Dreaming bukhari I Dreamistan -population 2 billion

[abdalazizariff]

Dreaming bukhari I Dreamistan -population 2 billion
“Whoever sees me in sleep has seen me, for Satan cannot appear in my form, and the dream of the believer is 1/46th part of prophecy.” bukhari
[me tell you amigo this never existed bukhari is a cunning character-he lays the trap -pandora box opens up-everybody's dreaming-orya maqbool jan dreamt that the messenger told him gen bajwa should be the army chief]
Mimi Hanaoka
Visions of Muhammad in Bukhara and Tabaristan: Dreams and Their Uses in Persian Local Histories
Persian authors couched claims to the religio-political authority and legitimacy of their cities through dream narratives in local histories written between the tenth and thirteenth centuries. Persians did not always fit neatly into genealogical claims to legitimacy like the Arab descendants of Muhammad and his clan, and dreams form alternate avenues that sanctify and legitimize specific Persian cities and individuals. Dream narratives embedded in Tārīkh-i Bukhārā and Tārīkh-i Tabaristān are literary devices that bring the prestige of religious authority to their city and province and to specific persons. These dream narratives are not only windows into understanding the broader social, political, and religious contexts of local histories but also the particular anxieties and priorities of the authors. “Whoever sees me in sleep has seen me, for Satan cannot appear in my form, and the dream of the believer is 1/46th part of prophecy.” Nearly 200 years after the Prophet Muhammad died in the city of Medina, he reappeared 2,800 kilometers away in the Central Asian city of Bukhara. Muhammad wore a white cap on his head as he rode his camel al-Qaswāʾ into the central bazaar of Mimi Hanaoka is Assistant Professor, Department of Religious Studies, University of Richmond, USA. 1Muhammad ibn Ismāʿīl Bukhārī,Sahīhal-Bukhārī (Vaduz, Liechtenstein, 2000), vol. 3, Kitāb92al taʿbīr,Bāb 10, hadith 7080, p. 1415. On this hadith that dreams are part of prophecy, see M.J. Kister, “The Interpretation of Dreams: An Unknown Manuscript of Ibn Qutayba’s “ʿIbārat al-Ruʾyā,” Israel Oriental Studies 4 (1974): 71; see also John C. Lamoreaux, The Early Muslim Tradition of Dream Interpretation (Albany, NY, 2002), 83. 2Narshakhī describes Muhammad as wearing a “kulāh-e safīd,” and kulāh is the general Persian term for a cap, though it could also more specifically mean a high or medium-high soft cap. The kulāh and the qalansuwa—a cap worn either under a turban or by itself—were both part of a typical medieval Persian costume. Both items are distinct from the turban (ʿimāma or dulband). EI2, “Libās”; “Tulband”; “Kalan suwa.” © 2013 The International Society for Iranian Studies 290 Hanaoka Downloaded by [University of Richmond Libraries], [Mimi Hanaoka] at 09:02 06 March 2014 Kharqān.3 A large crowd gathered around Muhammad, overjoyed that the Prophet of Islam had come to their city on what was then the far eastern fringe of the Islamic empire. The assembled multitude decided to lodge the Prophet in the home of Khwāja ImāmAbū Hafs al-Bukharī, a pious and ascetic local man. In a fitting tribute to his prophetic guest, to whom God had transmitted his final revelation in the form of the Qurʾan through the Angel Gabriel, Khwāja ImāmAbū Hafs recited the Qurʾan for the Prophet day and night for three days. In fact, it is unknown if he did anything else while the Prophet stayed with him. The Prophet listened in silence and never once corrected Khwāja Abū Hafs, since his recitation of the revelation was flawless. The events in the above story are recounted in Tārīkh-i Bukhārā, a medieval local history written by Narshakhī about the city located in modern-day Uzbekistan. The author explains that the meeting between Khwāja Abū Hafsand Prophet Muhammad occurred not in waking life, but in a dream. Dream narratives dot the literary landscape of medieval Persian local histories. Islamic structures of authority were initially predominantly Arab and based, in large part, on genealogies. Since Persians did not fit neatly into such genealogies, dream narratives were an important way in which medieval Persian historians couched claims to authority and legitimacy between the tenth and thirteenth centuries. Dreams often function as literary devices that sanctify and legitimate specific Persian cities and individuals. This article examines Tārīkh-i Tabaristān, a thirteenth century local history from the south Caspian region, and Tārīkh-i Bukhārā, a twelfth century Persian translation of a lost Arabic original local history from the tenth century. Both histories adduce dream narratives in which their authors legitimate local iterations of Persian Muslim identity through the potent and pious framework of dreams.

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[BUKHARI NEVER EXISTED]
The Secret History Of Iran[very interesting book] interested----abdalazizariff1952@gmail.com