Imam Mahdi (As) in Sunni Books
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Fazlallah Astarabadi and the Hurufis
prelims.046 17/12/2004 4:58 PM Page i MAKERS of the MUSLIM WORLD Fazlallah Astarabadi and The Hurufis “Shahzad Bashir is to be commended for producing a remarkably accessible work on a complex subject; his explanations are models of lucidity and brevity.” PROFESSOR DEVIN DEWEESE, INDIANA UNIVERSITY prelims.046 14/12/2004 1:37 PM Page ii SELECTION OF TITLES IN THE MAKERS OF THE MUSLIM WORLD SERIES Series editor: Patricia Crone, Institute for Advanced Study,Princeton ‘Abd al-Malik, Chase F.Robinson Abd al-Rahman III, Maribel Fierro Abu Nuwas, Philip Kennedy Ahmad ibn Hanbal, Christopher Melchert Ahmad Riza Khan Barelwi, Usha Sanyal Al-Ma’mun, Michael Cooperson Al-Mutanabbi, Margaret Larkin Amir Khusraw, Sunil Sharma El Hajj Beshir Agha, Jane Hathaway Fazlallah Astarabadi and the Hurufis, Shazad Bashir Ibn ‘Arabi,William C. Chittick Ibn Fudi,Ahmad Dallal Ikhwan al-Safa, Godefroid de Callatay Shaykh Mufid,Tamima Bayhom-Daou For current information and details of other books in the series, please visit www.oneworld-publications.com/ subjects/makers-of-muslim-world.htm prelims.046 14/12/2004 1:37 PM Page iii MAKERS of the MUSLIM WORLD Fazlallah Astarabadi and The Hurufis SHAHZAD BASHIR prelims.046 14/12/2004 1:37 PM Page iv FAZLALLAH ASTARABADI AND THE HURUFIS Oneworld Publications (Sales and editorial) 185 Banbury Road Oxford OX2 7AR England www.oneworld-publications.com © Shahzad Bashir 2005 All rights reserved Copyright under Berne Convention A CIP record for this title is available from the British Library ISBN 1–85168–385–2 Typeset by Jayvee, -
IIAS Reports
The Newsletter | No.70 | Spring 2015 48 | The Network IIAS Reports Providing a reference point for the workshop as a Female Islamic authority in comparative whole, Mirjam Künkler gave an overview of recent state- and society-driven initiatives for the promotion of female perspective: exemplars, institutions, practices Islamic authority. Recent years have seen a surge in programs aimed at training and certifying women as legal scholars, International workshop, Leiden, 8-9 January 2015 preachers and counsellors. In most cases, however, this authority is fundamentally limited, in the sense that it David Kloos and Mirjam Künkler depends on, or is placed below male authority, or because it is confined to ‘women’s issues’. Interestingly, the latter limitation runs counter to all major schools of law (madhāhib) that allow women to provide advise (iftā) on any issue, not only issues of particular relevance to women. In light of the limits of top-down programs in training women as religious authority, Künkler called for a research agenda that turns the attention towards the way women are perceived as religious authorities by local communities. The other papers complemented this analysis by explor- ing how female Islamic leaders and authorities have been gathering a following by building up a community. Rahima, a women’s rights organization in Jakarta, and the focus of a paper presented by Nor Ismah, is responsible for one of the first female ulamā (religious scholars) training programs in Indonesia. To increase its reach among the grassroots, this organization has worked together with traditional Islamic boarding schools, most of which are located in rural areas. -
Manifestation of Religious Authority on the Internet: Presentation of Twelver Shiite Authority in the Persian Blogosphere By
Manifestation of Religious Authority on the Internet: Presentation of Twelver Shiite Authority in the Persian Blogosphere by Narges Valibeigi A thesis presented to the University of Waterloo in fulfilment of the thesis requirement for the degree of Master of Arts in Sociology Waterloo, Ontario, Canada, 2012 © Narges Valibeigi 2012 Author’s Declaration I hereby declare that I am the sole author of this thesis. This is a true copy of the thesis, including any required final revisions, as accepted by my examiners. I understand that my thesis may be made electronically available to the public. Narges Valibeigi ii Abstract Cyberspace has diversified and pluralized people’s daily experiences of religion in unprecedented ways. By studying several websites and weblogs that have a religious orientation, different layers of religious authority including “religious hierarchy, structures, ideology, and sources” (Campbell, 2009) can be identified. Also, using Weber’s definition of the three types of authority, “rational-legal, traditional, and charismatic” (1968), the specific type of authority that is being presented on blogosphere can be recognized. The Internet presents a level of liberty for the discussion of sensitive topics in any kind of religious cyberspace, specifically the Islamic one. In this way, the Internet is expanding the number and range of Muslim voices, which may pose problems for traditional forms of religious authority or may suggest new forms of authority in the Islamic world. The interaction between the Internet and religion is often perceived as contradictory, especially when it is religion at its most conservative practice. While the international and national applications of the Internet have increased vastly, local religious communities, especially fundamentalists, perceived this new technology as a threat to their local cultures and practices. -
Islamic Ethics in Australian Muslim Everyday Life: a Shi’Ite Perspective Mohamad Younes
Islamic Ethics in Australian Muslim Everyday Life: A Shi’ite Perspective Mohamad Younes Master’s Thesis in Sociology Spring Term 2017 Humanities and Communication Arts Western Sydney University 1 17481784 Mohamad Younes 2 17481784 Mohamad Younes ABSTRACT Despite the strong emphasis on ethics within the Islamic tradition, Islamic ethics itself is scarcely represented as a discipline within academic scholarship (Ansari 1989). Even within this area, Islamic ethics have predominantly been studied from Sunni perspectives, with little attention being paid to Shi’ite or other minority understandings. This thesis will, therefore, use qualitative data collection methods of semi-structured in-depth interviews and focus groups, to sociologically study the perceptions, understandings, and applications of Islamic ethics in Australian Shi’ite Muslim everyday living. It will investigate the overarching understanding of Islamic ethics and its specific application in Australian Shi’ite Muslim context. The project's objective, therefore, is twofold: one to strengthen Islamic ethics as an independent discipline; and two to address the scant attention Shi’ite Islamic ethics has received in Islamic ethics scholarship generally. Conceptually, this project will contribute to the understanding of Islamic ethics through a particular analysis of Shi’ite Islamic ethics in an Australian Shi’ite context. This is significant as specific understandings of Islamic ethics in certain contexts help to explain how minority groups such as Shi’ite Muslims develop their own ethical standards to shape social relations in society. In addition, this thesis argues for Shi’ite Islamic ethics to be highly Imamate based; that is, very reliant on the actions and sayings of 12 divinely guided Imams (leaders). -
Human Dignity in Islam*
Mohammad Hashim Kamali Human Dignity in Islam* This article explores human dignity through a reading of the Qur‟an and hadith (sayings of the Prophet Muhammad), the two most authoritative and widely venerated sources of Islam. It is presented in four sections, beginning with a review of the textual evidence on human dignity, to be followed by a similar review of God-man relationship, then also a discussion as to how the Qur‟an guides and depicts as to how the humans should relate to one another while observant of each other‟s dignity. The discussion proceeds to examine the juristic positions of the leading schools of Islamic law on the subject, and ends with a conclusion that underscores the effects of these guidelines on the realities of Muslim life. I begin, however, with a note on the meaning of dignity and its implications on basic rights and duties, the two major components of justice in the Islamic tradition that evidently serve to provide a more substantive basis of commitment to human dignity. To discriminate against a person in terms of race and religion, before the law and before the courts of justice naturally compromises the human dignity of its victim. Dignity would similarly have little meaning when a person is subjected to acts of oppression and injustice without cause or when deprived of due process of justice. Dignity is a composite concept that can embrace a variety of objective values and those which may be relative and subjective in the context of particular legal and cultural traditions. The values that dignity subsumes are also liable to change with new developments in science and technology as well as the mobility and interaction of peoples and cultures. -
Introduction
Introduction The Islamic World Today in Historical Perspective In 2012, the year 1433 of the Muslim calendar, the Islamic popula- well as provincial capitals of the newly founded Islamic empire, such tion throughout the world was estimated at approximately a billion as Basra, Kufa, Aleppo, Qayrawan, Fez, Rayy (Tehran), Nishapur, and a half, representing about one- fifth of humanity. In geographi- and San‘a’, merged the legacy of the Arab tribal tradition with newly cal terms, Islam occupies the center of the world, stretching like a incorporated cultural trends. By religious conversion, whether fer- big belt across the globe from east to west. From Morocco to Mind- vent, formal, or forced, Islam integrated Christians of Greek, Syriac, anao, it encompasses countries of both the consumer North and the Coptic, and Latin rites and included large numbers of Jews, Zoroas- disadvantaged South. It sits at the crossroads of America, Europe, trians, Gnostics, and Manicheans. By ethnic assimilation, it absorbed and Russia on one side and Africa, India, and China on the other. a great variety of nations, whether through compacts, clientage and Historically, Islam is also at a crossroads, destined to play a world marriage, persuasion, and threat or through religious indifference, role in politics and to become the most prominent world religion social climbing, and the self- interest of newly conquered peoples. during the 21st century. Islam is thus not contained in any national It embraced Aramaic- , Persian- , and Berber- speaking peoples; ac- culture; -
Proquest Dissertations
The accidental tourist, Wilfrid Scawen Blunt, Islamic reform and the British invasion of Egypt in 1882 Item Type text; Dissertation-Reproduction (electronic) Authors Berdine, Michael Denis Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 24/09/2021 02:53:13 Link to Item http://hdl.handle.net/10150/289705 INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter face, while others may be from any type of computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affect reproduction. in the unliitely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand comer and continuing firom left to right in equal sections with small overiaps. Photographs included in the original manuscript have been reproduced xerographically in this copy. Higher quality 6" x 9" black and white photographic prints are available for any photographs or illustrations appearing in this copy for an additional charge. -
RSOC 154. Winter 2016 Jesus in Islam and Christianity
RSOC 154. Winter 2016 Jesus in Islam and Christianity: A Comparison of Christologies Instructor: Professor D. Pinault Tuesday-Thursday 2.00-3.40pm Classroom: Kenna 310 Prof. Pinault’s Office: Kenna 323 I Telephone: 408-554-6987 Email: [email protected] Office hours: Tuesday & Thursday 4.15- 5.15pm & by appointment NB: This is an RTC level 3 course. Course prerequisites: Introductory- and intermediate-level courses in Religious Studies. RSOC 154. Winter 2016. Jesus in Islam & Christianity. Syllabus. 1 | Page Course description. A prefatory comment: Too often, in my experience, Muslim-Christian dialogue, motivated by a praiseworthy and entirely understandable desire to minimize violence and destructive prejudice, tends to emphasize whatever the two religions share in common. Interfaith gatherings motivated by such concerns sometimes neglect points of substantive difference between the faiths, especially with regard to Islamic and Christian understandings of Jesus. This is regrettable, and certainly not the approach I propose to attempt as you and I undertake this course. Instead, while acknowledging certain similarities between Islam and Christianity, and giving attention to the highly important commonalities they share with Judaism (all three faiths, it should be noted, are given a special shared status in Islamic theology as al-adyan al- samawiyah, “the heavenly religions”), I nonetheless will emphasize the radical differences between Islam and Christianity in their understandings of Jesus. I do this for a specific reason. I believe that highlighting only the similarities between these traditions does a disservice to both, whereas a critical yet sympathetic comparison of Islamic and Christian Christologies allows us to appreciate the distinctive spiritual treasures available in each religion. -
Abs T R a Ct
Alevism-Bektashism From Seljuks to Ottomans and Safavids; A Historical Study ALEVISM-BEKTASHISM FROM SELJUKS TO OTTOMANS AND SAFAVIDS; A HISTORICAL STUDY Bir Tarih Araştırması: Selçuklardan Osmanlılara Kadar Alevilik- Bektaşilik’ Eine historische Untersuchung über das Alevitentum-Bektaschitum von der Seldschuckischen bis zu Osmanischen Periode Fahimeh Mokhber DEZFOULI* Alevi-Bektashi is one of the significant orders which was formed in Anatolia in 13th AD. Haj Bektash Veli, as the founder of the order, migrated to Anatolia from the focal point of Sufism, Khorasan. Probably Haj Bektash Veli was the caliph of Baba Elyas Khorasani, who was the leader of the Baba’i uprising that shook the foundations of the Seljuks in Anatolia in the first half of the 13th century. Eventually, the Seljuks could defeat them by the Frankish forces aid. Loss of his brother in the battle was enough for Haj Bektash to avoid a new military confrontation with the Seljuks, however, followed the intellectual path of the Baba’is in the rest of his life. Many factors such as the religious beliefs of Turks in the pre-Islamic era, the prevailing Sufi thoughts in Anatolia and Christianity affected the Bektashis during their long history. The backbone of the order was the cultural and religious tolerance that found several adherents in Anatolia. In Ottoman era Bektashiya became the official order that spiritually led the Jannissaries. Alevi-Bektashi also was influenced by other streams of thoughts such as Hurufis and the shi’i propaganda of the Safavid sheikhs. This article by historical approach examine the formation of Alevi-Bektashi order and clarifies how they were influenced and then had their impact on the history of Iran and Turkey. -
The Development of Islamic Thought in the Malay Archipelago: a Special Reference to the Shia
Journal of Malay Islamic Studies Vol. 2 No. 2 December 2018 THE DEVELOPMENT OF ISLAMIC THOUGHT IN THE MALAY ARCHIPELAGO: A SPECIAL REFERENCE TO THE SHIA WZ Kamaruzzaman Wan Ali University of Malaya, Malaysia Email: [email protected] Abstract Shi’ah refers to the followers of ‘Ali ibn Abi Talib (k.w) and the thoughts of (al-madhhab) a name that has existed a long time in the development of Islamic history. However, in the context of the Malay world, the Nusantara or South-east Asia, the studies on this are rather new and lack depth, although data and evidence can be found in most study locations. The developments in the Islamic world from the early days till now continue to attract the interest of researchers from within and without, especially since it is the focus of the study of both believers and non-believers. At the same time it continues to leave the influence and effects that can be seen till today. This study aims to identify the developments of the thoughts of (al-madhhab) in the Islamic world from the early days till now, its effect on Islamic thinking and the effects it leaves behind. Keywords: Shi’ah, Islamic thought, Malay archipelago Introduction This study aims to examine the development of the Shia thinking in South-east Asia in particular and the Islamic world in general. The actual objective is to examine, and to study the history of the development of this subject from the early days of its commencement till the stage where they establish a foothold on some areas and situations, and leaves a strong influence and effect to this day. -
History of Islamic Philosophy Henry Corbin
History of Islamic Philosophy Henry Corbin Translated by Liadain Sherrard with the assistance of Philip Sherrard KEGAN PAUL INTERNATIONAL London and New York in association with ISLAMIC PUBLICATIONS for THE INSTITUTE OF ISMAILI STUDIES London The Institute of Ismaili Studies, London The Institute of Ismaili Studies was established in 1977 with the object of promoting scholarship and learning on Islam, in the historical as well as contemporary context, and a better understanding of its relationship with other societies and faiths. The Institute's programmes encourage a perspective which is not confined to the theological and religious heritage of Islam, but seek to explore the relationship of religious ideas to broader dimensions of society and culture. They thus encourage an inter-disciplinary approach to the materials of Islamic history and thought. Particular attention is also given to issues of modernity that arise as Muslims seek to relate their heritage to the contemporary situation. Within the Islamic tradition, the Institute's programmes seek to promote research on those areas which have had relatively lesser attention devoted to them in secondary scholarship to date. These include the intellectual and literary expressions of Shi'ism in general, and Ismailism in particular. In the context of Islamic societies, the Institute's programmes are informed by the full range and diversity of cultures in which Islam is practised today, from the Middle East, Southern and Central Asia and Africa to the industrialized societies of the West, thus taking into consideration the variety of contexts which shape the ideals, beliefs and practices of the faith. The publications facilitated by the Institute will fall into several distinct categories: 1 Occasional papers or essays addressing broad themes of the relationship between religion and society in the historical as well as modern context, with special reference to Islam, but encompassing, where appropriate, other faiths and cultures. -
Naqshbandi Sufi, Persian Poet
ABD AL-RAHMAN JAMI: “NAQSHBANDI SUFI, PERSIAN POET A Dissertation Presented in Partial Fulfillment of the Requirement for The Degree Doctor of Philosophy in the Graduate School of the Ohio State University By Farah Fatima Golparvaran Shadchehr, M.A. The Ohio State University 2008 Approved by Professor Stephen Dale, Advisor Professor Dick Davis Professor Joseph Zeidan ____________________ Advisor Graduate Program in History Copyright by Farah Shadchehr 2008 ABSTRACT The era of the Timurids, the dynasty that ruled Transoxiana, Iran, and Afghanistan from 1370 to 1506 had a profound cultural and artistic impact on the history of Central Asia, the Ottoman Empire, and Mughal India in the early modern era. While Timurid fine art such as miniature painting has been extensively studied, the literary production of the era has not been fully explored. Abd al-Rahman Jami (817/1414- 898/1492), the most renowned poet of the Timurids, is among those Timurid poets who have not been methodically studied in Iran and the West. Although, Jami was recognized by his contemporaries as a major authority in several disciplines, such as science, philosophy, astronomy, music, art, and most important of all poetry, he has yet not been entirely acknowledged in the post Timurid era. This dissertation highlights the significant contribution of Jami, the great poet and Sufi thinker of the fifteenth century, who is regarded as the last great classical poet of Persian literature. It discusses his influence on Persian literature, his central role in the Naqshbandi Order, and his input in clarifying Ibn Arabi's thought. Jami spent most of his life in Herat, the main center for artistic ability and aptitude in the fifteenth century; the city where Jami grew up, studied, flourished and produced a variety of prose and poetry.