledge the indicators of emotional stability in the Holy Quran and the Sunnah of the Prophet, peace be upon him. Methodology: The study employs a descriptive-analytical approach, involving the examination of Quranic verses and Prophetic sayings containing specific emotions. Subsequently, Islamic principles of emotional stability are formulated, followed by their pedagogical application to the character of Yusuf, peace be upon him. Results: The study concluded that emotional stability is a contemporary necessity for Muslim youth. It demonstrates that emotions have both positive and negative effects on human behavior. Additionally, there are Islamic principles for emotional stability, and it is considered that the prophets are perfect role models in this regard. This helps youth achieve numerous benefits in their daily lives. Summary: There are various types of emotions, and clear indications of emotional stability are mentioned in the Holy Quran and the Sunnah, from which Islamic principles of emotional stability can be inferred. The character of Yusuf, peace be upon him, serves as a pedagogical application for emotional stability in some aspects. Most likely, the results have a positive reflection of emotional stability in the lives of the youth. Recommendations: This study recommends training youth in emotional stability strategies through training courses, workshops, and inclusion of educational curricula addressing content of emotional stability. Furthermore, it suggests guiding graduate students to conduct research on youth emotions and treatment methods.

Tajdid Iman Al-Muslimin fi Qoryati Silandurung min Khilali Barnamij Khidmati Al-Mujtama' fi Syahri Ramadhon

Learning Islamic sciences and the Quran profoundly influences individual and community faith renewal in various aspects. Employing a descriptive research approach, analyzing Quranic verses, prophetic sayings, and community leaders' opinions, a study conducted in Silandurong village during Ramadan revealed a lack of enthusiasm among its predominantly Muslim population for Islamic education and Quranic reading. Reasons include parental neglect in nurturing proper beliefs, societal indifference toward the illuminating religion, and governmental neglect of religious programs. Despite a Muslim majority, attendance at prayers and educational sessions barely reaches 5%, even during Ramadan. To address this, the researcher recommends the establishment of educational councils, memorization circles, and Islamic evening schools for children to revitalize faith and foster community well-being, promoting comfort, tranquility, stability, and security from harm.

The literal structure of sacred letters in contemporary Iraqi painting

This research is concerned with the study of (the lettering structure of the sacred letters in the contemporary Arabic formation), which worked on studying the structure of the Arabic letter within the limits of the sacred speech, and the great role that the speech played when it was embodied within the artistic works, whether it was drawing, sculpture or ceramics. The first is the preservation of Islamic heritage and arts, which were distinguished by the most important element in them, which is the Arabic letter and calligraphy, which gained their sanctity from the Noble Qur’an and the noble prophetic sayings. The researcher reached a number of results, including: 1- The contemporary literal structure of artistic discourses, with their different types and their preoccupations in Arabic formation, revealed divine connotations that are liberated from their rules. 2- Representing the literal structures in their abstract forms through dealing with the details, disposing of the mass, and manipulating the texture to broadcast a sacred discourse represented by simulating the essence, and by activating the technical feature within the formation of contemporary discourse and its data, which is a procedure to introduce sacred connotations to convey the meaning and undermine the similarity and simplify it with plastic and semantic dimensions.

The Prophetic Speeches (Hadith) on Sciences and Scientists: Application of the "Text from Text and D+" Theory

This study aims to apply the theory of "Text from Text and the Plus Dimension" in the analysis of the Prophetic discourse found in the section on the virtues of knowledge and scholars from Imam Sahih al-Bukhari's book. This section covers several topics, including the virtue of gathering for the sake of learning, the superiority of a scholar over a worshipper, the excellence of jurisprudence in the religion of Allah, the acquisition of knowledge through the passing away of scholars, the merit of inviting people to Allah, the continuing benefit of beneficial knowledge after a scholar's demise, the warning against seeking knowledge for purposes other than Allah, and the Prophet seeking refuge from knowledge that brings no benefit. This is an applied analytical study that aims to elucidate the scientific miraculousness in the Prophetic hadiths and explain the meanings of the Prophetic sayings in harmony with scholars and the majority. It also seeks to derive moral lessons from the hadiths and reveal meanings that might be ambiguous or hidden using the "Text from Text and the Plus Dimension" theory in the analysis of the Prophetic discourse. The study arranges the sentences of the hadiths in the section on the virtues of knowledge and scholars from Sahih al-Bukhari's book and examines their meaning and rhetorical composition. It links them with mathematical geometric relationships such as rotation, expansion through magnification and contraction, withdrawal (beginning with the beginning), and reflection (beginning with the end). The study adopts an analytical and explanatory methodology to achieve its objectives, and the corpus of the study consists of Prophetic hadiths from the section on the virtues of knowledge and scholars from Sahih al-Bukhari's book, along with all its topics. This research builds upon two previous studies where the theory was applied to analyze the Prophetic discourse: "Inviting to Contemplate the Prophetic Discourse: Text from Text and the Extra Dimension in the Analysis of the Prophetic Discourse" (Al-Rawajfeh, 2020) and "The Theory of Text from Text and the Extra Dimension in the Analysis and Miraculousness of the Prophetic Discourse: An Application to the Book of Faith from Sahih al-Bukhari" (Al-Rawajfeh and Al-Jubbah, 2023)

A critical reading of George Tarabichi's book “Min Islam Al-Quran Ila Islam Al-Hadith”

The well-known Syrian thinker and translator, George Tarabichi, presented a new perspective on Islamic heritage in his book "Min Islam Al-Quran Ila Islam Al-Hadith." In his original perspective, Tarabichi questioned many Islamic beliefs, such as the legislative role of the Prophet Muhammad (peace be upon him), the status of his traditions (Hadith), and the authenticity of their attribution to him. Moreover, Professor Tarabichi followed a general skeptical approach towards the Prophetic tradition (Sunnah), using terms like fabrication, lying, and invention to describe the Prophetic sayings regardless of their strength. He employed scientific and historical logic in his assessment. The study follows Professor Tarabichi’s book "Min Islam Al-Quran Ila Islam Al-Hadith", providing a focused examination of the level of accuracy and objectivity present or absent in his engagement with Islamic heritage, particularly the Prophetic Sunnah.

A comprehensive and comparative examination of the four jurisprudential schools of thought associated with the Code of Laan (In the light of al-Fiqh Alal Madhahab AlArba Al-Jaziri)

Islam assures the rights and protection of all humans. That's why it guides us to forbid all those acts that could harm others. The Prophet Muhammad, peace be upon, has declared it against Islam to damage anyone. "The true Muslim is he from whose tongue and hands others are safe." Allah the almighty has not only ordered to keep protected the respect and dignity of others but has introduced laws to punish the malpractices. The punishments are based on the level of commitment, as ordered. Don't do backbiting or don't describe shortcomings of others, don't call names and don't give nicknames, "don't be jealous of one another, "don't keep enmity to one another," even have forbidden from actions that create confusion and misconceptions. The Prophet says, peace be upon him, "Don't make perceptions as mostly perceptions lie." On this basis, Islam has introduced cases where a person blames somebody for adultery, and then they must provide four witnesses. Otherwise, he has to punish 80 whips for making a false accusation. Similarly, if somebody blames their spouse, they must swear five times for their justification. As Islam purely believes in protecting rights in a family system, keeping the rights of spouses, it's essential to protect the rights of marriages and families too. A person who commits such swears has to separate from their spouse and is called "Li'aan," a person who curses themselves or has sworn allegations of adultery committed by one's spouse.

Reformist Revival of Falsafa’s Soteriology

The article highlights one of the most important aspects of the modernizing potential of Falsafa (hellenizing philosophy of classical Islam), associated with the significance of the soteriological concept developed within its framework for the soteriological concept that began in the 19th century reconstruction of theological discourse. On the example of the activity of Jamaladdin al-Afghani (d. 1897), Muhammad Abduh (d. 1905), Rashid Rida (d. 1935) and other reformers, it is shown how thinkers inspired by the ideals of scientific rationality and socio-cultural progress overcame the eschatologism of traditional theology, applying to the intellectualistically and presentistically oriented soteriological teachings of the Muslim peripatetics, primarily Ibn Sina (Avicenna; d. 1037) and Ibn Rushd (Averroes; d. 1198). In fact, denying the normativity of hadiths (reports of proper prophetic sayings) as a source of creed-aqida, modernists exclude from the traditional list of obligatory dogmas all principles based on hadiths, including traditions on the nearness of the end of the world and the signs that precede it. The article pays special attention to the reformist rehabilitation of Falsafa’s theses, previously qualified as heterodox: the immateriality of the soul, the unresuscitatability of the earthly body, the otherness of the otherworldly corporeality, the intellectual-imaginative nature of the afterlife, the universality of final salvation (apokatastasis).

Understanding Sufism: A Multi-Dimensional Phenomenon

This article is about Muslim Sufism which is practical form of Islam. Sufism is always under severe attack. It is reality that illiteracy has shadowed the real face of Islam and started some un-Islamic rituals which supported the stance of hard liners. In this article with the help of Quranic verses and sayings of Prophet ﷺ, I have tried to prove that Sufism is not out of Islam. When worldly minded people over took the control of Muslim world, some high ranked pious people appeared on the scene to purify the religion. This article gives a brief history and sayings of notable Muslim scholars about Sufism. I also try to highlight the different dimensions of Sufism. It is an important part of Islam and the Muslim society is well aware of its presence in their religion. The references from the Holy Book show that this term is in favour of Islam and can’t go against the religion. The sayings of Holy Prophet ﷺ declare ways towards Allah Almighty is the real way. Muslim Sufis always preached Islam and obeyed the sayings and deeds of the Messenger of Allah.

The Role of the Malaysian Islamic Development Corporation in Monitoring Halal Food and Cosmetic Products: A Descriptive Analysis Case

This study aims to highlight the guiding, and moral role that the Malaysian Foundation for Islamic Development presents in all aspects of Malaysian life as a complete and comprehensive method advocated by Islam as a law that draws from the Sharia and its provisions based on the prophetic saying: “The permissible is clear, and the forbidden is clear, and there are suspicious matters between them that many people are not aware of…”. It also shows that Malaysian Foundation for Halal food act rely on consuming Halal meet only, with permissibility to benefit from slaughtered animals' skin as pure material which was given to us by Allah. The study also shows the Foundation’s interest in following up the non-Muslim community’s treatment of animals, and that they should treat them with respect and care. The Foundation advocates to perform slaughtering animals as stipulated in Shariah, avoiding electric-shock of animals, or throwing them in an inhuman manner. In order to make this goal a reality on the ground, the Foundation appeals to the regulatory authorities to follow up the implementation of the standard specifications for halal products. The Malaysian foundation focuses on halal food ingredients, cosmetics products, medicines, and other Halal related products that are useful to the mankind, accompanied by ethical standards. The researcher relied on the descriptive and deductive analytical method, with the aim to reach the desired outcomes. The study includes two axes: First, it deals with the role of the Malaysian Development Foundation in supervising exports and imports of Malaysian food and medicine products. Second: it studies the situation of the (Halal) brand logo on Malaysian products assessing its profitability in international trade arena and Shariah supervisory professionalism which is adhered to by the Foundation

التحديات التي تواجه تعليم المرأة من منظور الفكر التربوي الإسلامي المعاصر

This study investigated the challenges of women education in the light of Islamic educational thought, which is an important topic in an era where women education faces tremendous challenges and debates. The significance of the study resides in shedding light on the current educational Islamic thinking of the present time in an attempt to demonstrate how it tackles the issue of women education, particularly those who claim that Islam prohibits and restrains the education of women. The paper also tried to explicate the most important challenges encountered by women in acquiring their rights to education. Data were collected by a descriptive analytical method to answer the set questions regarding the challenges that women face against a background of Islamic thought on education that stipulates given ways for dealing with women in general and their education in particular. Findings revealed that: no specific Qura’nic verse or a prophetic saying was found that prohibits the education of women or defines a particular type of education for them. Educating women on equal basis is a prerequisite for progress and development for any community. Therefore, the researcher recommended that women must be allowed to exercise their rights in any type of education they choose based on their ambitions, merit and preference

مخدوم محمد ہاشم ٹھٹوی : قرآنیات سے متعلق تصانیف کا تعارفی مطالعہ: Makhdoom Muhammad Hāshim Thattvī: An Introductory Study of Writings on Qur’ānic Sciences

Makhdoom Muhammad Hāshim Thattvī (1692- 1761) was one of the eminent Islamic scholars, authors, jurists, interpreters of Quran and Ḥadīth from Sindh. His expertise in various branches of Islamic knowledge is matchless. He made a great contribution toward understanding and interpreting Quran, Ḥadīth and Fiqh. He wrote approximately 350 books and booklets on various topics of Islamic sciences. His books are filled with precious Knowledge of Quran, ḤadIth and Fiqh. He has also produced great work in the field of Qur’ānic studies and wrote tafsīr in Arabic and Sindhi languages which is known as al-Tafsīr al-Hāshmī and Tafsīr-i-Hāshmī. This article presents an introductory study of his works on Qur’ānic sciences. It explores that Thattvī, has provided precious literal and exegetical meanings of Qur’ānic words. He interpreted the Quran with the help of Quran, ḥadīth and sayings of Prophet's companions.

A Critical Study of the Role of the Prophet in Religious Epistemology in al-Ghazali’s View

For al-Ghazali, “prophet-hood means preaching God’s words and the prophet is the preacher of God’s words”. The main question of the present study is what part in al-Ghazali’s view the prophet has in knowledge about God and what challenges his views bring. A discussion of “miracle” as the reason for the truthfulness of the prophet is absolutely essential for tackling that question. From al-Ghazali’s point of view, prophets’ knowledge is gained through a light shed onto their hearts, rather than through sensations or education. Some recipients of the prophets’ knowledge only imitate what they hear, while some enjoy insights. In al-Ghazali’s work, imitation is of two kinds: acceptable and unacceptable. He believed that Islamic scholars (ūlamā) can achieve understanding on their own and it is only the masses who imitate. One of al-Ghazali’s stances where one could see the role of the prophet in his religious epistemology is on the necessity of thanking the Giver of blessings (wujūb-i shukr-i mun’im): from his point of view, the necessity is jurisprudential and stated by the prophet rather than rational. According to him, reason cannot achieve knowledge about the affairs because of which the prophet was appointed, and this is why the prophet was appointed. But, if reason cannot achieve knowledge about the affairs, how can it affirm the prophet’s prophet-hood and message? In some of his works al-Ghazali regards miracle as the proof for the truthfulness of the prophet. In some others, in addition to miracle he refers to such evidence as prophet’s words, actions, and states in which the prophet was, reported numerously by different narrators and through different chains of transmission. He maintains that the role of reason and theory is merely that through miracle they make sense of the truthfulness of the prophet. Then they depose themselves, admitting that whatever the prophet says about God and the Day of Judgment is acceptable. And this is among the affairs in understanding which reason enjoys no independence. Nor does it understand its impossibility. But even if we involve reason at the stage of proving truthfulness of the prophet, then it is the reason which should affirm the good of the truthfulness (ḥusn-i sidq), thereby jurisprudential good and evil being questioned. From a point of view outside religion and using a rational and argumentative method this study critiqued and examined al-Ghazali’s teaching on prophet-hood, and reached the conclusion that his view changed in his different works. In his theosophical works he said that reason judges that anyone who claims to be a prophet and produces a miracle is necessarily truthful, and then reason withdraws, assumes an instrumental role, and submits to the prophet’s remark. In some other works, however, he does not consider miracle to be enough, as miracle might be confused with magic, and therefore he thinks that proving the prophet’s truthfulness needs further signs. In general, al-Ghazali’s explanation of the epistemological role of the prophet in people’s acquisition of knowledge has many flaws which have been addressed in this article. On the one hand, he acknowledges reason’s limits and thinks that appointment of the prophet is accounted for by the fact that the prophet understands affairs that go beyond reasoning. On the other hand, he states that reason can discern the existence of the prophet as well as the fact that the prophet can understand affairs beyond reasoning. Yet it cannot understand what the prophet understands. There occurs a paradox, which is how it can be rationally proved that a person can understand affairs beyond reasoning. When reason does not have access to the affairs, it might have no judgment: there could be a mention of faith only. Reason can only consider the possibility of such a thing. But it cannot prove it i.e. cannot demonstrate undoubtedly and rationally that the one who is the prophet can understand affairs beyond reasoning. In fact, on the one hand it seems that reason is the chief determinant, as it understands prophet’s truthfulness. On the other hand, even if we ignore the challenges connected to the issue, it seems that the prophet plays a very determinant part in religious knowledge, and that without revelation given by the prophet reason fails to enter the field of religious knowledge. Furthermore, since in al-Ghazali's view the prophet is connected to the main source of knowledge and is taught by God and Gabriel, his words are preferable over limited human reason’s judgment, and thus although al-Ghazali tries hard to provide an argument for prophet’s truthfulness, in his religious epistemology the prophet has the highest status.

Islamecocriticism: Green Islam Introduced to Ecocriticism

Close readings in the field of ecocriticism reveal enormous efforts by persistent ecophilosophers and creative literary figures for saving the planet from its doomed devastation. Nevertheless, Bahar Davary observes that literary and critical environmental works in academia are “heavily Euro-American. There has been little mention or recognition of those who are engaged in the struggle in the rest of the world” (12). Current environmentalism needs to embrace the entire globe with its varied ideologies in search of appropriate solutions. This article offers a unified body of Islamic thought that proposes global solutions for nature deterioration. Islam introduces ideological alternatives to overriding Western mindsets out of the common belief that the solution to ecological degradation resides in ideological change. In addition, the environmental dilemma as a spiritual crisis necessitates a return to spirituality and religious discourse. Lawrence Buell proposes that the expansion of understanding of the rightful ecocritical canon requires “encompass[ing] nothing less than all the literatures of the world, with critics throughout the world [which] is still in its early stages” (92). The current study answers his call through introducing Islamic ecocritical theory to the study of literature. Islamic thought is based on primary and secondary sources. Primary sources include the Qur’an and the Sunnah.1 They have a complete body of green verses and Prophetic sayings that tackle nature and shape its relationship to humankind. Secondary sources are firmly rooted in primary sources and encompass: consensus, analogy, juristic preference, public interest, inference, reason, and local custom. They can play a vital role in laying an Islamic environmental jurisprudence that faces nature subjugation. Primary and secondary sources of Islamic thought form an ideal foundation for the literary analysis of nature writings. Integrating Islam in ecocriticism is appropriately labeled Islamecocriticism.

What is Islamic Law? How Should We Study It?

“When did pious speculation by Muslim individuals become Islamic law?,” asks Professor Joseph Lowry in his essay. He suggests that formal institutions applying legal norms historically may not have been necessary for the formation of Islamic law, especially if we understand that term to mean a collection of “juristic discourses.” Although we should not assume that the Qur’an and the prophetic sayings inevitably culminated in a legal tradition, we can certainly see these sources as contributing to a “distinctively Islamic legal hermeneutics.” Read more to see how, and why scholars should clarify their own working definitions of “Islamic law” in their own discourse and use of the early sources.

TRANSLATING Kināyah ᶜan mawṣūƒ (METONYMY OF A MODIFIED OBJECT) IN SOME PROPHETIC HADITHS

The Prophetic Hadith (i.e. sayings of the Prophet) is full of rhetoric devices present throughout His sayings. One of the basic rhetorical devices is metonymy. Metonymy is a pervasive linguistic phenomenon in all cultures, in both spoken and written discourse. This paper investigates metonymy in Arabic language and its translation in general and assessing the translation of Kināyah ᶜan mawṣūƒ (metonymy of a modified object) in Khan’s translation (1997) of Ṣaḥiḥ Al-Bukhārῑ in particular. The distinctive style and the special nature of the Prophetic sayings make the translation of metonymy in the Prophetic Hadith stands as a challenging task for translators. Thus, the present study aims to arrive at the impact of translating metonymy in producing an effective language and the extent to which it is relayed accurately in the target language. The selected metonymies are extracted, analyzed and followed by the assessment of their translations. One of the purposes of the present research is to identify the extent to which metonymies in the Prophetic Hadith deepen their reading comprehension and investigate the strategies of translating metonymies of modified objects in the Prophetic Hadith. In order to observe the highly rhetorical style of Prophetic sayings and not to sacrifice part of their meaning, the source-oriented approach is recommended here in order to render the taste of the original culture and profound its values to the target reader.

THE ENGLISH TRANSLATION OF Kināyah ᶜan ṣiƒah (METONYMY OF AN ATTRIBUTE) IN SELECTED PROPHETIC HADITHS

Metonymy is a linguistic phenomenon that is an essential part in all cultures. Therefore, the present study aims at discussing metonymy in general and analyzing the translation of Kināyah ᶜan ṣiƒah (metonymy of an attribute) in Khan’s translation (1997) of Ṣaḥiḥ Al-Bukhārῑ in particular, to examine the impact of translating metonymy on producing an effective and rhetorical language. Besides, it attempts to identify to what extent metonymy is rendered accurately and intelligibly into the target language, i.e. English. The data collected consists of 31 metonymic expressions in the Prophetic Hadiths. The selected metonymies are identified and analyzed in accordance with the translation at hand. Furthermore, the current study adopts Toury’s source-oriented translation (1995) in translating metonymy that prioritizes the taste of the original culture. Since the target readers are non-Arab Muslims, this implies that aim of translation is to observe the highly metonymic style of the Prophetic sayings in order not to sacrifice part of the metonymic meanings and to enrich the target language both linguistically and culturally; in turn, gain close access to the linguistic features and customs of the source language. The source-oriented approach is recommended here so as to maintain the cultural input of the source language, i.e. Arabic, in an attempt to circumvent the peculiarities of the source text. تعد الکناية ظاهرة لغوية أساسية في کل الثقافات، ولهذا تهدف هذه الدراسة إلي مناقشة الکناية بشکل عام وإلي تحليل وتقييم الکناية عن صفة في الأحاديث النبوية في کتاب صحيح البخارى وترجمتها عن خان (1997) بشکل خاص، في محاولة لتقييم الدور الذى تلعبه ترجمة الکناية في توصيل لغة بلاغية مؤثرة، بالإضافة إلي محاولة تحديد إلي أي مدي تم ترجمتها إلي اللغة المستهدفة- الإنجليزية- بشکل دقيق وفعال. کما أن مادة البحث تشمل 31 مثال للکناية عن صفة، ولقد تم في هذه الدراسة استخراج هذه الکنايات، وتحليلها، وتقييم الترجمة الخاص بها، وذلک في محاولة لبحث النهج المتبع في ترجمة هذه اللون البلاغي في الأحاديث النبوية. وکما تتبعت هذه الدراسة المنظور الموجه للغة المصدر (Source-Oriented Translation) لتوري (1995)، والتي من أولوياتها نقل ثقافة اللغة الأصلية في الترجمة. حيث أن القارئ المستهدف هو المسلم الغير ناطق بالعربية فکان هدف هذا البحث الحفاظ علي ثراء لغة الأحاديث الشريفة، وعدم التضحية بجزء من معانيها وتسعي أيضا إلي إثراء اللغة المستهدفة لغويا وثقافيا. ويعد المنظور الموجه للغة المستهدفة أکثر المناهج ملائمة لترجمة الحديث لأنها تنقل ثقافة النص الأصلى، اللغة العربية، محاولة نقل خصائص اللغة المصدر.

Depiction of Hazrat Adam (A.S) in the Poetry of Rehman Baba

Abstract
 Rehman Baba is considered a famous folk poet of Pashto. His poetry is mystic rather universal. The messages his poetic verses convey are universal as well as local. The locals and the foreigners, having comprehension of his poetic creations, entertain humanistic love and attachment with him. He is loved particularly amongst Pashtuns because his poetry is written in Pashto language. The Pashtuns without the any bias of age and gender entertain love and devotion to his poetry. His poetry has depicted the soul and body of the Pashtun’s culture. That’s why, most of his poetry has taken the shape of proverbs amongst Pashtun. Talmeeh refers to the historical, political, ethical and religious events or the Quranic injunctions and prophetic sayings. Poetry of Rehmana Baba is abundant in religious Talmeehat. He has depicted Hazrat Adam (A.S) in his poetic creation on various places. There is a strong need to analyze it. This paper examines and analyzes the religious Talmeehat focusing particulary related to Hazrat Adam (A.S).

An Earlier Copy of al-Suhrawardī’s ʿAwārif al-Maʿārif and Its Scribe, Abū Ṭāhir al-Ḥanafī

This paper introduces an accomplished Ḥanafī traditionist [muḥaddith] named Abū Ṭāhir ʿAbd al-Salām Ibn Abī al-Rabīʿ al-Shīrāzī (b.bef.590/1194, d.661/1263), and two newly-discovered manuscripts that shed light on his life, works, and networks. The first manuscript is an earlier copy of ʿUmar al-Suhrawardī’s (539-632/1145-1234) influential Sufi treatise, Benefits of Intimate Knowledge [ʿAwārif al-Maʿārif] that Abū Ṭāhir copied in 603/1206. In addition to updating the terminus ad quem of al-Suhrawardī’s masterpiece, the manuscript also preserves a significant audition [samāʿ] record. While Abū Ṭāhir transcribed this early copy, he seems to have neither participated in the later transmission of the work nor formed a Sufi identity. A well-connected traditionist who has not yet received scholarly attention, he wrote many works, none of which have been studied so far. This paper introduces his life and works, traces his immediate teachers and pupils in transmitting prophetic sayings, and analyzes a hitherto unstudied manuscript of his Forty Sayings on the Virtue of Praying for the Messenger of God [Al-Arbaʿūn fī Faḍīlat al-Ṣalāt ʿalā Rasūl Allāh]. The paper demonstrates that the study of al-Suhrawardī’s ʿAwārif al-Maʿārif by non-Sufi traditionists can be traced back to its earliest extant copy available to us.

PLURALISM AND COMMUNAL HARMONY: STUDYING THE CONTRIBUTION OF SUFIS

The concept of peace and communal harmony and coexistence and the subsequent prospects for establishment of Pluralistic Society in the global context vis-à-vis the role of Sufis has become an advanced discourse of contemporary academic activity. Appreciating and evaluating all discussions and conjectures about communal harmony and also giving a due space to the definitions that are being assigned to it in the modern world, the present paper is an attempt to discover the roots and origin of peace both as a concept and as a process are found in the early Islamic period. Most of the features of the current wave of peace and co-existence, in fact, owe its origin to the persuasion of Holy Quran and the sayings of Prophet. March of prominent Sufis in the far off lands, dissemination of knowledge and learning, establishment of khankahas and maktabas, the process of migration, Promotion of Sufi institutions and the concept of peace and justice are some of the features essentially with Islamic orientation which encourages Pluralistic viewpoint at doctrinal and practical levels. The paper as such would sketch out the scope, role as well as the impact of all such factors on the mode of pluralism that has got roots both in the civilization of Islam and Sufi way of life. Furthermore the proposed paper is an attempt to evaluate the role of Sufis and their institutions in secularizing and harmonizing the cultural and civilizational ethos of mankind in all periods of history. The paper is getting exceedingly important in its relevance in present day human circles as Sufis have played a wider role in bringing peace prosperity and co-existence in entire humanity. A Sufi right from his dawn up to desk always creates concept of brotherhood irrespective of color, caste, creed or religion and accordingly their teachings from ancient times till date and in future have strengthen human bonds by their modest and compassionate nature. Sufis are examples in this regard as it is evident from pages of history that their role has been bringing of humans in on circles i:e circle of love and fraternity.

A-2 The Prophetic Comprehensive Sayings in Enticement & Intimidation

The words, actions & salient approval of the Holy Prophet Hazrat Muhmmad SAAW is called Hadith. Undoubtedly, this is the second source of Islamic law after the noble Quran. Therefore, it is remained unchallenged and undisputed throughout the centuries & unanimously acknowledged by the Muslims. The language of Hadith is perfect, inclusive , comprehensive and extensive which is full of rhetoric and eloquence. This is one of the major characteristics of the Prophet; Hazrat Muhammad SAAW that he has been bestowed with comprehensive words. The Prophetic Hadith brought various meanings , ideas and benefits in very brief words so, it is very easy to memorize, preserve and propagate these Hadiths. This article illustrates comprehensiveness and excellence of the prophetic Hadiths with special reference to enticement and intimidation..