Inside the Caliphate's Classroom
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Classical Islamic Political Thought: Study of Sunni Perspectives
ISLAH: Journal of Islamic Literature and History Vol. 1, No. 2, December 2020: p. 137-153 DOI: 10.18326/islah.v1i2.137-153 ISSN : 2723-407X Website: https://e-journal.iainsalatiga.ac.id/index.php/islah Classical Islamic Political Thought: Study of Sunni Perspectives Suyadi Universitas Islam Negeri (UIN) Waliwongo [email protected] Ahmad Fikri Sabiq Institut Agama Islam Negeri (IAIN) Salatiga [email protected] Submission Track: Received: 27-08-2020 Final Revision: 20-01-2021 Available Online: 20-01-2021 Abstract The purpose of this study is to determine the Islamic political thought in classical Islam in the perspective of the Sunni sect. This research is a qualitative research which is library research. Data collection method is library data that has been selected, searched, presented and analyzed. This study uses data analysis techniques in the form of content analysis. Content analysis is a scientific analysis of the message content of a data. One of the characteristics of the classical era Islamic political thought is that it does not question the position of religion and state, whether integrated or separate. The debates that occurred in the classical era on the establishment of a state, the election of a head of state, and the conditions that a head of state must-have. Besides, political thought that develops also tends to be a response to the prevailing socio-political conditions. The emergence of Sunni ideology is a form of anxiety over the viewpoints developed by groups that tend to discredit the position of the Prophet's companions who are considered by some on the opposite side to have committed treason or treason. -
Hujjat Allah Al-Balighah: the Uniqueness of Shah Wali Allah Al-Dihlawi's Work
ISSN 2039-2117 (online) Mediterranean Journal of Social Sciences Vol 6 No 5 S1 ISSN 2039-9340 (print) MCSER Publishing, Rome-Italy September 2015 Hujjat Allah Al-Balighah: The Uniqueness of Shah Wali Allah Al-Dihlawi’s Work Fadlan Mohd Othman1 Lutpi Mustafa1 Mohd Arif Nazri1 Ahamad Asmadi Sakat1 Abur Hamdi Usman2 Mohd Akil Muhamed Ali1 Muhamad Rozaimi Ramle3 1 Faculty of Islamic Studies, The National University of Malaysia, Malaysia 2 International Islamic University College Selangor (KUIS), Malaysia; Corresponding Author Email: [email protected] 3 Faculty of Human Sciences, Sultan Idris Education University, Malaysia Doi:10.5901/mjss.2015.v6n5s1p403 Abstract This study reviews on the uniqueness of the book Hujjat Allah al-Baligha by al-Dihlawi that emphasizes two important aspects, in terms of thought and debate on the topics presented by him. The study found al-Dihlawi’s thoughts in this book reflect his idealism as an Islamic scholar. He expressed impressive thoughts with the Qur’an as a fundamental ingredient and Sunna as a commentator to the Qur’an. While the reflection may generate useful perspective from the point of significance or preference according to the prevailing realities. Due to dissension between the Islamic parties during that time was considered chronically. This anxiety inspired a number of ideas to him to rebuild civilization of life in the name of Islam without mingling with the seeds of superstition and believing in mythical. Keywords: Hujjat Allah al-Balighah, al-Dihlawi, Sufism, Juriprudence 1. Preliminary Shah Wali Allah al-Dihlawi (d. 1762) is not only an extremely impressive thinker, but also, when he is not being Indian, a thoroughly Islamic one. -
Legalised Pedigrees: Sayyids and Shiʽi Islam in Pakistan
Legalised Pedigrees: Sayyids and Shiʽi Islam in Pakistan SIMON WOLFGANG FUCHS Abstract This article draws on a wide range of Shiʽi periodicals and monographs from the s until the pre- sent day to investigate debates on the status of Sayyids in Pakistan. I argue that the discussion by reform- ist and traditionalist Shiʽi scholars (ʽulama) and popular preachers has remained remarkably stable over this time period. Both ‘camps’ have avoided talking about any theological or miracle-working role of the Prophet’s kin. This phenomenon is remarkable, given the fact that Sayyids share their pedigree with the Shiʽi Imams, who are credited with superhuman qualities. Instead, Shiʽi reformists and traditionalists have discussed Sayyids predominantly as a specific legal category. They are merely entitled to a distinct treatment as far as their claims to charity, patterns of marriage, and deference in daily life is concerned. I hold that this reductionist and largely legalising reading of Sayyids has to do with the intense competition over religious authority in post-Partition Pakistan. For both traditionalist and reformist Shiʽi authors, ʽulama, and preachers, there was no room to acknowledge Sayyids as potential further competitors in their efforts to convince the Shiʽi public about the proper ‘orthodoxy’ of their specific views. Keywords: status of Sayyids; religious authority in post-Partition Pakistan; ahl al-bait; Shiʻi Islam Bashir Husain Najafi is an oddity. Today’s most prominent Pakistani Shiʽi scholar is counted among Najaf’s four leading Grand Ayatollahs.1 Yet, when he left Pakistan for Iraq in in order to pursue higher religious education, the deck was heavily stacked against him. -
Who Is Jabhat Al-Islah? | the Washington Institute
MENU Policy Analysis / Articles & Op-Eds Who Is Jabhat al-Islah? by Aaron Y. Zelin Jul 18, 2012 ABOUT THE AUTHORS Aaron Y. Zelin Aaron Y. Zelin is the Richard Borow Fellow at the Washington Institute for Near East Policy where his research focuses on Sunni Arab jihadi groups in North Africa and Syria as well as the trend of foreign fighting and online jihadism. Articles & Testimony he legalization and participation of Salafi parties in the democratic process is one of the recent trends to T emerge from the Arab uprisings. Like Egypt, which legalized three Salafi parties for its elections, and Yemen, which recently legalized its own Salafi party, Tunisia licensed the Tunisian Islamic Reform Front (Hizb Jabhat al- Islah al-Islamiyya al-Tunisiyya; Jabhat al-Islah for short, or JI) on March 29, 2012. Previously, the transitional government led by former Prime Minister Beji Caid el-Sebsi rejected JI’s demands for official recognition on two separate occasions because of national security concerns. In contrast, the current ruling party, Ennahda, supports the legalization of Salafi groups both because of its own history in the opposition (where it experienced harsh crackdown) and the practical considerations of governing an ideologically polarized country. Ennahda seems to believe that by bringing groups like JI into the system, it can send a clear signal: if one wants to take part in shaping the future of Tunisia, one must buy into the democratic process. Jabhat al-Islah is clearly attempting to navigate this new terrain and balance Salafi values in simultaneous conformation to new norms. -
University of Lo Ndo N Soas the Umayyad Caliphate 65-86
UNIVERSITY OF LONDON SOAS THE UMAYYAD CALIPHATE 65-86/684-705 (A POLITICAL STUDY) by f Abd Al-Ameer 1 Abd Dixon Thesis submitted for the degree of Doctor of Philoso] August 1969 ProQuest Number: 10731674 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10731674 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 2. ABSTRACT This thesis is a political study of the Umayyad Caliphate during the reign of f Abd a I -M a lik ibn Marwan, 6 5 -8 6 /6 8 4 -7 0 5 . The first chapter deals with the po litical, social and religious background of ‘ Abd al-M alik, and relates this to his later policy on becoming caliph. Chapter II is devoted to the ‘ Alid opposition of the period, i.e . the revolt of al-Mukhtar ibn Abi ‘ Ubaid al-Thaqafi, and its nature, causes and consequences. The ‘ Asabiyya(tribal feuds), a dominant phenomenon of the Umayyad period, is examined in the third chapter. An attempt is made to throw light on its causes, and on the policies adopted by ‘ Abd al-M alik to contain it. -
The Public Sphere During the Later Abbasid Caliphate (1000- 1258 CE): the Role of Sufism
The Public Sphere during the Later Abbasid Caliphate (1000- 1258 CE): The Role of Sufism Atta Muhammad Submitted in accordance with the requirements for the degree of Doctor of Philosophy The University of Leeds School of Languages, Cultures, and Societies February 2020 2 The candidate confirms that the work submitted is his/her own and that appropriate credit has been given where reference has been made to the work of others. This copy has been supplied on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement. The right of Atta Muhammad to be identified as Author of this work has been asserted by him in accordance with the Copyright, Designs and Patents Act 1988. © 2019 The University of Leeds and Atta Muhammad 3 Acknowledgements I am thankful to Allah the Merciful for His Blessings, which helped me to complete this thesis. My heartfelt thanks go to my respected supervisor Dr. Fozia Bora for her persistent guidance and invaluable feedback. She has been a guiding star in every step of my research journey. Without her kind guidance and extra support and care, I would not have completed my research. My learning from her was not confined to her comments on my work but drew much inspiration from her many points of general wisdom. I am thankful to Dr. Hendrik Kraetzschmar, for his useful comments on my chapter which I presented for my transfer viva. I am also thankful to Dr. Mustapha Sheikh and Dr. Tajul Islam as they encouraged me at every step, and I had useful discussions with them. -
CONFLICTS and ISLAH STRATEGY of MUSLIM WOMEN ORGANIZATION Case Study of ‘Aisyiyah in Intra and Inter- Organizational Divergence
Al-Jāmi‘ah: Journal of Islamic Studies - ISSN: 0126-012X (p); 2356-0912 (e) Vol. 58, no. 2 (2020), pp.355-390, doi: 10.14421/ajis.2020.582.355-390 CONFLICTS AND ISLAH STRATEGY OF MUSLIM WOMEN ORGANIZATION Case Study of ‘Aisyiyah in Intra and Inter- Organizational Divergence Siti Syamsiyatun Sunan Kalijaga State Islamic University (UIN), Yogyakarta email: [email protected] Abstract Indonesians have witnessed the rise and fall of women organizations, at both micro and macro levels. In 1928, there were at least thirty women’s organizations from various religious and regional backgrounds, and working on various issues, succeeded in holding the first Indonesian Women’s Congress. But a century later there were only three organizations that survived, one of them is ‘Aisyiyah. This current paper aims at exploring factors that contribute to the survival of the organization from a perspective of conflict resolution; it investigates what strategies they use to address intra and inter-organizational conflicts, by employing a qualitative analytical approach by way of case study. The data were collected through interviews and documentation. From studying several cases of organizational conflicts encountered by ‘Aisyiyah at different times it is found that the organization constantly encounters intra and interorganizational conflicts. It applies various strategies to deal with them in accordance to the situation and necessity. What is pivotal is ‘Aisyiyah’s willingness to explore possibilities to find win-win solutions, such as silence, inaction, negotiation, mediation to conflict transformation, to find islah ways. However, when foundational values are at stake, ‘Aisyiyah would not be reluctant to contend and use a strategy of threat. -
DEUİFD XLIX/ 2019, Ss
DEUİFD XLIX/ 2019, ss. 7-47. THE RELATIONSHIP BETWEEN THE SUNNAH AND THE WA ḤY AND ITS EFFECTS ON THE AUTHORITY OF SUNNAH ACCORDING TO SOME CONTEMPORARY SCHOLARS İbrahim KUTLUAY * ABSTRACT There is no doubt that the Qur’ān and the Ṣunna ḥ are the two main sources of Islām. It is also axiomatic that throughout Islāmic history, only a few marginal groups such as Zanādiqa (heretics), some extremists named Rāfı ḍis and Ahl al- Qur’ān , influenced by some orientalists, and emerged in the Indian sub- continent and Egypt in modern times, disregarded the Sunnah of the Prophet as an essential source of Islām by casting some doubts. But t he problem of the authority of the Sunnah, in other words, whether the Sunnah is completely binding, and if it is, to what extent it is and which sorts of the Sunnah are binding is a controversial issue among Muslim scholars. Shortly, the source of this problem is related to the relationship of the Sunnah with the divine revelation ( wa ḥy). The correct understanding of the Sunnah and the determination of its authority, therefore, depend on the determination of its relationship with wa ḥy. The solution of this problem is also based on whether the Prophet received any wa ḥy apart from the Ho ly Qur’ān. Accordingly, Muslim scholars have adopted different views on this matter. Most of them classified wa ḥy into two parts as al-wa ḥy al-matluw and al-wa ḥy al-ghayr al-matluw. Thus, this study is an attempt to determine and organize different opinions of contemporary Muslim scholars on this issue and assess them through classification in the first instance. -
Jacob Boehme's Theosophical Vision of Islam
Kom, 2016, vol. V (1) : 1–20 UDC: 14 Беме Ј. 28-1:141.332 DOI: 10.5937/kom1601001P Original scientific paper A Wild Tree toward the North – Jacob Boehme’s Theosophical Vision of Islam Roland Pietsch Ukrainian Free University, Munich, Germany Jacob Boehme, who was given by his friends the respectful title “Philoso- phus Teutonicus”, is one of the greatest theosophers and mystics at the be- ginning of the seventeenth century, whose influence extends to the present day. He was born in 1757 in the village Alt-Seidenberg near Görlitz, in a Protestant family of peasant background. Boehme spent most of his life in Görlitz, as a member of the Cobbler’s Guild. His first mystical experience was in 1600, when he contemplated the Byss and the Abyss. Published in 1612, “Aurora: the Day-Spring (Morgenröte im Aufgang)” was Boehme’s first attempt to describe his great theosophical vision. It immediately incurred the public condemnation of Görlitz’s Protestant Church. He was forbidden to write further. Boehme kept silent for six years and then published “A Description of the Three Principles of the Divine Essence (Beschreibung der drei Prinzipien göttlichen Wesens)” in 1619 and many other works. A large commentary of Genesis, “Mysterium Magnum” came out in 1623, fol- lowed by “The Way to Christ (Der Weg zu Christo)” in 1624. In the same year Jacob Boehme died on November 20th in Görlitz. According to his own self-conception, Boehme’s doctrine of divine wisdom (Theo-Sophia) is a divine science which was revealed to him in its entirety (see Pietsch: 1999, 205-228). -
`Ali Hassan Al-Majid and the Basra Massacre of 1999
Human Rights Watch February 2005 Vol. 17, No. 2(E) `Ali Hassan al-Majid and the Basra Massacre of 1999 I. Introduction .............................................................................................................................. 1 II. Identifying the Perpetrators ................................................................................................... 4 The Basra Execution List .................................................................................................... 4 Information about the Perpetrators................................................................................... 6 III. The al-Sadr Intifada of 1999...............................................................................................10 IV. Reprisals: Gross and Systematic Violations of Human Rights......................................12 Arbitrary Arrest of Suspects..................................................................................................12 Mass Summary Execution and Burial at Unmarked Mass Graves..................................15 Arbitrary Detention and Abuse of Family Members of Suspects...................................23 Collective Punishment: House Demolitions and Displacement .....................................26 V. The Need for Accountability and Justice...........................................................................29 Recommendations ..................................................................................................................30 Appendix: Basra Execution -
Family of Abraham
Family of Abraham Terah ? Haran Nahor Sarai - - - - - ABRAM - - - - - Hagar Lot Milcah Bethuel Ishmael (1) ISAAC (2) Daughter 1 Daughter 2 Ishmaelites (12 tribes / Arabs) Laban Rebekah Moabites Ammonites JACOB (2) Esau (1) Leah Rachel Edomites (+Zilpah) (+Bilhah) ISRAELITES Key: blue = men; red = women; (12 tribes / Jews) dashes = spouses; arrows = children Terah: from Ur of the Chaldeans; has 3 sons; wife not named (Gen 11:26-32; cf. Luke 3:34). Haran: dies in Ur before his father dies; wife not named; son Lot, daughters Milcah & Iscah (11:27-28). Nahor: marries Milcah, daughter of his brother Haran (11:29); have 8 sons, incl. Bethuel (22:20-24). Abram: main character of Gen 12–25; recipient of God’s promises; name changed to ABRAHAM (17:5); sons Ishmael (by Hagar) and Isaac (by Sarah); after Sarah’s death, takes another wife, Keturah, who has 6 sons (25:1-4), including Midian, ancestor of the Midianites (37:28-36). Lot: son of Haran, thus nephew of Abram, who takes care of him (11:27–14:16; 18:17–19:29); wife and two daughters never named; widowed daughters sleep with their father and bear sons, who become ancestors of the Moabites and Ammonites (19:30-38). Sarai: Abram’s wife, thus Terah’s daughter-in-law (11:29-31); Abram also calls her his “sister,” which seems deceptive in one story (12:10-20); but in another story Abram insists she really is his half- sister (his father’s daughter by another wife; 20:1-18); originally childless, but in old age has a son, Isaac (16:1–21:7); name changed to SARAH (17:15); dies and is buried in Hebron (23:1-20). -
The Multiple Nature of the Islamic Da'wa
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Helsingin yliopiston digitaalinen arkisto Egdunas Racius THE MULTIPLE NATURE OF THE ISLAMIC DA‘WA ACADEMIC DISSERTATION To be publicly discussed, by due permission of the Faculty of Arts at the University of Helsinki in auditorium XII, Unioninkatu 34, on the 23rd of October, 2004 at 10 o'clock ISBN 952-10-0489-4 (printed) ISBN 952-10-0490-8 (pdf) ISSN 1458-5359 Valopaino Oy Helsinki 2004 CONTENTS Introduction ....................................................................................................... 5 Previous research on da‘wa .......................................................................... 12 The location of the present study .................................................................. 18 Part I Islamic da‘wa: the term and its sources ............................................................ 29 1. The da‘wa in the Quran and Sunna .................................................................. 31 Scope of da‘wa meanings ............................................................................. 34 Da‘wa as invitation to Islam ......................................................................... 37 Conclusion .................................................................................................... 47 2. Da‘wa versus jihad ........................................................................................... 49 Jihad in the Quran and Hadith collections ...................................................