إن أصح كتب الحديث التي أقبلت عليها الأمة هذه الكتب الستة : البخاري ومسلم والنسائي وابن ماجه وابو داوود وكتابنا هذا سنن الترمذي الذي اشتمل على أبواب الفقه المختلفة وقد اعتمد طريقة الأبواب . وهذه طبعة محققة ومقارنة مع نسخ خطية أخرى وعليها شروحات مهمة وقد قا
Utilising a pioneering theological and hermeneutic framework adapted from both classical Muslim literature and contemporary academic studies of the Qur'an, Ramon Harvey explores the underlying principles of its system of social justice.
This is the first volume of Goldziher's Muslim Studies, which ranks highly among the classics of the scholarly literature on Islam. Indeed, the two volumes, originally published in German in 1889–1890, can justly be counted among those which laid the foundations of the modern study of Islam as a religion and a civilization. The first study deals with the reaction of Islam to the ideals of Arab tribal society, to the attitudes of early Islam to the various nationalities and more especially the Persians, and culminates in the chapter on the Shu'ubiyya movement which represents the reaction of the newly converted peoples, and again more especially of the Persians, to the idea of Arab superiority. The second essay is the famous study on the development of the Hadith, the 'Traditions' ascribed to Muhammed, in which the Hadith is shown to reflect the various trends of early Islam, and in which its collection, and the subsequent literature devoted to it, is described. Goldziher's name is mainly associated with the critical study of the Hadith, of which this essay is the chief monument. The third essay is about the cult of saints, which, though contrary to the spirit and the letter of the earliest Islam, played such an important part in its subsequent development. These essays, with the author's marvelous richness of information, profound historical sense, and sympathetic insight into the motive forces of religion and civilization, are today as fresh as at the time of their original publication and are indispensable for all students of Islam. The editor, S. M. Stern, has brought the annotation up-to-date by completing, whenever necessary, the references, by making relevant additions and by indicating the most important later literature dealing with the subjects treated in the studies.
The first full-length study of the reception of John Milton’s (1608-74) writings in the Arab-Muslim world, this book examines the responses of Arab-Muslim readers to Milton’s works, and in particular, to his epic poem: Paradise Lost. It contributes to knowledge of the history, development, and ways in which early modern writings are read and understood by Muslims. By mapping the literary and more broadly cultural consequences of the censure, translation and abridgement of Milton’s works in the Arab-Muslim world, this book analyses the diverse ways in which Arab-Muslims read and understand a range of literary and religious aspects of Milton’s writing in light of cultural, theological, socio-political, linguistic and translational issues. After providing an overview of the presence of Milton and his works in the Arab world, each chapter sheds light on how cultural and translational issues shape the ways in which Arab-Muslim readers perceive and understand the characters and motifs of Paradise Lost. Chapters outline the ways in which the figures are currently understood in Milton scholarship, before exploring how they fit into the narrative drama and theology of the poem, and their position in Islamic creed and Arab-Muslim culture. Concurrently, each chapter examines the poem’s subject matter in detail, placing particular emphasis on matters of linguistic, theological and cultural translation and accommodation. Chapter conclusions not only summarise the patterns and potentialities of reception, but point towards the practical functions of Arab-Muslim responses to Milton’s writing and their contribution to the formation of social ideas.
Allah preserved the Sunnah by enabling the Companions and those after them to memorise, write down and pass on the statements of the Messenger Muhammad and the descriptions of his Way, as well as to continue the blessings of practising the Sunnah. Later, as the purity of the knowledge of the Sunnah became threatened, Allah caused the Muslim nation to produce outstanding individuals of incredible memory-skills and analytical expertise, who journeyed tirelessly to collect hundreds of thousands of narrations and distinguish the true words of precious wisdom of their Messenger from those corrupted by weak memories, from forgeries by unscrupulous liars, and from the statements of the enormous number of 'ulama', the Companions and those who followed their way, who had taught in various centres of learning and helped to transmit the legacy of Muhammad - all of this achieved through precise attention to the words narrated and detailed familiarity with the biographies of the thousands of reporters of Hadith. The methodology of the expert scholars of Hadith in assessing such narrations and sorting out the genuine from the mistaken/fabricated etc., forms the subject-matter of a wealth of material left to us by the muhaddithun (scholars of Hadith, "traditionists"). This short treatise is a humble effort to introduce this extremely wide subject to English readers. A useful supplement is included for the first time to the original treatise further expounding on branches in the Science of Hadith.
This is the first volume of Goldziher's Muslim Studies, which ranks highly among the classics of the scholarly literature on Islam. Indeed, the two volumes, originally published in German in 1889-1890, can justly be counted among those which laid the foundations of the modern study of Islam as a religion and a civilization. The first study deals with the reaction of Islam to the ideals of Arab tribal society, to the attitudes of early Islam to the various nationalities and more especially the Persians, and culminates in the chapter on the Shu'ubiyya movement which represents the reaction of the newly converted peoples, and again more especially of the Persians, to the idea of Arab superiority. The second essay is the famous study on the development of the Hadith, the 'Traditions' ascribed to Muhammed, in which the Hadith is shown to reflect the various trends of early Islam, and in which its collection, and the subsequent literature devoted to it, is described. Goldziher's name is mainly associated with the critical study of the Hadith, of which this essay is the chief monument. The third essay is about the cult of saints, which, though contrary to the spirit and the letter of the earliest Islam, played such an important part in its subsequent development. These essays, with the author's marvelous richness of information, profound historical sense, and sympathetic insight into the motive forces of religion and civilization, are today as fresh as at the time of their original publication and are indispensable for all students of Islam. The editor, S. M. Stern, has brought the annotation up-to-date by completing, whenever necessary, the references, by making relevant additions and by indicating the most important later literature dealing with the subjects treated in the studies.
This book presents the work and ideas of the Syrian writer Muhammad Shahrur to the English-speaking world. Shahrur is at the moment the most innovative intellectual thinker in the Arab Middle East. Often described as the a ~Martin Luther of Islam,a (TM) he offers a liberal, progressive reading of Islam that aims to counter the influences of religious fundamentalism and radical politics. Shahrura (TM)s innovative interpretation of the Qura (TM)an offers groundbreaking new ideas, based on his conviction that centuries of historical Islam, including scholarship in the traditional Islamic religious sciences, have obscured or even obliterated the Qura (TM)ana (TM)s progressive and revolutionary message. That message is one that has endured through each period of human history in which Islam has existed, encouraging Muslims to apply the most contemporary perspective available to interpret the Qura (TM)ana (TM)s meaning.