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Journal articles on the topic 'Ahl al-bayt'

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Published: 4 June 2021

Last updated: 27 July 2025

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1

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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2

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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3

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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4

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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5

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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8

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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9

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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10

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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Şimşek, Halil İbrahim. "İmâm-ı Rabbânî Ahmed Farûkî Sirhindî'nin Şîa ve Ehl-i Beyt'e Bakışı." Marife 4, no. 3 (2004): 191–201. https://doi.org/10.5281/zenodo.3343533.

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<b>The Shi'a and the Ahl al-Bayt in the View of Imam al-Rabbani Ahmad Faruqi Sirhindi</b>This paper examines the Shi'a and the Ahl al-Bayt in the view of Ahmad Fārūqī Sirhindī who is one of the most eminent sufīs of Naqshbandī-Mujaddidī Order. It has been written a treatise and some apostles by him concerning the Shi'a/Rafida views. According to him, the Shi'a denies some followers of the Prophet and curses some of them such as Abu Bakr, Umar, Uthman and the Prophet's wife Aishe. Sirhindi emphasizes that their thoughts and claims about them have never been accepted and moreover they must have

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12

Duman, Mehmet Zeki. "Tefsir'in Temel İlkeleri Çerçevesinde Kur'ân-ı Kerîm'de "Ehl-i Beyt"." Marife 4, no. 3 (2004): 7–35. https://doi.org/10.5281/zenodo.3343511.

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<b>Ahl al-Bayt in the Qur'an Within the Context of Main Principles of Tafseer</b>In this article, the roots of term "Ahl al-Bayt" have been discussed just from the Qur'anic point of view. In order to follow a scientific way and also our approaches not to be taken as an ordinary comment the terms of tafseer and ta'weel have been explained first. Then, main principles of tafseer, i.e., the notion of tafseer –that is our scientific method- have been cleared out under eight titles using some Qur'anic examples. And then, three Qur'anic verses where Ahl al-Bayt is mentioned and one related verse hav

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Surur, Aziz Miftahus. "Status Sosial Kemasyarakatan Habaib dalam Perspektif Hadis Nabi dan Hukum Syariah." Jurnal Al-Tatwir 10, no. 2 (2023): 147–56. https://doi.org/10.35719/4y6xxa57.

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The study on the social status of the habaibs from the perspective of Prophet's hadiths and Sharia law requires deeper analysis. Despite being claimed as the ahl al-bayt of the Prophet, not all actions carried out by some of them reflect the behavior of the Prophet. There are certain individuals among the habaibs who openly boast about their lineage without being accompanied by actions exemplified by their predecessors. The aim of this research is to describe the social status of the habaibs in the perspective of the Prophet's hadiths and Sharia law. In this study, the author employs a qualita

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Türcan, Galip. "İmâmî Ehl-i Beyt Tanımının Dinî-Tarihî Temelleri." Marife 4, no. 3 (2004): 53–69. https://doi.org/10.5281/zenodo.3343537.

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<b>Religious and Historical Foundations of the Imamite Definition of Ahl al-Bayt</b>The Imamites claim that the imamah was transferred into Ali and his descendants after the Prophet. The assertation, whose content is political in fact, acquired the religious/dogmatic characteristic and was converted into the subject of faith and was, in general, supported by the religious arguments at the later times.The concept of Ahl al-Bayt played a central role on the establishing of Imamite political theory as well as on the formation of Imamite knowledge and culture. The Imamites generally base the conce

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Demircan, Adnan. "Arap Siyasî Geleneğinin Ehl-i Beyt Tamlamasının Kavramlaşma Sürecine Etkisi." Marife 4, no. 3 (2004): 91–107. https://doi.org/10.5281/zenodo.3343507.

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<b>Effect of Arab Political Tradition on the Process of the Conceptualisation of the Phrase "Ahl al-Bayt" (People of the House)</b>The phrase of "Ahl al-Bayt" is an important expression that serves for political goals in the Islamic History. The phrase was used to use in "al-Jahiliyya Era" for the one who belonged to the family of the leader of the tribe (Qabila), must be used in the same context by the relatives of the Prophet after the deciding on the first Khaliph, Abu Bakr.The political demands that were raised by the people who claimed to be relatives of the Prophet, like Ali and the othe

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Nafawa, Dr Shakir Awaid. "Al Mahziar: A Study of their General Conditions." Thi Qar Arts Journal 2, no. 37 (2022): 129–63. http://dx.doi.org/10.32792/tqartj.v2i37.293.

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The research aims to address and talk about the Mahziar family, which is one of the most important Shiite families loyal to the imams of Ahl al-Bayt (peace be upon them) that appeared during the era of Imam Reza (peace be upon him) and whose efforts in all its fields came as a result of its good relationship with the imams of Ahl al-Bayt (peace be upon him), that relationship Which the historical sources referred to by mentioning and strengthening it with many narrations that embody the aspects of their relationship with the Ahl al-Bayt (peace be upon them), which contributed to employing them

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17

Husayn, Nebil A. "Aḥkām concerning the ahl al-bayt". Islamic Law and Society 27, № 3 (2020): 145–84. http://dx.doi.org/10.1163/15685195-00260a11.

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Abstract Although Islamic law generally identifies all free Muslim males as equal members of society, irrespective of race or ancestry, a peculiar exception is made for those who claim patrilineal descent from the Arab chieftain Hāshim b. ‘Abd Manāf, the great-grandfather of the Prophet Muḥammad. Drawing on hagiography and ḥadīth, Sunni and Shi‘i authors ascribe special nobility, privileges and customs to members of the clan of Hāshim. Jurists also incorporated their adoration of and respect for the Prophet’s family into their views of Islamic law. In particular, since the Prophet Muḥammad was

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Coşkun, İbrahim. "İmâmiyye Şîa'sında Ehl-i Beyt Sevgisinin Ezoterik (Bâtınî) İnançlara Dönüşümü." Marife 4, no. 3 (2004): 123–43. https://doi.org/10.5281/zenodo.3343505.

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<b>Transformation of the Love of Ahl al-Bayt Into Esoteric Faiths in the Shi'a Imamiyya</b>Love is one of the fundamental senses in human psychology. This sense begins with the love of mother, continues by widening its scope, and finally arrives at the love of God. Essentially, other loves are instrument transporting human to the love of God. Instrument, however, might become aim, and in this case, some loves can take the place of the love of God.In this study, the author considers transformation of the love of aAhl al-Bayt in Shi'a Imamiyya into esoteric faiths. According to the writer, Shi'a

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Suhayati, Mimi, Ni'matul Maula, Atssania Zahroh, Nur Alfiyah Febriani, and Nur Baiti. "ANALISIS PANDANGAN SUNNI SYÎ’AH DALAM MEMAKNAI AHL AL-BAIT: STUDI KOMPARASI TAFSIR AL-THÂBARI DAN TAFSIR AL-MÎZÂN." Qaf: Jurnal Ilmu Al-Qur'an dan Tafsir 6, no. 02 (2025): 38–51. https://doi.org/10.59579/qaf.v6i02.8894.

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An advice conveyed by the Prophet to his people is to glorify their descendants or ahl al-bayt among them; The Prophet's wife, Ali bin Abi Talib, Fatima, Hasan, and Husain. This paper discusses the Sunni and Shia arguments in interpreting Ahl al-bayt based on two interpretations, al-Tabari and al-Mizan. Three things are studied: their understanding of interpreting ahl al-bayt, the taking of interpretation studies, and the differences of each school of thought in measuring the truth of history. The method we use is library research by taking primary sources in the form of books being studied, a

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Öztürk, Mustafa. "Şiî ve Sünnî Müfessirlere Göre Ehl-i Beyt Kavramı." Marife 4, no. 3 (2004): 37–52. https://doi.org/10.5281/zenodo.3343525.

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<b>The Term of Ahl a-Bayt According to the Shiite Adn Sunnite Exegetes</b>In the Qur'an the phrase of ahl al-bayt (the people of the house) occurs three times. Once in sura 33:73, applied to the house of Ibrahim; the second passage, 33:33 ("God only wants to remove from you all might be loathsome, O you members of the [Prophet's] household, and to purify you to utmost purity"), serves as the proof-text for its application to the house of Muhammad. The third passage, 28:12, applied to the house of Moses. The precise interpretation of the term in 33:33, gave rise to differences of opinion. Among

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Rashid Moradi Saki. "Interpretations of Ahl al-Bayt in Surah Safat." Power System Technology 48, no. 2 (2024): 1226–37. https://doi.org/10.52783/pst.626.

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One of the teachings of Ahl al-Bayt (ع) regarding the elucidation of the knowledge of the Holy Qur'an, as derived from narrations, is the introduction of a new dimension aligned with the times, called Ta'wil. Through this approach, the esoteric meanings and instances of Qur'anic verses are extracted. The verses of the Qur'an, in addition to their apparent meanings, possess layers of esoteric meanings and Ta'wil, and the best way to access the Ta'wil of the Qur'an is through the infallibles (ع). This article seeks to answer the question: What are the types of Ta'wil by Ahl al-Bayt (ع) in Surah

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Yavuz, Salih Sabri. "İmamet-İsmet İlişkisi Çerçevesinde İbn Teymiyye'nin Ehl-i Beyt'e Yaklaşımı." Marife 4, no. 3 (2004): 181–89. https://doi.org/10.5281/zenodo.3343549.

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<b>Ibn Taymiyyah's Approach to Ahl al-Bayt in the Context of Relation Between Imamah (Religious Leadership) and Innocence</b>In the tradition of Islamic thought, the concept of "Ahl al-Bayt" was argued and to a certain degree it was perceived as a basic religious and even political dominant element by Shi'a. Ibn Taymiyyah has tried to prove that Shi'a's claims in question have no base in both intelligence and traditional proofs, especially that of their claims concerning with that imams have been infallible or innocent ones according to their concept of Ahl al-Bayt.https://www.marife.org/marif

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علي, جنان. "أهل البيت (عليهم السلام) في الشعر العراقي في القرن السابع الهجري منطلقات وتطبيقات". Uruk Journal 15, № 3-P1 (2022): 1749–60. http://dx.doi.org/10.52113/uj05/022-15/1749-1760.

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Talking about Ahl al-Bayt () and introducing them to what they encountered is a necessary matter, since every action and statement about them contains wisdom, exhortations, lessons and lessons, and that the love of God and the greatest love of His Messenger Muhammad  and the love of Ahl al-Bayt ) is a missionary principle that includes important dimensions of faith and righteous deeds. It is self-evident that the love of Ahl al-Bayt () is coupled with the love of God and His Messenger (), and it is certain that talking about their biography () in this study we cannot fulfill its right to

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عربي, موسى, and زهراء هاشمي تزنكي. "The manifestation of the image of Imam Ali (PBUH) in the Al-Azrya poem by Muhammad Kazem Al-Azrya in the light of religious intertextuality." Kufa Journal of Arts 1, no. 34 (2018): 287–302. http://dx.doi.org/10.36317/kaj/2017/v1.i34.5948.

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Poetry that is committed to the love of the Prophet and the Ahl al-Bayt (E) has developed since the inception of Islam to the present day, as we see that in the Umayyad era this type of poetry witnessed its decline and in the Abbasid era poets accepted it as in our time we see this increasing demand and among these great committed poets to Iraq In the 12th and 13th centuries, Muhammad Kazim Al-Azri was famous for praising the Prophet (7) and the Ahl al-Bayt (A).

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Sajjad Razak Alwan Al-Mashrafawi. "Al-Mawrid al-Hadith According to al-Hafiz Rajab al-Barsi (D. 813 A.H.) In his book al-Dur al-Thameen." Al-Muhaqqiq 7, no. 18 (2023): 43–60. http://dx.doi.org/10.62745/muhaqqiq.v7i18.230.

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In this research، we try to identify what al-Hafiz Rajab al-Barsi (d. 813 AH) presented to us in his book Al-Dur Al-Taqeem، which is the interpretation of the Noble Prophet and the Ahl al-Bayt (peace be upon them)، and it represents the textual direction in the interpretation، as well as the method of interpreting Qur’an with narration، and it was found that al-Barsi He has identified on nearly forty hadiths about the Prophet Muhammad and Ahl al-Bayt (peace be upon them)، and this indicates that this area of interpretation is an archaeological interpretation according to the narration of the P

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Adilović, Zuhdija. "THE COMPANIONS OF THE PROPHET (S.A.W.S.), STARS THAT DO NOT LOSE THEIR SHINE." Zbornik radova 10, no. 10 (December 15, 2012): 307–22. http://dx.doi.org/10.51728/issn.2637-1480.2012.307.

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The role and significance of honourable companions in spreading Islam is great and significant. That is exactly why they have had a special place for all generations of Muslims. From the very arrival of Islam to this area, Muslims have showed great respect for the most honourable and chosen generation of Muslims. I have supported that relation towards honourable companions with Qur’anic verses and authentical hadiths of the Prophet (s.a.w.s.), with the aim for that practice of respect to last and to dismiss attempts of some fractions and sects to shatter that attitude. One of important issues

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Furqan Ar-Rasyid. "Prohibition of Alms Distribution to Ahl al-Bayt." Jurnal Tahqiqa : Jurnal Ilmiah Pemikiran Hukum Islam 19, no. 1 (2025): 52–66. https://doi.org/10.61393/tahqiqa.v19i1.274.

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One of the objectives of Zakat recitation is the creation of Islamic social justice. Zakat which is intended for the senifs is considered as a solution to overcome the burden of the poor and also as a form of caring for others. The reality that we face is that there are Muslims in general and from the Sayid and Syarifah groups in particular who have not enjoyed the sharia maqāsid and the wisdom of sharia zakat distribution evenly, even though among them there are poor and even needy. The problem lies in the prohibition of receiving zakat because they are descendants of the Prophet Muhammad (Ah

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Hakim, Lukman, and Syamsul Rijal. "Expression of Love for Ahl Al-Bayt in Acehnese Society." Al-Albab 10, no. 2 (2021): 203–16. http://dx.doi.org/10.24260/alalbab.v10i2.2072.

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Theologically, the Acehnese ordain themselves as loyal followers of Sunni Islam, but there are Shi’a elements in their culture. To date, there are some traditions of expressing love for the Ahl al-Bayt (Prophet Muhammad’s family) which is one of the main characteristics of the Shi'a. This research is based on the hypothesis that several cultural practices in Aceh contain Shi’a elements. This study seeks to reveal the cultural practices of the Sunni followers in Aceh in expressing their love for the Ahl al-Bayt. This study uses a qualitative approach with a descriptive analysis method from a co

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EL SANDOUBY, Aliaa. "The Places of Ahl al-Bayt in Bilād al-Shām." ARAM Periodical 19 (June 30, 2007): 673–93. http://dx.doi.org/10.2143/aram.19.0.2020752.

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Fam, Hossein Mohammadi, and Hadi Razaghi Harikandee. "Investigating the Susceptibility of Seyyed Mostafa Hosseini Tabataba’i from Sunnis." International Journal of Multicultural and Multireligious Understanding 7, no. 9 (2020): 226. http://dx.doi.org/10.18415/ijmmu.v7i9.2018.

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Seyyed Mostafa Hosseini Tabataba’i was born in 1935. His website is http://www.mostafatabatabaie.net/ where he publishes his works. He is considered as one of the Shiite Qur’anists (The Qur'anists are those who radically deny the hadith). In addition, he criticizes some Shiite principles which show that he is influenced by Salafism and Wahhabism. He does not consider the resort to the Ahl al-Bayt (AS) and pilgrimage of them to be correct. He believes that some Shiite festivals and occasions such as the birth and martyrdom of the Ahl al-Bayt (AS) are made by the people. He considers only ‘Eid a

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Seyed Mohammad Mehdi Alavi. "Comparative Analysis of Narratives and Interpretations of Verse 2 of Surah Al-Fath Regarding the Infallibility of the Prophet (PBUH)**." Power System Technology 48, no. 2 (2024): 1201–7. https://doi.org/10.52783/pst.624.

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One of the teachings of the Ahl al-Bayt (AS) in explaining the knowledge of the Holy Quran, which is obtained from narrations, is the opening of a new and time-harmonious gateway called "interpretation" through which the inner meanings and instances of the Quranic verses are extracted. Besides the apparent meanings, the Quranic verses have inner layers or interpretations, and the best way to access these interpretations is through the Infallibles (AS). This article seeks to answer the question: What is the reason for the conflict between certain verses, such as verse 2 of Surah Al-Fath, with t

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Ansari, Hassan, Ammar Jomah Falahieh Zadeh та Sabine Schmidtke. "The Fifth/Eleventh-Century Zaydi Jurist and Theologian al-Muwaffaq bi-llāh al-Jurjānī on the Consensus of the Family of the Prophet: An Editio Princeps of His Masʾala fī anna ijmāʿ ahl al-bayt ḥujja (MS Milan, Ambrosiana, ar. F 29/5, Fols 295v–309v)". Shii Studies Review 6, № 1-2 (2022): 381–422. http://dx.doi.org/10.1163/24682470-12340085.

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Abstract The article presents an editio princeps of Masʾala fī anna ijmāʿ ahl al-bayt ḥujja by the fifth/eleventh-century Zaydī al-Muwaffaq bi-llāh al-Jurjānī, author of the K. al-Iḥāṭa fī ʿilm al-kalām and the K. al-Iʿtibār wa-salwat al-ʿārifīn, one of the earliest extant substantial discussions on the consensis of the family of the Prophet among the Zaydis.

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Kurşun, İlahe Memmedova, and Reşat Öngören. "Between Sunnism and Shiism." Islamic Studies 64, no. 1 (2025): 9–36. https://doi.org/10.52541/isiri.v64i1.6712.

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There are several different approaches between the Sunnis and the Shia when defining the characteristics of the Ahl al-Bayt. The views of the Sufis representing the Sunni tradition on this issue follow a unique path. Because the esteem and spiritual depth assigned to ‘Alī (d. 40/661) and his progeny by most Sufis of the Sunni tradition resembles the Shia approach in certain regards, some believe that this perspective emerged as a result of a Shia-Rāfiḍī influence. However, the source of the understanding of Ahl al-Bayt, which emerged under the example of the views of Yaḥyā Shirvānī (d. 1466),

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Yavuz, Adil. "Ehl-i Sünnet'e Göre Ehl-i Beyt'in Konumu -Sekaleyn Hadisi Üzerine Bir Değerlendirme-." Marife 5, no. 3 (2005): 333–60. https://doi.org/10.5281/zenodo.3343679.

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<b>Position of Ahl al-Bayt According to Ahl al-Sunnah a Critique of the Hadith of Thaqalain</b>This hadith being known as the hadith of thaqalain, is one of the narrations, which are employed by the Shia to support their doctrine. However, this account occurs in the Sunnite canonical books of hadith. In this article, we examined its authenticity as well as the meaning of this hadith. In addition, we evaluated what is the loyalty to the Ahl albayt of the Prophet along with the Qur'an. Narrations of Thaqalain hadith narrate to us two different traditions of the Prophet (Peace be upon Him). He sa

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Jaber, Professor Dr Hamid Sarraj, and Assoc Prof Dr Nidal Mohammed Qambar. "The Preventive Health Approach in the Thought of the Imams of the Ahl al-Bayt, peace be upon them." Thi Qar Arts Journal 3, no. 45 (2024): 248. http://dx.doi.org/10.32792/tqartj.v3i45.566.

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It is known that the mental foundations of most individuals and societies tend to be closed off, reacting to current and future challenges without considering prevention before they occur. Reactive and immediate treatment can cost a person much more than what would be lost by preventing the challenge in the first place. Therefore, the response to challenges should not be limited to confronting them as they occur but should involve establishing a comprehensive approach to address and mitigate their strength by preventive resistance. Some may believe that there is a correlation between the conce

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Hamzah, Amer Hudhaifah, and Wan Ahmad Fauzi Wan Husain. "Batu Tarsilah Sebagai Alat Kebesaran dan Kedaulatan: Salasilah Raja Brunei Dinilai dari Segi Ilmu Nasab Islam [Batu Tarsilah Being Regalia And Symbol Of Sovereign: The Pedigree Of Brunei Sultanate Viewed From Islamic Lineage Perspective]." Jurnal Islam dan Masyarakat Kontemporari 23, no. 3 (2022): 245–72. http://dx.doi.org/10.37231/jimk.2022.23.3.706.

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Batu Tarsilah merupakan salah satu daripada tiga sumber utama salasilah raja Brunei. Ia adalah batu bersurat dengan catatan tarikh 1221H/1807M sementara dua sumber yang lain ialah riwayat lisan dan dokumen sejarah, termasuk manuskrip Melayu. Tetapi sebagai sumber yang langka, Batu Tarsilah tidak semestinya memberi info yang lengkap. Oleh sebab itu, ia memerlukan unsur lain yang memperkukuh dan memperjelas maklumat sedia ada. Melalui artikel ini, kajian berusaha mentafsir Batu Tarsilah berdasarkan ilmu nasab Islam, khususnya istifadah (اسْتِفَاضَة), bagi mengabsahkan kedaulatan raja Brunei. Has

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YAJIMA, Yoichi. "Simnani's Letter on ahl al-bayt Preserved in Husayn Karbala'i's Rawdat al-ginan." Bulletin of the Society for Near Eastern Studies in Japan 42, no. 2 (1999): 146–58. http://dx.doi.org/10.5356/jorient.42.2_146.

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Zuhairi, Prof (Dr ). Nahi Abdul Ibrahim Nasser. "A General View of the Status of Ahl al-Bayt in Al-Jami’s Poetry." INTERNATIONAL JOURNAL OF RESEARCH IN SOCIAL SCIENCES AND HUMANITIES 13, no. 4 (2023): 121–45. http://dx.doi.org/10.37648/ijrssh.v13i04.011.

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Muwahidah, Siti Sarah. "For the Love of Ahl al-Bayt: Transcending Sunni-Shiʿi Sectarian Allegiance". Journal of Shi'a Islamic Studies 9, № 3 (2016): 327–58. http://dx.doi.org/10.1353/isl.2016.0026.

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منى علي حسين, م. م. "Ahl al-Bayt (peace be upon them) in some books of interpretation." مجلة واسط للعلوم الانسانية 20, no. 2 (2024): 575–61. http://dx.doi.org/10.31185/wjfh.vol20.iss2.696.

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تمثل ثقافة القرآن الكريم المرجعية الرئيسة لثقافة أهل البيت(عليهم السلام)؛ ولهذا لا يمكن إغفال هذا الحضور، وعلى الرغم من أنهم الشمس المشرقة إلا أنَّ الكثير من الأقلام المأجورة حاولت إخفاء الكثير من معالمهم إلا أن الباطل كان زهوقاً، ولقد بيَّن البحث في مهاد نظري مفهوم أهل البيت(عليهم السلام) وبعض آراء اللغويين فيها، من ثم تحدث بمبحثين أوجزت الأول عن أهل البيت درس قرآني، وجاء المبحث الثاني مكارم أهل البيت ووظائفهم القرآنية، من ثم سجلت عدد من النتائج التي توصل لها البحث.

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Al-Hakim, Dr Hassan Mohammed Ali Hussein. "Kinetic dimension in the curriculum of interpretation (inspired by the Koran) Mr. Mohammed Hussein Fadlallah." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 221, no. 1 (2018): 167–82. http://dx.doi.org/10.36473/ujhss.v221i1.430.

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The approach taken by Mr. Mohammed Hussein Fadlallah, in his explanatory (inspired by the Koran) apart from all existing interpretations and even kinetic them belonging to the School of Ahl al-Bayt (AS) also characterized the educational, political and mental for its removal, and our study now came to confirm kinetic dimension to the book of God, which making the interpreter interpreted imbued this kinetic situation.

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Ākhund, Muḥammad ʿAli, Mojtaba Shahy, Sāmīyeh Shahbāzī, and Seyyd Ahmad Mousawi. "Root-Finding , Analysis and Criticism of the Insults and Affronts of Ahl al -Bayt’s Opponents." Kufa Journal of Arts 1, no. 47 (2021): 609–30. http://dx.doi.org/10.36317/kaj/2021/v1.i47.245.

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Among the Shiite hadith sources, there is a saying that the Ahl al-Bayt of the Prophet (PBUH) were ordered to insult their opponents. This concept is found in the phrase: “We, the community of Banu Hashim, command our elders and our children to insult them and disavow them.” Kashi mentioned this saying for the first time in the fourth century AH in his book Al-Rijali, and until the twelfth century, no trace of this phrase could be found in novel books, until the twelfth century by news scholars in the books of the worlds of science, Bihar al-Anwar and Riyadh al-Anwar. Revealing it again from R

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Syarif, Dede. "Mengatasi Intoleransi Beragama: Sebuah Tawaran Moderasi Beragama Perspektif Syiah." Jurnal Sosiologi Agama 15, no. 2 (2021): 227. http://dx.doi.org/10.14421/jsa.2021.152-05.

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Abstract Authoritatively promoted in 2019 by the government to counter religious radicalism, the study and implementation of religious moderation has taken more on Sunni viewpoint. Whereas, as a open conceptual, the discourse and practices of religious moderation potentially to develop in others Islamic madhab, such as Shia. This article investigates on how the Shia community struggling over discrimination by developing the middle position in religious practices. This article offers an alternative perspective on religious moderation by referring to the religious thoughts and practices carried

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Çavuşoğlu, Ali. "Ehl-i Beyt Sevgisinin "Tercüman"ları." Marife 4, no. 3 (2004): 303–23. https://doi.org/10.5281/zenodo.3343503.

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<b>The "Tarjuman" of the Ahl al-Bayt Love</b>Ahl al-Bayt is the family of The Prophet. There are both political and religious sides of exposing tle love for the Prophet's family. But the love which exists in the belief of Alawi-Baktashi seems far away from the political aims.This love is expressed in the literature in several forms. One of them is the tercüman/interpreter. Actually these literary forms are the texts of a kind of prayers and they resemble gülbanks. It seems that the differences of tercüman from gülbank are that tercümans are expressed individually and not loudly.To pray for the

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شيرازي, سيد حيدر فرع, and محمد تقي وكيلي. "Giving and begging in Shiite literature." Kufa Journal of Arts 1, no. 33 (2017): 239–64. http://dx.doi.org/10.36317/kaj/2017/v1.i33.5984.

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Every poet has psychological motives for which he chants his poetry from time to time. One of those motives is begging, which is the request for giving, which is famous among poetry professionals for gain, especially those who went to the court of kings or caliphs, so they made it a vulgar to trade with. As for begging in the literature of those loyal to Ahl al-Bayt (G), it turned into sublime concepts

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شبری, سید محمد حسین, and محسن حیدري. "La volonté et son concept dans le verset de la purification." Kufa Journal of Arts 1, no. 35 (2018): 11–36. http://dx.doi.org/10.36317/kaj/2018/v1.i35.6206.

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Par conséquent, le chercheur cherche, à travers cette étude, à répondre aux opinions contenues à cet égard et à prouver l'universalité de la volonté dans le verset de la purification et la dissolution du soupçon qui contredit l'infaillibilité des imams purs, s'adressant aux voix appelant pour l'infaillibilité des Ahl al-Bayt (G) à travers la volonté divine et d'autres catégories. À la lumière de ces données, le chercheur a discuté ces opinions avec critique et analyse.

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Yuliarto, Udi, Ica Fauziah Husnaini, Muhafizah El-Feyza, Hepni Putra, and Hudaili Abdul Hamid. "QIRA’AH INTERPRETATION ON Q.S. AL MAIDAH [5]:6: Shia Perspectives from Makârim Shirazî and Țabâțabâ’î’." Ulul Albab: Jurnal Studi Islam 26, no. 1 (2025): 24–45. https://doi.org/10.18860/ua.v26i1.32133.

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The interpretations of Q.S. al-Mâidah [5]:6 by Makârim Shirazî and Țabâțabâ’î focus on the meaning and practical implication of wudu, particularly concerning the word ‘arjulakum’ which holds two possible meanings based on different qirâ’ah. These differences generate various understandings and be distinguishing factors among Islamic mazhabs. One of them is Shia which considers the recitation a key basis for performing five obligatory prayers. This article presents and analyzes the interpretation of Q.S. al-Mâidah [5]:6 by Makârim Shirazî and Țabâțabâ’î’, two prominent exegetes in Shia traditio

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Khader, Sadiq Abdul-Hussein. "Kaysaniyya and their Beliefs." Thi Qar Arts Journal 2, no. 38 (2022): 70–114. http://dx.doi.org/10.32792/tqartj.v2i38.328.

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The Islamic history ceremony was attended by many Islamic sects, including the Kisani sect, which is the subject of the research. We have discussed, in research, the relationship of the Mukhtar to the Ahl al-Bayt (peace be upon them) in general, and Sayyid Muhammad ibn al-Hanafiya in particular. Several sects emerged from al-Kisaniyyah, such as al-Mukhtariah, al-Khashabiya, al-Karbi, al-Hashimiyya, al-Bayaniyya and al-Razamiyya. The Abbasids were among a group of those who embraced the Kaysaniyya and pledged allegiance to Muhammad, the pure soul of the Imamate, but they quickly tur

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Seyfullayev, Tarlan. "Iravani Hadith Narrators." Metafizika Journal 7, no. 2 (2024): 59–78. http://dx.doi.org/10.33864/2617-751x.2024.v7.i2.59-78.

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Some of the Hadith narrators who narrated Hadiths from Ahl al-Bayt (p) lived in historical Azerbaijani territories. Those narrators who lived in Azerbaijani territories were mainly the disciples of imams such as Imam al-Sadiq (p), Imam al-Kadhim (p), Imam al-Rida (p), Imam al-Jawad (p), Imam al-Hadi (p), and Imam Hasan al-Askari (p), and they were spreading these imams’ teachings throughout the Caucasus. They continued their activities until the Minor and Major Occultation of the Twelfth Imam (p). During the Minor Occultation period, the masters of Ahmad ibn Mahammad ibn Khalid Barqi and Sheik

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محسن, ضرغام علي. "The eloquence of the hadiths of Ahl al-Bayt () and their impact on linguistic correction." Kufa Journal of Arts 1, no. 28 (2016): 449–68. http://dx.doi.org/10.36317/kaj/2016/v1.i28.6119.

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The eloquence of the tongue that characterized the hadiths of Ahl al-Bayt (G), devoid of vulgarity and savage strangeness, plentiful in words, abundant in meanings, which did not involve defects or slips, and was the purest language, and the sweetness of eloquence after the Qur’an. It was supposed to set the balance, the control for the highest levels of eloquence and clarification, from which the linguistic rules are taken, at their various phonetic, morphological, grammatical, and semantic levels, and to take what corresponds to the melody of their sayings, and to subtract those that reject

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