The Life of Imam Ja'far Al-Sadiq
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A History of Shi'i Islam
ajiss31-3_ajiss 5/28/2014 1:24 PM Page 122 122 The American Journal of Islamic Social Sciences 31:3 A History of Shi‘i Islam Farhad Daftary London and New York: I.B. Tauris, in association with The Institute of Ismaili Studies, 2013. 315 pages. Despite the progress made in the study of Shi‘i Islam, few publications provide a comprehensive account of its history. Referring primarily to secondary sources, A History of Shi‘i Islam overviews key events going back to the time of Prophet Muhammad to “clarify misunderstandings” and illustrate the var- ious Shi‘i schools’ contribution to Islamic history. From an Ismaili Perspective could have been a helpful subtitle, as will be explained below. The book consists of six chapters: “Introduction: Progress in the Study of Shi‘i Islam,” “The Origins and Early History of Shi‘i Islam,” “The Ithna‘asharis or Twelvers,” “The Ismailis,” “The Zaydis,” and “The Nusayris or ‘Alawis,” ajiss31-3_ajiss 5/28/2014 1:24 PM Page 123 Book Reviews 123 respectively. A glossary is provided; however, not all of the terms used by the author are listed. Each chapter is divided into several subsections. Chapter 1 explores how medieval Sunni scholars influenced the per- ception of Islam as “a monolithic phenomenon with a well-defined doctri- nal basis from which different groups then deviated over time” (p. 4), how the Abbasids launched an anti-Ismaili campaign by fabricating evidence, how European travellers and Orientalists knew little about Shi‘i Islam until very late, and why Ismailism became the main object of attention during the eighteenth and nineteenth centuries. -
Spiritual Journey Author: Ali Hassnain Khan Khichi1 Reccive: 25/03/2019 Accept: 12/10/2019
Spiritual Journey Author: Ali Hassnain Khan Khichi1 Reccive: 25/03/2019 Accept: 12/10/2019 Problem Statement We will review in this spiritual journey One of the greatest personalities in sacrifice and redemption, he is Hussein bin Ali (Abu Shuhadaa) May Allah be pleased with him, My heart rejoiced and my pen because I have received that honor to write about an honorable person Son of the Master Ali ibn Abi Talib, a pure seed with deep roots in faith. Imam Hussein derives his glory from of the Messenger of Allah Muhammad Peace be upon him. In fact, I do not find much trouble in a flow of ideas which follows one idea after the other about the wonderful example in steadfastness on the right. And I am thirsty for the moment when the article will be finished to start reading it again. When I started in my writing, I did not know much about the subject, but when I read the references and resources and studied the details of Imam's life, I was surprised with many meanings that added a lot to my personality. When we talk about this great person we must mention the environment in which he grew up and the family from which he descended. They are a family of the Prophet Muhammad (Ahl Albeit), , who are distinguished by good deeds, redemption and sacrifice, the reason for their preference was their commitment to the method of God and they paid precious cost to become the word of God is the highest. َ ََّ ُ ْ َ ْ ُ ْ َ ْ َ ُ َ ْ )1( )إن َما ُيريد ُالله لُيذه َب عنك ُم َّالر ْج َس أهل ال َبْيت َو ُيط َّه َرك ْم تطه ًيرا( ِ ِ ِ ِ ِ ِ ِ ِ The Holy Prophet Muhammad has recommended all Muslims to love (Ahl Albeit) and keep them in mind. -
Battle Shi'ism
Battle Shi’ism: Martyrdom and Messianism in Urdu Shi’i “Music” Videos This article seeks to explore the utilisation of music-like recitations, known as nohay, by Pakistani Shi’a Muslims in the face of sectarian violence as political resistance and constituting “weapons of the weak” (Scott 1985). Through drawing on themes of resistance, resilience, martyrdom, and Messianic expectation that abound Shi’i theology and history, I argue that Pakistani Shi’a Muslims consolidate their belief through devotional music and thereby resist violence in a highly charged sectarian context. The first section discusses the permissibility of music within Islamic law, with a specific focus on the rulings of two contemporary Shi’a scholars and the second section will analyse the contents of one noha video by Ali Safdar, a prominent Pakistani nohakhawan. Legal Permissibility of Music Music is a contested territory in Islamic law: what defines music, what sort is permissible, what sort is forbidden, and where instruments fit into the discussion are questions that have faced Muslim scholars for centuries, but a unanimous opinion is yet to be reached. Although, unlike Sunnis, Twelver Shi’as have a common school of legal thought (Momen, 1985), there are differing opinions amongst living scholars on how to address contemporary contexts and challenges. The differences of opinion emerge out of the conditions scholars set to define and categorise what is “music,” and consequently, end up differing delicately on what is permitted (ḥalāl) and what is forbidden (ḥarām). The purpose of this article is not to survey the various rulings of different schools and scholars (for this see al-Kanadi and Bhimji), but to complete the foundation of this brief study into Shi’I nohay, I will mention the opinions of the two most prominent Shi’I maraja’ al-Taqlīd (“sources of emulation” whose rulings are followed) on the topic as stated on their websites. -
Islamic Finance” After State-Sponsored Capitalist Islamism
Working Paper ”Islamic Finance” After State-Sponsored Capitalist Islamism Mahmoud A. El-Gamal, Ph.D. Chair in Islamic Economics, Finance and Management, Rice University Rice Faculty Scholar, Baker Institute for Public Policy © 2017 by the James A. Baker III Institute for Public Policy of Rice University This material may be quoted or reproduced without prior permission, provided appropriate credit is given to the author and the James A. Baker III Institute for Public Policy. Wherever feasible, papers are reviewed by outside experts before they are released. However, the research and views expressed in this paper are those of the individual researcher(s) and do not necessarily represent the views of the James A. Baker III Institute for Public Policy. This paper is a work in progress and has not been submitted for editorial review. “Islamic Finance” after State-Sponsored Capitalist-Islamism Mahmoud A. El-Gamal Rice University December 2017 Abstract During the late part of the nineteenth century CE, nationalist-Islamism emerged as a theology of liberation from the realities of European colonialism under which most Muslims lived. This form of Islamism survived into the mid twentieth century, without significant thought being lent to the possibility or desirability of a so-called “Islamic finance.” Indeed, juristic developments during this period justified conventional financial practices, and many nationalist movements aimed merely to replace European financial institutions with indigenous ones focused on boosting domestic and re- gional economic development. Shortly after independence, and under the influence of global currents, the liberation theology of nationalist-Islamism mutated into a socialist-Islamism that focused on self reliance to defeat poverty and continued economic dependence of Muslim-majority countries. -
Accéder Au Document
[Maliks Muwatta] The Qur'an This page was generated automatically upon download from the Globethics.net Library. More information on Globethics.net see https://www.globethics.net. Data and content policy of Globethics.net Library repository see https:// repository.globethics.net/pages/policy Item Type Book chapter Authors Muwatta, Maliks Publisher Hadith Collection Rights With permission of the license/copyright holder Download date 27/09/2021 19:39:33 Link to Item http://hdl.handle.net/20.500.12424/183600 Maliks Muwatta. Book : 15. The Qur'an. 015 : 001 : Section 130 Yahya related to me from Malik from Abdullah ibn Abi Bakr ibn Hazm that in a letter that the Messenger of Allah, may Allah bless him and grant him peace, sent to Amr ibn Hazm it said that no-one should touch the Qur'an unless he was pure. Malik said, "No-one should carry the Qur'an by its strap, or on a cushion, unless he is pure. If it were permissible to do so, it would also have been permissible to carry it in its cover. This is not because there is something on the hands of the one who carries it by which the Qur'an will be soiled, but because it is disapproved of for someone to carry the Qur'an without being pure out of respect for the Qur'an, and in order to honour it." Malik said, "The best thing that I have heard about this is the ayat 'None touch it except the purified.' (Sura 56 ayat 79) It ranks with the ayat in Surat Abasa (Sura 80), where Allah, the Blessed and Exalted, says, 'No, it is a reminder, and whoever wishes will remember it. -
Differences in Fiqh Made Easy Part I and II
Differences in Fiqh Made Easy At-Tahaarah (Purification) & As-Salaah (Prayer) Prepared by: Mohamed Baianonie (Imam at the Islamic Center of Raleigh, NC, USA) 2 List of Contents List of Contents…….……………………………………………………………………………. 2 Introduction………….……………………………………………………………………………. 9 At-Tahaarah (Purification)………….…………………………….…………………… 11 What are Physically Impure Things?...........……………………………………………………. 11 First: Confirmed Impurities (agreed upon by all scholars)……….………………………........ 13 Second: Controversial Impurities with the Stronger Opinion being Impure…………………. 14 Third: Controversial Impurities with the Stronger Opinion being Pure……………................ 14 How to Purify Things………………………………………………………………………………. 17 21 Sunan Al- Fitrah………………………...……………………………………………………… Going to the Bathroom…………………………………………………………………............. 24 Al-Wudhu’ (Ablution) ……………………..………………………………… 27 Obligatory Acts……………………………..………………………………..…………………….. 28 Agreed upon by the Muslim jurists………………………………………………………………. 28 Disagreed upon by Muslim jurists………………………………………………………............. 29 Ablution: Recommended (Sunan) Acts………………………………………........................... 31 Nullification of Ablution……………………………………………………………………………. 33 Agreed upon by Muslim jurists…………………………………………………......................... 33 Disagreed upon by Muslim jurists………………………………………………………………... 35 Actions which require ablution………………………………………………….......................... 38 Agreed upon by Muslim jurists……………………………………………..……………............. 38 Disagreed upon by Muslim jurists………………………………………………………............ -
The Prince of Martyrs: Account of the Imam Husayn Pdf, Epub, Ebook
THE PRINCE OF MARTYRS: ACCOUNT OF THE IMAM HUSAYN PDF, EPUB, EBOOK A.Q. Faizi | 76 pages | 01 Jan 1977 | George Ronald Publisher | 9780853980735 | English | Abingdon, United Kingdom The Prince of Martyrs: Account of the Imam Husayn PDF Book Therefore, know thou of a certainty that these Luminaries of heavenly majesty, though their dwelling be in the dust, yet their true habitation is the seat of glory in the realms above. A few days later, Husayn left for Mecca without acknowledging Yazid. Continue with Google. They repeatedly wrote letters and called Imam Husayn to them and took bay'at allegiance for his caliphate. Part I: The Mosque of al-Aqmar". Archived from the original on 30 October After the third caliph Uthman 's assassination by rebels in , the rebels and the townspeople of Medina declared Ali , a cousin and son-in-law of the Islamic prophet Muhammad , caliph. Ibn al-Zubayr started secretly recruiting supporters in Mecca, [56] while overtly calling for a shura to elect a new caliph. This essentially split the Islamic empire into two spheres with two different caliphs. Aghaie, Kamran S. Original Title. Husayn did not give allegiance and traveled to Mecca. During this time, Umayyad oppression was rampant, and the stand that Husayn and his followers took became a symbol of resistance inspiring future uprisings against oppressors and injustice. Now, a question which plainly arises here is this. I am not going to plunge headlong into the sea of traditions in which Islamic theology is so rich, so I will confine myself to what is or may be called the region of clear reason and intellect as opposed to the obiter dicta of religious dogmatism and fanaticism. -
Thirty Hadith for Beginners َّ ا نُ ن ْ ُ ِّ ا ا ن الثَل ِث ي ِ يف ِذك ِر الغر الميا ِم ِ ي
Special Edition for Islamic Schools and Educational Programs Special Edition for Islamic Schools and Educational Programs Thirty Hadith for Beginners َّ ا نُ ن ْ ُ ِّ ا ا ن الثَل ِث ي ِ يف ِذك ِر الغر الميا ِم ِ ي Selected Narrations from the Prophet Muhammad Easy to memorize, understand, practice and teach Along with brief biographies of His Companions By: Faruq Post 0 Thirty Hadith for Beginners َّ ا نُ ن ْ ُ ِّ الثَل ِث ي ِ يف ِذك ِر الغر ا ا ن الميا ِم ِ ي A Collection of Thirty Authentic Hadith from the Prophet Muhammad for Beginners 1 Preface All praises and thanks are due to Allah. May the Prophet Muhammad be mentioned within the heavens amongst Allah’s Angels. May he, his family and all of his followers be blessed and guided. This is a beginner’s book of ‘hadith’ to enable Muslim youth to learn more about the statements, manners and actions of the Prophet Muhammad. The narrations in this booklet have been selected based upon their authenticity, comprehensiveness (manners, creed, and virtues, and jurisprudence), their clarity, and ease for the beginner to read, understand, memorize and practice in their daily lives. The narrations are arranged in order of the four rightly guided caliphs, except for the first hadith which is the hadith of Umar ibn al Khattab ‘Actions are by intention’. I chose to start this compilation with this hadith as a reminder to purify our intentions and to make sure that we rectify our intentions before everything that we do. -
Sweet Dreams
The Spring of My Heart (QUR101) Week Nine Handout – Course Notes Exegetes of the Quran THE EARLY EXEGETES (SAHABAH) ABDULLAH IBN ‘ABBAS Hadith (to the effect of the words) : Abdullah ibn ‘Abbas stayed at the Prophet (saw)’s house overnight. The Prophet (saw) woke up for tahajjud and went to relieve himself. When he (saw) came out, he found that ibn ‘Abbas had made some arrangement for water for him to perform ablution from. Upon this he made a special supplication for him: Allahumma faq-qih-hu fid-deen wa ‘allimhut-ta’weel O Allah grant him understanding of the religion and teach him the (science of) interpretation. Incident during the khilafah of Umar (ra): Umar (ra) had a question to ask about Surah an-Nasr regarding which he asked ibn ‘Abbas (ra). Page 1 of 7 The Spring of My Heart (QUR101) Week Nine Handout – Course Notes Imam al-Mufassireen Largest number of tafseer narrations Most reliable of chains from ibn ‘Abbas: Abu Salih Mu’awiyah ibn Salih Ali ibn Abi Talha Book : Tanweer ul Miqyaas fi Tafseer ibn ‘Abbas ALI IBN ABI TALIB Abu Tufail: I heard Ali give a khutbah in which he said, “Ask me anything about the Book of Allah for by Allah there is not a single verse in the Quran except I know whether it was revealed by day or night, whether it was revealed on the planes or in the mountains.” Ali (ra) moved to Kufa hence his teachings spread there. ABDULLAH IBN MAS’UD Hadith (Bukhari): “If you would like to read the Quran then read it to ibn Mas’ud.” More narrations than Ali (ra) Masruq ibn al-Ajda’: “ibn Mas’ud spent most of his day in tafseer.” “I benefitted from many sahabah and I came to the conclusion that the knowledge of all the sahabah is contained within 6 men: Umar, Ali, ibn Mas’ud, Zayd ibn Thabit, Abu Darda and Ubay ibn Ka’b. -
UNIVERSITY of NEWCASTLE UPON TYNE FACULTY of LAW, ENVIRONMENT, and SOCIAL SCIENCES DEPARTMENT of POLITICS the SUNNI CONCEPT of J
UNIVERSITY OF NEWCASTLE UPON TYNE FACULTY OF LAW, ENVIRONMENT, AND SOCIAL SCIENCES DEPARTMENT OF POLITICS THE SUNNI CONCEPT Of JIHAD IN CLASSICAL FIQH AND MODERN ISLAMIC THOU(HT BY ABDULRAHMAN MUHAMMAD ALSUMAIH PRESENTED FOR THE DE(REE OF DOCTOR OF PHILOSOPHY IN DEPARTMENT Of POLITICS AT UNIVERSITY OF NEWCASTLE UPON TYNE FEBRUARY, 1 99 NEWCASTLE UNIVERSITY LIBRARY 091 52135 9 -icess LbOcS ABSTRACT This thesis has two main purposes. First, it aims to analyse the Shari 'h law of Jihd, through investigation of the Quran, the Sunria and the works of earlier prominent Muslim jurists (fuqaha) and therefore elucidate the nature of JihZzd and its components. It is the Muslims belief that the Holy Quran and the Sunna were fixed for all time during the foundation of Islam which therefore suggests that the Shari 'h law itself must be unchangeable as the Holy Quran and the Sunna are its two principal sources. However it is reasonable to assume that learned jurists, in applying the Shari 'h to a particular set of circumstances during their time, may interpret the Shari 'h in different ways. The second major purpose of this thesis is to test the hypothesis that human interpretation of the Shari 'h law on Jihad will differ over time. It therefore examines the jurists interpretations during the period from the beginning of the Umayyad dynasty to the present day. The comparison between this period, that of the Prophet's time and the Four Guided Caliphs is divided into three parts. The first is the Islamic State under the Umayyad, Abbasid and Ottoman dynasties. -
TRAGEDY of KARBALA - an ANALYTICAL STUDY of URDU HISTORICAL WRITINGS DURING 19Th > 20Th CENTURY
^^. % TRAGEDY OF KARBALA - AN ANALYTICAL STUDY OF URDU HISTORICAL WRITINGS DURING 19th > 20th CENTURY ABSTRACT THESIS SUBMITTED FOR THE AWARD OF THE DEGREE OF JBottor of $t)tlo£;opI)p IN ISLAMIC STUDIES By FAYAZ AHMAD BHAT Under the Supervision of PROFESSOR MUHAMMAD YASIN MAZHAR SIDDIQUI DIRECTOR, SHAH WALIULLAH DEHLAVI RESEARCH CELL Institute of Islamic Studies, A.M.U., Aligarh. DEPARTMENT OF ISLAMIC STUDIES ALIGARH MUSLIM UNIVERSITY ALIGARH (INDIA) 2003 :^^^^ Fed ir. Comptrf^r Aaad m >«'• Att. M "s/.-Oj Uni^ 0 2 t'S 2C06 THESIS 1 ABSTRACT The sad demise of Prophet Muhammad (SAW) (571- 622AD) created a vacuum in the Muslim Ummah. However, this vacuum was filled by the able guided and pious Khulafa {Khulafa-i-Rashidin) who ruled Ummah one after another. Except the first Khalifah, all the subsequent three Khulafa were unfortunately martyred either by their co-religionists or by antagonists. Though the assassination of Hazrat Umar (RA) did not create any sort of havoc in the Ummah, but the assassination of Hazrat Uthman (RA) caused a severe damage to the unity of Muslim Ummah. This was further aggravated by the internal dissentions caused by the assassination of the third Khalifah during the period of the fourth Khalifah, leading to some bloodshed of the Muslims in two bloody wars of Camel and Si/fin; Hazrat All's assassination was actually a result of that internal strife of the Muslims, dividing the Muslim community into two warring camps. Hazrat Hasan's abdication of the Khilafah tried to bridge the gulf but temporarily, and the situation became explosive once again when Hazrat Muawiyah (RA) nominated his son Yazid as his successor whose candidature was questioned and opposed by a group of people especially by Hazrat Husain (RA) on the ground that he was not fit for the Khilafah. -
Martyrdom, Suicide, and the Islamic Law of War: a Short Legal History
\\server05\productn\F\FIN\27-1\FIN102.txt unknown Seq: 1 31-DEC-03 14:19 MARTYRDOM, SUICIDE, AND THE ISLAMIC LAW OF WAR: A SHORT LEGAL HISTORY Bernard K. Freamon* INTRODUCTION Religion is the mother of war. Conflicts involving religion are among the most intractable of human disputes. Yet, until recently, wars motivated or influenced by religious ideologies have been confined to small well-defined theaters. Europe’s Thirty Years War, which ended in 1648, appears to be the only exception in the modern history of warfare.1 Indeed, in the last three millennia the world has seen much war but it has not seen a full-scale religious war of global proportions since the end of the Crusades. There is reason to believe that this state of affairs is about to change. The horrific attacks on the World Trade Center and the Pentagon on September 11, 2001, as well as the Western military incursion in Afghanistan, the invasion and conquest of Iraq, and continuing Islamist guerilla attacks and terrorist violence against military and civilian targets in a variety of countries with signifi- cant Muslim populations makes one wonder whether the West2 * Professor of Law and Director, Program for the Study of Law in the Middle East, Seton Hall Law School. Professor Freamon is a Doctor in the Science of Law (JSD) candidate at Columbia Law School. Research support provided by the Seton Hall Law School Faculty Development Fund is gratefully acknowledged. Special gratitude is owed to George P. Fletcher for his vision in suggesting the pursuit of this topic and for his insightful comments on earlier drafts.