This study seeks to investigate the treatise of Abū al-Hasan b. Abd al-Rahman b. Muhammad al-Khatīb al-Shirbīnī al- Shāfiʻī (d. after 1028/1619) entitled Fatḥ al-Raḥīm al-Raḥmān fī tafsīr Āyat "inna Allāha yaʼmuru bi al-ʻadl wa al-iḥsān" based on the manuscript of the author. Shedding light on the translation of this unknown scholar, as it is evident from the title of the treatise that it contains the interpretation of this verse, which is well known among scholars and commentators as the most (...) comprehensive verse in the Qur’ān. In this tafsīr, Shirbīnī used many exegetical methods such as exegesis of the Qur'ān with the Qur'ān, exegesis of the Qur'ān with the Sunnah, exegesis of the Qur'ān with the sayings of the Companions, and al-tafsīr bi-al-raʼy, as well as tafsīr approaches such as linguistic tafsīr, the science of munāsabāt, and causality of nuzūl to analyze the meanings of the verse in depth. Another feature that increases the importance of this treatise is that al-Shirbīnī refers to the primary source tafsīr books together with their glosses, sometimes quoting from the commentators verbatim, and sometimes making meaning-based quotations from them, which is the most obvious indication of his exegetical ability and scholarly competence. In this work, he adopted a syncretic approach while emphasizing the meanings of the verse and followed an analytical-critical method while examining the subject. For this reason, he analyzed all the words in the verse one by one, dwelt on the meanings and interpretation of the words, and criticized their views after including the views of the commentators. Therefore, he applied the analytical exegesis method very successfully in this work. Accordingly, he analyzed the narrations related to tafsīr and mentioned the Companions' names during the narration. In particular, he analyzed the narrations from Ibn 'Abbas (d. 68/687-88) about the words al-ʻAdl and al-iḥsān, and stated that there was a dispute between the narrations about the phrase al-iḥsān. He took a scientific stance on the derivation of the word "Allah,” debated between those who accepted it and those who rejected it. He stated that the derivation of the word was not satisfactory and reliable. In the tafsīr of the words al-ʻAdl and al-iḥsān, he discussed the isnāds in Muqātil b. Sulayman’s (d.150/767) tafsīr emphasizing that he received the tafsīr of al-ʻAdl from Ibn 'Abbas and the tafsīr of al-iḥsān from 'Ali b. Abī Tālib. This approach is an important example for the isnād analyses of Muqātil b. Sulayman who was criticized for neglecting isnād chains in his tafsīr. He also criticized al-Baydāwī for being influenced by some of Zamakhsharī's sectarian and theological views. He classified the issue of kinship according to usūl, furū', and hawāshī, expanded the meaning of the verse, and insisted that the message of this verse encompasses all relatives, regardless of the degree of kinship. He was influenced by Latāʾif al-Ishārāt, al-Kashshāf, Mafātīhu al-ghayb, al-Baydawī, Hāshiya al-Jurjānī ala al-Kashshāf, and his grandfather al-Khatīb al-Shirbīnī’s (d.977/1570) al-Sirāj al-munīr. (shrink)

Die Spuren Al-Batlajusis in der judischen Religionsphilosophe ist ein unveranderter, hochwertiger Nachdruck der Originalausgabe aus dem Jahr 1880. Hansebooks ist Herausgeber von Literatur zu unterschiedlichen Themengebieten wie Forschung und Wissenschaft, Reisen und Expeditionen, Kochen und Ernahrung, Medizin und weiteren Genres. Der Schwerpunkt des Verlages liegt auf dem Erhalt historischer Literatur. Viele Werke historischer Schriftsteller und Wissenschaftler sind heute nur noch als Antiquitaten erhaltlich. Hansebooks verlegt diese Bucher neu und tragt damit zum Erhalt selten gewordener Literatur und historischem Wissen auch fur (...) die Zukunft bei. (shrink)

Jamal al-Din al-Afghani (1838-97) was a pan-Islamic thinker, political activist, and journalist, who sought to revive Islamic thought and liberate the Muslim world from Western influence. Many aspects of his life and his background remain unknown or controversial, including his birthplace, his religious affiliation, and the cause of his death. He was likely born in Asadabad, near present-day Hamadan, Iran. His better known history begins when he was 18, with a one-year stay in India that coincided with the Sepoy Mutiny (...) of 1857-59. In what would become a life of constant travel, he soon went to Mecca to perform Hajj, before returning to Afghanistan to join the service of the country's ruler, Dost Mohammad Khan (1793-1863). He later sided with Dost's son Mohammad Aʻzam, who ultimately lost in a power struggle with his British-supported brother Sher Ali. Al-Afghani's political activism eventually took him to Paris, London, Tehran, Saint Petersburg, and Constantinople. It was during his second stay in Egypt (1871-79) that he cemented his role as a reformer. He found in Cairo a class of young intellectuals who gathered around him, established newspapers, and used these papers to disseminate his ideas. Chief among al-Afghani's Egyptian disciples were scholar Muhammad ʻAbduh, journalist ʻAbd Allah al-Nadim, and nationalist politicians Mustafa Kamil and Saʻd Zaghlul. Al-Afghani's influence on both modernist and traditionalist Islamic thought continues to the present. An activist who sought to effect change through political journalism and public speaking, he did not write many books. This treatise, entitled al-Radd ʻalā al-dahrīyīn (Refutation of the materialists), was a rebuttal of the views of the pro-British Sir Sayyid Ahmad Khan, who had argued that science is more important than religion in the rise of civilizations. First written in Persian following al-Afghani's exile from Egypt to India, it was translated into Arabic by his student Muhammad ʻAbduh, with the help of al-Afghani's assistant Arif Efendi. (shrink)

The two sermons edited and translated here for the first time are primary material from the years before the establishment of the Fatimid caliphate in 297/909. The authors have been identified as Abu 'Abd Allah al-Shi'i and Abu'l-'Abbas Muhammad, two brothers who were central to the success of the Ismaili da'wa in North Africa. Da'wa, a term used to describe how Muslims teach others about the beliefs and practices of their Islamic faith, therefore provide a unique view of the nature (...) and development of Islam throughout history. In this case, the primary texts shed light on the development of Islam among the Berbers of the Maghreb. The first text by Abu 'Abd Allah al-Shi'i shows how the arguments for belief in the 'imamate' of the family of the Prophet, that is, the Shi'a belief that all imams should be spiritual descendants of the Prophet Muhammad and his household, were developed and presented to bring new adherents to the cause. The Book of the Keys to Grace by his elder brother Abu'l-'Abbas, too, concerns not only the centrality of the imam in the faith but also sheds light on the hierarchy of the da'wa in this early period and its organisational sophistication. Both texts also reveal the contemporary theology propagated by the Ismaili da'wa, including for instance, the powerful analogy of Moses/Aaron and Muhammad/'Ali, the awareness of a variety of religious traditions and the use of detailed Qur'anic quotations and a wide range of hadith. As such they constitute primary source material of interest not only for Ismaili history but for this early period of Islam in general.". (shrink)

Este artículo tiene como objetivo presentar un manuscrito conservado en la biblioteca de la Universidad de Bengasi (Libia) que contiene el Kitāb al-Ǧawhara fī nasab al-nabī ṣallā Allāh ʽalayhi wa-sallam wa-aṣḥābihi al-ʽašara por Abū ʽAbd Allāh Muḥammad b. Abī Bakr b. ʽAbd Allāh b. Mūsà al-Anṣārī al-Barrī al-Tilimsānī (596/1200-681/1282). Aunque ha sido mencionado en algunas publicaciones, no llamó la atención de los especialistas de la historia cultural de al-Andalus. Debido a la situación actual de la institución de conservación, no ha (...) sido posible ver ni ofrecer reproducciones. Aun así, como se cedió una fotografía para un catálogo, el último folio resultó muy útil. Se hace constar claramente el origen de la obra, que fue copiada en Menorca por su propio autor en el año 645/1248. Además, se puede observar que fue ofrecido como regalo a Saʽīd b. Ḥakam al-Qurašī, el gobernador de la isla, que fundó una biblioteca cuya riqueza fue celebrada por los autores medievales. En el estado actual del conocimiento, se trata precisamente del quinto manuscrito identificado, encontrándose hoy los otros cuatro en la Real Biblioteca del Monasterio de San Lorenzo de El Escorial. La historia del manuscrito permanece oscura, aunque se puede dar por establecido que reapareció en Libia a mediados del siglo XIX, siendo entonces propiedad de Muḥammad b. ʽAlī al-Sanūsī, fundador de la poderosa ṭarīqa al-Sanūsiyya. (shrink)

The type of ‘Al-isnād al-āli’ (higher chain of authority) which has great importance for the science of ḥadīths that constitutes the second best source of the Islam, expresses the value in terms of its proximity to the period of the Prophet Muhammad (peace be upon him). If ḥadīth has ‘al-isnād al-āli’ in the works of the scholars provides us with assurance on the intend of the ḥadīth. For this reason, the values of the works of those authors who have constructed (...) their works with al-isnād al-āli undoubted in the science of ḥadīth. However the work of Abu al-Jahm al-Bāhilī’s (d. 228/842) named al-Juz‘ had that kind of ḥadīth, it has not appreciated by scholars, he could not get enough attention in his period and after it. His work contains famous scholar al-Layth Ibn Sa‘d’s (d. 175/791) narrative who claimed by ḥadīth scholars that his students neglected and omitted his ḥadīths and knowledge. Al-Layth Ibn Sa‘d was known doing transmission by written copies. The similarity of al-Layth Ibn Sa‘d narrations in al-Juz‘ with al-Layth narrations, which are also found in other sources, strengthens the claims of the existence of a narrative process based on the written texts in the early periods. In this study, these transfers of Abu al-Jahm reflected on other works will be examined and tried to build narrations of his teacher al-Layth Ibn Sa‘d. country, we can say that the article will contribute to the studies of the history of religions.Summary: Ḥadīth works written in the third century of hijri are the most distinguished sources. The most fundamental works in the science of ḥadīth were written in this time. In the following period, numerous studies have been committed to paper on them. One of the eminent works is the named al-Juz’, which belongs to Abu al-Jahm al-Bāhilī (d. 228/842). The author was not a person that was taken into consideration much during his time. It is possible to that he has been criticized about his scientific proficiency (al-Jarh). Nevertheless, al-Juz’ attracts attention due to the fact that it contains the type of ‘al-Isnād al-āli’ (higher chain of authority). Al-Isnād al-āli, which means access with the least number of narration from the author to the Prophet has very major role to determining of being dependable and certainty of the ḥadīths. The work of Abu al-Jahm which contains the ‘al-Isnād al-āli’ did not attract enough attention. However, another value of the al-Juz‘ is that its been included the narration of famous muhaddith Al-Layth Ibn Sa'd (d. 175/791). He is one of the valued mujtahid imams who have played an active and important role in second century of hijri. Al-Layth's narrations have been available insufficient amount present day. At this point the al-Juz‘ of Abu al-Jahm has great important because it contains many narrations of his shaykh Al-Layth Ibn Sa'd.The Juz‘ seems to has attracted the attention of the ḥadīths scholars in the following period. Indeed, various authors had the get authorization to narrate al-Juz‘. Furthermore, it is also known that some scholar in his period utilized his narration in their own study. For in¬stance, it was declared by Ibn Ḥajar (d. 852/1449) that al-Bukhārī (d. 256/870) had a narra¬tion belonging to Abu al-Jahm in his work ‘al-Ṣaḥīḥ al-Bukhārī’ with a muʻallaq chain (Omit¬ting his name). In the following periods, we come across famous muhaddith such as Aḥmad b. Ḥanbal (d. 241/855), al-Ṭabaranī (d. 360/971), Abū Bakr al-Marwazī (d. 292/905), al-Dāraquṭnī (d.385/995) and al-Bayhaqī (d. 458/1066) who received qualify of Juz's narra¬tion. Although the narrations of Abu al-Jahm are included in the prominent works of schol¬ars, it is clearly seems that the Juz‘ had not enough value except being procure as a written text. As far as we determined there are eleven narration of Abu al-Jahm in the main ḥadīth sources. In addition, we detected that some studies which contain some ḥadīth of al-Juz’ are list them in the same layout and order. This situation indicates that al-Juz’ is owned by these people as a duplicated edition and they narrated by not only orally transmitted but also spread by writing copy. This inference strengthens the theory which conceived by Modern researcher Fuad Sezgin (1924-2018) that ḥadīth transmission had conducted not only through oral transfer but also through written copies.Even though he lived in a very active time of oral transmission of ḥadīth and the time of specific journey for learning and pursuing ḥadīth, it is seen that Abu al-Jahm formed his Juz‘ from the ḥadīths that he procured only from his six shaykhs. That was quite less amount in that period. Juz‘, has an ʿAlāʾ al-Rijāl classification (ranked according to narrators) as ex¬pected in his period method. Abu al-Jahm began his study with his shaykh Al-Layth Ibn Sa'd’s narration, then completed with Sufyān ibn ʿUyayna’s. Juz‘ includes 112 ḥadīths. Ex¬cept two muʻallaq isnāds (omitting one or more narrators), all of ḥadīth has muttaṣil isnāds (narrators in the chain connected each other without omitting). Al-Juz‘ available nowadays in a published form. It seems that some of ḥadīth datas included in the Juz‘ have content against Islamic juris-prudential judgements. For example, the Prophet’s sayings ‘One or two swallow of breast milk does not make haram’ and ‘Nobody can fast or pilgrimage for the benefit of someone else’; allowing to Subay‘a al-Aslamī to marry without waiting her ‘iddah (waiting period of a woman after the death of her husband or divorce); when she gave birth, ʿUthmān b. ʿAffān’s permission to al-Rubay‘a bint Mu‘avvidh not to wait her ‘iddah; when ʿAbd Allāh b. ʿUmar has nasal bleeding he leaves the prayer, goes to wash, then back and continue where he leave off, without taking ablution; and describing marriage with polytheist women as for¬bidden (ḥarām). Of course, all this information must be examined within the framework of Islamic jurisprudence. However, Abu al-Jahm stands alone (tafarrūd) in such issues, it can be seen as the reasons to be recognized as a censured person (majrūḥ).Al-Juz‘ included 66 isnāds of Al-Layth Ibn Sa'd’s narration. Therefore it leaves behind all the works that compile the narration of Ibn Sa'd. That is why, we hypothesize that Juz‘ is a form of Al-Layth’s study that has survived to the present days. As a matter of fact, the muhaddiths who included the narrations of Al-Layth in their works, especially Ibn ḳuṭlūbughā could not ignore the Juz‘ of Abu al-Jahm; on the contrary, they took it as reference. In this case, it should be said that Abu al-Jahm al-Bāhilī is a loyal follower of Al-Layth and the word at¬tributed to Imām Shāfi‘ī and characterizing Al-Layth’s followers with disloyalty is invalid. (shrink)

Mamluks reigned in Egypt a long time is an era of Kipchak Turks that have influence management, and Kipchak Turks has been influential in a period in the administration there. During this period, that Turkish rulers do not know Arabic language well, Turkish language is spoken in the palace and also idea of being closer to Turkish manager screated an interest in learning. One of the famous scholars realizing that interest is Abū Ḥayyān al-Andalusī. Abū Ḥayyān by learning Turkish language (...) especially from Fakhr al-dīn Divrigi and analysing written previously works, wrote Kitāb al-Idrāk li-lisān al-Atrāk. This book has consisted of introduction, vocabulary and grammar section. We also aimed in our study to examine Kitāb al-Idrāk in terms of content and than in terms of lexicography of the linguistic branch. -/- SUMMARY Mamluks reigned in Egypt a long time and in its reign Kipchak Turks had influence in management. Because of the Turkish rulers who have military background did not know Arabic language well, Turkish language was spoken in the palace and also idea of being closer of scholars and notable people to Turkish rulers got brought an interest in learning Turkish. One of the famous scholars realizing that interest is Abū Ḥayyān al-Andalusī (d. 745/ 1344). The true name of Abū Ḥayyān is Muḥammed b. Yūsuf b. Ali b. Ḥayyān al-Tawḥīdī and he is an Andalusian linguist and exegete. Abū Ḥayyān who came from a Berber family born in the Matahsharesh village of Granada in 654/1256 and died in Cairo in 28th time 745 (11 July 1344). There is not much information about his family in the sources, but it is mentioned that he has a daughter whose name is Nada, a son named Hayyân in his name, and some grandchildren which are named Muḥammad and Ummu Ḥayyān. Abū Ḥayyān became a famous as Ethīr al-dīn and at the same time, he is also known as Naḥvī, Ghirnātī (Granadian), Ceyyānī, and Nafzī. He took lessons in Granada from great scholars such as Abd al-ḥaķ b. Ali al-Anṣarī, Abū Ḥasan al-Ubbezī, Abū Cafer Aḥmed b. Ibrahīm b. Zubair, Ibn Abū al-Ahvas and became a proficient scholar and teacher in matters such as morphology, syntax, language, commentary, hadith, methodology of Fiqh and Kalām. He wrote about 18 works in different sciences and if we mention some of that are al-Baḥr al-muhīt, al-Nahr al-mād, Tuhfat al-arīb bimā fī al-Qur'ān min al-gharīb and some of his works have reached to our time and some of those did not. Abū Ḥayyān left Andalus for various reasons and visited many centers of science and eventually continued his scientific activities in Cairo. Abū Hayyān, who is a great interest in learning languages, has learned Turkish language with the other popular languages ​​such as Persian, Amharic and Himyarite language and written books about these languages. His mainly works about Turkish language are the Kitāb al-Idrāk li-lisān al-Atrāk, Zehv al-mulk fi naḥv al-Turk, al-Af'al fi lisān al-Turk and al-Durret al-mudiyye fi lughat al-Turkiyye. These works did not reach to our days except Kitāb al-Idrak. Kitāb al-Idrāk consists of three sections, namely introduction, dictionary which includes 2200 words, and grammar that is composed of morphology and syntax and this book which is known as al-Idrāk is written in the Turkish which is spoken in XIV-XVI century tongue and named as Middle Turkish Period-Mamluk Kipchak Turkish. The first chapter begins with basmala and continues with detailed his genealogy, personal record, praise to Allah and salawat and salaam to Prophet Muhammad. After this introduction, it is explained the intention of writing this work. The second chapter is a dictionary which the words are explained in alphabetical order. Although Abū Ḥayyān speaks about 23 letters in the Kipchak alphabet, he does not explain the words related to all, but examines 19 items. In this dictionary, it does not take part some letters, that is letters sā, zāl, zā (letters of lips which is written in English th); letters dâd, ayn, fa (letters of throat) which Arabs use. In the third chapter, there is a part of the tasrif (knowledge of morphology) which is generally called knowledge of morphology today. In this section, it is dealt with about the types of words namely, name of diminutive, name of belonging name, plural, agent name, passive name, exaggerated factor name, infinitive, name indicating the location, name of device, arbitrary name, and idâd (which adds are derivation of noun from name like lık, lik at the end of the word) and then it comes to the end with shadda. Section of syntax which is called by the author as consisted of compound and is prepared according to systematic of Arabic grammar begins with the sentence structure in Kipchak language. After that it continues with definite-ambiguous names, verb (orders, past, imperfect verbs), subject-predicate in nominal sentence, nevāsiḫ (additional actions helped change the meaning of the noun phrase), Arabic leyte which express by the actual wish mold and the like, such as two mef'ūl area of ​​the heart of verbs in Arabic told (I think) were deaf ( Turkmen thinks he), acts like it yet scientists (verb phrase in), acts offender (verb-subject), the abutment of the verb nefiy prepositions, prepositions, the nehiy (ban), passive verbs and naib-i fail (so-called subject); other elements of the sentence, called the act müteallakat are: cognate accusativ, direct object, time period (time complement), the envelope space (located complement), state (envelope), causative object, the exception, the specification, conflict of laws, the annexation, the oat, the dependencies: adjective, conjunction, confirm, the apposition; conditional structure. After these, he mentions to letters of meanings (huruf al-maani), and concludes this chapter with information about the date, place, and name of the author of the book. Abū Hayyān used induction method in the book. Since he gave the forms of the words in double, then the triple, quadruple, quintet and other forms. He tried to teach the pronunciation of words by explaining the etymology of word sand the changes of the voices. He examined the words which are synonyms/ contrasted, synonym voice, singular/plural, and words that are passed by foreign languages into Turkish dialects then they are turned into Turkish word structure; brought out witnesses from proverbs and poetries. As a result, in this work, which consists of dictionary and grammar sections, it can be said that it is used predominantly in linguistic information - translation method . (shrink)

Name der Zeitschrift: Der Islam Jahrgang: 92 Heft: 2 Seiten: 413-441.

The hybridization of two or more energy sources into a single power station is one of the widely discussed solutions to address the demand and supply havoc generated by renewable production, heating power, and cooling power) and its energy storage issues. Hybrid energy sources work based on the complementary existence of renewable sources. The combined cooling, heating, and power is one of the significant systems and shows a profit from its low environmental impact, high energy efficiency, low economic investment, and (...) sustainability in the industry. This paper presents an economic model of a microgrid system containing the CCHP system and energy storage considering the energy coupling and conversion characteristics, the effective characteristics of each microsource, and energy storage unit is proposed. The random forest regression model was optimized by the gravitational search algorithm. The test results show that the GSA-RFR model improves prediction accuracy and reduces the generalization error. The detail of the MG network and the energy storage architecture connected to the other renewable energy sources is discussed. The mathematical formulation of energy coupling and energy flow of the MG network including wind turbines, photovoltaic, CCHP system, fuel cell, and energy storage devices are presented. The testing system has been analysed under load peak cutting and valley filling of energy utilization index, energy utilization rate, the heat pump, the natural gas consumption of the microgas turbine, and the energy storage unit. The energy efficiency costs were observed as 88.2% and 86.9% with heat pump and energy storage operation comparing with GSA-RFR-based operation costs as 93.2% and 93% in summer and winter season, respectively. The simulation results extended the rationality and economy of the proposed model. (shrink)

al-Juzʼ al-awwal. Dirāsāt fī al-manṭiq wa-falsafat al-ʻulūm -- al-juzʼ al-thānī. Dirāsāt fī al-manhaj wa-al-ʻilm al-ʻArabī.

Muhammad al-Shahrastani, the famous Muslim theologian of the 12th century and author of the Book of Religious and Philosophical Sects, was greatly influenced by Ismaili teachings. In this work al-Shahrastani refutes the metaphysics of Ibn Sina (Avicenna) from an Ismaili point of view.

Turkah, Muḥammad ibn Ḥabīb Allāh, active 14th century. Qawāʻid al-tawḥīd. - Criticism and interpretation ; Turkah Iṣfahānī, ʻAlī ibn Muḥammad, 1368 or 1369-1431 or 143; Tamhīd al-qawāʻid - Criticism and interpretation ; Sufism - Early works to.

The Arabic philosophical fable _Hayy Ibn Yaqzan _is a classic of medieval Islamic philosophy. Ibn Tufayl, the Andalusian philosopher, tells of a child raised by a doe on an equatorial island who grows up to discover the truth about the world and his own place in it, unaided—but also unimpeded—by society, language, or tradition. Hayy’s discoveries about God, nature, and man challenge the values of the culture in which the tale was written as well as those of every contemporary society. (...) Goodman’s commentary places _Hayy Ibn Yaqzan _in its historical and philosophical context. The volume features a new preface and index, and an updated bibliography. “One of the most remarkable books of the Middle Ages.”—_Times Literary Supplement_ “An enchanting and puzzling story.... The book transcends all historical and cultural environments to settle upon the questions of human life that perpetually intrigue men.”—_Middle East__ Journal_ “Goodman has done a service to the modern English reader by providing a readable translation of a philosophically significant allegory.”—_Philosophy East and West_ “Add[s] bright new pieces to an Islamic mosaic whose general shape is already known.”—_American Historical Review_. (shrink)

This book analyzes for the first time in English the ethical theory that underpins Qur’anic legislation by providing a classification of specific verses in which Islam’s holy book discusses moral issues. The principal purpose of this book is to demonstrate the ways in which the Qur’an theoretically and practically provides the moral code to which Muslims around the world adhere. The author divides his analysis into a survey of Qur’anic attitudes towards the basic ethical issues of obligation and responsibility, issues (...) of moral psychology such as motivation and intention, as well as matters of social ethics such as the function of law in society. He then explores the meanings of individual morality, morality within the family and civil society, and the relationship of morality to the idea of the state. (shrink)

A contemporary to Thomas Aquinas in Latin Catholic Italy, and with a parallel motivation to stabilize each his own civilization in its flux and storm, 'Abd Allah Baydawi of Ilkhan Persia wrote a compact and memorable Arabic Summation of Islamic Natural and Traditional Theology. With the same strokes of his pen he presented the Islamic version of the Science of Theological Statement, bafflingly called "Kalam" while familiarly embracing "Theology". Baydawi's Tawali'al-Anwar min Matal'al-Anzar (Rays of Dawnlight Outstreaming from Far Horizons of (...) Logical Reasoning), with Mahmud Isfahani's commentary, is a formidably clear logical and mental vision of mankind's final completion as a spiritual structure in Islam. Reality - in nature's Possible mode, in an apodictic Divine mode, and in humanity's heroic Prophetic mode - comprises man's Worldview and is the Theme of the Baydawi/Isfahani discourse. The Edifice of Man and Humanity's evanescent Evidence within it are both hugely arresting and moving. The print edition is available as a set of two volumes (9789004121027). (shrink)

al-juzʼ 1. al-Manṭiq al-istiqrārī -- al-juzʼ 2. al-Mushkilāt al-maʻrifīyah -- al-juzʼ 3. al-Manṭiq al-riyāḍī.

Hadiths that have been discussed in this paper consist of narrations regarding divine attributes and having some problematic meanings between supporters of Bişr al-Marīsī and ʿUthmān al-Dārimī. These narrations were mostly accepted denounced (munkar) by Bişr al-Marīsī and his sopporters due to having an anthropormophist and corporealist content about God. They rejected divine attributes according to their understanding of God based on incomparability (tanzīh) which provided by Mutazilite approach towards divine attributes even though they conveyed some features of Ahl al-Ra’y. (...) They found contradicted of attributing human features to God based on their tanzīh understanding, therefore, they interpreted such this kind of narra-tions in terms of their approach or rejected at all. At the other hand, a hard Hadith scholar Uth-man al-Darimi believed that one should accept divine attributes as they are in the Qur’an and Sunna. According to his belief, he considered the explicit meanings of the narrations without interpretation of divine attributes, and based on his perpective he denied Bişr al-Marīsī and his supporters’ interpretations claiming they would cause divesting God of all attributes (ta‘tīl). He argues that these narrations should be taken into considerations based on their explicit mea-nings. The discussions on these hadiths are important due to showing different approaches of scholars from the schools of Ahl al-Ra’y and the ones from Ahl al-Hadith towards the hadith du-ring the period when the main Hadith works were collected. Discussions on the narrations stu-died in this paper reveal two schools’ understandings of divine issues, their approaches to divi-ne attributes, as well inform us their perspectives of hadith in general.Summary: The present paper examines the debates between ʿUthmān al-Dārimī (d. 280/894) and the supporters of Bishr al-Marīsī (d. 218/833) on the divine attributes mentioned in some hadiths in the period when the main hadith books were composed (i.e., III/IXth century). These debates that took place between the scholars of Ahl al-Hadith and Ahl al-Ra’y concern the un-derstanding and interpretation of the hadiths in a certain way.It could be stated that the debates focus on how the hadiths should be understood, or whether it is the explicit meaning of the words or the possible methaphorical meanings beyond them that should be considered.It is worth briefly introducing the parties who discussed the hadiths studied here. The aforementioned discussions about some hadith narrations are between the supporters of Bishr al-Marīsī and ʿUthmān al-Dārimī, one of the important figures of the Ahl al-Hadith who wrote a separate work on these hadiths. This work was written as a rejection of the views of Bishr al-Marīsī and his two students on the attributes of God and some issues regarding hadith.Bishr al-Marīsī was regarded as an important scholar of Kalam who received fiqh education from Abū Yūsuf (d. 182/798). He is a scholar of Ahl al-Ra’y who made scientific dis-cussions with many scholars including Imam al-Shafiʿī (d. 204/820). He was on the council of the Caliph Al-Mamūn (d. 218/833) and had a significant role in the adoption of the idea of the createdness of the Qurʾān (khalq al-Qurʾān).Uthmān al-Dārimī,on the other hand, was a scholar of Ahl al-Hadith who learned ha-dith from the authorities of his era such as Yaḥyā b. Maʿīn (d. 233/847), ʿAlī b. al-Madīnī (d. 234/848), Isḥāq b. Rāhawayh (d. 237/851), and Aḥmad b. Ḥanbal (d. 241/855). Having visited all the important cities for the training of hadith, he learned the hadiths and conveyed them.With the understanding of proving the divine attributes and the opposition of the misin-terpretation of the narratives related to them, the groups advocating the appropriation of these lines in accordance with the understanding of incomparability (tanzīh) have complied the works since the first period. According to ʿUthmān al-Dārimī, the rejection of the divine attributes by Mu'tazila was influential in the emergence of the criticism literature of the Ahl al-Hadith and many authors wrote works in this direction.Regarding a narration by Abū Hurayra, an opponent reports that this narration gives the impression that God has the eyes and ears as we know. ʿUthmān al-Dārimī reports that this hadith proves sight and hearing not the eyes and ear organs. He indicates that God has no like by no means. Therefore, it is slanderous to refer the claim that Allah is made of organs to the Ahl al-Hadith. Abū Dāwūd states that with this hadith the attributes of sight and hearing for God are proved and Jahmiyya’s denial of the divine attributes are rejected.The opponent also considered Abū Hurayra's narration referring to the Prophet: "Faith is from Yemen, wisdom is from Yemen! I feel the breath of your Lord from Yemen!" as denounced (munkar). Because, according to Bishr al-Marīsī and his companions, breath can only come from those with an abdominal cavity, and Allah is free from it. According to ʿUthmān al-Dārimī, the opponent misunderstood. What is meant here is the wind that blows from Yemen and comforts people. In the context of this narration, we see that supporters of Bishr al-Marīsī evaluate the narrative literally, while ʿUthmān al-Dārimī interpret the narrative.Regarding the narration, "You can not approach Allah with something more virtuous than what comes out of it (the Qur'ān)" Ibn al-Saljī reports that Mushabbiha understands this as one with an abdominal cavity and from whom speech comes out. This understanding is in-valid since God is "samad" in the sense that He has no void. With this hadith, it is meant that the Qur'ān comes out of Allah’s presence rather than Allah. According to ʿUthmān al-Dārimī, the real aim of Ibn al-Saljī is to deny God's attribute of speech. There is no doubt that the Qur'ān comes from Him, and those who do not accept it merely deny His attribute of speech.Attributed to Ibn Abbas; The meaning of "yamīn Allah" (the right hand of Allah) in narration "Black Stone (al-ḥajar al-aswad) is the right hand of Allah on earth, handshakes with the people" is not the right hand that we know according to Ibn al-Saljī, it is blessing and grace of Allah. According to ʿUthmān al-Dārimī, who acknowledges that Black Stone is not meant to be a hand, the purpose of Ibn al-Saljī is to deny the two hands mentioned in the verses and ha-diths about Allah with invalid interpretations.ʿUthmān al-Dārimī, who criticized that Ibn al-Saljī quoted from another narration which Ibn Abbās heard from the Prophet, says that such poor narrations should not be spread. In addition, he points out that Ibn al-Saljī's interpretation is ugly and he criticizes it. Because Allah who is mentioned in the narrative is depicted as a young man with curly hair in a green suit. Such a narration is also an untrustworthy narration as it contradicts the authentic narrations of the Prophet. ʿUthmān al-Dārimī, who made this assessment of the narration, rejects the com-ments that the opponent made about the narration. According to the opponent, the phrase "I have come to Allah" means "to come into the presence of Allah in the Garden of Eden." Accor-ding to ʿUthmān al-Dārimī’s understanding, such complicated hadiths should not be only narra-ted.About the narration that are based on the Prophet and he does not know the answer to what he has come to know of himself, then he feels the coolness of his fingers as he puts his hand on his back and learns everything, the opponent evaluates the following: He was not Allah who came to the Prophet, but a well-behaved angel who was being directed by Allah and he was the angel who put his hand. ʿUthmān al-Dārimī rejects this interpretation of that oppo-nent. This comment is also contrary to other authentic hadiths. After he refused to the com-ment of the opponent about relevant narration, ʿUthmān al-Dārimī stated that he could not trust this comment on the basis of the authentic narrations he mentioned.Salaf scholars have preferred to be silent in this regard, as it is seen among the most difficult subjects to talk about divine attributes. However, subsequent generations have held dif-ferent paths in this regard. The basic approaches to understanding the divine attributes can be summarized in three main titles: tafwīd, tashbīh, and ta’wīl. Tafwīd is the path adopted by the early salaf scholars and means to leaving the knowledge about Allah’s entity and attributes to His knowledge. Tashbīh means to compare Allah to the created or the created to Allah. Ta'wīl is to interpret the Qur'ānic verses and hadiths that give the impression that Allah is like the crea-tures with semantics and rational deduction. The ones who deny the adjectives are called as Muʿattila and those who prove their attributes are called as Sifatiyya. According to Ahl al-Ra’y, it is necessary to appropriately make interpretation (ta'wīl) of the attributes giving the impression of anthropomorphism in terms of the dictionary. In the divine attributes, Muʿtazila advoca-ted the incomparability (tanzīh), whereas Ashʿariyya and Māturīdiyya adopted interpretation in accordance with incomparability. Mushabbiha and the Wahhābī-Salafī understanding has also taken the expressions regarding divine attributes with their explicit meanings.The debate between the scholars who lived in the ages II/VIII and III/IX, when the most important works are composed in the science of hadith, is important in that it is the first turn. In addition to this, the debate also contains important information on the approach to the Qur'ānic verses and hadiths, in that it shows two basic approaches, one of which represents the school of Ahl al-Ra’y, and the other represents the school of Ahl al-Hadith.ʿUthmān al-Dārimī generally advocates adhering to the explicit meaning of the narra-tion, while Bishr al-Marīsī and his companions criticize the narration labeling it as denied (mun-kar) or making an interpretation. On rare occasions, the places where ʿUthmān al-Dārimī re-jects the narration and makes interpretation, or where Bishr al-Marīsī and his companions de-fend the narrative can be seen.Interpretations made by Bishr al-Marīsī on the problematic narratives have influenced on the next scholars. Alongside Muʿtazilite scholars such as al-Jubbāʾī (d. 303/916), Qāḍī ʿAbd al-Jabbār (d. 415/1024) and Abū l-Ḥusayn al-Baṣrī (d. 436/1044), his interpretations have been quoted by Sunni scholars such as al-Ghazālī (d. 505/1111), Ibn ʿAqīl (d. 513/1119) and Fakhr al-Dīn al-Rāzī (d. 606/1210).The fact that the truth can be put forward in the science of hadith, which is based on the narration, does not favor one of the "narration" and "ra’y", it should be kept in mind that both of these depend on the proper and balanced use of both. To reveal the truth, the narration is in need of the opinion and the opinion (ra’y) is in need of the narration. Narration and opinion sho-uld be seen as complementary elements, not each other's opponents. (shrink)

First Published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.

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