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The Great Book of Interpretation of Dreams (Arabic: تفسير الأحلام الكبير , Tafsir al-Ahlam al-Kabir) attributed to the 7th century Muslim scholar Ibn Sirin [1] which was originally compiled in the 15th century by al-Dārī under the title Selection of Statements on the Exegesis of Dreams.
al-Mufassal fi 'Ahkam al-Mar'ah wa Bayt al-Muslim fi al-Shari'at al-Islamiyyah (Arabic: المفصل في أحكام المرأة والبيت المسلم في الشريعة الإسلامية) is a treatise written by Abdul Karim Zaidan, which concerns the topic of Women in Islam as well as issues relating to family.
The most notable of the books attributed to him is Dreams and Interpretations. Ibn Al-Nadim says that he was the author of Taabir Al-Ro'oya (Interpretation of Dreams), which is different from or an abridged version of Muntakhabul Kalam Fi Tafsir El Ahlam (A Concise Guide for the Interpretation of Dreams) first printed in Bulaq, Egypt, in 1284 AH, in Lucknow in 1874 and in Bombay in 1296 AH.
According to Musdah, polygamy denies women's humanity. The interpretation of the concept of nushuz is that the Quran commands only obey Allah and respect for husbands. Asma Barlas, her work Believing woman in Islam: Unreading Patriarchal Interpretation of the Quran (2002. Barlas came from Pakistan and became the first woman in Pakistan during ...
Dream interpretation is the process of assigning meaning to dreams. In many ancient societies, such as those of Egypt and Greece , dreaming was considered a supernatural communication or a means of divine intervention , whose message could be interpreted by people with these associated spiritual powers.
Al-Muhaddithat: The Women Scholars in Islam is a book by Akram Nadwi, originally published in 2007. This work serves as an English introduction to his Arabic publication, Al-Wafa bi Asma al-Nisa, which consists of 43 volumes and focuses on the biographies of women scholars of hadith. Nadwi worked in this field of research for 15 years.
Within Sunni Islam, women are provided a number of guidelines prescribed by the Quran and ḥadīth literature, as understood by fiqh (Islamic jurisprudence), as well as under the interpretations derived from the ḥadīth that were agreed upon by the majority of Sunni Muslim scholars as authentic beyond doubt based on ḥadīth studies.
Islamic feminists have objected to the MPL legislation in many of these countries, arguing that these pieces of legislation discriminate against women. Some Islamic feminists have taken the attitude that a reformed MPL which is based on the Quran and sunnah, which includes substantial input from Muslim women, and which does not discriminate ...