Dreams of the holy dead: Traditional islamic oneirocriticism versus Salafi scepticism

Journal of Semitic Studies

Volumn 45, Issue 1, 2000, Pages 115-130

  Sirriyeh, Elizabeth ^a  

^a UNIVERSITY OF LEEDS   (United Kingdom)

Author keywords

[No Author keywords available]

Indexed keywords

EID: 62649158408     PISSN: 00224480     EISSN: None     Source Type: Journal    
DOI: 10.1093/jss/45.1.115     Document Type: Article

References (29)

1. The work was described by P. Schwarz, 'Traum und Traumdeutung bei 'Abdelgani an-Nābulsi', ZDMG 67 (1913), 273-93
2. See also on theories of Islamic visionary experience Marcia K. Hermansen, 'Visions as "Good to Think": A Cognitive Approach to Visionary Experience in Islamic Sufi Thought', Religion 27 (1997), 25-43
3. Leah Kinberg, 'Literal Dreams and Prophetic Hcombining dot belowadītcombining macron belows in Classical Islam: A Comparison of Two Ways of Legitimation', Der Islam 70 (1993), 288
4. Jonathan G. Katz, 'An Egyptian Sufi Interprets his Dreams: 'Abd al-Wahhāb al-Sha'rānī 1493-1565', Religion 27 (1997), 15
5. 2, IV, 259-60
6. See Toufiq Fahd, La Divination Arabe: études religieuses, sociologiques et folkloriques sur le milieu natif de l'Islam (Leiden 1966), 330-63 on works of this type in Arabie, Persian and Turkish
7. On the question of the translation of Artemidorus' dream-book, see T. Fahd, 'Hunayn Ibn Ishcombining dot belowāq est-il le traducteur des Oneirocritica d'Artemidore d'Ephèse?', Arabica 21 (1975), 270-84
8. On the Greek tradition of dream interpretation see Patrica Cox Miller, Dreams in Late Antiquity: Studies in the Imagination of a Culture (Princeton 1994)
9. and on the Greek influence on Islamic oneirocriticism, Miklós Maroth, 'The Science of Dreams in Islamic Culture', Jerusalem Studies in Arabic and Islam 20 (1996), 229-36
10. On Ibn Shāhīn see J. Gaulmier and T. Fahd, 'Ibn Shāhīn al-Zcombining dot belowāhirī', EP, III, 935
11. See Abdul-Karim Rafeq, The Province of Damascus 1723-1783 (Beirut 1966), 77-83 on the machinations of Muhammad Khalīl al-Bakrī al-Scombining dot belowiddīqī and events surrounding the ousting of al-Nābulusī as muftī
12. Al-Nābulusī, Ta'tcombining dot belowīr, 462
13. See Maróth, 'Science of Dreams', 233
14. Ta'tcombining dot belowir, 16
15. Ta'tcombining dot belowīr, 430
16. 2, I, 176-8 on Islamic traditions concerning Adam
17. On al-Nābulusī's early life see al-Murādī, Silk al-durar, III, 30
18. On Shāh Wall Allāh's visions see J.M.S. Baljon, Religion and Thought of Shāh Walī Allāh Dihlawī 1703-1762 (Leiden 1986), 15-20
19. and Hermansen, 'Visions as "Good to Think"'
20. See Mervyn Hiskett, The Sword of Truth (London 1973), 66
21. On both Shāh Walī Allāh and Usuman dan Fodio as Sufi reformers see Elizabeth Sirriyeh, Sufis and Anti-Sufis: The Defence, Rethinking and Rejection of Sufism in the Modern World (Richmond 1999), 5-8 and 13-16
22. See al-Nābulusī, al-Haqīqa wa'l Majāz and al-Rihcombining dot belowla al-Tcombining dot belowarābulusiyya
23. On Ridcombining dot belowā's early involvement in Sufism see Albert Hourani, 'Sufism and Modern Islam: Rashīd Ridcombining dot belowā', in The Emergence of the Modern Middle East (London 1981), 90-102
24. See Assad Nimer Busool, 'Shaykh Muhcombining dot belowammad Rashīd Ridcombining dot belowā's relations with Jamāl al-Dīn al-Afghānī and Muhammad 'Abduh', Muslim World 66 (1976), 272-7 on this influence on Ridcombining dot belowā
25. and Sirriyeh, Sufis and Anti-Sufis, 98-102 on Ridcombining dot belowā's movement towards rejection of various aspects of Sufism in his time
26. On Egyptian mawlids see J.W. McPherson, The Moulids of Egypt (Cairo 1941)
27. and on nineteenth-century reform demands F. de Jong, Tcombining dot belowutruq and Tcombining dot belowuruq-Linked Institutions in Nineteenth Century Egypt (Leiden 1978)
28. See Jamil Abun-Nasr, The Tijaniyya (London 1965), 163-85 concerning critics of the Tijānīs, including Ridcombining dot belowā. In 1926 Ridcombining dot belowā had become involved in a controversy over the Tijānīs' belief that their founder had been taught a special prayer, al-Scombining dot belowalāt al-Fātih, through the medium of a vision and that this prayer was part of God's eternal speech. He roundly denounced this as a lie
29. Al-Manār wa'l Azhar, 156-7