Misplaced Pages

#523476

69-600: The complex is a tourism center in Iran and has been described as "the heart of the Shia Iran" with 25 million Iranian and non-Iranian Shias visiting the shrine each year, according to a 2007 estimate. The shrine itself covers an area of 267,079 square metres (2,874,810 sq ft) while the seven courtyards which surround it cover an area of 331,578 square metres (3,569,080 sq ft), totaling 598,657 m (6,443,890 sq ft). Shia sources quote several hadiths from

138-617: A chain of transmitters". However, she adds that "nowadays, hadith almost always means hadith from Muhammad himself." In contrast, according to the Shia Islam Ahlul Bayt Digital Library Project, "... when there is no clear Qur'anic statement, nor is there a Hadith upon which Muslim schools have agreed. ... Shi'a ... refer to Ahlul-Bayt [the family of Muhammad] to derive the Sunnah of the Prophet"—implying that while hadith

207-526: A collection of parallel systems within Islam. Much of the early Islamic history available today is also based on the hadith, although it has been challenged for its lack of basis in primary source material and the internal contradictions of available secondary material. The hadith have been called by American- Sunni scholar Jonathan A. C. Brown as "the backbone" of Islamic civilization. Hadith may be hadith qudsi (sacred hadith)—which some Muslims regard as

276-701: A companion say, 'I heard the Prophet. ' " The one after him would then say, "I heard someone say, 'I heard a Companion say, 'I heard the Prophet ;...''" and so on. Different branches of Islam refer to different collections of hadith, although the same incident may be found in hadith from different collections. In general, the difference between Shi'a and Sunni collections is that Shia give preference to hadiths attributed to Muhammad's family and close companions ( Ahl al-Bayt ), while Sunnis do not consider family lineage in evaluating hadith and sunnah narrated by any of twelve thousand companions of Muhammad. Traditions of

345-474: A large town with abundant fruit trees, streams and mills. A great dome of elegant construction surmounts the noble mausoleum, the walls being decorated with colored tiles. Opposite the tomb of the Imam is the tomb of Caliph Harun al-Rashid, which is surmounted by a platform bearing chandeliers. By the end of the third Hijri century, a dome was built on the grave of Imam Reza and many buildings and bazaars sprang around

414-494: A long-held part of Islamic practice and belief are not mentioned in the Quran, but are reported in hadiths. Therefore, Muslims usually maintain that hadiths are a necessary requirement for the true and proper practice of Islam, as it gives Muslims the nuanced details of Islamic practice and belief in areas where the Quran is silent. An example is the obligatory prayers, which are commanded in the Quran, but explained in hadith. Details of

483-634: A manuscript dated 844. A collection of hadiths dedicated to invocations to God, attributed to a certain Khālid ibn Yazīd, is dated 880–881. A consistent fragment of the Jāmiʿ of the Egyptian Maliki jurist 'Abd Allāh ibn Wahb (d. 813) is finally dated to 889. Sunni and Shia hadith collections differ because scholars from the two traditions differ as to the reliability of the narrators and transmitters. Narrators who sided with Abu Bakr and Umar rather than Ali , in

552-535: A profound and controversial influence on tafsir (commentaries of the Quran). The earliest commentary of the Quran known as Tafsir Ibn Abbas is sometimes attributed to the companion Ibn Abbas. The hadith were used the form the basis of sharia (the religious law system forming part of the Islamic tradition), and fiqh (Islamic jurisprudence). The hadith are at the root of why there is no single fiqh system, but rather

621-457: A total of 21 internal halls ( Riwaq ) which surround the burial chamber of Ali al-Ridha . Adjacent to the burial chamber is also a mosque dating back to the 10th century known as, Bala-e-Sar Mosque. This mosque is situated adjacent to the shrine of Imam Ridha. It is located beneath the Golden Dome and surrounded by different porches each bearing a separate name. There are two museums within

690-419: A total of seven courtyards, which cover an area of over 331,578 m (3,569,080 sq ft): The courtyards also contain a total of 14 minarets, and three fountains. From the courtyards, external hallways named after scholars lead to the inner areas of the mosque. They are referred to as Bast ( Sanctuary ), since they were meant to be a safeguard for the shrine areas: The Bast hallways lead towards

759-419: Is a form of Islamic oral tradition containing the sayings, actions, and approvals of the prophet Muhammad as relayed through a sequentially corroborated chain of narrators (multiple linkages of attested individuals who heard and repeated the hadith, from which the source of the hadith can be traced). Compilations of hadith were aggregated into distinct collections by Islamic scholars (known as Muhaddiths ) in

SECTION 10

#1732855282524

828-537: Is based on spoken reports in circulation after the death of Muhammad. Hadith were not promptly written down during Muhammad's lifetime or immediately after his death. Hadith were evaluated orally to written and gathered into large collections during the 8th and 9th centuries, generations after Muhammad's death, after the end of the era of the Rashidun Caliphate , over 1,000 km (600 mi) from where Muhammad lived. "Many thousands of times" more numerous than

897-479: Is depicted on the reverse of the Iranian 100 rials coin, issued since 2004. The harem kitchen dines 10 to 40 thousand visitors a day and sometimes on occasional events cooks for as many as 250,000. It has an Astan quds website page and there is an ID register and ticket lottery for a meal one course per person every three year. During Ramadan Commune kitchen feed one million pilgrim and citizens. The complex contains

966-552: Is limited to the "Traditions" of Muhammad, the Shi'a Sunna draws on the sayings, etc. of the Ahlul-Bayt i.e. the Imams of Shi'a Islam. The word sunnah is also used in reference to a normative custom of Muhammad or the early Muslim community . Joseph Schacht describes hadith as providing "the documentation" of the sunnah . Another source (Joseph A. Islam) distinguishes between

1035-620: Is the hadith of Abu Hurairah who said that Muhammad said: When God decreed the Creation He pledged Himself by writing in His book which is laid down with Him: My mercy prevails over My wrath. In the Shia school of thought, there are two fundamental viewpoints of hadith: The Usuli view and the Akhbari view. The Usuli scholars emphasize the importance of scientific examination of hadiths through ijtihad while

1104-461: The Kharijites also rejected the hadiths, while Mu'tazilites rejected the hadiths as the basis for Islamic law, while at the same time accepting the Sunnah and Ijma . Because some hadith contain questionable and ambiguous statements, the authentication of hadith became a major field of study in Islam. In its classic form a hadith consists of two parts—the chain of narrators who have transmitted

1173-570: The Mongol invasion in 1220 A.D. (617 A.H.), Khorasan was plundered by the invading hordes and the survivors of this massacre took refuge in Mashhad and settled around the shrine. Sultan Muhammad Khudabandeh Iljaitu (b. 1282 AD), the Mongol ruler of Iran, converted to Shi'ism and ruled Iran in 703–716 A.H (1304–1316 AD), once again renovated the shrine on a grand scale. The glorious phase of Mashhad started during

1242-624: The Ottoman Empire in three successive steps that Ottoman art historians call "calligraphical revolutions": The best known artist to write the Thuluth script at its zenith is said to be Mustafa Râkım Efendi (1757–1826), a painter who set a standard in Ottoman calligraphy which many believe has not been surpassed to this day. Thuluth is mainly used to write the headings of surahs , Qur'anic chapters, and also for Arabic writings in mosques. Some of

1311-588: The Abbasid period sought to authenticate hadith. Scholars had to decide which hadith were to be trusted as authentic and which had been fabricated for political or theological purposes. To do this, they used a number of techniques which Muslims now call the science of hadith . The earliest surviving hadith manuscripts were copied on papyrus. A long scroll collects traditions transmitted by the scholar and qadi 'Abd Allāh ibn Lahīʻa (d. 790). A Ḥadīth Dāwūd ( History of David ), attributed to Wahb ibn Munabbih , survives in

1380-462: The Akhbari scholars consider all hadiths from the four Shia books as authentic . The two major aspects of a hadith are the text of the report (the matn ), which contains the actual narrative, and the chain of narrators (the isnad ), which documents the route by which the report has been transmitted. The isnad was an effort to document that a hadith actually came from Muhammad, and Muslim scholars from

1449-742: The Indian subcontinent, namely Quli Qutb-ul-Mulk (founder of the Qutb Shahi dynasty ) and Mughal Emperor Akbar . The latter was notably a Sunni . Nader Shah Afshar (b. 1688, r. 1736–1747 A.D.) and the Qajar Shahs who ruled Iran from 1789 to 1925 expanded the various places in the shrine. There were also some improvements in the shrine complex during the Qajar Dynasty. There was also some repair in both courtyards during Mozaffar ad-Din Shah 's monarchy. Following

SECTION 20

#1732855282524

1518-554: The Prophet is the command of God.” In 851 the rationalist Mu`tazila school of thought fell out of favor in the Abbasid Caliphate . The Mu`tazila, for whom the "judge of truth ... was human reason," had clashed with traditionists who looked to the literal meaning of the Quran and hadith for truth. While the Quran had been officially compiled and approved, hadiths had not. One result was the number of hadiths began "multiplying in suspiciously direct correlation to their utility" to

1587-495: The Quran, proving that some hadith are a source of corruption and not a complement to the Quran. Joseph Schacht quotes a hadith of Muhammad that is used "to justify reference" in Islamic law to the companions of Muhammad as religious authorities—"My companions are like lodestars." According to Schacht, (and other scholars) in the very first generations after the death of Muhammad, use of hadith from Sahabah ("companions" of Muhammad) and Tabi'un ("successors" of

1656-589: The Quran. Among scholars of Sunni Islam the term hadith may include not only the words, advice, practices, etc. of Muhammad, but also those of his companions . In Shia Islam , hadith are the embodiment of the sunnah, the words and actions of Muhammad and his family, the Ahl al-Bayt ( The Twelve Imams and Muhammad's daughter, Fatimah ). Unlike the Quran, not all Muslims believe that all hadith accounts are divine revelation; in fact, scholars have thoroughly examined hadith to sort them into accuracy categories ever since

1725-476: The Shah which many, especially amongst the Shia clergy, considered to be anti-Islamic, including the banning of hijab (headscarf) for women in Iran. Shortly before the Iranian Revolution , on 21 November 1978, troops under orders from the regime of Mohammad Reza Shah (b. 1919, r. 1941–1979), Reza Shah's son and successor, killed a large number of people within the shrine (approximately 12,000). The shrine

1794-529: The Shia Imams and Muhammad that highlight the importance of pilgrimage to the shrine. A hadith from Muhammad says: One of my own flesh and blood will be buried in the land of Khorasan. God the Highest will surely remove the sorrows of any sorrowful person who goes on pilgrimage to his shrine. God will surely forgive the sins of any sinful person who goes on pilgrimage to his shrine. Dar-ul-Imarah (Royal Residence) or

1863-592: The Uzbek Khans – Muhammad Khan, Abdullah Khan Shaibani, Muhammad Sultan and especially Abdul-Momen Khan. These invasions continued up to 996 A.H./ 1586 A.D., the reign of Shah Abbas I , who finally drove out the Uzbeks from Khorasan. Sahn Atiq was extended in the time of Shah Abbas I, and during the Safavid era, efforts were made for its further improvement. During the Safavid era, the shrine also received patronage from rulers of

1932-749: The building. Afterwards, the name of the mausoleum (Haruniyyeh) was changed and known as the Mashhad-ur-Reza. Mashhad literally means a place where a martyr has been buried. In 818, Imam Ali al-Ridha was murdered by the Abbasid caliph al-Ma'mun (ruled 813–833) and was buried beside the grave of al-Ma'mun's father, Harun al-Rashid (r. 786–809). After this event, the location was called Mashhad al-Ridha ("the place of martyrdom of al-Ridha"). Shias and Sunnis (for example, Ibn Hibban wrote in his Kitab al Siqqat that whenever troubled and in Mashad he would always visit

2001-534: The centuries after Muhammad's death. Hadith are widely respected in mainstream Muslim thought and are central to Islamic law . Ḥadīth is the Arabic word for things like a report or an account (of an event). For many, the authority of hadith is a source for religious and moral guidance known as Sunnah , which ranks second only to that of the Quran (which Muslims hold to be the word of God revealed to Muhammad). While

2070-455: The companions) "was the rule", while use of hadith of Muhammad himself by Muslims was "the exception". Schacht credits Al-Shafi'i —founder of the Shafi'i school of fiqh (or madh'hab )—with establishing the principle of the using the hadith of Muhammad for Islamic law, and emphasizing the inferiority of hadith of anyone else, saying hadiths: "... from other persons are of no account in

2139-530: The coup in December 1911, Russian artillery shelled revolutionaries who had taken refuge in the shrine. The whole complex was greatly damaged in 1911, but it was repaired after a while. There were significant changes in the complex in 1928 (1347 A.H.). Old Falakah was extended up to a radius of 620 meters before the victory of the Islamic Revolution , and an important part of Holy Buildings' historical structure

Imam Reza shrine - Misplaced Pages Continue

2208-423: The disputes over leadership that followed the death of Muhammad, are considered unreliable by the Shia; narrations attributed to Ali and the family of Muhammad, and to their supporters, are preferred. Sunni scholars put trust in narrators such as Aisha , whom Shia reject. Differences in hadith collections have contributed to differences in worship practices and shari'a law and have hardened the dividing line between

2277-540: The early period following the Prophet Muhammad's death. Different collections of hadīth would come to differentiate the different branches of the Islamic faith. A minority of Muslims believe that Islamic guidance should be based on the Quran only , thus rejecting the authority of hadith; some further claim that many hadiths are fabrications ( pseudepigrapha ) created in the 8th and 9th centuries AD, and which are falsely attributed to Muhammad. Historically, some sects of

2346-411: The eighth century to the present have never ceased to repeat the mantra "The isnad is part of the religion—if not for the isnad, whoever wanted could say whatever they wanted." The isnad literally means "support", and it is so named because hadith specialists rely on it to determine the authenticity or weakness of a hadith . The isnad consists of a chronological list of the narrators, each mentioning

2415-541: The face of a tradition from the Prophet, whether they confirm or contradict it; if the other persons had been aware of the tradition from the Prophet, they would have followed it". This led to "the almost complete neglect" of traditions from the Companions and others. Collections of hadith sometimes mix those of Muhammad with the reports of others. Muwatta Imam Malik is usually described as "the earliest written collection of hadith" but sayings of Muhammad are "blended with

2484-470: The final authority of a hadith of Muhammad , so that even the Quran was "to be interpreted in the light of traditions (i.e. hadith), and not vice versa." While traditionally the Qur'an has traditionally been considered superior in authority to the sunna, Al-Shafi'i "forcefully argued" that the sunna was "on equal footing with the Quran", (according to scholar Daniel Brown) for (as Al-Shafi'i put it) “the command of

2553-399: The five salat (obligatory Islamic prayers) that are not found in the Quran, as well as everyday behavior such as table manners, dress, and posture. Hadith are also regarded by Muslims as important tools for understanding things mentioned in the Quran but not explained, a source for tafsir (commentaries written on the Quran). Some important elements, which are today taken to be

2622-448: The garden of Humayd ibn Qahtaba al-Ta'i was a fortress in the village of Sanabad. It dates back to the era before the Islam religion. It had been placed at the fork road of Sanabad, Neishabour , Sarakhs , Toos and Radkan . This fortress had been a place for the frontier guards to take position and establish the security of these roads and regions. After the demise of Harun al-Rashid , he

2691-638: The hands of aggrieved soldiers, in 656. No direct sources survive directly from this period so we are dependent on what later writers tell us about this period. According to British historian of Arab world Alfred Guillaume, it is "certain" that "several small collections" of hadith were "assembled in Umayyad times." In Islamic law, the use of hadith as it is understood today (hadith of Muhammad with documentation, isnads, etc.) came gradually. According to scholars such as Joseph Schacht , Ignaz Goldziher , and Daniel W. Brown, early schools of Islamic jurisprudence used

2760-411: The intended meaning of hadith in religious tradition is something attributed to Muhammad but that is not found in the Quran. Scholar Patricia Crone includes reports by others than Muhammad in her definition of hadith: "short reports (sometimes just a line or two) recording what an early figure, such as a companion of the prophet or Muhammad himself, said or did on a particular occasion, preceded by

2829-601: The life of Muhammad and the early history of Islam were passed down mostly orally for more than a hundred years after Muhammad's death in AD 632. Muslim historians say that Caliph Uthman ibn Affan (the third khalifa (caliph) of the Rashidun Caliphate , or third successor of Muhammad, who had formerly been Muhammad's secretary), is generally credited with urging Muslims to record the hadith just as Muhammad had suggested that some of his followers to write down his words and actions. Uthman's labours were cut short by his assassination, at

Imam Reza shrine - Misplaced Pages Continue

2898-454: The name (meaning "a third" in Arabic) comes. An alternative theory to the meaning is that the smallest width of the letter is one third of its widest part. It is an elegant, cursive script, used in medieval times on mosque decorations. Various calligraphic styles evolved from Thuluth through slight changes of form. The greatest contributions to the evolution of the Thuluth script occurred in

2967-504: The noun ḥadīth ( حديث   IPA: [ħæˈdiːθ] ) means "report", "account", or "narrative". Its Arabic plural is aḥādīth ( أحاديث [ʔæħæːˈdiːθ] ). Hadith also refers to the speech of a person. In Islamic terminology, according to Juan Campo, the term hadith refers to reports of statements or actions of Muhammad, or of his tacit approval or criticism of something said or done in his presence. Classical hadith specialist Ibn Hajar al-Asqalani says that

3036-461: The number of hadith grew enormously. While Malik ibn Anas had attributed just 1720 statements or deeds to the Muhammad, it was no longer unusual to find people who had collected a hundred times that number of hadith. Faced with a huge corpus of miscellaneous traditions supporting different views on a wide variety of controversial matters—some of them flatly contradicting each other—Islamic scholars of

3105-424: The number of verses pertaining to law in the Quran is relatively small, hadith are considered by many to give direction on everything from details of religious obligations (such as Ghusl or Wudu , ablutions for salat prayer), to the correct forms of salutations and the importance of benevolence to slaves. Thus for many, the "great bulk" of the rules of Sharia are derived from hadith, rather than

3174-560: The oldest copies of the Qur'an were written entirely in Thuluth . Later copies were written in a combination of Thuluth and either Naskh or Muhaqqaq . After the 15th century Naskh came to be used exclusively. The script is used in the flags of Saudi Arabia and Afghanistan , where the text, Shahada al Tawhid , is written in Thuluth . An important aspect of Thuluth is the use of harakat ( "hareke" in Turkish) to represent vowel sounds and of certain other stylistic marks to beautify

3243-431: The one from whom they heard the hadith, until mentioning the originator of the matn along with the matn itself. The first people to hear hadith were the companions who preserved it and then conveyed it to those after them. Then the generation following them received it, thus conveying it to those after them and so on. So a companion would say, "I heard the Prophet say such and such." The Follower would then say, "I heard

3312-444: The people of the desert. According to the scholars Harald Motzki and Daniel W. Brown the earliest Islamic legal reasonings that have come down to us were "virtually hadith-free", but gradually, over the course of second century A.H. "the infiltration and incorporation of Prophetic hadiths into Islamic jurisprudence" took place. It was Abū ʿAbdullāh Muhammad ibn Idrīs al-Shāfiʿī (150-204 AH), known as al-Shafi'i , who emphasized

3381-449: The prescribed movements and words of the prayer (known as rak'a ) and how many times they are to be performed, are found in hadith. However, hadiths differ on these details and consequently salat is performed differently by different hadithist Islamic sects. Quranists, on the other hand, believe that if the Quran is silent on some matter, it is because God did not hold its detail to be of consequence; and that some hadith contradict

3450-504: The quoter of the hadith ( Traditionists quoted hadith warning against listening to human opinion instead of Sharia; Hanafites quoted a hadith stating that "In my community there will rise a man called Abu Hanifa [the Hanafite founder] who will be its guiding light". In fact one agreed upon hadith warned that, "There will be forgers, liars who will bring you hadiths which neither you nor your forefathers have heard, Beware of them." In addition

3519-638: The realm. In 1418, his wife Empress Goharshad funded the construction of an outstanding mosque beside the shrine, which is known as the Goharshad Mosque . With the emergence of the Safavid dynasty in 1501 A.D. and their declaration of the Twelver Shi'ite sect as the state religion, Mashhad reached the peak of its development. However, since Khorasan was a border province of the Safavid Empire, Mashhad suffered repeated invasions and periods of occupation by

SECTION 50

#1732855282524

3588-533: The reign of Shahrukh Mirza (b. 1377 A.D., r, 1405–1447), son of Tamerlane , and reached its zenith during the reign of the Safavid Shahs who ruled Iran from 1501 to 1736. Shahrukh Mirza, whose capital was Herat , regularly visited Mashhad for the pilgrimage of the shrine of Imam Reza (A.S.). In the 15th century, during the reign of the Timurid Shahrukh Mirza , Mashhad became one of the main cities of

3657-483: The report (the isnad ), and the main text of the report (the matn ). Individual hadith are classified by Muslim clerics and jurists into categories such as sahih ("authentic"), hasan ("good"), or da'if ("weak"). However, different groups and different scholars may classify a hadith differently. Historically, some hadiths deemed to be unreliable were still used by Sunni jurists for non-core areas of law. Western scholars are generally skeptical of

3726-547: The rulings of the Prophet's Companions , the rulings of the Caliphs , and practices that “had gained general acceptance among the jurists of that school”. On his deathbed, Caliph Umar instructed Muslims to seek guidance from the Quran, the early Muslims ( muhajirun ) who emigrated to Medina with Muhammad, the Medina residents who welcomed and supported the muhajirun (the ansar ) and

3795-577: The sayings of the companions", (822 hadith from Muhammad and 898 from others, according to the count of one edition). In Introduction to Hadith by Abd al-Hadi al-Fadli, Kitab Ali is referred to as "the first hadith book of the Ahl al-Bayt (family of Muhammad) to be written on the authority of the Prophet". However, the acts, statements or approvals of Muhammad are called "Marfu hadith" , while those of companions are called "mawquf (موقوف) hadith" , and those of Tabi'un are called "maqtu' (مقطوع) hadith" . The hadith had

3864-493: The script. The rules governing the former are similar to the rules for any Arabic script. The stylistic marks have their own rules regarding placement and grouping which allow for great creativity as to shape and orientation. For example, one grouping technique is to separate the marks written below letters from those written above. Since its creation, Thuluth has given rise to a variety of scripts used in calligraphy and over time has allowed numerous modifications. Jeli Thuluth

3933-510: The shrine limits. Astan Quds Museum and Quran Museum. [REDACTED] Media related to Imam Reza Shrine at Wikimedia Commons [REDACTED] [REDACTED] [REDACTED] [REDACTED] [REDACTED] [REDACTED] [REDACTED] [REDACTED] [REDACTED] [REDACTED] [REDACTED] [REDACTED] Hadith Hadith ( Arabic : حديث , romanized :  ḥadīṯ ) or athar ( Arabic : أثر , ʾaṯar , lit.   ' remnant ' or ' effect ' )

4002-399: The shrine to ask for relief from problems that bothered him) began visiting his grave on pilgrimage . By the end of the 9th century, a dome was built on the grave and many buildings and bazaars sprang up around it. For the next thousand years, it has been devastated and reconstructed several times. The celebrated Muslim traveler Ibn Battuta visited Mashhad in 1333 and reported that it was

4071-586: The shrine, renovated the sanctuary and added new buildings within its precincts. At the time of Sultan Sanjar Saljuqi, after Sharaf al-Din Abu Tahir b. Sa'd b. Ali Qummi repaired the shrine, he began to construct a dome over it. In 612 A.H./ 1215 A.D., as borne out by inscriptions on certain tiles, Allaudin Khwarezm Shah carried out renovations on the shrine. During the Khwarazmian dynasty , some repair and decoration

4140-456: The shrine. In 383 A.H. / 993 A.D., Sebuktigin , the Ghaznavid sultan devastated Mashhad and stopped the pilgrims from visiting the shrine. But in 400 A.H./ 1009 A.D., Mahmud of Ghazni (born 971, ruled, 998-1030 A.D.) started the expansion and renovation of the shrine and built many fortifications around the city. Sultan Sanjar (b. 1086 A.D., r. 1097–1157 A.D.), after the healing of his son in

4209-717: The source. ... A practice which is contained within the Hadith may well be regarded as Sunna, but it is not necessary that a Sunna would have a supporting hadith sanctioning it. Some sources ( Khaled Abou El Fadl ) limit hadith to verbal reports, with the deeds of Muhammad and reports about his companions being part of the sunnah , but not hadith. Islamic literary classifications similar to hadith (but not sunnah ) are maghazi and sira . They differ from hadith in that they are organized "relatively chronologically" rather than by subject. Other "traditions" of Islam related to hadith include: The hadith literature in use today

SECTION 60

#1732855282524

4278-459: The two saying: Whereas the 'Hadith' is an oral communication that is allegedly derived from the Prophet or his teachings, the 'Sunna' (quite literally: mode of life, behaviour or example) signifies the prevailing customs of a particular community or people. ... A 'Sunna' is a practice which has been passed on by a community from generation to generation en masse, whereas the hadith are reports collected by later compilers often centuries removed from

4347-431: The two traditions. Thuluth Thuluth ( Arabic : ثُلُث , Ṯuluṯ or Arabic : خَطُّ الثُّلُثِ , Ḵaṭṭ-uṯ-Ṯuluṯ ; Persian : ثلث , Sols ; Turkish : Sülüs , from thuluth "one-third") is an Arabic script variety of Islamic calligraphy . The straight angular forms of Kufic were replaced in the new script by curved and oblique lines. In Thuluth , one-third of each letter slopes, from which

4416-413: The value of hadith for understanding the true historical Muhammad, even those considered sahih by Muslim scholars, due to their first recording centuries after Muhammad's life, the unverifiability of the claimed chains of transmission, and the widespread creation of fraudulent hadiths. Western scholars instead see hadith as more valuable for recording later developments in Islamic theology. In Arabic,

4485-434: The verses of the Quran, hadith have been described as resembling layers surrounding the "core" of Islamic beliefs (the Quran). Well-known, widely accepted hadith make up the narrow inner layer, with a hadith becoming less reliable and accepted with each layer stretching outward. The reports of Muhammad's (and sometimes his companions') behavior collected by hadith compilers include details of ritual religious practice such as

4554-412: The words of God —or hadith sharif (noble hadith), which are Muhammad's own utterances. According to as-Sayyid ash-Sharif al-Jurjani, the hadith qudsi differ from the Quran in that the former are "expressed in Muhammad's words", whereas the latter are the " direct words of God ". A hadith qudsi need not be a sahih (sound hadith), but may be da'if or even mawdu' . An example of a hadith qudsi

4623-527: Was buried in this place. Due to this historical event, the Dar-ul-Imarah was known as the Mausoleum of Haruniyyeh . The original inner building of Dar-ul-Imarah had been a Zoroastrian temple. This building was demolished by the order of al-Ma'mun , and then it was reconstructed according to the special architecture of Khorasan . Four plain and short walls, covered with a low-slope dome, were constructed around

4692-416: Was demolished without considering its antiquity and elegance. On 13 July 1935 (11th Rabi al-Thani 1354 A.H.), during the Goharshad Mosque rebellion , armed forces of Reza Shah (b. 1878, r. 1925–1941), the reigning monarch of Iran and founder of Pahlavi dynasty , invaded the shrine and massacred people gathered in the Goharshad Mosque . The people there were protesting against the modernization policies of

4761-473: Was made inside the shrine. In this era (612 A.H./1215 A.D.), two very glorious embossed Thuluth (a large Naskh handwriting) inscriptions in form of square tile work were fixed on both sides of the shrine entrance-by the side of Dar al-Huffaz porch—in which the names and descent of Imam Reza back to Imam Ali were written. Some other inscriptions and three mihrabs (a special place for prayer-leader in mosques) belonging to this age exist in this holy complex. During

#523476