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Relevant bibliographies by topics / Ahl al-bayt

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Academic literature on the topic 'Ahl al-bayt'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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Journal articles on the topic "Ahl al-bayt"

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Surur, Aziz Miftahus. "Al-Sayyid Muhammad Alawi's Thoughts on The Hadith of Glorifying the Ahl Al-Bayt." Millati: Journal of Islamic Studies and Humanities 8, no. 2 (2024): 237–52. http://dx.doi.org/10.18326/millati.v8i2.546.

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The perception of the equal position of Ahl al-Bayt with society, in general, necessitates the need for research on hadiths recommending glorifying Ahl al-Bayt. This study describes the meaning of hadith in the classical and contemporary eras. This research aims to provide readers with an understanding of the importance of understanding hadith textually and contextually. Al-Sayyid Alawi's theory is intended to help readers comprehend the methodologies employed by classical and modern scholars to practice the Prophet's hadith. Then, the method used in this research is library research. The prim

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Yıldız, Harun. "Ehl-i Beyt İnanışının Anadolu Alevîleri Üzerindeki İzdüşümleri." Marife 4, no. 3 (2004): 283–302. https://doi.org/10.5281/zenodo.3343551.

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<b>The Shadows of Ahl al-Bayt Belief on the Anatolian Alawis</b>This article examines the shadows of Ahl al-Bayt belief on the Anatolian Alawis. In this context, first of al, the concept of Ahl al-Bayt has been discussed from the point of semantics, then the role and importance of Ahl al-Bayt in the early Islamic history have been analysed. In addition, it has been focused the approaches on the concept of Ahl al-Bayt of Sunni and Shi'i environments. Finally, it has been evaluated the effects and shadows of Ahl al-Bayt belief on the Alawi communities living at different places.https://www.marif

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Taşğın, Ahmet. "Mit ve Gerçeklik Arasında Alevîlikte Ehl-i Beyt." Marife 4, no. 3 (2004): 273–81. https://doi.org/10.5281/zenodo.3343535.

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<b>Ahl al-Bayt Between Myth and Reality in the Alevism</b>In this paper, it has been dealt with "Ahl al-bayt", the basis of the belief and worship and instituons in Alewiten, as well as the context in which the term is dealt with in recent times. That means it has been focused on the "Ahl al-bayt" in Alewiten from the mythological and belief point of views rather than its history and cultural dimensions. Alewiten based on the written sources in modern process are closely pressed between two "Ahl al-bayt"; historical "Ahl al-bayt" and mythological "Ahl al-bayt". Namely verbal culture is transfo

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Üçer, Cenksu. "Geleneksel Alevîlikte Ehl-i Beyt Anlayışı -Tokat Yöresi Örneği-." Marife 4, no. 3 (2004): 257–72. https://doi.org/10.5281/zenodo.3343539.

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<b>The Notion of "Ahl al-Bayt" in the Traditional Alawi Thought an Instance From Tokat Region</b>This paper aims at disclosing the notion of "Ahl al-Bayt" in the traditional Alawī thought which takes "vision" (kashf) and "inspiration" (ilham) as primal modes of knowledge. The notion of "Ahl al-Bayt" is of second order significance after the triology "Divinity-Prophecy-Sainthood" (which is reflected also as "Haq-Muhammad-Ali"). In the course of history, Alawīs developed many issues according to central notion of Ahl al-Bayt. For instance, all the following technical notions and beliefs such as

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Dölek, Adem. "Sekaleyn Hadisi ve Değerlendirilmesi." Marife 4, no. 3 (2004): 145–68. https://doi.org/10.5281/zenodo.3343509.

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<b>The Thaqalayn Hadith and It's Evaluation</b>The thaqalayn hadith (hadith of the two precious things) has been narrated by a lot of early followers of Prophet (PBUH). Because that it is continuously reported as consensus in meaning.The first part of "thaqalayn" is the Holy Quran and second part is "Ahl-al-Bayt" of Prophet (PBUH). It has been seen that the word "sunnah" was used instead of "Ahl-al-Bayt" in some narrations of the hadithu'thaqalayn.There is a conflict about how the concept of "Ahl-al-bayt" is understood among the scholars of Ahl al-Sunnah and Shi'a. The scholars of Ahl al-Sunna

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Kahraman, Hüseyin. "Şîa'da Bir Hidâyet Rehberi Olarak Ehl-i Beyt ve "Nûh'un Gemisi" Benzetmesi." Marife 4, no. 3 (2004): 169–80. https://doi.org/10.5281/zenodo.3343513.

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<b>Ahl Al-Bayt as a Guidence of Salvation in the Shi'a and the Resembling of Noah's Ship</b>According to the Shi'a, ahl al-bayt (prophet's family), has some peculiarities that other muslims have not. The most important of these peculiarities is that the ahl al-bayt is to be preserved from sins. With this peculiarity, ahl al-bayt is a guide of right way. According to the Shi'a, there is a lot of verses of Quran and hadiths that indicate this peculiarity of ahl al-bayt. One of the most important hadiths is as known "Ship Hadith" that: "My ahl al-bayt resembles to the Noah's ship. Who embarks thi

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Okumuş, Mesut. "Şiî ve Sünnî Müfessirlerin Ehl-i Beyt'le İlgili Bazı Ayetlere Yaklaşımları Üzerine." Marife 4, no. 3 (2004): 203–24. https://doi.org/10.5281/zenodo.3343523.

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<b>On the Approaches of the Shiite and Sunnite Exegetes to the Some Quranic Verses That Mentioned Ahl al-Bayt</b>In the Islamic thought, the term of Ahl al-Bayt/Ahlul Bayt that was mentioned in three verses at the Quran has been understood and interpreted differently by the Shiite and Sunnite exegetes and scholars. But what does Ahl al-Bayt mean in the Quranic context? In this paper, it has been dealt with the Shiite/Shi'ite exegetes' approaches to those verses and their using them to prove the infallibility of Ahl al-Bayt and the twelve Imams from their point of view. In addition to that, the

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Macit, Yüksel. "Ehl-i Beyt'in Sadaka ve Zekat Almaması Üstüne." Marife 4, no. 3 (2004): 377–84. https://doi.org/10.5281/zenodo.3343521.

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<b>On the fact that the Ahl al-Bayt Did Not Accept Alms</b>The term of Ahl al-Bayt means the family and the close relatives of the Prophet. Alms has not been permitted for the Ahl al-Bayt as mentioned in the traditions of the Prophet and books of Islamic Law. On the other hand, the Prophet conferred share of loot on them. As far as this practice is concerned, there are some political, social and psychological causes. In the past they were allocated from the incomes of the state, but as Abu Hanifah pointed out, today, if there is no allowance for the Ahl al-Bayt, the descendants of the Prophet,

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Varol, M.Bahaüddin. "İslam Tarihi'nin İlk İki Asrında Ehl-i Beyt'e İdeolojik Yaklaşımlar." Marife 4, no. 3 (2004): 71–89. https://doi.org/10.5281/zenodo.3343543.

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<b>The Ideological Approaches to Ahl al-Bayt in the First Two Centuries of Islamic History</b>The period after the death of the Prophet Muhammad, is extremely important from the aspect of the Islamic history. Some concepts that emerged in this period caused struggles for ages. One of these concepts probably the most important one which is the concept of "Ahl-al-Bayt" is still being discussed almost everywhere even today. Some of the ideological and political formations in the Islamic History exploited this concept. It has been clear that Abbasids identified themselves with Ahl al-Bayt and clai

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Ahmad Azmi Ahsantu Dhonni, Muhid, Andris Nurita, and Afif Maulana. "POSITIONING AHL AL-BAYT WITHOUT TENDENCIES: AL-SHAWKANI'S CONTRIBUTION TO DETERMINING THE HADITH IN ISLAMIC SHARIA." Al'Adalah 26, no. 1 (2023): 57–70. http://dx.doi.org/10.35719/aladalah.v26i1.349.

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Shiites tend to prioritize Ahl al-Bayt's position in transmitting Hadith. It affects the determination of Hadith as a primary source in Islamic Sharia. The Zaydi Maddhab, the Shi'a branch, is very dominant in Yemen. However, al-Shawkani, educated by his father and his Zaydist teachers, has a different view from Zaydism in positioning Ahl al-Bayt. Al-Shawkani saw that the uncertain political conditions in Yemen and the rise of blind taqlid directed Muslims to go astray and heresy at that time. This study examines al-Shawkani's stance on Ahl al-Bayt's position in determining the basis of Sharia

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Dissertations / Theses on the topic "Ahl al-bayt"

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El, Sandouby Aliaa Ezzeldin Ismail. "The Ahl al-bayt in Cairo and Damascus the dynamics of making shrines for the family of the Prophet /." Restricted to subscribing institutions, 2008. http://proquest.umi.com/pqdweb?did=1580016711&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.

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Himeur, Said. "L'Idrīssisme, matrice orientale et ancrage maghrébin (145/213-762/828) : essai d'une nouvelle approche historiographique." Thesis, Paris 1, 2020. http://www.theses.fr/2020PA01H035.

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L‟image d‟Idrīs b. ʻAbd Allāh (IIe/VIIIesiècle), probablement le premier dynaste musulman au Maġrib al-Aqṣā, est surtout véhiculée par les médiévistes depuis les historiographies classiques andalouses et maghrébines, notamment celles émanant des chroniqueurs mérinides (VIIe-IXe/XIIIe-XVe siècle). Ceux-ci nous présentent l'image d'un fugitif miraculé, échappant aux autorités abbassides et cherchant refuge auprès des Berbères Awraba à Walīlī, l‟ancienne cité romaine. Or, deux manuscrits récemment découverts, le Kitāb Aḫbār faḫ d‟Aḥmad b. Sahl ar-Rāzī (315/927), et le Kitāb al-Maṣābīḥ d‟Abū Al-ʻA

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Al, Shaikh Aayat. "Les projets politiques et les fondements historiques de la communauté chiite au Bahreïn depuis l’indépendance 1971." Thesis, Lyon, 2018. http://www.theses.fr/2018LYSE2026.

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Le chiisme au Bahreïn est un phénomène sociopolitique complexe. A l’époque contemporaine, les projets politiques chiites transnationaux et nationaux ont connu une nouvel ascension. Les analyses politiques et médiatiques dominants réduisent souvent le chiisme dans le champ sociopolitique bahreïni aux projets politiques dominants en Iran, en Iraq, et au Liban, qui projettent le renforcement de leur pouvoir religieux et politique. Or, les chiites de Bahreïn sont souvent assimilés à des adeptes des politiques menées par les clercs influents outre le pays insulaire. Ils sont considérés comme des in

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Al, shaikh Aayat. "Les projets politiques et les fondements historiques de la communauté chiite au Bahreïn depuis l’indépendance 1971." Thesis, 2018. http://www.theses.fr/2018LYSE2026.

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Le chiisme au Bahreïn est un phénomène sociopolitique complexe. A l’époque contemporaine, les projets politiques chiites transnationaux et nationaux ont connu une nouvel ascension. Les analyses politiques et médiatiques dominants réduisent souvent le chiisme dans le champ sociopolitique bahreïni aux projets politiques dominants en Iran, en Iraq, et au Liban, qui projettent le renforcement de leur pouvoir religieux et politique. Or, les chiites de Bahreïn sont souvent assimilés à des adeptes des politiques menées par les clercs influents outre le pays insulaire. Ils sont considérés comme des in

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Books on the topic "Ahl al-bayt"

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Nūrī, al-Ṭayyib. Ahl al-Bayt ʻinda ahl al-ʻirfān. Dār al-Kutub al-ʻIlmīyah, 2011.

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Ṣadr, Mahdī. Akhlāq Ahl al-Bayt. Dār al-Kitāb al-Islāmī, 2000.

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Jalālī, Muḥammad Ḥusayn al-Ḥusaynī. Mazārāt Ahl al-Bayt. Dār al-Zahrāʼ lil-Ṭibāʻah wa-al-Nashr wa-al-Tawzīʻ, 1988.

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4

al-Raḥīm, Muḥammad ʻAbd. Dhakāʾ ahl al-bayt. Dār al-Kitāb al-ʻArabī, 1991.

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Muḥammad al-Bāqir ibn ʻAlī Zayn al-ʻĀbidīn, d. 731 or 2, Jahaḍmī Naṣr, and Ḥusaynī Muḥammad Riḍā, eds. Tārīkh Ahl al-Bayt. Muʾassasat Āl al-Bayt li-Iḥyāʾ al-Turāth, 1990.

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6

Ḥusaynī, ʻAbd al-Ḥalīm al-ʻAzmī. Layālī Ahl al-Bayt. Dār al-Kitāb al-Ṣūfī, 2009.

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7

Fāḍil, Ṣaffār, та Majlisī, Muḥammad Bāqir ibn Muḥammad Taqī, 1627 or 8-ca. 1699., ред. Mawsūʻat Ahl al-Bayt al-kawnīyah. Saḥar, 2002.

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Maʻāsh, Kamāl. Ahl al-Bayt imtidād al-Qurʾān. Muʾassasat al-Sayyidah Zaynab, 1999.

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9

ʻĀshūr, ʻAlī. Qiṣaṣ Ahl al-Bayt al-ʻajībah. Dār al-Mujtabā, 1997.

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Yaʻqūb, Aḥmad Ḥusayn. Maʻālim Ahl al-Bayt al-nubūwah. Dār al-Islāmīyah, 2004.

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Book chapters on the topic "Ahl al-bayt"

1

Ebstein, Michael. "Spiritual Descendants of the Prophet: al-Ḥakīm al-Tirmidhī, Ibn al-'Arabī and Ikhwān al-Ṣafā' on Ahl al-Bayt." In Bibliothèque de l'Ecole des Hautes Etudes, Sciences Religieuses. Brepols Publishers, 2016. http://dx.doi.org/10.1484/m.behe-eb.4.01185.

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EKHTIAR, MARYAM. "Ahl al-Bayt Imagery Revisited:." In Revealing the Unseen. The Gingko Library, 2023. http://dx.doi.org/10.2307/jj.6445840.11.

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Al-Hudaid, Nada. "Khidma: In the Service of Ahl al-Bayt". У Shiʿi Materiality Beyond Karbala. BRILL, 2024. https://doi.org/10.1163/9789004691377_009.

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Amin, Yasmin. "Umm Salama: A Female Authority Legitimating the Authorities." In Female Religious Authority in Shi'i Islam. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474426602.003.0003.

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The chapter examines the figure of Umm Salama, one of the Prophet’s wives who is lauded in the Shiʿi tradition for her devotion to the ahl al-bayt, the Prophet’s descendants. Umm Salama plays a key role in establishing the legitimate succession of ʿAlī b. Abī Ṭālib to the position of leadership of the Muslim community, as well as subsequent successions. Her case is one of many instances in which the women associated with the ahl al-bayt play a vital part in preserving the naṣṣ or explicit designation of a successor that guaranteed the proper unfolding of the historical Imamate.

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Amoretti, Biancamaria Scarcia. "Shiʿa Devotion to the Ahl Al-Bayt in Historical Perspective." In Shi'ism In South East Asia. Oxford University Press, 2015. http://dx.doi.org/10.1093/acprof:oso/9780190264017.003.0002.

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Kadivar, Mohsen. "No One, during the Time of the Prophet, Imam Ali, and the Other Imams, was Sentenced to Death Solely for Apostasy." In Blasphemy and Apostasy in Islam. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474457576.003.0010.

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This chapter is the fifth section of Kadivar’s ‘Treatise on Refuting the Punishment for Blasphemy and Apostasy’. It discusses the subject in four periods: No one during the time of the Prophet was killed solely on the charge of apostasy. Rather, it was for some other transgression. The Ahl al-Bayt did not endorse those killed during the reigns of the first three caliphs (632–656) under the title of ahl al-ridda (the people of “apostasy”). No reliable evidence indicates that Imam Ali executed anyone for apostasy during his caliphate. The other Imams never ordered anyone to be executed for aband

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Talmon-Heller, Daniella. "The Commemoration of al-Husayn in Fatimid Ascalon." In Sacred Place and Sacred Time in the Medieval Islamic Middle East. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474460965.003.0005.

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This chapter focuses on the alleged unearthing of the head of al-Husayn by the Fatimid vizier Badr al-Din al-Jamali in Ascalon, as recorded in a epigraph of 484/1091, inscribed on a wooden minbar. Positioning this episode in the career of al-Jamali, and in the geo-political circumstances of Egypt and Syria under the imam-caliph al-Mustansir, and in light of the attitude of Muslims towards Ahl al-Bayt, it concludes by suggesting that the shrine established for the relic was intended as an 'ecumenical' Islamic sacred space.

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Kılıç, Ayşegül. "Sarı Saltuk’tan Seyyid Ali Sultan’a Rumeli: Dervişlerle yazılan tarih." In Rumeli'nin Gözcüsü Seyyid Ali Sultan. Seçek Azınlık Eğitim ve Kültür Derneği, 2024. https://doi.org/10.59402/eeb01202402.

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The connection between "sultans and dervishes" or "the central power and Sufism" has a special place in the Ottoman History. This is especially true for the Ottoman Empire’s foundation period. We know that Sarı Saltuk Gazi and the warrior dervishes, which we can call as his successors, were served during this period, were supported by the Sultans during the Ottoman conquests of Rumelia, and they were even rewarded with land to establish their own Waqfs. In the Ottoman Empire's effort to build itself, we see the "Rum Abdals" community, which will be later known as Bektashism, in the understandi

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Matthiesen, Toby. "Muslim Dynasties on the Indian Subcontinent." In The Caliph and the Imam. Oxford University Press, 2023. http://dx.doi.org/10.1093/oso/9780190689469.003.0006.

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Abstract This chapter expounds on the Muslim dynasties in the Indian Subcontinent. It highlights how Sunnism and Shiism also flourished on the Indian subcontinent. Competing dynasties espousing Sunnism or Shiism supported separate Sunni and Shii revivalisms, which resulted in wider traction of debates that allowed them to resonate beyond the Indian subcontinent. Moreover, the religious policies of the Indian Muslim rulers are multifaceted, since most of them embraced Sufism in one form or another. In the context of Nurbakshis, people following Shii and Ahl al-Bayt were fewer in number. The cha

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Gabbay, Alyssa. "Heiress to the Prophet: Fatima’s Khuṭba as an Early Case of Female Religious Authority in Islam." In Female Religious Authority in Shi'i Islam. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474426602.003.0004.

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The chapter discusses Fatima’s khuṭba or oration, a manifesto of protest against the historical injustice inflicted on her and her descendants by the Caliph Abu Bakr (632–634) when he decided not to grant her the right to inherit the oasis of Fadak from her father’s – the Prophet Muhammad’s – property. The text is likely apocryphal but nevertheless old, being attributed to the eighth-century historian Abu Mikhnaf (d. 773–774) and also preserved in the ninth-century anthology Balāghāt al-nisāʾ by Ibn Abi Tahir Tayfur (d. 893). The text portrays Fatima not only as a staunch defender of the right

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Conference papers on the topic "Ahl al-bayt"

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Rəhimli, Gunel. "Şah İsmayıl Xətainin yaradıcılığında Qızılbaş ideologiyasının izləri". У 1st International Shah Ismail Khatai Symposium. Namiq Musalı, 2024. https://doi.org/10.59402/ees02202413.

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In this article, the “Divan” of Shah Ismail Khatai, which collects his poems, is analyzed as a historical source for studying the Qizilbash ideology, and the Sufi - mystical perspectives of the Qizilbash ideology are explored based on various sources. The Safaviye Order, founded by Sheikh Safi al-Din Ishaq in Ardabil in 1300, initially emerged as a Sufi order. Over time, the order shifted its religious orientation, which led to the formation of the Qizilbash ideology. Under this ideology, the Safaviye Order became involved in political processes, eventually leading to the creation of the Safav

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Dədəyev, Bilal. "Sheikh Zahid-i Gilani And His Four Main Caliph in "Lemezat-i Hulviyye Ez Lemeat-i Ulviyye" of Hulvi." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201805.

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“Lemezat-i Hülviyye ez-Lemeat-i Ülviyye”, which was completed in 1621, was written by Mahmud Jamaladdin al-Hulvi (1574-1654), one of the well-know scholars of tasavvuf (sufism) and poets, who lived in the Ottoman Empire in the first half of the XVII century. This work consists of three parts: preface (mukaddima), 23 parts called lemza and a conclusion (hatime). It gives information about the first caliphs of Islamic state, scholars of religious sect (mazhab), twelve imams of Ahl al-Bayt, Khalvatiyya sect of Sufism and sheikhs that founded its branches and their followers, and well-known sheikh

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