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Academic literature on the topic 'Ijāzahs'

Author: Grafiati

Published: 26 July 2024

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Journal articles on the topic "Ijāzahs"

1

England, Samuel. "Andalusi Contests, Syrian Media Content: the Poetic Ritual Ijāzah." Journal of Arabic Literature 50, no. 2 (July 15, 2019): 123–47. http://dx.doi.org/10.1163/1570064x-12341382.

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Abstract This article moves the poetic ijāzah from the periphery, where modern scholars have generally placed it, to a central position in Arabic poetry and mass media. The ijāzah was well developed before its adoption in the western Mediterranean, but Cordoban, Sevillian, and expatriate Sicilian poets distinguished the competitive improvised poem from corollary works in the Middle East, where it had first been invented. I argue that it is precisely the Andalusi innovations to the ijāzah’s formal development that have allowed traditional criticism to minimize its importance, against a larger trend of popular audiences appreciating performed ijāzahs, on stage and in mass media. Modern Arabic theatre and television have found enthusiastic audiences for the Andalusi poetic dialogue, a phenomenon that frames my Classical research. Media outlets, including those working closely with government officials, stage the ijāzah in ways that maximize its ideological value. As they use it to promote secularism and putatively benevolent dictatorship, propelling Andalusi literature into current Middle Eastern politics, we critics should seek to understand the dialogic form in its contemporary, insistently political phase of development.

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2

Idriz, Mesut. "From a Local Tradition to a Universal Practice: Ijāzah as a Muslim Educational Tradition (With Special Reference to a 19th Century Idrīs Fahmī b. Sālih's Ijāzah Issued in the Balkans and Its Annotated English Translation)." Asian Journal of Social Science 35, no. 1 (2007): 84–110. http://dx.doi.org/10.1163/156853107x170178.

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AbstractThe ijāzah tradition is recognized as having a long history in Muslim educational life. The term 'ijāzah' in Islamic pedagogy generally signifies a 'licence to teach', and more specifically refers to a certificate issued by a professor in an institution of higher learning to a student who has attended a course of lecturers to the professor's satisfaction, and who has been deemed henceforth as qualified to transmit the same subject to his own students. The ijāzah tradition developed in Muslim education life as early as the 4th century A.H. (10th century A.D.) and became a universally applied educational procedure in all Muslim lands. Originally, it was a tradition developed by Muslims under the influence of Islamic sciences, such as hadīth and tafsīr. Some two centuries later, in the second half of the 12th century, ijāzah made its appearance in the Latin West or Christian Europe. It was a licence to teach, a so-called 'licentia docendi', which is the same as ijāzah. Licentia docendi was the earliest form of certificate in the West. But throughout history, the term 'licentia docendi' has been altered, according to the university system, into certificate, diploma, degree, etc. Whereas the term ijāzah has remained almost the same since the time it was developed, from the early years of Islam up until today, with a few exceptions in some areas. The various ijāzahs in Islamic sciences and in other fields demonstrate the religious, cultural and educational unity of Muslims in the past, despite their geographical differences. In this article, we will have an attempt to study the ijāzah tradition in the Balkans by analyzing an ijāzah issued in the 19th century in the famous city of Üsküp (Skopje), then translating the same ijāzah into English.

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3

Bustanov, Alfrid, Shamil Shikhaliev, and Ilona Chmilevskaia. "Building an Archival Persona: The Transformation of Sufi Ijāza Culture in Russia, 1880s–1920s." Journal of Sufi Studies 12, no. 2 (October 10, 2023): 216–52. http://dx.doi.org/10.1163/22105956-bja10032.

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Abstract This article analyses the uses of education certificates (ijāzas) as a tool of self-expression by Russia’s Muslims in the late 19th and early 20th centuries. While the transmission of ijāzas as such served as a means of constructing the ideal Muslim personality, manuscript evidence suggests that a selective approach to compiling ijāza miscellanies could successfully be employed in building one’s own archival persona – the way how an individual wanted to appear on pages of future biographical books: not only as an important transmitter of prestigious lineages, but chiefly as a unique performer of their selective combinations. The presence of Sufi certificates on multiple lineages within and beyond the borders of the established Sufi ‘orders’ suggests the increasing heterogeneity of Sufi organization and practice that was part of the phenomenon of a broadening cultural repertoire, from which individuals could draw upon for their archival persona. The type of ijāzas that we analyse here, namely the separate documents and miscellanies listing the transmitted practices, were very much the product of their time and their wide circulation in late imperial Russia suggests, as we argue, an unprecedented rise of ijāza culture, imported from the Ottoman realm.

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4

Idriz, Mesut. "Educational Tradition of Ijāzah in Islamic History with Reference to Persian Milieu." Journal of Islamic Thought and Civilization 12, no. 2 (December 13, 2022): 179–95. http://dx.doi.org/10.32350/jitc.122.13.

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From the earliest periods of Islamic history and civilization, the educational system was originally religious in nature. It began with the mosque as its centre, from which other educational institutions such as the maktab, the bayt al-hikmah, the majālis, the dār al-‛ulūm, and the madāris gradually developed. In addition, from the vast fields of medicine, astronomy and the devotional sciences emerges the advent of hospitals, observatories, and the zāwiyah within Sūfī fraternities. In the aforementioned educational institutions, students were trained in different fields of Islamic studies that systematically includes both transmitted and applied subjects by their professors. Moreover, they were able to select their professors as they wished. When they had completed their studies, according to a certain level of proficiency to the professor’s satisfaction, they would traditionally be accorded a ‘licence to teach’, a so-called ijāzah, either by one professor or by more than one. It is this ijāzah tradition which has a long history in Muslim education, which deserved special attention where the Persian milieu were part of this tradition right from the beginning; and in some places until the present day. Ijāzah tradition played a very significant role not only among Muslims but also among other religions; therefore, this article studies this unique educational tradition with special reference to Persian milieu. Keywords: Education, ijāzah, Islamic civilization, Islamic history, Persian milieu

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5

Alias, Norazman bin, and Nor Hafizi Bin Yusof. "Quranic Chain of Transmission: A Descriptive Study on Ijāzah of Shaykh Ḥasanayn bin Ibrāhīm ‘Āfīfī Jibrīl al-Ṭaḥūriyy (d. 1442AH/2021CE)." International Journal of Religion 5, no. 1 (December 22, 2023): 58–72. http://dx.doi.org/10.61707/f00jrq40.

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Shaykh Ḥasanayn bin Ibrāhīm ‘Āfīfī Jibrīl al-Ṭaḥūriyy (d. 1442AH/2021CE) is a prominent figure hailing from Egypt. He played a crucial role in teaching the knowledge of the Quran and qirā’āt, thereby giving rise to numerous eminent scholars on an international level. However, the inheritance of his ijāzah and those of other scholars is rarely discussed and analyzed in terms of authenticity and the continuity of the Quranic chain of transmission, which has spread widely among his students. Most of them receive the ijāzah in a cursory manner and pass it on to others without scrutinizing the names of each figure mentioned in the Quranic chain. This lack of concern could lead to the forgery of ijāzah and academic misconduct related to the knowledge of the Quranic chain. Therefore, this article aims to analyze the textual continuity of the Quranic chain that he inherited from an academic standpoint using a literature-based methodology and content analysis. The research findings reveal the importance of scholarly analysis of the chain of transmission in terms of authenticity.

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6

Chabibi, Muhammad. "Genealogi Keilmuan Muḥammad b. ‘Abd al-Wahhāb." TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam 7, no. 2 (December 4, 2017): 493–515. http://dx.doi.org/10.15642/teosofi.2017.7.2.493-515.

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Wahhabism is an Islamic ideological school attributed to a Muslim scholar named Muḥammad b. ‘Abd al-Wahhāb of Najd. ‘Abd al-Wahhāb has carried out religious preaching to promulgate his ideas into a number of regions within the Arabic Peninsula aiming at also spreading them throughout the world. In doing so he has been supported by political and military power provided by an Amīr named Muḥammad b. Sa‘ud. ‘Abd al-Wahhāb’s da‘wah sought to invite Muslims to purify their faith and promote Islamic revivalism (Islamic orthodoxy). Employing Michel Foucault’s “theory of genealogy”, this article attempts to look at the relational bond of knowledge and power. The historical analysis finds genealogy within ‘Abd al-Wahhab’s knowledge along with the earlier network of Ḥanbalī’s authorities in Damascus through the ijāzah he accepted from his teachers. Ijāzah is a symbol of the legitimacy of enthusiasm in Islamic scientific genealogy. The associations between religion and politics has been another important factor in the success of the Wahhabi movement.

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7

Faisal, Muhammad. "SUSUR GALUR TAREKAT NAQSABANDIYAH DI KEPULAUAN RIAU BERDASARKAN KITAB KAIFIYAH AL-DZIKIR ‘ALA THA-RĪQAH AN-NAQSABANDIYAH AL-MUJADDIDIYAH AL-AHMADIYAH." PERADA 3, no. 1 (July 8, 2020): 11–27. http://dx.doi.org/10.35961/perada.v3i1.65.

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Tulisan ini fokus membahas tentang penyebaran tarekat Naqsabandiyah yang berada di kerajaan Riau-Lingga berdasarkan kitab Kaifiyah al-Dzikir ‘ala Tharīqah an-Naqsabandiyah al-Mujaddidiyah al-Ahmadiyah (KZTN) karya Syekh Muhamad Shalih az-Zawawi. Dengan pendekatan sejarah sosial-intelektual, terungkap bahwa penyebaran tarekat Naqsabandiyah tidak lepas dari pengaruh hubungan Penyengat dan Haramain. Hubungan ini bermula dari perjalanan rihlah dan menunaikan ibadah haji yang dilakukan oleh Raja Ahmad dan Raja Ali Haji beserta rombongannya. Hubungan keilmuan yang kuat antara Haramaian dan nusantara, khususnya untuk Kepulauan Riau menguatkan dasar bagi pembangunan ajaran dan pemahaman keagamaan di Kepulauan Riau. Ciri paling penting dalam jaringan tersebut adalah hubungan keilmuan tersebut membentuk salāsilaḥ dan ijāzah yang berkesinambungan sebagai bukti berterusnya ajaran dan muktabarah. Selain memuat jalur sisilah, kitab KZTN termuat tata cara zikir yang berlaku pada tarekat Naqsabandiayah al-Ahmadiyah. Sedangkan sosok yang cukup berpengaruh dalam perkembangan selanjutnya ialah Yang Dipertuan Muda Raja Muhammad Yusuf al-Ahmadi, sebagai orang yang mendapatkan bai’ah dari Syekh Muhammad Shalih az-Zawawi sebagai khalifah tarekat untuk Riau-Lingga. ABSTRAC: This paper focuses on discussing the distribution of the Naqsabandiyah order in the Riau-Lingga kingdom based on the book Kaifiyah al-Dzikir ‘ala Tharīqah an-Naqsabandiyah al-Mujaddidiyah al-Ahmadiyah (KZTN) by Syekh Muhamad Shalih az-Zawawi. With a socio-intellectual historical approach, it was revealed that the spread of the Naqsabandiyah Order could not be separated from the influence of Penyengat and Haramain relationship. This relationship stems from the journey of rihlah and performing the pilgrimage performed by Raja Ahmad and Raja Ali Haji and their entourage. The strong scientific relationship between Har Peace and the Archipelago, especially for the Riau Islands, strengthens the basis for the development of religious teachings and understanding in the Riau Islands. The most important feature in this network is that the scientific relationship forms a continuous salāsilaḥ and ijāzah as evidence of continuity of teachings and muktabarah. Apart from containing the side paths, the KZTN book contains the dhikr procedures that apply to the Naqsabandiyah al-Ahmadiyah order. Meanwhile, a figure who was quite influential in further developments was Yang Dipertuan Muda Raja Muhammad Yusuf al-Ahmadi, as a person who received bai'ah from Syekh Muhammad Shalih az-Zawawi as caliph of the tarekat for Riau-Lingga.

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8

KONDO, Nobuaki. "Shi‘i ‘Ulama and Ijāza during the Nineteenth Century." Orient 44 (2009): 55–76. http://dx.doi.org/10.5356/orient.44.55.

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9

Hamidah, Nur. "RE-READING SAIFUDDIN AMSIR’S QUR’ANIC SCHOLARS IN BETAWI." Al-Risalah 14, no. 2 (June 18, 2023): 537–54. http://dx.doi.org/10.34005/alrisalah.v14i2.2753.

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This article aims to examine how the role of Saifudin Amsir, who is usually known as a scholar of jurisprudence and philosophy, also contributed to the development of Qur'ān science in Betawi. This article uses descriptive-analytical research with a historical analysis approach to find out the development of tafsir books in Indonesia so that the figure of Betawi scholar Saifudin Amsir was born with his work. This article also uses a qualitative combination approach. This article proves that there is a role of Saifudin Amsir in the development of Qur'anic science in Betawi with his monumental works on the Quran, namely the book of Tafsīr Jawāhir Al-Qur`ān and the book of Al-Qur'ān Ijāzan wa Khawāṣan wa Falsafatan by Saifudin Amsir.

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10

Ramli, Farhah Zaidar Mohamed, Latifah Abdul Majid, and Mohd Arif Nazri. "Refleksi Historikal Penglibatan Tokoh Hadis Kurun Ke Enam Hingga 15 Hijrah Dalam Pengaplikasian Talaqqi Bersanad (tb)." Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 12, no. 2 (February 20, 2014): 133–64. http://dx.doi.org/10.1163/22321969-12340011.

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Talaqqi Bersanad (tb) is an approach based on the concept of studies made directly in front of the al-musnid teacher. It is practised by a combination of al-samaʿ, al-qiraʾah and al-ijāzah methods. tb tradition is consistently applied among the scholars of Ḥadīth, especially beginning in the sixth century to the fifteenth century of Hijrah. The implication of consistently applying this tb is the genealogy sanad Ḥadīth over 15 centuries could be enumerated. This phenomenon of tb is recorded systematically by the scholars of Ḥadīth in the works called al-thabat. Based on the library research, this article revealed a historical reflection on the participation of 48 Ḥadīth exponents who practised tb application through the works of al-thabat respectively. These findings showed that tb is a tradition that has been well-practised and it is not unfamiliar anymore among the Ḥadīth exponents. It is shown that they are practically united in continuing this tradition until now. In fact, these findings also showed that, as if almost every scholar of the Ḥadīth are al-musnid though not all al-Musnid is a scholar of the Ḥadīth. While in another perspective, al-thabat is still relevant so far, as the medium of instruction, like curriculum vitae, which one can demonstrate their genealogy sanad relationship with the teachers from one century to another century until it reaches the highlight which is the Prophet S.A.W.

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Books on the topic "Ijāzahs"

1

Maghribī, ʻAbd al-Laṭīf ibn Muḥammad al-Jīlānī., ed. Istidʻāʼāt al-ijāzah. [Rabat]: Wizārat al-Awqāf wa-al-Shuʼūn al-Islāmīyah, al-Mamlakah al-Maghribīyah, 2007.

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2

Muḥammad, Samāmī Ḥāʼirī, ed. Ijāzah al-kabīrah. Qum: Maktabat Āyat Allāh al-ʻUẓmá al-ʻMarʻashī al-Najafī al-ʻĀmmah, 1988.

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3

Ṣadr, Ḥasan ibn Hādī. al-Ijāzah al-kabīrah. a Chicago, IL: The Open School, 2011.

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Jalālī, Muḥammad Ḥusayn al-Ḥusaynī. al-Ijāzah al-ʻazīzah. Chicago, IL: The Open School, 2008.

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Jalālī, Muḥammad Ḥusayn al-Ḥusaynī. al-Ijāzah al-ʻazīzah. Chicago, IL: The Open School, 2008.

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Allāh, Dashtī ʻAbd, ed. al-Ijāzah al-kabīrah. al-Ruways: Dār al-Maḥajjah al-Bayḍāʼ, 2011.

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7

Ijāzata: Mañzaranāmā. Nayī Dillī: Rādhākr̥shṇa Prakāśana, 2011.

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8

al-Ilāh fī ijāzah ṭawīlah: Riwāyah. Bayrūt: Dār al-Nashr, 2017.

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editor, Khūʼī ʻAlī Ṣadrāʼī, ed. al-Ijāzah al-kabīrah al-qurashīyah. Qum: Manshūrāt al-Khūʼī, 2018.

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10

Naqshabandī, Usāmah Nāṣir. Ijāzat al-khaṭṭāṭīn. Bayrūt, Lubnān: al-Dār al-ʻArabīyah lil-ʻUlūm, 2001.

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Book chapters on the topic "Ijāzahs"

1

Arjmand, Reza. "Ijāzah: Methods of Authorization and Assessment in Islamic Education." In Springer International Handbooks of Education, 1–21. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-53620-0_55-1.

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Arjmand, Reza. "Ijāzah: Methods of Authorization and Assessment in Islamic Education." In International Handbooks of Religion and Education, 135–55. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-64683-1_55.

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3

"L. Ijāza." In Arabic and Persian Manuscripts in the Birnbaum Collection, Toronto, 120–24. BRILL, 2019. http://dx.doi.org/10.1163/9789004389670_014.

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"Appendix 2 Qūnawī’s Ijāzas to Farghānī and Jandī." In The Sufi Doctrine of Man, 193–94. BRILL, 2014. http://dx.doi.org/10.1163/9789004271265_013.

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"Ijāza ilā Zakariyyāʾ al-Multānī." In ʿUmar al-Suhrawardī, 290–300. BRILL, 2021. http://dx.doi.org/10.1163/9789004467828_014.

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6

"Forms and Functions of ‘Licences To Transmit’ (Ijāzas) in 18th-Century-Iran: ʿAbd Allāh al-Mùsawī al-Jazāʾirī al-Tustarī’s (1112–73/1701–59) Ijāza Kabīra." In Speaking for Islam, 95–127. BRILL, 2014. http://dx.doi.org/10.1163/9789047408864_006.

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Karakaya-Stump, Ayfer. "The Iraq Connection: Abu’l-Wafaʾ Taj al-ʿArifin and the Wafaʾi Tradition." In The Kizilbash-Alevis in Ottoman Anatolia, 44–88. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474432689.003.0002.

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In the oldest cluster of the recently surfaced Kizilbash/Alevi documents(mainly Sufi diplomas (ijāzas) and genealogies (shajaras), or fragments thereof(Abu’l-Wafaʾ Taj al-ʿArifin, the eponym of the Wafaʾi order, is frequently named as a familial and/or spiritual progenitor. The story of the Wafaʾiyya, which one rarely encounters in histories of Islamic mysticism, began in eleventh-century Iraq, but its Iraqi branch seems to have faded away over a few generations, leaving behind no permanent imprints. Chapters 1 and 2 address the implications of the historical affinity of some of the most prominent Alevi saintly lineages with the Wafaʾi Sufi tradition. Chapter 1 presents a selective overview of the life and spiritual legacy of Abu’l-Wafaʾ, based on the hagiography of the saint and other near-contemporary Sufi narratives. It underlines the difficulty of categorizing the saint and his spiritual legacy along the lines of conventional binaries of Sunni versus Shiʿi and “heterodox” versus “orthodox.” This chapter makes the point that the metadoxic outlook of the Babaʾi milieu in medieval Anatolia, as well as many components of Kizilbashism-Alevism, explained on the basis of pre-Islamic survivals in the conventional literature, in fact had their parallels and antecedents in the early Wafaʾi milieu.

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Witkam, Jan Just. "The Human Element Between Text And Reader: The Ijāza in Arabic Manuscripts." In Education and Learning in the Early Islamic World, 149–62. Routledge, 2017. http://dx.doi.org/10.4324/9781315256955-8.

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"Appendix III. An Ijāza Given To Nayrīzī By Ghiyāth al-Dīn al-Dashtakī." In Philosophy in Early Safavid Iran, 196–97. BRILL, 2011. http://dx.doi.org/10.1163/ej.9789004191730.i-224.44.

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"Non-oral Transmission in the Oral Idiom: The Development and Function of the Ijāza." In Carrying on the Tradition: A Social and Intellectual History of Hadith Transmission across a Thousand Years, 108–51. BRILL, 2020. http://dx.doi.org/10.1163/9789004386938_005.

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