Chapter 6: Part 1: Terms
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Imam Ali Bin Abu Talib A.S
In the name of Allah, most Gracious, most Merciful Imam Ali Bin Abu Talib A.S. His Life, Achievements, and Merits Dr. Syed H. Akhtar Austin, Texas Ali bin Abu Talib (A.S.)* was the cousin and son-in-Law of Prophet Muhammad (pbuh&p)*. It is outside the scope of this presentation to record the numerous achievements and merits of Imam Ali (A.S.). His exalted personality is such that even the most learned scholars are at a loss to fathom his greatness. His birth: The miraculous circumstance of Imam Ali’s birth givesus an indication of his unique position in relation to Allah (s.w.t.)*. Imam Ali was born in 600 A.D., on the 13th of Rajab, within the holy precincts of the Kaba, the house of Allah in Mecca, Saudi Arabia. His mother, Fatima binte Asad, experienced labor pains and walked towards the Holy Kaba. Its wall miraculously split, she entered the sanctuary, and the gap sealed itself behind her. Onlookers panicked and rushed to enter it, but could not unlock the door. She emerged three days later, after the baby was born. The Holy Prophet (pbuh&p) was the first person besides Ali’s mother to hold the newborn in his arms, and when Ali opened his eyes, it was the face of the Holy Prophet (pbuh&p) that he first saw. In the history of the Kaba, this is the only known instance of a person being born within its holy precincts. His ancestry: Ali’s father was Hazrat Abu Talib, the chief of the Hashemite tribe and an uncle of the Holy Prophet (pbuh&p). -
The Holy Prophet Muhammad and His Family
Yousuf N. Lalljee Ali (a.s) the Magnificent www.islamic-sources.com Chapter 1 ALI, THE MAGNIFICENT The life of Hazrat Ali stands out as a beacon, radiating its light into the darkness of this world. A world torn asunder by strife, struggle and wars, a world in which the value of human life is regarded as next to nothing. It must be borne in mind that it was Ali who gave a distinctive out- look to the intellectual, social, cultural and political concepts of his times. He was the Warrior-Saint of Islam, who spent his entire life fighting the holy wars and who in spite of his multifarious activities lit the torch of knowledge which gave unprecedented impetus tolearning-a marvel of the times in which he lived. (The wonderful personality he possessed has made him the greatest hero of all times.) In the world of today, his many- sided spiritual precepts might help to solve some of theproblems with which the world is faced today. His ideas were conciliatory and his mes- sage was always one of peace. He lived for justice and was very firm in his belief that every one should have a right to live in security, that there should be food, shelter and clothing for all. Humanity he considered as one family where there should be tolerance for all-irrespective of race, creed and colour and irrespective of wealth or adversity. Nowhere was his humane attitude more apparent than when he was dispensing justice. He had the strictest ideas of duty and responsibility and even the poorest and most insignificant of suitors always found him ready to give his case a fair and prompt hearing. -
Islam in Process—Historical and Civilizational Perspectives Yearbook of the Sociology of Islam Volume 7
Islam in Process—Historical and Civilizational Perspectives Yearbook of the Sociology of Islam Volume 7 2006-12-06 16-23-03 --- Projekt: T491.gli.arnason.yearbook7 / Dokument: FAX ID 00fb133402603594|(S. 1 ) T00_01 Schmutztitel.p 133402603618 Yearbook of the Sociology of Islam Edited by Georg Stauth and Armando Salvatore The Yearbook of the Sociology of Islam investigates the making of Islam into an important component of modern society and cultural globalization. Sociology is, by common consent, the most ambitious advocate of modern society. In other words, it undertakes to develop an understanding of modern existence in terms of breakthroughs from ancient cosmological cultures to ordered and plural civic life based on the gradual subsiding of communal life. Thus, within this undertaking, the sociological project of modernity figures as the cultural machine that dislodges the rationale of social being from local, communal, hierarchic contexts into the logic of individualism and social differentiation. The conventional wisdom of sociology has been challenged by post-modern debate, abolishing this dichotomous evolutionism while embracing a more heterogeneous view of coexistence and exchange between local cultures and modern institutions. Islam, however, is often described as a different cultural machine for the holistic reproduction of pre-modern religion, and Muslims are seen as community-bound social actors embodying a powerful potential for the rejec- tion of and opposition to Western modernity. Sociologists insist on looking for social differentiation and cultural differ- ences. However, their concepts remain evolutionist and inherently tied to the cultural machine of modernity. The Yearbook of the Sociology of Islam takes these antinomies and contradic- tions as a challenge. -
Sunni and Shi'a: Succession and Imams, Page 1
C.T.R. Hewer GCSE Islam: Transcript, Sources, Sunni and Shi'a: Succession and Imams, page 1 Transcript: Sources, Sunni and Shi'a: Succession and Imams As one might imagine, the death of the Prophet threw the Muslim community into chaos. Some refused to believe it was true; others wondered what would happen now that he was dead. It was clear that he was the last in the chain of the Prophets and so whoever succeeded him would not be another Prophet. However, just as Muhammad had been the spiritual, legal, political and military leader of the community, so all four responsibilities were to rest upon the shoulders of his successors. The Sunni view on succession to Muhammad It is no surprise to us that sometimes the events of history are told differently by different groups. The group that became the majority amongst Muslims is called the Sunnis, who make up about eighty-five per cent of Muslims today all over the world. Sunnis believe that neither the Qur'an nor Muhammad said who was to succeed him nor did he lay down a procedure for selecting his successor. For the Sunnis, as long as the leader ruled under God, following the guidance of the Qur'an and Sunna, it was a role that could be filled by any man, based on his piety and wisdom. Leadership was to be by merit – not by inheritance, birth or family. Accordingly, a group of the leading figures in Madina selected Abu Bakr (d. 634), as the first Head of the Community after Muhammad. -
History of Islam
Istanbul 1437 / 2016 © Erkam Publications 2016 / 1437 H HISTORY OF ISLAM Original Title : İslam Tarihi (Ders Kitabı) Author : Commission Auteur du Volume « Histoire de l’Afrique » : Dr. Said ZONGO Coordinator : Yrd. Doç. Dr. Faruk KANGER Academic Consultant : Lokman HELVACI Translator : Fulden ELİF AYDIN Melda DOĞAN Corrector : Mohamed ROUSSEL Editor : İsmail ERİŞ Graphics : Rasim ŞAKİROĞLU Mithat ŞENTÜRK ISBN : 978-9944-83-747-7 Addresse : İkitelli Organize Sanayi Bölgesi Mahallesi Atatürk Bulvarı Haseyad 1. Kısım No: 60/3-C Başakşehir / Istanbul - Turkey Tel : (90-212) 671-0700 (pbx) Fax : (90-212) 671-0748 E-mail : [email protected] Web : www.islamicpublishing.org Printed by : Erkam Printhouse Language : English ERKAM PUBLICATIONS TEXTBOOK HISTORY OF ISLAM 10th GRADE ERKAM PUBLICATIONS Table of Contents TABLE OF CONTENTS CHAPTER I THE ERA OF FOUR RIGHTLY GUIDED CALIPHS (632–661) / 8 A. THE ELECTION OF THE FIRST CALIPH .............................................................................................. 11 B. THE PERIOD OF ABU BAKR (May Allah be Pleased with him) (632–634) ....................................... 11 C. THE PERIOD OF UMAR (May Allah be Pleased with him) (634–644) ............................................... 16 D. THE PERIOD OF UTHMAN (May Allah be Pleased with him) (644–656) ........................................ 21 E. THE PERIOD OF ALI (May Allah be pleased with him) (656-661) ...................................................... 26 EVALUATION QUESTIONS ......................................................................................................................... -
The Scapegoating of Ali Ibn Abu Talib in Shi'ite
The copyright of this thesis vests in the author. No quotation from it or information derived from it is to be published without full acknowledgementTown of the source. The thesis is to be used for private study or non- commercial research purposes only. Cape Published by the University ofof Cape Town (UCT) in terms of the non-exclusive license granted to UCT by the author. University A VIOLENT ORIGIN: A GIRARDIAN ANALYSIS OF THE SCAPEGOATING OF ALI IBN ABU TALIB IN SHI’ITE TRADITION. Wendy Jane Isaacs-Martin Thesis Presented for the Degree of DOCTOR OF PHILOSOPHY In the Department of Religious Studies Faculty of Humanities UNIVERSITY OF CAPE TOWN February 2008 COMPULSORY DECLARATION The above thesis is my own unaided work both in concept and execution, apart from the normal guidance from my supervisor. Each significant contribution to, and quotation in, this dissertation from the work, or works, of other people has been attributed, and has been cited and referenced. Signature_________________________ Date__________________________ ABSTRACT This dissertation applies Rene Girard’s theory of the scapegoat mechanism to prove that Ali ibn Abu Talib appears in Shi’ite traditions as an innocent victim. The aim is to investigate Girard’s substantial body of work to determine whether Ali was a scapegoat and a victim of a conspiracy within his community. Girard’s theory is founded in mimetic desire, where he incorporated external and internal mediation to form an analysis of mimetic rivalry. Using various texts to develop his theory and support his concepts, he investigated Aristotle, Plato, Stendhal, Proust, Shakespeare and Freud. -
The Political Thought of Al-Jahiz with Special Reference to the Question of Khilafa (Imamate): a Chronological Approach
THE POLITICAL THOUGHT OF AL-JAHIZ WITH SPECIAL REFERENCE TO THE QUESTION OF KHILAFA (IMAMATE): A CHRONOLOGICAL APPROACH (VOLUME II) JAMAL F. EL-'ATTAR THESIS PRESENTED FOR THE DEGREE OF DOCTOR OF PHILOSOPHY UNIVERSITY OF EDINBURGH 1996 -0. Wa NYý, w t --h CHAPTER EIGHT al-Wäthiq's Period I: (227-229) 1.Kitäb Fadl Hashim °alä `Abd Shams. 1-Note on Nomenclature : al-Jähiz in his famous preface to Kitdb al-Hayawän868refers to Kitäb Fadl Häshim as "Kitab Farq mä bayn Häshim wa `Abd Shams". The difference in nomenclature does not alter its authenticity, and seemsto have been acceptedby the leading experts on al-Jähiz869 al-Häjiri in his analysis of this work suggests that it belongs in the same religio-political setting as al-Näbita. 870 He adds that he is not sure of the relation between this work and a similar one quoted by Yäqüt in his bibliography of Jähiz's writings. This work - according to the authority of Yäqüt - is named "Kitäb al Fakhr mä bayn `Abd Shams wa Makhzüm", and since it has not reached us, there is no point of making any further comment on it. 871 As regards the relation between Kitäb Fadl Häshim and the series of works known as al-Häshimiyyät, mentioned by Jähiz himself in his preface to Kitäb al- Hayawän, as distinct from Kitäb Fadl Häshim, one may say here that there is obviously a common Hdshimite theme that runs through these writings, in the constant attempt of al-Jähiz to raise the two wings of the Häshimite stock against their Umayyad opponents, and in his no less eager efforts to undermine and marginalize the Umayyads by pointing out that as regards their relation to Quraysh, which then provided the socio-genetic pool for all political leaders - it was a very poor relation and not as central as that enjoyed by the Tälibites and `Abbäsids. -
Identity and Insurrection
Iran: Identity and Insurrection Honors Research Thesis Presented in partial fulfillment of the requirements for graduation with honors research distinction in International Studies in the undergraduate colleges of The Ohio State University. By Megan Lawson The Ohio State University April 2014 Project Advisors: Professor Youssef Yacoubi, Near Eastern Languages and Cultures Dr. Saeed Honarmand, Near Eastern Languages and Cultures Table of Contents Introduction......................................................................................................................................1 Chapter 1: Iranian Identity The Diverse Makeup of the Iranian Identity....................................................................................4 The Iranian Communal Identity.......................................................................................................6 Chapter 2: The Concept of Justice in Iranian Religious History and Literature The Roots of Justice in Iran .............................................................................................................9 Justice in Twelver Shia’ Theology ................................................................................................11 Islam within Iranian Politics ..........................................................................................................13 Justice as a Literary Theme............................................................................................................17 Chapter 3: The Concept of Martyrdom in Iranian -
Bektashi Order - Wikipedia, the Free Encyclopedia Personal Tools Create Account Log In
Bektashi Order - Wikipedia, the free encyclopedia Personal tools Create account Log in Namespaces Views Article Read Bektashi OrderTalk Edit From Wikipedia, the freeVariants encyclopedia View history Main page More TheContents Bektashi Order (Turkish: Bektaşi Tarikatı), or the ideology of Bektashism (Turkish: Bektaşilik), is a dervish order (tariqat) named after the 13th century Persian[1][2][3][4] Order of Bektashi dervishes AleviFeatured Wali content (saint) Haji Bektash Veli, but founded by Balim Sultan.[5] The order is mainly found throughout Anatolia and the Balkans, and was particularly strong in Albania, Search BulgariaCurrent events, and among Ottoman-era Greek Muslims from the regions of Epirus, Crete and Greek Macedonia. However, the Bektashi order does not seem to have attracted quite as BektaşiSearch Tarikatı manyRandom adherents article from among Bosnian Muslims, who tended to favor more mainstream Sunni orders such as the Naqshbandiyya and Qadiriyya. InDonate addition to Wikipedia to the spiritual teachings of Haji Bektash Veli, the Bektashi order was later significantly influenced during its formative period by the Hurufis (in the early 15th century),Wikipedia storethe Qalandariyya stream of Sufism, and to varying degrees the Shia beliefs circulating in Anatolia during the 14th to 16th centuries. The mystical practices and rituals of theInteraction Bektashi order were systematized and structured by Balım Sultan in the 16th century after which many of the order's distinct practices and beliefs took shape. A largeHelp number of academics consider Bektashism to have fused a number of Shia and Sufi concepts, although the order contains rituals and doctrines that are distinct unto itself.About Throughout Wikipedia its history Bektashis have always had wide appeal and influence among both the Ottoman intellectual elite as well as the peasantry. -
Contextual Activism
Journal of Mason Graduate Research Volume 2 Number 2 Year 2015 © George Mason University, Fairfax, VA ISSN: 2327-0764 Pages: 67-83 Shi’i Resistance – Contextual Activism THOMAS LUDT George Mason University The notion of Shi’ism as a sect characterized by activism and resistance is incomplete. Throughout the course of Shi’i history, there have been a variety of circumstances, which require a muted understanding of activism and resistance. Born out of persecution and pragmatism, the Shi’a have incorporated a variety of doctrines that allow for the expression of resistance in a variety of overt and covert contexts. This “contextual activism” has not only resulted in the survival of the Shi’i sect, but has also provided for the lasting integrity of the Shi’i community. Shi’i Resistance In examining the elements of activism and quietism within Shi’i theology, it becomes readily apparent that this dualistic divide is inadequate when viewed as an unmitigated expression of opposition. However, when viewed as two ends of an interconnected spectrum, one gains an appreciation for the role of resistance in Shi’ism. To contend that Shi’ism is defined purely by resistance and martyrdom is an incomplete assertion at best. Likewise, the idea of Shi’ism as endorsing a passive approach of pure survivalism is equally as incomplete. What makes the Shi’i theological discourse unique is the ability of scholars, theologians, and jurists to adapt the conversation of resistance selectively to a variety of political contexts. The subsequent theology that arises from any given historical context is then transmitted into an overarching narrative; one which forms a synthesis between looking toward the horizon and retroactive appropriation. -
Umidissertation Information Service
INFORMATION TO USERS This reproduction was made from a copy of a manuscript sent to us for publication and microfilming. While the most advanced technology has been used to pho tograph and reproduce this manuscript, the quality of the reproduction Is heavily dependent upon the quality of the material submitted. Pages in any manuscript may have indistinct print. In all cases the best available copy has been filmed. The following explanation of techniques is provided to help clarify notations which may appear on this reproduction. 1. Manuscripts may not always be complete. When It Is not possible to obtain missing pages, a note appears to Indicate this. 2. When copyrighted materials are removed from the manuscript, a note ap pears to Indicate this. 3. Oversize materials (maps, drawings, and charts) are photographed by sec tio n in g the orig in al, beginning a t the upper le ft hand com er and co n tin u ing from left to right in equal sections with small overlaps. Each oversize page Is also filmed as one exposure and Is available, for an additional charge, as a standard 35mm slide or In black and white paper format. * 4. Most photographs reproduce acceptably on positive microfilm or micro fiche but lack clarity on xerographic copies made from the microfilm. For an additional charge, all photographs are available In black and white standard 35mm slide format.* *For more information about black and white slides or enlarged paper reproductions, please contact the Dissertations Customer Services Department. Dissertation UMI Information Service University Microfilms Iniernational A Bell & Howell Information Company 300 N. -
Islam: the Basic Facts [PRELIMINARY 1 and 2 UNIT (22 HOURS)]
10 Islam: The basic facts [PRELIMINARY 1 AND 2 UNIT (22 HOURS)] The very rst lesson that I learnt from the Qur’an was the message of unity and peace. YUSUF ISLAM (ENGLISH MUSICIAN FORMERLY KNOWN BY HIS STAGE NAME, CAT STEVENS) CHAPTER OVERVIEW In this chapter we will discuss: • The nature of the society and the religious practices of the Arabian Peninsula before the Prophet Muhammad • The signifi cant events in the life of the Prophet and why he is the model for a good Muslim life • The rapid development of Islam during and after the life of the Prophet • The rise of the Sunni and Shi’a Islam • The principal beliefs in Islam • The importance of the Qur’an (Koran) and the Hadith to Muslims • The sacred texts that highlight principal beliefs in Islam • The principal ethical teachings of Islam • Islamic jurisprudence • The importance of law and ethics to Muslims • The Five Pillars of the Islamic faith TIMELINE circa 570 CE Birth of Muhammad ibn Abdullah circa 555–619 CE Life of Khadijah bint Khuwaylid – Muhammad’s fi rst wife and the fi rst woman to convert to Islam 622 CE Prophet Muhammad leaves Mecca for Medina. This is called the Hijra and is dated year 1 of the Islamic calendar 613–78 CE Life of A’isha bint Abu Bakr – regarded as the Prophet’s favourite wife circa 605–32 CE Life of Fatima al-Zahra – the daughter of Muhammad 632 CE Death of the Prophet Muhammad; leadership of the Muslim community passes to the fi rst of the four caliphs in the immediate post-prophetic period 661 CE Caliphate becomes a monarchy under the Umayyad clan;