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Number (42) 13 Ramadan 1436 H 30 June 2015
Abu Muhsin al-Thaqafi oscillating between disobedience and obedience
Research Summary
This research deals with the impact of Islam on the poetry of the veterans who realized ignorance and Islam
Persistent and shifting perspective in their poetry, especially those that talk about
Topics deprived of Islam, such as hair, for example. It is known that the description of alcohol is common in
Pre-Islamic poetry, and the Arabs were proud to drink it as proud of their heroism and Frosithm,
And drinking alcohol was associated with religious roots, they thought that the drinker acquires the attributes of God,
He can do the things that gods do, and humans can not. And when he came
Islam; a number of poets remained alcohol, despite the prohibition - and says it
Poetry, and on top of these Abu Muhajin al-Thaqafi, a veteran poet printed, and a knight of
Knights of the Arabs who are ignorant of Islam and ignorance. The browser finds its poetry
His relationship with alcohol has gone through two very different phases, he is in the first stage
A person who rebelled against religious authority, drank alcohol, and enjoyed the mujahideen with madhiyah
And practicing taboo. But this situation did not last forever, and the second stage
The latter, the stage of repentance, emancipation from sin, and full obedience to orders
Religion, and the system of poetry in which the wine, and shows the disadvantages, and calls people to not
Drink it, inspired by the meanings of the verses of the Koran, and is committed to the content that was approved by Islam.
في مدينة الري القريبة من طهران الحالية ولد ابو بكر محمد بن يحيى بن زكريا الرازي سنة 251هـ/865 م وسميً بالرازي نسبة الى مدينة الري 0 أحب الرازي الغناء والضرب على العود في بداية حياته ثم هجر ذلك كله واتجه الى الطب والكيمياء 0 درس الطب في شبابه في بغداد وقد اخطأ بعض المؤرخين في ظنهم ان
Abstract
The research was limited to those whom Imam Abu Dawood
described in his Sunan as weak, so this research does not include
narrators who carried descriptions indicating weakness such as
ignorance or others, nor does it include hadiths that the Imam
described as weak.
The number of narrators whom Imam Abu Dawood described as
weak has reached six narrators, and my methodology was to
mention the words of Imam Abu Dawood, then transfer the
sayings of other advanced scholars, as well as the sayings of
Imam Abu Dawood in his other books, if any, to show the extent
of compatibility between these sayings.
I have reached the following resul
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