،بحث كامل نبذة عن العالم قصة حياة معلومات
بالانجليزي من هو مؤلفات انجازات فلسفة بحث جاهز باللغة الانجليزية علماء عرب ..
أبرز كتب ومؤلفات The story
بحث نشأة وحياته علوم العلوم
الفلكية علم الأحياء علم النبات الفلسفة ومترجم موضوع انجليزي
عن عالم مشهور موضوع انجليزي عن العالم معلومات مختصرة موضوع تعبير عن شخص
مشهور بالانجليزي قصير تعبير عن قدوتي معلومة عن مختصرة
الكتب انجازات وفاة مسيرته حياته علمه
تلامذته باختصار مترجم العالم
موضوع تعبير باللغة الانجليزية
عن محمد بن صالح العثيمين
ابن عثيمين جنازة الشيخ ابن عثيمين محمد بن صالح
العثيمين الكتب فتاوى ابن العثيمين
ابن عثيمين محمد بن صالح العثيمين الابناء
ابن عثيمين الكتب موقع العثيمين
موقع ابن عثيمين للافتاء أبو عبد الله محمد بن صالح
بن محمد بن سليمان بن عبد الرحمن العثيمين الوهيبي التميمي (29 مارس 1929 - 11 يناير
2001).[1] ولد في ليلة 27 رمضان عام 1347 هـ، في عنيزة إحدى مدن القصيم.
Mohamed Ibn Sirine,
born in 654 in Basra, is a Muslim specialist in the interpretation and analysis
of dreams in Islam, a pioneer in Muslim onirocriticism. He was imam and
contemporary with Anas Ibn Malik.
He died at the age of
77 in 728. No writing refutes these dates.
According to classical
biographers, Muhammad Ibn Sîrîn is one of the Muslim celebrities for two
qualities: that of traditionist - Tâbi '- and that of onirocritic
• mu'abbir. However, if
they insist on the first quality, they quickly go on the second, when they do
not neglect it. This finding challenges the current reality. All the major
libraries of the Muslim and Western world have at least one dream manuscript
whose name is that of Ibn Sîrîn.
From his writings on his
life and his person, there are a number of constants which can be stated as
follows: I - Ibn Sîrîn: man; II - Ibn Sîrîn: the traditionist; III - Ibn Sîrîn:
the onirocritic; IV. The Onirocritic Literature of Sri Lanka.
We considered it useful
to present the information relating to each of these points in order to draw
the portrait of Ibn Sîrîn. In order to establish a hierarchy, we classified the
available documents according to the date of their author's death, going from
the oldest to the most recent 5, to show the evolution of the transmission of
knowledge on Ibn Sîrîn, assuming that the oldest knowledge is closest to the
truth about this man.
I - Muhammad Ibn Sîrîn:
the man
He had a nickname: Abu
Bakr, which he bore engraved on his ring. Although some authors attest (Ibn
Sa'd, al-'Asbahânî, al-Hanbalî), they do not specify the origin. Ibn Sa'd
asserts that this nickname was Abu Bakr slave of Anas Ibn Malik. As for its
place of origin, most authors cite Ain al-Tamr (Ibn Sa'd, Ibn Habib, al-Bakri
al-'Andalusi, Yaqut, al-Nawawi). Others cite Gargaraya (al-Bagdadi, al-Dahbi,
al-Safdi). A third category mentions Baysan (Ibn Hallikan, al-Hanbali).
Ain al-Tamr is a town
near al-Anbar, north of Kufa ... It was conquered in the time of Abu Bakr by
Hâlid Ibn al-Walîd in the year 12 AH ... Of his captives was part Safiyya,
mother of Muhammad Ibn Sîrîn. The name of Sîrîn was that of his mother (Yâqût).
According to Ibn Hallikan, Sîrîn, Muhammad's father was the slave of Anas Ibn
Mâlik; he was one of the captive slaves of Maysan or Ain al-Tamr where he was
taken prisoner by Halid Ibn al-Walid. This last locality would have been only
his second city of residence; he would be from Gargarâya; he would have had Abu
'Amra for nickname and he would have been boilermaker. There is only one doubt
as to the origin of the name of Sirmi, that of Ayqui, who attributes it to the
mother of Muhammad. Nevertheless, his testimony remains refutable since no
source confirms it. Virtually all sources agree on the captivity of Sîrîn by
Ibn al-Walîd and his slavery (Ibn Sa'd, Ibn Habîb, al-Bagdâdî ...) and report
his marriage with Safiyya, slave of Abu Bakr Ibn Abi Quhafa. She gave birth to
five brothers and sisters: Muhammad, Yahya, Hafsa, Karimah and 'Umm Salim. In
his biography, Ibn Sa'd quotes Yahya and Hafsa. It also mentions the names of
other brothers: Ma'bad and 'Anas who had other sisters:' Amra, Sawda, whose
mother was ceded to Sîrîn by her master Anas Ibn Malîk who named Anas Ibn Sîrîn
precisely. Ibn Sa'd reports, in total, the names of nine brothers and sisters
Ibn Sîrîn, including Muhammad.
According to al-Nawawi,
the number of this siblings of twenty-three, some of whom have acquired a
particular reputation: "Muhammad ibn Sîrîn, Yahya ibn Sîrîn, Ma'bad Ibn
Sîrîn, Anas Ibn Sîrîn and Hafsa bint Sîrîn, these brothers and sisters were all
trustworthy (kulluhum tiqâtun), "al-Bagdadi said.
Muhammad was born in
34/654 (Ibn Sa'd, al-Bagdadi, Ibn Hallikan, al-Dahbi, al-Yafi'i). He died at
the age of 77 in 110/728. No writing refutes these dates.
The veneration he
showed towards his mother did not escape our authors. He never raised his voice
before her; when he spoke to him, he did so as if he listened to him. When he
was at home, if someone who did not know him saw it, he would have taken it for
a patient, at the level of his voice (Ibn Sa'd). According to a relative of Ibn
Sîrîn, he only spoke to his mother humbly (al-'Asbahânî). As to his attitude
towards his wife, a hadith states that he has never known another woman, except
for the mother of his son, neither in the waking state, nor in the state of
sleep (al- Bagdadi). He even went so far as to look away from the woman perceived
in a dream, knowing that there was no right. His wife, the mother of thirty
children, kept alive only 'Addallah (Ibn Sa'd).
A remarkable handicap
of Muhammad Ibn Sîrîn, his deafness, has not escaped any author. However, his
physical portrait is barely visible through this literature. Only Ibn Sa'd and
al-Safdî mention some traits. Seven hadit-s (Ibn Sa'd) describe his clothes and
how to trim his mustache: they can be summarized as follows:
1: he was wearing a
pallium (mentioned twice);
2: he was wearing white
clothes (once);
3: he was wearing
Yamanite clothes (once);
4: he was wearing linen
clothes (once);
5: he wore a turban
(three times); sticking to his head (once); him hanging in the back (once);
6: he dyed his hair
(twice); henna and cathame (once), yellow (once);
7: he did not carve his
mustaches in the manner of some once).
For al-Safdî, Ibn Sîrîn
was: "small in size, belly fat, hair abundant embellished with a line. He
had a lot of humor. He loved to laugh and dyed his hair with henna. Other writers
have also mentioned his laughter (al-Nawawi, al-Asbahani, al-Dahbi).
Contrary to this
physical image of Muhammad Ibn Sîrîn, which leaves the reader hungry, that of
his moral profile imposes itself by his firmness. If sometimes the behavior of
the same person leaves different impressions, if not contradictory, this is not
the case of Muhammad Ibn Sîrîn. The unanimity is made on his qualities and on
his capacities which give the idea of an outstanding man; in every way. The only false note that we have noted is
a statement by Ibn al-Imad al-Hanbali: al-Hasan, Ibn Sîrîn and Al-Sa'bî having
been invited by Ibn Hubaïra who wished to consult them on a fact, Ibn Sîrîn,
Thus, al-Sa'bi would have given the advice of a fearful man-that of the fihi
fihi ba'd al-Taqiyya-unlike al-Hasan. Ibn Hubaira would have paid al-Hasan a
reward double that of the first two who would have said: we have gnognoted,
offer us a gnognote - qas-qasbâ faqaqis lanâ wa-l-qasqasatu al-radîu
min-l-atiatiyya . This late source is not confirmed by any other. Other
opposite versions of the same event are given (see in particular al-Asbahânî).
إرسال تعليق