Rashid al-Din Maybudi, The Unveiling of the Mysteries and the Provision of the Pious (Kashf al-asrar wa 'uddat al-abrar)

Journal of the Muhyiddin Ibn 'Arabi Society, 2020

In early Muḥarram 632 / October 1234, Ibn al-ʿArabī (d. 638/1240) wrote a letter in Damascus to an Ayyubid sovereign, giving him a general authorization (ijāza ʿāmma) for transmitting his teachings embodied in his corpus. Known as the Authorization to the Ruler al-Muẓaffar (Ijāza li-l-Malik al-Muẓaffar), the letter listed the names of around 290 of Ibn al-ʿArabī’s writings, and 71 of his teachers. Some of those teachers are well known, while the identities of the majority, especially those who trained Ibn al-ʿArabī in the East, are still vague. This study introduces the life and teachings of one of these foggy figures: Abū ʿAmr ʿUthmān al-Abharī al-Shāfiʿī (fl. 602/1206). The paper argues that al-Abharī is a significant yet neglected pietist, who met Ibn al-ʿArabī in Jerusalem. He was an ascetic traditionist authorized in Damascus by a leading Shāfiʿī expert of prophetic sayings (ḥadīth), and the author of a Sufi treatise that came to be popular with its attribution to the prominent scholars Najm al-Dīn Kubrā (d. 618/1221), ʿUmar al-Suhrawardī (d. 632/1234), Yaḥyā al-Suhrawardī (d. 587/1191), Athīr al-Dīn al-Abharī (d. 663/1265), and Aḥmad Zarrūq (d. 899/1494). There are also good reasons to identify this teacher of Ibn al-ʿArabī with the vizier of the last two Great Saljuqī sultans, who chose an ascetic interpretation of the Sufi path after abandoning his political career, although this study does not reveal conclusive evidence for this identification.

al-Masaq, 2019

Journal of Islamic Studies, 2010

Significant numbers of Twelver Shi 6i scholars throughout the pre-modern period studied under Sunni teachers, participated in Sunni scholarly circles, and made use of Sunni scholarship on the religious sciences, including law, theology, and other doctrinally marked fields. The strong historical relationship between Twelver jurists and the Shafi6i madhhab, for example, is evident from the biographies of prominent figures in this tradition, including al-6All:ma al-Eill; (d. 726/1325), al-Shah;d al-Awwal (d. 786/1384), and al-Shah;d al-Th:n; (d. 965/1558) and particularly from references in their works and ij:zas. For example, 6A@ud al-D;n al-I ¯j;'s (d. 756/1355) commentary on the MukhtaBar of Ibn al-E:jib (d. 646/1249), on uB<l al-fiqh, which became a standard textbook in the Twelver legal tradition, something evident from the large number of commentaries on the work by Twelver scholars. In addition, both medieval and modern scholars have claimed that specific Twelver works derive from, or draw extensively on, specific Sunni works. 1 A detailed comparison of Twelver Shi 6i and Sunni legal manuals has not yet been undertaken to evaluate the extent and contours of this influence in particular cases, though a cursory investigation of the evidence tends to confirm many of the claimed relationships. The present essay, investigating the sources of al-Shah;d al-Th:n;'s Munyat al-mur;d f; :d:b al-mufid wa-l-mustaf;d, the most influential manual of pedagogy in the Twelver tradition, provides one example of this larger phenomenon of intellectual borrowing and adaptation across what were often viewed, and continue to be viewed, as rigid sectarian boundaries. Such instances of borrowing are of course not limited to the sixteenth century, to legal literature, or to the Twelver tradition, but were probably widespread in many genres of Islamic literature writ broadly and in many periods, regions, sects, and schools of thought since the explosion

Al-qantara, 2008

Abù D×wùd al-Sijist×nê (d. Basra, 275/889) was a prominent collector of prophetic hadith. He seems to have collected in Iraq, Mecca, and Syria A.H. 220-35, then Khurasan till the early 240s, then Iraq, Syria, and Egypt till around 250. He claimed to have collected 500,000 in all. He spent most of the years 250-70 in Tarsus, composing his famous Sunan, then the last five years of his life teaching near Basra. This article reviews Abù D×wùd's known works, especially al-Sunan, which became one of the Six Books. The Sunan was transmitted from him in slightly different versions by nine named traditionists. A little under 90 percent of it goes back to the Prophet. It is distinguished from other collections by its concentration on hadith that classify actions (açk×m). Abù D×wùd's express comments within the Sunan concern alternative versions, legal applications, and rij×l criticism. Because it seldom repeats hadith under multiple topics, it is probably the largest of the Six Books. It must be admitted that Abù D×wùd was unusually careless at identifying men in as×nêd. In his personal piety, Abù D×wùd stood above all for modesty. His separate collection of hadith on renunciation, al-Zuhd, comprises mainly the sayings of Companions. In law, Abù D×wùd was close to Açmad b. •anbal (d. 241/855). In theology, he adhered to the ninth-century ahl al-sunnah wa-l-jam×'ah. He is also said to have admired and been admired by the proto-Sufi Sahl al-Tustarê (d. 283/896?).

Ihyaussunnah : Journal of Ulumul Hadith and Living Sunnah, 2022

This paper discusses Muhammad Asad's (1990-1992) seminal work Sahih al-Bukhari the Early Years of Islam which was first published in 1935 by The Arafat Publications, Srinagar, Kashmir, and its second impression in 1981 by Dar Al-Andalus, Gibraltar. It presents a modern translation and commentary of Sahih al-Bukhari, which brings forth the significant philosophy and principle of hadith commentary in a modern context. The paper aims to analyze the essential ideas developed by Muhammad Asad in his discussion of hadith and compared this with other critical works set forth by classical and contemporary Muslim traditionists. The research was structured based on descriptive, analytical, historical, and comparative methods. The study concluded that the work was momentous and profound reflecting a contextualist approach in expounding the meaning of hadith and its intrinsic philosophy and far-reaching social and spiritual implications. It set forth crucial and highly influential methods of commentary from al-Bukhari's Sahih-Sahih al-Bukhari in the Early Years of Islam that had immensely contributed to the revival of hadith tradition and commentary (sharh) in modern ages.

This paper raises the question as to what role teaching (teachers, teaching material, orality, students) played in intellectual activities and the codification of those activities into texts and manuscripts with respect to the mathematical sciences and natural philosophy in third/ninth-century Baghdad. This issue is approached via the question of how extant works of that period, which are predominantly seen by modern historians of science either as translations or as newly composed research works, can be identified as having had a teaching function. The question of relevance, organization, and content of teaching in the highly innovative context of the mathematical sciences and natural philosophy of the third/ninth century is historiographically significant beyond the recovery of historical details about texts and their character.

International Journal of Academic Research in Business and Social Sciences

Al-Hafiz Ibn al-Dayba' al-Zabidi is a renowned scholar whose writings had filled the libraries and various field of study in Islamic knowledge such as ulum hadith, history, prophetic biography, and many more, which show his intelligence and knowledge. The purpose of this article is to trace, list and identify the writings composed by this famous Yemeni writer, the most of whose writings are yet to be printed for reading in book format. In addition, half of his writings are still not been discovered or had been categorized as missing. This paper explains which of these writings are printed, unprinted, and undercover or lost.