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Journal articles on the topic 'Ḥaqîqa'

Author: Grafiati

Published: 25 May 2024

Last updated: 31 July 2025

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1

Gannagé, Emma. "Al‑Kindī on the ḥaqīqa ‑ majāz Dichotomy". Chôra 13 (2015): 173–90. http://dx.doi.org/10.5840/chora20151341.

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2

Marsuki, Marsuki, M. Zainuddin, and Achmad Khudori Soleh. "Taking the Mystical Ways toward Allah: Kyai Sholeh Darat Al-Samarani’s Perspective." Teosofia: Indonesian Journal of Islamic Mysticism 12, no. 2 (2023): 143–62. http://dx.doi.org/10.21580/tos.v12i2.14654.

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For a servant, taking the mystical way to get closer to Allah is necessary to achieve perfection in this world and the hereafter. This study aims to reveal the mystical ways towards Allah from the perspective of Kyai Sholeh Darat, especially as elaborated in his book Minhāj al-Atqiyā' ilā Ma’rifati Hidāyat al-Adhkiyā' ilā Ṭarīqat al-Auliyā'. This study is qualitative-based research with a descriptive approach. The data were collected from library research. The data were then analysed using the Mile and Huberman analysis. The findings of this study reveal that 1) Kyai Sholeh Darat's book uses r

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3

Asghari, Seyed Amir Hossein. "Replacing Sharīʿa, Ṭarīqa and Ḥaqīqa with Fiqh, Akhlāq and Tawḥīd". Journal of Sufi Studies 9, № 2 (2021): 202–14. http://dx.doi.org/10.1163/22105956-bja10010.

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Abstract Shaykh Muḥammad Bahārī (1265/1849–1325/1907), aside from being a Shīʿite cleric (mujtahid), was a scholar and follower of Sufism. He was a disciple of Mullā Ḥusayn-Qulī Hamadānī (1239/1824–1311/1894) in ʿirfān (gnosis) in the Shīʿī seminary. In his treatise on spiritual wayfaring, Tadhkirat al-muttaqīn, Bahārī represents a triad of jurisprudence (fiqh), ethics (akhlāq) and monotheism (tawhīd). In his terms, fiqh is an introduction to ʿamal (practice), practice is an introduction to the refinement of character (tahdhīb akhlāq), and akhlāq is an initial step to tawḥīd (the assertion of

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4

Key, Alexander. "Ḥaqīqah: Truth, Reality, and Accuracy". PMLA/Publications of the Modern Language Association of America 139, № 1 (2024): 128–35. http://dx.doi.org/10.1632/s0030812924000075.

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5

De Diego González, Antonio. "Contemplando lo Real. Una lectura akbarí de las experiencias visionarias de Ahmad Tijani." RAPHISA REVISTA DE ANTROPOLOGÍA Y FILOSOFÍA DE LO SAGRADO 4, no. 2 (2021): 29–56. http://dx.doi.org/10.24310/raphisa.2020.vi8.10655.

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En el sufismo la experiencia visionaria (ru’ya) es uno de los principales métodos de conocimiento profundo de la realidad (ḥaqīqa). La visión verídica (ru’ya ṣadīqa) y la visión despierta (ru’ya fi-l yaqẓa) son las principales vías de acceso al mundo imaginal (‘ālam al-mithāl) y a la hermenéutica vital que se desprende de estas experiencias. Este trabajo recoge y analiza desde una perspectiva filosófica las principales experiencias visionarias de uno de los más importantes personajes de la ṭarīqa Tijāniyya, Aḥmad Tijāni, comparándolas ambas con los planteamientos y vivencias de Muḥy al-dīn Ibn

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6

Stewart, Devin. "ḥusayn b. ʿAbd al-Ṣamad al-ʿāmilī's Treatise for Sultan Suleiman and the Shīʿī Shāfiʿī Legal Tradition". Islamic Law and Society 4, № 2 (1997): 156–99. http://dx.doi.org/10.1163/1568519972599833.

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AbstractThis study draws on the work Nūr al-ḥaqīqah wa-nawr al-ḥadīqah, a treatise on ethics written by ḥusayn b. ʿAbd al-Ṣamad al-ḥārithī extant in two autograph manuscripts, in an effort to explain how the author and his close companion Zayn al-Dīn al-ʿāmilī, two of the most important Twelver Shiʿi jurists of the sixteenth century, were able to obtain appointments as professors of law at Sunni madrasahs under Ottoman control. Evidence from Nūr al-ḥaqīqah, corroborated by information from biographical sources, shows that they obtained these appointments by claiming affiliation with the Shāfiʿ

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7

De Diego González, Antonio. "La recepción del pensamiento de Ibn ‘Arabi en las doctrinas de la tariqa Tijaniyya." Contrastes. Revista Internacional de Filosofía 27, no. 1 (2022): 7–28. http://dx.doi.org/10.24310/contrastescontrastes.v27i1.10792.

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Muḥy al-Dīn Ibn ‘Arabi (1165-1240) es uno de los máximos exponentes de la historia del sufismo y del pensamiento islámico. Su influencia como místico y sabio islámico llega hasta nuestros días como se intenta mostrar en esta investigación a través del análisis de las doctrinas y prácticas de la ṭarīqa Tijāniyya más allá de los prejuicios coloniales y orientalistas. Un grupo sufí, el más numeroso a nivel mundial, que es un buen ejemplo del sufismo contemporáneo equilibrando la metafísica (ḥaqīqa) con el plano legal (sharī‘a). Este artículo explora temáticamente, por primera vez y utilizando una

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8

Rosyid, Maskur, та Karis Lusdianto. "Metode Perhitungan Awal Bulan Kamariah Uzal Syahruna dalam Kitab Tasḥīl al-Mithāl wa al-Aqwāl Li ‘Amal al-Hilāl". Islamika Inside: Jurnal Keislaman dan Humaniora 6, № 1 (2021): 149–85. http://dx.doi.org/10.35719/islamikainside.v6i1.115.

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Abstract: This study aims to determine the method of ḥisāb early in the lunar month in the book Tasḥīl al-Mithāl by Uzal Syahruna and assess its advantages and disadvantages compared to the same process in other books. It is undeniable that the dichotomization between the existence of classical ḥisāb books and contemporary ḥisāb books with the beginning to fade in people's belief in the results occurred in Falak Science. Through literature study and interviews, this paper finds that the method of determining the beginning of the lunar month in the book falls into the ḥisāb ḥaqīqī bi taḥqīq cat

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9

Fahrudi, Ah Haris, Abdul Kadir Riyadi, Achmad Yafik Mursyid та Sabilil Muttaqin. "ILLUMINATING Al-ḤAQQ: Unveiling Truth and Reality in Ibn Barrajân's Sufi Paradigm and Systems Thinking". ULUL ALBAB Jurnal Studi Islam 24, № 2 (2023): 184–208. http://dx.doi.org/10.18860/ua.v24i2.23691.

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The discussion on al-ḥaqq constitutes a fundamental philosophical dialogue within Sufi tradition. However, theoretical elaboration on this concept remains relatively scarce among Sufi scholars. Ibn Barrajân, a prominent figure in Andalusian Sufism, notably contributes to the development of al-ḥaqq concept in his extensive body of work. This article delves into Ibn Barrajân's intricate understanding of al-ḥaqq through his tawḥîd paradigm. Employing a systems approach, it dissects the nuanced features within Ibn Barrajân's contemplation of al-ḥaqq, which reveals that his paradigm is deeply roote

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10

Seyyed Khorasani, Raziyeh sadat, Ali Fathi та Nayyer Zaki Dizachi. "The Relational Analysis of the term "Ḥaqq" in the Holy Quran". International Journal of Multicultural and Multireligious Understanding 6, № 5 (2019): 1. http://dx.doi.org/10.18415/ijmmu.v6i5.973.

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The relational analysis is one of the well-known types of constructivist semantics, which considers the Sense explanation of vocabulary based on the inter-relations of linguistic units. The word Ḥaqq is one of the fundamental key concepts in the Qur'anic worldview, whose semantic domain discovery is very important in the Quran semantic network. Because by discovering the Sense relations of Ḥaqq, its synonym, hyponym and antonym field of vocabulary is drawn, and the position of this concept is determined in the Qur'anic worldview. This research, using descriptive-analytic method, based on the a

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11

Ibrahim, Bilal. "Beyond Atoms and Accidents." Oriens 48, no. 1-2 (2020): 67–122. http://dx.doi.org/10.1163/18778372-04801004.

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Abstract This article explores a novel approach to the analysis of the external world in postclassical Ashʿarite kalām. While discussions of physical reality and its fundamental constituents in the classical period of Islamic thought turned chiefly on the opposing views of kalām atomism and Aristotelian hylomorphism, in the postclassical period kalām thinkers in the Ashʿarite tradition forge a new frame of inquiry. Beginning most earnestly with the philosophical works of Fakhr al-Dīn al-Rāzī, a critical approach is developed addressing received views in ontology, including the relation of subs

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12

Lowry, Joseph E. "Antar and Juliet: A Short Story by Yaḥyā Ḥaqqī". Middle Eastern Literatures 17, № 1 (2014): 71–81. http://dx.doi.org/10.1080/1475262x.2014.903050.

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13

Bruning, J. "A Legal Sunna in Dhikr Ḥaqqs from Sufyanid Egypt". Islamic Law and Society 22, № 4 (2015): 352–74. http://dx.doi.org/10.1163/15685195-00224p02.

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This article presents the edition of a legal document from c. 44/664–5, written in Arabic, that records a woman’s debt of a third of a dinar. It is the oldest preserved original of its kind. A study of the formulary of this document and contemporary copies of similar documents reveals a hitherto overlooked validity clause which states that the recorded financial transactions are in accordance with ‘the normative procedure of the believers’ (sunnat qaḍāʾ al-muʾminīn). This clause gives documentary evidence for the existence of ideas about legal identity among the Muslim community in Egypt as ea

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14

Nurhaliza, Siti, Edi Komarudin та Yadi Mardiansyah. "Analysis Amr in the Book of Ṣuwar min Ḥayātiṣ-Ṣahābah by Dr. Abdurrahman Ra'fat Al-Basya (Al-Ma'ānī Study)". ELS Journal on Interdisciplinary Studies in Humanities 8, № 2 (2025): 502–12. https://doi.org/10.34050/els-jish.v8i2.44343.

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This study aims to analyze the form and meaning of amr as well as the structural components of imperative sentences in the book Ṣuwar min Ḥayātiṣ-Ṣaḥābah by Dr. Abdurrahman Ra’fat Al-Basha, using a semantic approach. This approach focuses on the meaning of language within a specific context. A semantic approach allows for an analysis of how the meaning of amr can vary depending on its situational usage, whether literal (Ḥaqīqī) or figurative (majāzī). The research method employed is descriptive-analytic, which serves to describe and provide an overview of the object under study through collect

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15

Muhammad Amir Iqbal. "بیا ضِ اقبال کے تراجم کا توضیحی مطالعہ (ہندوستان کے قابلِ قدر اقبال شناس پروفیسر عبدالحق کے حوالے سے خصوصی مطالعہ)". FIKR-O NAZAR فکر ونظر 59, № 2 (2021): 119–37. http://dx.doi.org/10.52541/fn.v59i2.1579.

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Allama Muhammad Iqbal kept a notebook in which he used to write brief notes on a variety of subjects. He titled this notebook Stray Reflections. First published in 1961 with an introduction by his son Javed Iqbal, the notebook has been translated several times into Urdu. These include translations by Iftikhār Aḥmad Ṣiddīqī, Miyāṇ Sājid ‘Alī and ‘Abd al-Ḥaqq. ‘Abd al-Ḥaqq, the professor emeritus at Delhi University, is one of the most prominent names in the Iqbal studies. Apart from the translation of Iqbal’s notebook, he has published several volumes on different aspects of Iqbal’s thought. Th

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16

Andani, Khalil. "Metaphysics of Muhammad." Journal of Sufi Studies 8, no. 2 (2020): 99–175. http://dx.doi.org/10.1163/22105956-12341317.

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Abstract This study analyzes the development of the theme of the “Light of Muḥammad” (al-nūr al-Muḥammadī) or the “Muḥammadan Reality” (al-ḥaqīqa al-Muḥammadiyya) among several Shiʿi and Sufi thinkers through the seventh/thirteenth century. These thinkers include Imam Jaʿfar al-Ṣādiq (d. 148/765), Sahl al-Tustarī (d. 283/896), the Ikhwān al-Ṣafāʾ (early to mid 4th/10th century), the Ismaili dāʿīs Abū Yaʿqūb al-Sijistānī (d. after 361/971) and Ḥamīd al-Dīn al-Kirmānī (d. after 411/1020), Abū Ḥāmid al-Ghazālī (d. 505/1111) and ʿAyn al-Quḍāt (d. 526/1131), Ibn al-ʿArabī (d. 638/1240), ʿAbd al-Kar

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17

Hill, Joseph. "Technologies of Self-Wrapping: Female Chanters in the Fayḍa Tijāniyya Sufi Community in Senegal". Religions 16, № 4 (2025): 423. https://doi.org/10.3390/rel16040423.

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The prevalent conception in many Muslim communities globally that women’s visibility must be minimized or attenuated in the presence of unrelated men profoundly shapes Muslim women’s relationship to visibility. Many Muslim women participate in and influence their communities through forms of “wrapping”—a semiotic act that covers and protects yet also identifies and displays. The concept of “wrapping” encompasses “veiling” yet moves beyond clichés of invisible and silenced Muslim women. In the Fayḍa Tijāniyya Sufi community in Senegal, female Sufi chanters were until recently practically unknow

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18

Çakmaktaş, Büşra. "From Cinema to Sufism: The Artistic and Mystical Life of Turkish Screenwriter Ayşe Şasa (1941–2014)." Religions 16, no. 6 (2025): 787. https://doi.org/10.3390/rel16060787.

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This article examines the contributions of Turkish screenwriter Ayşe Şasa (1941–2014) to Turkish cinema and visual culture through her engagement with Sufism and metaphysical themes. It explores how Şasa draws on esoteric Sufi concepts such as the oneness of being (waḥdat al-wujūd), asceticism (zuhd), and inspiration (ilhām), using cinema as a vehicle for spiritual inquiry and the quest for truth (ḥaqīqa). Her films—including Hear the Reed (Dinle Neyden), The Night That Never Was (Hiçbir Gece), and My Friend the Devil (Arkadaşım Şeytan)—are explored through thematic and interpretive approaches

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19

Mansuri, Muhammad Tahir. "Iqbal Ahmad Khan Suhail, Zafarul-Islam Khan. (Ḥaqīqat-i Ribā) What is Ribā?." Islamic Studies 40, № 1 (2001): 163–65. https://doi.org/10.52541/isiri.v40i1.5180.

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20

Cherif, Mohamed. "La frappe de monnaie et sa légitimité entre Ibn Ḥazm et Abū l-‛Abbās Aḥmad al-‛Azafī". Al-Qanṭara 19, № 1 (2019): 103. http://dx.doi.org/10.3989/alqantara.1998.v19.i1.487.

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Este artículo estudia la obra inédita sobre metrología y numismática Itbāt mā laysa min-hu budd li-man arāda l-wuqūf ‛alā ḥaqīqat al-dinār wa-l-dirham wa-l-sā‛ wal-mudd, compuesta por Abū l-‛Abbās Aḥmad al-‛Azafī al-Sabfī (1162-1236). Se recogen informaciones biográficas sobre el autor y se estudia y analiza el contenido del texto, sus fuentes y su metodología. Se incluye la traducción de los capítulos relativos a la legitimidad y la necesidad de acuñar moneda, en los que el autor discute la posición de Ibn Ḥazm al respecto.

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Jarmila Geisler. "Die Problematik von ḥaqīqa und maǧāz in Abū al-Ḥusain al-Basrīs Kitāb al-Muʿtamad". Zeitschrift der Deutschen Morgenländischen Gesellschaft 167, № 2 (2017): 339. http://dx.doi.org/10.13173/zeitdeutmorggese.167.2.0339.

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22

Basit, Qari Abdul. "The Authorship of Sayyidī Shaykh Muhammad ʿUthmān ʾal-Burhāni (d. 1403/1983) and the Impact of his Religious Dissemination through Divine Proximity". Al-Wifaq, № 6.1 (30 червня 2023): 23–41. http://dx.doi.org/10.55603/alwifaq.v6i1.e2.

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In researching the rich and diverse Sufi culture of the Arab world, I came across the unpublished work of Sayyidī Shaykh Muhammad ʿUthmān ʾal-Burhāni. (d. 1403/1983). This was surprisingly unexplored in previous research, and no formal publication capturing this fascinating work has been released yet. Sayyidī through these teachings significantly contributed to the development of religious dissemination, which gained a massive following in Sudan and Egypt and ultimately reached followers all over the world. His teachings go beyond emphasizing mere divine proximity for Muslims but they also pro

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23

De Diego González, Antonio. "Los huérfanos del jihād. Jihād, estrategias de identidad y transformación hacia la no-violencia en la ṭarīqa Tijāniyya en Senegal". Estudios de Asia y África 52, № 2 (2017): 317. http://dx.doi.org/10.24201/eaa.v52i2.2216.

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El presente texto explora por una parte el concepto y la justificación del jihād y por otra las estrategias de identidad y de resistencia no-violenta de la ṭarīqa Tijāniyya —una de las principales organizaciones sufís de África— en Senegal durante la época colonial. Tomando como punto de partida la derrota militar de shaykh al-Fūtī en 1865, mostraremos el transito desde el jihād armado hacia la resistencia no-violenta frente a las autoridades francesas en África Occidental. Para ello, analizaremos las aportaciones sociales e intelectuales de Mālik Sy y de ‘Abdoulaye Niasse, los dos principales

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24

Chittick, William C. "Farghānī on the Muhammadan Reality." HORIZONTE - Revista de Estudos de Teologia e Ciências da Religião 21, no. 64 (2023): e216403. http://dx.doi.org/10.5752/p.2175-5841.2023v21n64e216403.

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Perhaps the closest parallel to the Johannine Logos in Islam is found in the notion of the “Muhammadan Reality” (al-ḥaqīqat al-muḥammadiyya). The term was probably first used by Ibn ʿArabī (d. 1240), but the earliest detailed explanation of what it implies was provided by Saʿīd ibn Aḥmad Farghānī (d. 1300), an outstanding student of Ibn ʿArabī’s foremost propagator, Ṣadr al-Dīn Qûnawī. Farghānī wrote a dense, two-volume commentary on Ibn al-Fāriḍ’s famous 760-verse qasida, Naẓm al-sulûk. Deeply rooted in Islamic metaphysics, theology, and spiritual psychology, the commentary explains how the p

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25

Michot, Yahya M. "Sufi Love and Light in Tillo: Ibrāhīm Ḥaqqı Erẓurūmī (d. 1194/1780)". Muslim World 105, № 3 (2015): 322–67. http://dx.doi.org/10.1111/muwo.12097.

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KARACA, İBRAHİM. "WE ARE NOT ʿALĪ ILĀHĪ’S, WE ARE AHL-I ḤAQQ: THE CULT OF ALI IN TURKS OF AHL-I ḤAQQ". Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 105 (29 березня 2023): 233–43. http://dx.doi.org/10.34189/hbv.105.010.

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The belief in Ahl-i Haqq was revealed by Sultan Ishak, who was born in Sulaymaniyah in the 13th century. Sultan İshāk migrated to Perdiver, which is located in the Pave region of today's Iran, in order to spread the belief he founded. With the emergence of the Ahl-i Haqq belief, he created a community for himself. The sources that gave the first information about the Ahl-i Haqqs named the community as ʿAlī Ilāhīs. Although this naming is a general name, it is an incorrect usage. The subject of this study is that the Ahl-i Haqq are not ʿAlī Divine in the context of the cult of ʿAlī in the belie

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27

Jailani, Mohammad. "QAḌIYAT AL-ISLĀMAWIYYAH, SIYĀSAT AL-HAWIYYA, WA AL-SHABĀB AL-INDŪNISIY FĪ ‘AṢR MĀ BA’D AL-ḤAQĪQAH". JOURNAL OF INDONESIAN ISLAM 18, № 2 (2024): 634. https://doi.org/10.15642/jiis.2024.18.2.634-666.

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28

Anjum, Tanvir. "Singing the Praise of the Prophet: Muhammad and the Sufi Cosmology in Punjabi Sufi Poetry." Journal of Sufi Studies 14, no. 1 (2025): 69–97. https://doi.org/10.1163/22105956-bja10039.

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Abstract The Prophet Muhammad not only holds a pivotal position in Muslim religious consciousness, he commands a unique status in Sufi thought, practice and ritual. Much of Sufi literature including poetry glorifies and pays rich tributes to him. The Punjabi literary Sufi production since the seventeenth-century highlights his singular and distinctive place in cosmology, elaborating upon the esoteric doctrine of al-ḥaqīqa al-Muḥammadiyya, or the Muhammadan Reality, which deals with the primordial existence of his Nūr or Light. The Punjabi Sufi poetry affirms that the Prophet Muhammad is the ra

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Surahman, Cucu, та Aceng Kosasih. "The Integration of Sharī‘Ah, Ṭarīqah, and Haqīqah: A Study of Sayyid Ḥaydar Āmulī’s Thought". Ulumuna 20, № 2 (2016): 293–318. http://dx.doi.org/10.20414/ujis.v20i2.806.

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Muslims' understanding of Islamic teaching is diverse. Jurists, for the instance, emphasize the aspect of the outer of the Sharī‘ah while Sufis focus on the aspect of that inner. In history, the tension between them is apparently seen. The first even accuses the second group as a deviant, a heretic, and an unbeliever. Regarding this phenomenon, the study will explore underlying terms in Sufism namely Sharī‘ah, Ṭarīqah, and Ḥaqīqah and explain the relation of these terms based on the library research and descriptive analysis of the three words in the two books, i.e. Asrār al-Sharī‘ah and Jāmi‘

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Zarkasyi, Arif Afandi, та M. Najib Abdussalam. "Ta‘ālīm Aḥmad Khatīb al-Sambāsī al-Ṣūfiyyah fī al-Ṭarīqah al-Qādiriyyah wa al-Naqsyabandiyyah". Tasfiyah: Jurnal Pemikiran Islam 9, № 1 (2025): 91–121. https://doi.org/10.21111/tasfiyah.v9i1.12893.

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This article explores the Sufi thought of Ahmad Khatib al-Sambasi, an influential 19th-century Nusantara Sufi, and the characteristics of his Tarekat Qadiriyah wa Naqshabandiyah (TQN). Using a qualitative approach and library research methodology, the study analyzes al-Sambasi's works, particularly Fatḥ al-‘Ārifīn, alongside secondary literature on TQN and Sufism. The research employs documentation for data collection and content analysis for interpretation. Findings reveal that al-Sambasi developed a comprehensive spiritual system grounded in tauḥīd and ma‘rifah, featuring systematic dzikr me

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Susilo, Benny. "Teori Gradasi : Komparasi Antara Ibn Sina, Suhrawardi Dan Mulla Sadra." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 5, no. 2 (2015): 159. http://dx.doi.org/10.20871/kpjipm.v5i2.139.

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Prior to Mullā Ṣadrā, the discussion of the gradation (al-tashkīk) was limited on the category of quality and that of quantity, both are known as the differential gradation (al-tashkīk al- tafāḍulī). In Ibn Sīnā’s point of view, the gradation occurs in the accidental matters (al-tashkīk fī al-‘araḍī) while in Suhrawardi’s, it occurs in the quiddity (al-tashkīk fī al-māhiyyah). Mullā Ṣadrā rejects both views and proves that essentially (bi al-dhāt) the gradation, in the specific sense, occurs in the reality of existence (tashkīk fī ḥaqīqat al-wujūd), while the gradation in the general sense jus

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32

Fauzani, Laitani. "THE DEFINITION OF FUNERAL PRAYER." IJoMaFiM: Indonesian Journal of Maqasid and Fiqh Muqaran 1, no. 2 (2022): 133–49. http://dx.doi.org/10.22373/ijomafim.v1i2.2762.

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The funeral prayer was performed without bowing (ruku‘) and prostrating (sujud), resulting in differences in defining the funeral prayer, including between Imam al-Syāfi'ī and Ibn Jarīr aṭ-Ṭabarī. This study aims to answer two research questions: 1) what is the definition of funeral prayer according to al-Syāfi‘ī and Ibn Jarīr aṭ-Ṭabarī? 2) which are the istinbat methods used by both of them? This study is a normative legal research with a comparative approach. In this study, the authors used library research methods.. The results of this study indicate that Imam al-Syāf''ī and the majority of

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Ogunnaike, Oludamini. "All Muhammad, All the Time: Shaykh Ibrahim Niasse’s Prophetic Poetics of Praise in Three Treatises and Poems." Üsküdar Üniversitesi Tasavvuf Araştırmaları Enstitüsü Dergisi 1, no. 2 (2022): 66–111. http://dx.doi.org/10.32739/ustad.2022.2.30.

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Contemporary poet and scholar Joshua Bennett recently wrote, “If black studies is indeed the rewriting of knowledge itself, an ongoing critique of so-called Western civilization—as Wynter and Robinson and others remind us—then poetry will be absolutely essential. Like the field of black studies more broadly, the teaching of black poetry is not simply additive nor is it a niche concern. Historically poetry is at the center of black social and intellectual life.” Of no literary or intellectual tradition is this more true than that of the Fayḍa Tijāniyya, inaugurated by the Senegalese Sufi Shaykh

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Rofiq, Ahmad, and Abdul Kadir Riyadi. "KONSEP SULUK ZAINUDDIN AL-MALIBARI." TAJDID: Jurnal Ilmu Ushuluddin 22, no. 2 (2023): 331–58. http://dx.doi.org/10.30631/tjd.v22i2.382.

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Discussions on "suluk" have been extensively covered by scholars and experts in the field of Sufism. However, it becomes particularly intriguing when "suluk" is examined by scholars known for their expertise in Islamic jurisprudence or fiqh, like Zainuddin al-Malibari. In several Sufi literary works, "suluk" places greater emphasis on the process, spiritual activities, or practices aimed at reaching Allah SWT. Consequently, its practical application often encounters errors due to misinformation. In his book "Hidāyat al-Adhkiyā’", Zainuddin al-Malibari delves into the misunderstandings faced by

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Ibrahim, Bilal. "THE EXTENSION OF REALITY." Arabic Sciences and Philosophy 35, no. 1 (2025): 107–51. https://doi.org/10.1017/s0957423924000134.

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AbstractAvicenna’s distinction between external existence and mental existence is seminal to logic and philosophy in the Islamic tradition. This article examines philosophers who depart from Avicenna’s external-mental existence framework. They view the former as failing to support a general analysis of reality and truth, as mental existence is neither necessary nor sufficient for analyzing propositional truths, i.e., true propositions are true irrespective of “the very existence of minds” and “the perceptual acts of perceivers.” They propose that Avicenna’s semantics for categorical propositio

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Yaqin, 'Alamul. "Contemporary Haqiqī Calculation: Analysis of Rinto Anugraha's Lunar Eclipse Calculation Methods." JIL: Journal of Islamic Law 3, no. 1 (2022): 17–33. http://dx.doi.org/10.24260/jil.v3i1.531.

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Classical Islamic astronomy literature that discusses eclipse calculations still uses the ḥaqiqī bi al-taqrīb method with low accuracy. In its development, Islamic astronomical literature studies the calculation of lunar eclipses with high accuracy, including Mekanika Benda Langit work by Rinto Anugraha. This article aims to analyze the calculation method and accuracy of the Rinto Anugraha lunar eclipse and compare it with Jean Meeus, Bao Lin Liu, and Alan D. Fiala's calculations NASA (National Aeronautics and Space Administration). Using bibliographic research and descriptive-comparative meth

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Taufik, Zulfan. "The Youth and The Primacy against Religious Radicalism through the Organization of Mahasiswa Ahlith Thariqah Al Mu‘tabarah An Nahdliyyah (MATAN) in Indonesia." TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam 9, no. 1 (2019): 109–30. http://dx.doi.org/10.15642/teosofi.2019.9.1.109-130.

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In Indonesia, tariqa has become a choice to counter and fight against the radical groups that make youngsters as their targeted prey. An obvious example, among others, can be seen in the organization of Mahasiswa Ahlith Thariqah Al Mu‘tabarah An Nahdliyyah (MATAN). Employing phenomenological approach this study considers MATAN as a Muslim youth organization that puts a strong emphasis on the phenomenon of radicalism and positivism among youngsters, especially college students. This study maintains that MATAN has strived to synergize intellectuality and spirituality among the students with clai

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Wahyuni, Sri, and Enjang Burhanuddin Yusuf. "Klasifikasi Metode Kebahasaan dalam Ushul Fiqh." TSAQOFAH 5, no. 4 (2025): 3413–28. https://doi.org/10.58578/tsaqofah.v5i4.6308.

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The primary sources of Islamic law revealed by Allah SWT through the Qur’an and Hadith were delivered in Arabic, reflecting the historical and linguistic context of the Prophet Muhammad’s (SAW) mission in the Arabian Peninsula. However, not all Muslims, particularly mujtahids, possess native-level Arabic proficiency, thereby necessitating precise linguistic methodologies for interpreting legal texts. This study aims to identify and classify linguistic methods within usul al-fiqh through a literature review employing a descriptive content analysis approach. The findings illustrate a range of li

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Mochamad Baqir, Zaenal Abidin. "مقصد حفظ الأمة في صلاة الجمعة: دراسة تحليلية من خلال حقيقة وشروط صلاة الجمعة في المذاهب الأربعة". Al-Manahij: Jurnal Kajian Hukum Islam 14, № 1 (2020): 161–75. http://dx.doi.org/10.24090/mnh.v14i1.3554.

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Friday Prayer is one of the obligatory services for all Muslims in the world. Aside from being an obligation, Friday prayers are also a gathering place and are a unifying symbol of Muslims. The problem that arises at this time is that many people do not perform Friday prayers; even Friday prayers are held in various mosques in one neighbourhood. This fact denies the essence of Friday prayers. The method used in this paper is a qualitative method with a normative approach. This article aims to find out the purpose of the law (maqāṣid al-syarī'ah) from the Friday prayers. From the various school

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Moqaddam, Sassan Zand, та Mehdi Nourian. "‘Seek that Radiance which Sanāʾī Expounded, that Unique One whose Uniqueness ʿAṭṭār Revealed’: Decoding a Verse of Sanāʾī through Rūmī’s Works, and a Verse of Rūmī through His Quotation of ʿAṭṭār". Mawlana Rumi Review 9, № 1-2 (2020): 129–58. http://dx.doi.org/10.1163/25898566-00901008.

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AbstractThis article suggests new readings for two controversial lines of Persian mystical literature, and is divided into two parts. Part one concerns a line of Sanāʾī (d. 525/1131) in his Ḥadīqat al-ḥaqīqat: ‘Sūfīs undergo two festivals in a moment, while spiders make jerky out of flies.’ We present an interpretation for this enigmatic statement by an intertextual reading of lines by Mawlānā Jalāl al-Dīn Rūmī (d. 672/1273), which arguably constitute subtle commentaries on Sanāʾī’s works. In Part two, we propose that the doctrine of the ‘Changing of Temperaments’ can help explain the notion o

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MATSUNAGA, Yasuyuki. "Review of Ḥaqq al-Nās: Islām wa Ḥuqūq-i Bashar by Moḥsen Kadīvar". Bulletin of the Society for Near Eastern Studies in Japan 53, № 2 (2011): 156–58. http://dx.doi.org/10.5356/jorient.53.156.

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Mayil-Hiravi, Najib. "Ḥusayn Ardabīlī: The First Narrator of Jaʿfarī Thought in Persian". Journal of Shi'a Islamic Studies 15, № 3-4 (2022): 23–39. http://dx.doi.org/10.1353/isl.2022.a930315.

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ABSTRACT: One of the most well-known scholars of the Imāmī thought during the ninth and tenth centuries ah was Mawlā Ḥusayn ibn Sharaf al-Din ʿAbd al-Ḥaqq Ardabīlī (henceforth referred to as 'Ardabīlī'). He had a broad knowledge in both rational sciences ( ʿulum ʿaqlīyyah ) and traditional disciplines ( ʿulum naqlīyyah ) and was involved in teaching and medicine. He has been described as a radical and fiery Shi'a. This fact is evident in his writings to the extent that on occasions he has exaggerated about the Imams, peace be upon them, and leaders of the Twelver Shi'a faith.

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Haider, Najam. "A Kūfan Jurist in Yemen: Contextualizing Muḥammad b. Sulaymān al-Kūfī’s Kitāb al-Muntaḫab". Arabica 59, № 3-4 (2012): 200–217. http://dx.doi.org/10.1163/157005812x629239.

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Abstract This study explores the intellectual legacy of the Kūfan jurist Muḥammad b. Sulaymān al-Kūfī (d. early 4th/10th century) who eventually settled in Yemen and was part of the intellectual circle surrounding al-Hādī ilā l-Ḥaqq Yaḥyā b. al-Ḥusayn (d. 298/911). It offers an analysis of his most important work, Kitāb al-–Muntaḫab, through a singular ritual law case study that focuses on the use of the basmala in the daily prayer. The conclusion points towards the Muntaḫab’s value as a possible conduit for accessing a stream of Kūfan jurisprudence which has not survived into the modern perio

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Advani, Anurag. "The Madness of the Majẕūbs: Three Sufi Hagiographies in Sixteenth-Century Mughal India". Journal of the Economic and Social History of the Orient 65, № 1-2 (2022): 27–73. http://dx.doi.org/10.1163/15685209-12341562.

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Abstract This article explores the phenomenon of madness in sixteenth-century north India among Sufi saints called majẕūbs. By focusing on three Indo-Persian Sufi hagiographies (taẕkirāt)—ʿAbd al-Ḥaqq Dihlawī’s Akhbār al-Akhyār (1591), ʿAbd al-S̱amad Akbarābādī’s Akhbār al-Aṣfiyā (1608), and Ghaus̱ī Shaṭṭārī Mānḍwī’s Gulẕār-i Abrār (1613)—I argue that madness was central to how majẕūbs in the early Mughal period performed their spiritual ecstasy, wisdom, and miraculous behaviors. Majẕūbs also defied Sufi norms through their bodily comportment, and leveraged their insanity to subvert the a

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Febriani, Nur Arfiyah, Ahmad Ridla Syahida, and Thiyas Tono Taufiq. "Eco-Sufism in the Light of the Qur’ān: A Thematic Study of Tafsir Al-Misbah by Muhammad Quraish Shihab." Teosofia: Indonesian Journal of Islamic Mysticism 12, no. 1 (2023): 119–42. http://dx.doi.org/10.21580/tos.v12i1.17844.

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The concept of Eco-Sufism, as an environmental ethic, believes that nature is the tajalliyāt and image of asmā and the attributes of God, all of which have theological and humanist sensibilities. The Qur’ān confirms this view, stating that all nature surrenders (aslama), submits to God’s laws (qāniṭūn), purifies (sabbaḥa), prostrates (yasjudu) and prays (ṣalāt). This library research focuses on analysing Tafsir Al-Mishbah by Muhammad Quraish Shihab as a primary source. The content analysis approach is used to uncover the mufassir’s views on Eco-Sufism in his tafsir. In contrast, the mauḍūʿi (t

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Kressel, Gideon M. "Ḥaqq Akhu Manshad: Major and Minor Wrongs and Specialized Judges Among the Negev Bedouin". International Journal of Middle East Studies 25, № 1 (1993): 17–31. http://dx.doi.org/10.1017/s0020743800058025.

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In several Middle Eastern countries, bedouin law, which exists only in an oral tradition, is today applied alongsidethe increasingly used shariʿa and civil law. Jurisdiction among these three judicial systems is compartmentalized, but sometimes categorizing of individual cases is difficult. Bedouin law also differs considerably from one region to another. The bedouin in this study belong to the ʿArab alʿAzazme, the tribe that inhabits the area stretching from Beer-Sheba (Israel) southward. My acquaintance with the southern tribes in the Sde Boqer vicinity dates from 1980. I recorded the first

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Atabik, Ahmad. "The Discourse of The Qur'anic Metaphors: The Embryo of Theological Sects Disputes in Comprehending the Holy Qur'an." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 22, no. 1 (2021): 45. http://dx.doi.org/10.14421/esensia.v22i1.2705.

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This article aims to examine problems related to metaphors (majāz) found in the Qur’an which were debated by scholars of Arabic literatures during the classic times. Majāz, opposed to ḥaqīqah, is a part of the Qur'an language styles which triggers theological debates among its supporters. This article used a qualitative approach, through library research, with a comprehensive and comparative analysis method among supporters of theological sects in understanding the problems of majāz in the Qur'an. The results of this study indicated that the debates on the issue raises three opinions in theolo

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Kepplinger, Eva. "“The Maqāṣid Are the Qibla of the Jurists”: A Critical Analysis of Contemporary References to and Usages of Abū Ḥāmid Al-Ghazālī’s Dictum". Religions 15, № 2 (2024): 165. http://dx.doi.org/10.3390/rel15020165.

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Modernity reveals an intense preoccupation with the Intentions of the Sharia (maqāṣid al-sharīʿa) and reflections of premodern scholars on this legal concept. Within contemporary research in this field, the famous scholar Abū Ḥāmid al-Ghazālī (d. 505/1111), who is counted among the pioneers of premodern contributions to the maqāṣid, occupies a special position. In addition to his general treatment of the maqāṣid, one dictum of his in particular is often referred to in the modern literature on the maqāṣid. The quotation reads: “The maqāṣid are the qibla of the jurists”, which he mentioned in hi

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Bedirhan, Muhammed. "Hylic Belief: On The Religion of the Gnostic according to Ismail Hakki Burusawi." Theosophia, no. 1 (December 17, 2020): 71–89. https://doi.org/10.5281/zenodo.4537171.

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The doctrine of Wahdat al-Wujūd, which represents a monistic world view, has developed a philosophy of religion that is in line with this monistic world view. According to this philosophy of religion, which expresses a certain kind of perennialism, all religions and shari'as are manifestations of the single truth in different forms. The essence of God, which is the absolute truth, is the truth of everything that is being worshiped. Therefore, the belief of an ārif who reaches God through sayr u sulūk (initiation/spiritual journey) is a belief that encompasses all forms of belief. An import

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Junaedi, Mahfud, and Mirza Mahbub Wijaya. "ISLAMIC EDUCATION DEVELOPMENT BASED ON UNITY OF SCIENCES PARADIGM." ULUL ALBAB Jurnal Studi Islam 22, no. 2 (2021): 292–312. http://dx.doi.org/10.18860/ua.v22i2.13362.

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The focus of this research lies in the philosophical analysis of Islamic education based on the Unity of Sciences paradigm. So far, no researcher has studied this issue specifically and comprehensively. This study uses a philosophical and phenomenological approach of library research. The finding shows that the development of managed Islamic education has both human and divine potential. Unity of Sciences has become the basis for creating a balanced Islamic education paradigm with humanization and spiritualization strategies. Therefore, development of Islamic education based on Unity of Scienc

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