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Dayan, Serdar, and Adem Daskan. "Imam Ali (Ali Ibn Abi Ṭalib), The Peak Personality Who Shaped Arabic Poetry with His Wise Words." International Journal of Social Science Research and Review 5, no. 7 (July 18, 2022): 36–41. http://dx.doi.org/10.47814/ijssrr.v5i7.342.
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Imam Ali, the sultan of wise words, who had a good command of the Qur'an, hadiths, and poems of the period of ignorance (Jahiliyyah), used literary sentences even in his everyday conversations. He proved to be the pinnacle of literature by skillfully bringing together words in his poems with deep meanings. His poems were examined in Arab and Turkish sources to reveal the literary power of Imam Ali and the beauty of the used language. Studies on the literary aspect of Imam Ali in the Arabic field are more than the studies in the Turkish field. In the literature, much research was conducted about Imam Ali, but very few of these studies examined his literary language side. As he was the basis of Islamic sciences and the master of scholars who grew up in these fields, he occupied a great place in the literature of Muslim countries. We tried to make up for the lack of analysis of Imam Ali's literary language in this context. Imam Ali was a great person who needed to be examined in every aspect of literature. We tried to reveal his literary side, which was a guide for those who came after him.
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Nadirin, Akhmad. "Kontroversi Tanggal Wafat Imam Ali Ra dan Tinjauannya dalam Perspektif Astronomi Islam." AL - AFAQ : Jurnal Ilmu Falak dan Astronomi 4, no. 1 (June 30, 2022): 51–64. http://dx.doi.org/10.20414/afaq.v4i1.4213.
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Ali bin Abi Talib is one of the companions of the Prophet SAW who is guaranteed to enter heaven along with nine other friends. He led Islam for about four years before being stabbed by Abdurrahman bin Muljam while praying shubuh at the end of 40 AH until he died. In some literature, Imam Ali was killed on Friday night or Sunday night. In addition, there are several opinions in various Islamic historical literature about the date of the death of Ali ibn Abi Talib. Some say on Friday, 17 Ramadan 40 H. There are also opinions that mention 11 Ramadan 40 H. Some even write that Imam Ali died at the end of Rabiul Awal 40 H. This research is intended to answer the problem of Imam Ali's death date in perspective. astronomy. This problem is discussed with qualitative research in the form of library research. The primary source used in this study is T?rikh al-T?bari T?rikh al-Um?m w? alMuluk, Ash?b al-Futuy? , al-K?mil fi al-T?rikh, al-Bid?y?h w? al-Nih?y?h. All the data obtained were then converted into either the day or the date of the Gregorian era and matched the data in the historical book. The results showed that the data on the date of the death of Ali bin Abi Talib based on astronomical calculations was on Sunday, 17 Ramadan 40 H / 24th January 661 AD.Keywords: controversy, date of death, Imam Ali ra, astronomy
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Hatta, Mawardy. "KONTROVERSI PERSOALAN IMÂMAH DI KALANGAN KAUM SYI’AH." Jurnal Ilmiah Ilmu Ushuluddin 15, no. 2 (July 2, 2017): 129. http://dx.doi.org/10.18592/jiiu.v15i2.1296.
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Imamate is the main Shi'ite doctrine. They use the term Imam as a substitute for a degree of prophet office after his death. Shi'ites in particular Imami Itsna Asy'ari and Isma'ilism found an eligible priest to be after Prophet Muhammad’s death is Ali bin Abi Talib. While the Prophet never specify who should be a priest, he only mentions the qualities of a priest and accidental properties that are owned by Ali bin Abi Talib, so Ali should be chosen become a priest. Thinking about the Imamate, Shiites refer to events that occurred in Ghadir Khum, where the prophet has returned from the Farewell Pilgrimage stopped in Ghadir area Arafah. Then, he appointed and inaugurated Ali bin Abi Thaib to be his successor as priest. This event is believed by a group of Imami Itsna Asy'ari and Isma'ilism as the basis for the appointment of Ali as priests. In addition they also use Qur’anic verses that are understood and interpreted according to their version, as a proposition or argument in strengthening the doctrine of the Imamate. While the group did not seem to wear Zaidiyyah the arguments and the Ghadir event.
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Indriya, Indriya, and Intan Dwi Wijayanti. "Konsep Rahmatan Lil Alamin Imam Shamsi Ali Sebagai Strategi Kepemimpinan Pendidikan dan Dakwah Kultural Di Amerika." SALAM: Jurnal Sosial dan Budaya Syar-i 9, no. 2 (March 25, 2022): 433–42. http://dx.doi.org/10.15408/sjsbs.v9i2.25125.
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Imam Shamsi Ali is an extraordinary scholar whose spirit of struggle in spreading the religion of Islam by introducing Islam with the concept of Rahmatan Lil Alamin in the United States. This brought major changes to Islam in the United States. In this study the author aims to find out how the concept of rahmatan lil alamin Imam Shamsi Ali is able to become a strategy for education and cultural da'wah in the United States. In this study, the author uses the library research method, where the research uses various literatures, both books, notes, and reports on the results of previous research in collecting data. This study focuses on how the concept of Rahmatan Lil Alamin brought by Imam Shamsi Ali in New York, United States became his strategy in building Islamic education and da'wah. The objects of this research are books from Imam Shamsi Ali, and various articles about Imam Shamsi Ali. The results of this study indicate that the concept of rahmatan lil alamin in Imam Shamsi Ali's education and da'wah which is accommodated in Islamic boarding schools can become a force for Islam in the United States.Keywords: Rahmatan lil alamin, Educational Leadership, Cultural Da'wah, Islam in America AbstrakImam Shamsi Ali merupakan sosok ulama yang luar biasa semangat perjuangannya dalam menyebarkan agama Islam dengan memperkenalkan Islam dengan konsep Rahmatan Lil Alamin di Amerika Serikat. Hal ini membawa perubahan besar bagi Islam di Amerika Serikat. Dalam penelitian penulis bertujuan untuk mengetahui bagaimana konsep rahmatan lil alamin Imam Shamsi Ali mampu menjadi strategi pendidikan dan dakwah kultural di Amerika Serikat. Dalam penelitian ini penulis menggunakan metode library research, dimana penelitian menggunakan berbagai literatur-literatur baik buku, catatan, maupun laporan hasil dari penelitian terdahulu dalam pengambilan datanya. Penelitian ini berfokus pada bagaimana konsep Rahmatan Lil Alamin yang dibawa oleh Imam Shamsi Ali di New York, Amerika Serikat menjadi strategi beliau dalam membangun pendidikan dan dakwah Islam. Adapun objek penelitian ini yaitu buku-buku daripada Imam Shamsi Ali, dan berbagai artikel tentang Imam Shamsi Ali. Hasil penelitian ini menunjukkan bahwasanya konsep rahmatan lil alamin dalam pendidikan dan dakwahnya Imam Shamsi Ali yang diwadahi dalam pesantren dapat menjadi kekuatan Islam di Amerika Serikat.Kata Kunci : Rahmatan lil alamin, Kepemimpinan Pendidikan, Dakwah Kultural, Islam di Amerika
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Minhajuddin. "Imam Shamsi Ali dan Upaya Rekonstruksi Citra Islam dan Indonesia di Amerika Serikat." Jurnal Kajian Ilmiah 21, no. 3 (September 30, 2021): 293–306. http://dx.doi.org/10.31599/jki.v21i3.575.
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This Paper Aims to examine a figure of Imam Shamsi Ali who comes from Bulukumba, South Sulawesi. He is being an outstanding Da’i in New York in promoting Islam by his identity as a Muslim and Indonesian. This writing using qualitative approach and the data from relevant literature studies such as books, journals, thesis, and websites. This research shows that Imam Shamsi Ali getting his successful in Promoting the Image of Islam and Indonesia rely on the way He identify Islam by Tolerance in form of interfaith dialogue regardless of ethnicity, religion, race and groups, and remains keeping his identity as a Muslims as well as Indonesians. throughout His integrity brings a significant change of Islam and Indonesia in United state particularly in New York.
Keywords: Imam Shamsi Ali, Tolerance, Islam, Indonesia, United State
Abstrak
Tulisan ini mencoba menganalisa sepak terjang seorang Imam Shamsi Ali sebagai individu yang berasal dari salah satu kota kecil Bulukumba, Sulawesi Selatan, yang kemudian menjadi Da’i di New York dengan mengedepankan identitasnya sebagai seorang Muslim sekaligus sebagai orang Indonesia yang mampu mengubah citra Islam dan Indonesia dalam pandangan masyarakat Amerika Serikat yang sudah terlanjur phobia. Penulis menggunakan metodologi penelitian kualitatif dan data yang digunakan berasal dari studi literatur yang relevan seperti buku, jurnal, karya tulis skripsi dan tesis serta website berita yang dapat dipertanggungjawabkan kebenaran datanya. Penelitian ini menunjukkan bahwa keberhasilan Imam Shamsi Ali dalam merekonstruksi citra Islam dan Indonesia terletak pada keteguhannya mengedepankan toleransi dalam wujud dialog antar agama (interfaith dialogue) tanpa memandang suku, agama, ras dan antar golongan (SARA), namun tetap tidak meninggalkan Identitasnya baik sebagai seorang Muslim maupun sebagai orang Indonesia. Integritas yang dimiliki oleh Imam Shamsi Ali membawa perubahan yang signifikan bagi citra Islam dan Indonesia di Amerika Serikat khususnya di New York.
Kata Kunci: Imam Shamsi Ali, Toleransi, Islam; Indonesia, Amerika Serikat
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Putra, Firman Surya. "SIYASAH SYAR’IYYAH MENURUT SYI’AH ITSNA ‘ASYRIYYAH." Jurnal EL-RIYASAH 9, no. 1 (March 12, 2019): 61. http://dx.doi.org/10.24014/jel.v9i1.6837.
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ABSTRAKTulisan ini didsarkan kepada perbedaan yang sangat mendasar dalam hal siyasah atau politik antara Islam Sunni dan Syi’ah Itsna ‘Asyriyah. Menurut pandangan Islam keetika seseorang memahami dengan baik bahwa dasar aturan siyasah syar’iyah berdiri di atas pemahaman terhadap tauhid Allah SWT, risalah kenabian dan khilafah yang bermakna wakil dalam menjalankan aturan Allah SWT, maka akan terwujud tujuan yang sesuai dengan keinginan Allah SWT.Syi’ah Itsna ‘Asyriyah atau al-Syi’ah al-Imamiyah al-Itsna ‘Asyriyah adalah kelompok yang berpegang teguh dan berpendapat, bahwa Ali R.A lebih berhak memimpin dari pada Abu Bakar Assidiq, Umar Bin Khathab dan Utsman Bin ‘Affan setelah wafatnya Rasulullah SAW. Mereka menamakan diri mereka dengan Itsna ‘Asyriyah karena mereka meyakini keberadaan Imam Muntazdhar yang berjumlah 12 orang imam dan mempunyai garis keturunan dengan Sayyidina Ali Bin Abi Thalib R.A, dan istilah ini lahir setelah wafatnya Hasan al-‘Askari tahun 260 H.Dari tulisan ini dihasilkan bahwa : Menurut aqidah Syi’ah Itsna ‘Asyriyah, manusia tidak bisa menentukan pilihan terhadap imam, tapi seperti yang kita ketahui imamah ditentukan dan terwujud dengan nash dari Allah SWT, baik melalui lisan Nabi atau para imam sebelumnya. Imamah adalah dasar dari agama, orang yang tidak beriman kepada adanya imamah adalah orang yang tidak sempurna keimanannya. Imamah adalah perpanjangan tangan dari nubuwwah (kenabian), maka gambaran seorang imam seperti seorang nabi yang ma’sum, semua yang diperintahkan dan ia larang harus ditaati karena ia menyampaikan pesan tuhan. Selain sebagai seorang pemimpin umat imam juga diyakini menjadi rujukan dalam permasalahan agama. Karena mereka meyakini pengetahuan Rasulullah SAW berpindah dari Ali R.A sampai ke para imam setelahnya dengan cara yang gaib dan tidak bisa diketahui sama sekali. Imam pada gambaran kelompok Syi’ah Itsna ‘Asyriyah atau Imamiyah tidak hanya diyakini berpengetahuan tentang pemerintahan bahkan harus mengetahui hukum syariat. Kata Kunci : Siyasah Syar’iyah, Syi’ah Itsna ‘Asyriyah
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Hsb, Elysa Rohayani. "Analisis Nilai Religi Dalam Novel Menebar Damai di Bumi Barat Karya Imam Shamsi Ali." JBSI: Jurnal Bahasa dan Sastra Indonesia 1, no. 01 (December 2, 2021): 1–7. http://dx.doi.org/10.47709/jbsi.v1i01.1141.
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Novel Imam Syamsi Ali Menebar Damai di Bumi Barat di terbitkat Naura Book Publishing pada November 2013. Novel Imam Syamsi Ali Menebar Damai di Bumi Barat terdiri sebanyak 103 halaman. Masalah novel ini adalah apa saja nilai religi yang terkandung dalam novel Imam Shamsi Ali Menebar Damai di Bumi Barat. Tujuan novel ini adalah untuk mengetahui nilai-nilai religius yang terkandung dalam novel Imam Shamsi Ali Menebar Damai di Bumi Barat. Jenis penelitian novel ini adalah deskriptif kualitatif, yaitu menganalisis fakta-fakta yang terdapat di dalam novel. Strategi yang digunakan dalam penelitian ini adalah studi kasus terpancang.Objek penelitian ini adalah nilai-nilai religius yang terkandung di dalam novel. Teknik yang digunakan dalam pengumpulan data yaitu berupa teknik pustaka, simak dan catat. Hasil penelitian nilai-nilai religius dalam novel ini yaitu nilai akidah,nilai moral, cinta tanah air, kerukunan. Imam Shamsi Ali menempuh pendidikan di luar negeri dan dia berhasil mengembangkan nilai-nilai islam di bumi barat yang dimana mayoritas nya non-muslim. Sikap nya yang santun,cerdas dan berwawasan luas serta karunia Allah yang senatiasa mengiringi langkahnya menjadikan ia sosok pemimpin komunitas muslim di Amerika Serikat yang di segani serta menjadikan islam di Amerika Serikat memiliki banyak pemeluk-pemeluk baru.
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Kiany, Davod. "Imam Ali and Human Rights in Nahjolbalaghah." Kuwait Chapter of Arabian Journal of Business and Management Review 3, no. 12.a (August 2014): 234–39. http://dx.doi.org/10.12816/0018864.
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Baugh, Carolyn. "Imam Shafi‘i." American Journal of Islam and Society 30, no. 1 (January 1, 2013): 121–24. http://dx.doi.org/10.35632/ajis.v30i1.1167.
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Kecia Ali has performed a great service for Islamic studies by harmonizingearly sources with the most compelling recent scholarship to produce a biographyof Muhammad ibn Idris al-Shafi‘i (d. 204/820), one of Islam’s mostimportant figures. His life is presented in a tightly organized and lucid way,accessible to non-specialists or undergraduates, useful for graduate students,and a fine source of reference for scholars.This book consists of an introduction and six chapters. The first chaptercovers his early years in Arabia, and the second discusses his transformationfrom “Student to Shaykh.” Chapters 3 through 5 present al-Shafi‘i’s legal theories and methodologies, and chapter 6, the final chapter, studies the popularcult that has grown up around him, thus delivering on the title’s promise.Also included are three pages of suggested “Further Reading,” along withwhy these works are pertinent, an invaluable extra measure that students willfind particularly helpful. Needless to say, the bibliography is long and rich,giving a final affirmation to the author’s mastery of her subject.Throughout her study, Ali exhibits an acute awareness of the ideologicalagendas of the early biographers who have shaped perceptions of the imam.Her critical approach to traditional reports concerning his formative years (theoft-referenced Bedouin years, for example) allows her to question withoutdiscarding altogether some of the more famous episodes in his life. She ultimatelysuggests that what is most crucial for our understanding of al-Shafi‘i’sdevelopment was his encounter with Malik and his thought, an engagementso deep that he almost certainly had to have spent at least ten years under theelder scholar’s tutelage. These critical years laid the groundwork for thescholar he would become ...
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Bachari, Ja’far, and Asiyeh Ostadi. "An Answer to the Book "Al-Radd ʿAlā al-Rāfiḍah" by Maqdisī on the Drawbacks Mentioned about the A’lamīyat of Imam Ali (AS)." International Journal of Multicultural and Multireligious Understanding 7, no. 6 (July 2, 2020): 145. http://dx.doi.org/10.18415/ijmmu.v7i6.1744.
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Muhammad ibn Khalīl Maqdisī , one of the Shāfi’ī scholars of the ninth century AH, in the book “Ar-Radd ʿAlā al-Rāfiḍah”, introduces some problems to the A’lamīyatof Imam Ali (AS) over the companions of the Prophet (PBUH). In this article, after introducing Maqdisī and his book, the problems that he has raised about the A’lamīyat of the Amir al-Mu’minin, Ali (AS) are stated and then they are answered. In presenting the answers, an attempt is made to answer based on Sunni sources. Maqdisī tries to deny the supremacy of Imam Ali and prove it for Abu Bakr and Umar; among the problems he mentioned, there are the multiplicity of narratives of Abu Bakr and Umar on Imam Ali (AS) and the employment of Abu Bakr by the Prophet (PBUH) in prayer and Hajj and so on. By analyzing these narratives and evidences by Maqdisī, as well as stating the positive evidences that prove contrary to the claim of Maqdisī, it can be known that the narratives that he refers to have uncertainties and problems that are not acceptable. His main goal is to give virtue to Abu Bakr over Imam Ali (AS), which is rejected with sufficient arguments.
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Nobari, Hossein Jalaei. "Methods of Encouraging Agents by Imam Ali (A.S)." International Journal of Multicultural and Multireligious Understanding 8, no. 7 (July 9, 2021): 222. http://dx.doi.org/10.18415/ijmmu.v8i7.2705.
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One of the ways that managers behave with agents is to use the method of encouragement and punishment. Usually, encouragement is done for good work in order to thank the person. Encouragement is a derivative of the word enthusiasm, which means creating enthusiasm and is a kind of gratitude. The question of this research is what methods did Imam Ali (A.S) use to encourage agents? The method of collecting data in this research was library and the processing method is descriptive-analytical. After investigations, it was found that Imam Ali (A.S) used different methods to encourage agents. One of these methods is to give a financial gift to a person. The second method is verbal encouragement that encourages the person and causes others to do good work. Another method of Imam Ali (A.s) is written encouragement. He thanked different people for their good performance by sending letters and etc to them.
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AL RUBAYE, WANEEDH SARHAN. "Waqif of Imam Ali in the Ottoman Period." Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi, no. 91 (September 23, 2019): 89–106. http://dx.doi.org/10.34189/hbv.91.005.
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Suryadilaga, Muhammad Alfatih. "IMAM ALI ZAINAL ABIDIN AL-SAJJAD A.S. DAN SAHIFAH SAJJADIYYAH." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 12, no. 2 (July 22, 2011): 309. http://dx.doi.org/10.14421/esensia.v12i2.715.
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The article discusses words of praying in Shiite perspective found in Sahifah Sajjadiyah. The book serves as one of great references for Muslim’s religious spirituality. Besides, the Imam as a figure inspires us for his wisdom overcoming everyday problem.Among Shiite community, the author’s capacity is undoubtedly recognized for he is one of the Imams and the grand grandson of the Prophet PBUH. The book comprises of variety of praying supported a good life either in this world or in the hereafter. The pray itself implements both in daily activities in a particular time and material and natural context. In contemporary context, Sahifah Sajjadiyah becomes one of models for people’s piety in that it provides individual with rich spiritual aspects and leads a harmonize type of relationship among human beings, God and nature.
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Mawarni, Sari. "Kualitas Hadis dalam Kitab Pelajaran Akhlak Karya Adnan Yahya Lubis." TAFSE: Journal of Qur'anic Studies 1, no. 1 (June 30, 2016): 46. http://dx.doi.org/10.22373/tafse.v1i1.14279.
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In the daily practice of Islamic teachings, it is found that some hadiths of unknown quality circulate among the general public and are used as references to educational institutions. The Book of Morals by Adnan Yahya Lubis is one of the works that contains traditions without mentioning the chain of transmission, but has been used as a reference in Islamic boarding schools and other educational institutions. Therefore, a study of the quality of the traditions in the book needs to be done academically, so that it can be seen whether the traditions contained in the book are of maqbul or mardud quality. This research is a literature study, data collection is done through takhrij hadith and analyzed through the jarh wa ta'dil science approach. The results showed that the majority of the hadith studied were narrated by Imam Ahmad, Ali, al-Tirmidhi, Ibn Majah, al-Darimi, Imam Bukhari, Imam Muslim, al-Nasa'i, Imam Malik, Abu Dawud. Of the five samples of hadith examined for the quality of the sanad, one quality hadith is authentic from Imam Ahmad's history, one is hasan quality from Tirmidhi's history, two hadiths are of da'if quality from the path of Imam Ahmad and from the path of Ibn Majah, and one is qualified mawdu' from the history of Ali. It can be concluded that the hadiths in the Moral Lesson book are of maqbul quality and some are mardud. Dalam pengamalan ajaran Islam sehari-hari, ditemukan beberapa hadis yang tidak diketahui kualitasnya beredar di kalangan masyarakat umum dan dijadikan rujukan pada lemabag-lembaga pendidikan. Kitab Pelajaran Akhlak karangan Adnan Yahya Lubis adalah salah satu karya yang memuat hadis-hadis tanpa menyebut sanad periwayatannya, akan tetapi telah dijadikan rujukan di pesantren dan lembaga pendidikan lainnya. Oleh karena itu, kajian terhadap kualitas hadis-hadis dalam kitab tersebut perlu dilakukan secara akademis, sehingga dapat dilihat apakah hadis-hadis yang dimuat dalam kitab tersebut berkualitas maqbul atau mardud. Penelitian ini bersifat kajian kepustakaan, pengumpulan data dilakukan melalui takhrij hadis dan dianalisis memalui pendekatan ilmu jarh wa ta’dil. Hasil penelitian menunjukan bahwa mayoritas hadis yang diteliti, diriwayatkan oleh Imam Ahmad, Ali, al-Tirmidhi, Ibnu Majah, al-Darimi, Imam Bukhari, Imam Muslim, al-Nasa’i, Imam Malik, Abu Dawud. Dari lima buah sampel hadis yang diteliti kualitas sanad, satu hadis berkualitas sahih riwayat Imam Ahmad, satu berkualitas hasan riwayat Tirmidhi, dua hadis berkualitas da’if dari jalur Imam Ahmad dan dari jalur Ibnu Majah, dan satu berkualitas mawdu’ dari riwayat al-Ali. Dapat disimpulkan bahwa hadis-hadis dalam kitab Pelajaran Akhlak ada yang berkualitas maqbul dan ada yang mardud.
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Balaban, Tuğrul. "Hz. Ali Cenknamelerinde Toplumsal Konumlandırmalar: ‘Kan Kalesi Cengi Örneklemi’." ALEVİLİK–BEKTAŞİLİK ARAŞTIRMALARI DERGİSİ, no. 20 (December 30, 2019): 111–34. http://dx.doi.org/10.24082/2019.abked.255.
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Edebi metinler ister sözlü isterse yazılı geleneğe ait olsunlar ortaya çıktıkları dönemin izlerini taşırlar. Bu izler kimi zaman doğrudan kimi zaman alegori ve semboller aracılığıyla kendini gösterir. Özellikle sözlü gelenek, toplumsal kodların nesiller boyu aktarılabilmesi amacıyla söz konusu toplumsal içeriğe uzak değildir. Ne var ki çoğu zaman asırları bulan oluş süreci, bu izleri anlatı malzemesinin derinliklerine gömer. Bu durumlarda anlatı, kolektif şuuraltını harekete geçirerek bahsedilen işlevini yerine getirmeye devam etse de böylesi bir işlevin nasıl gerçekleştiği kolayca anlaşılamaz. Modern bilim, psikanaliz, mit, arketip, kolektif şuuraltı vb. kavramlarla edebi metnin bireyi ve toplumu eşzamanlı etkileyen işleyişinin bu kısmını aydınlatmaya çalışır. Gerek yapısalcılık gerekse psikanalist edebiyat kuramı, edebiyatın sözü edilen mekanizmasını kavramaya çalışır. Bu bağlamda Hz. Ali Cenknameleri, ortaya çıkarıldıkları dönemi kavrayabilmek adına eşsiz kaynaklardır. Çalışmada “Kan Kalesi Cengi” adlı metin yapısal özellikleri üzerinden analiz edilmeye çalışıldı. İslam, Hz. Muhammed ve İmam Ali’nin nasıl konumlandırıldıkları olay örgüsü etrafında incelendi. Bu bağlamda anlatının nasıl bir toplumsal konumlandırmayı işaret ettiği belirlenmeye çalışıldı. İmam Ali’nin metnin kurgusuna ne şekilde tesir ettiği somut örnekler üzerinden tespit edildi. İlk olarak Hz. Muhammed’in İslam toplumunun merkezindeki konumu, Allah tarafından seçilmişliği olay örgüsü üzerinden ele alındı. İmam Ali’nin Hz. Muhammed ve Allah tarafından seçilmiş, İslam’ı temsil eden işlevi benzer şekilde gösterildi. İslam’ın putperestlik, Hristiyanlık ve Musevilikten üstünlüğünün Hz. Ali’nin eylemleriyle gösterilmesi tahlil edildi. Hz. Ali’nin İslam’ı temsil edişinin metinde cihat ve ilim şeklinde iki yönlü ele alındığı tespiti üzerinde duruldu. Söz konusu iki yönlü anlatımın olay örgüsündeki görünümü analiz edildi. Ehli Beyt olarak adlandırılan peygamber ailesinin metin içerisindeki görünümlerinden hiyerarşik bir sıralamaya ulaşıldı. Benzer bir şekilde İslam toplumunda Hz. Muhammed ve diğer Müslümanlar arasındaki farkın İmam Ali ve diğer sahabeler arasında metin içerisinde aynen kurgulandığı, metindeki olayların İslam’ın ortaya çıkış ve yayılma kronolojisinden çok İmam Ali’nin kendi hayatıyla paralel ilerlediği görüldü. İmam Ali’nin macerası ile Hz. Musa’nın macerası arasındaki metinlerarasılık üzerinde duruldu. İslam’ın bir din olarak ele alınışı itikat ve amel olarak iki parçalı bir yapı şeklinde düşünülecek olursa metin boyunca ilkinin “şehadet” kelimesi ile ikincisinin ise “cihat” kavramıyla sembolize edildiği görüldü. Günümüzde de ciddi bir mesele olmaya devam eden İslâm-cihat ilişkisini işleyen tarihi kaynaklardan biri olan cenknameler gibi edebi anlatıların da bu bağlamda toplumsal kodları belirlediği ve sonraki kuşaklara aktardığı gösterilmiş oldu. Özellikle göçebe toplum, savaşçı lider ve savaş ekonomisi üzerinden yapılacak okumalara katkı sunuldu. Bütün bunların sonunda Hz. Ali Cenknameleri’nin İslam toplumunun kolektif bilincinin tespit ve tahlilinde çok önemli bir işleve sahip olduğu görüldü.
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Abizar, Mukhammad Hafidz. "INHERITANCE DISTRIBUTION FOR "KHUNTHA MUSHKIL" (SISSY) IN ISLAM:." SHAKHSIYAH BURHANIYAH: Jurnal Penelitian Hukum Islam 5, no. 2 (July 6, 2020): 189–206. http://dx.doi.org/10.33752/sbjphi.v5i2.1633.
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This article is result of library research with a normative legal approach. Legal materials and data were obtained from Islamic legal norms regarding inheritance and khuntsa obtained from the texts of the Qur'an and Hadith, as well as the opinions of the jurists. This thesis discusses the distribution of khuntsa inheritance based on the opinion of Imam Ali As-Shobuni and Imam Abu Hanifah. People who do not have a clear gender status, not male and not female, are called khuntsa in Islamic law. One of the problems of khuntsa is in determining the right of inheritance. The Qur'an does not clearly state the portion of khuntha inheritance. This study concludes that in the unclear gender of khuntsa, it can be determined by two things, namely first, signs of maturity and second, where does urine come from. This argument is put forward using the istidlal theory used by Imam Ali As-Shobuni and Imam Abu Hanifah. If a khuntsa has a clear gender status, then this status follows the law of inheritance
Keyword : Khuntha mushkil, sissy, inheritance.
Abstrak
Artikel ini adalah hasil dari penelitian kepustakaan dengan pendekatan hukum normatif. Bahan hukum dan data diperoleh dari norma- norma hukum Islam tentang kewarisan dan khuntsa yang diperoleh dari nash al-Qur‟an dan Hadits, serta pendapat para fuqaha‟. Tesis ini mendiskusikan pembagian warisan khuntsa berdasarkan pendapat Imam Ali As-Shobuni dan Imam Abu Hanifah. orang yang tidak mempunyai status jenis kelamin yang jelas, bukan laki-laki dan bukan perempuan disebut dengan istilah khuntsa dalam hukum islam. Salah satu dari permasalahan khuntsa adalah dalam hal menentukan hak kewarisannya. Al-Qur‟an tidak menyebutkan secara jelas bagian waris khuntha. Penelitian ini menyimpulkan bahwa dalam ketidak jelasan jenis kelamin khuntsa, dapat ditentukan dengan dua hal, yaitu pertama, tanda-tanda kedewasaannya dan kedua, darimana ia mengeluarkan air kencing. Argumen ini diajukan dengan menggunakan teori istidlal yang digunakan oleh Imam Ali As-Shobuni dan Imam Abu Hanifah. Bila seorang khuntsa telah jelas status jenis kelaminnya, maka status ini mengikuti pada hukum kewarisannya.
Kata Kunci : Khuntha mushkil, banci, pembagian waris
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Karim, Karim H. "Shia Ismaili Leadership." American Journal of Islam and Society 33, no. 2 (April 1, 2016): 102–12. http://dx.doi.org/10.35632/ajis.v33i2.907.
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The self-declaration of Abu Bakr al-Baghdadi as khalīfah in 2014 has onceagain brought to the fore the topic of Muslim leadership. There are numerousforms of leadership in Muslim societies today. Apart from presidents, primeministers, kings, emirs, and shaykhs, religious heads like the Shaykh al-Azharas well as certain Sufi shaykhs and pirs have varying levels of prominence.The Supreme Leader of Iran is the head of state and the county’s highestrankingpolitical and religious authority. Aga Khan IV, the current Shia NizariIsmaili Imam, leads a transnational community and has established the AgaKhan Development Network. Fethullah Gulen is founder of the transnationalHizmet (service) movement that has roots in Turkey.The issue of Muslim leadership initially came into focus following theProphet’s death in 632, when Abu Bakr al-Siddiq was nominated as the firstkhalīfah. Ali ibn Abi Talib, married to the Prophet’s daughter Fatima, assertedhis claim but eventually agreed to accept Abu Bakr’s selection. Ali became thefourth khalīfah after Abu Bakr, Umar al-Khattab, and Uthman ibn Affan. Hisclosest followers, who came to be known as the Shī‘at ‘Alī and later just Shia,upheld the belief that the Prophet’s family possessed the right of leadership.This group has adhered to Ali and Fatima’s descendants as Imams.The Shia Imama is a religious institution that embodies authority in thedomains of faith (dīn) and world (dunyā). It is generally characterized by ahereditary succession of leaders from father to son, except among the Zaydis(living mostly in northern Yemen), who select their Imams from any male descendantof Ali and Fatima. The largest Shia group, the Ithna Asharis (Twelvers),are concentrated mainly in Iran, Iraq, Lebanon, Pakistan, Azerbaijan,and the Gulf region. Their name refers to the belief that their Twelfth Imamwent into occultation in 873 and is expected to re-emerge as the messianicMahdi. In his absence, the community is guided by ulama led by the ayatullahs ...
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Jainuddin, Jainuddin. "SISTEM POLITIK DAULAH/KERAJAAN: KONSEPSI, BENTUK PEMERINTAHAN DAN INSTITUSI POLITIK ALIRAN SYI’AH." SANGAJI: Jurnal Pemikiran Syariah dan Hukum 2, no. 2 (September 21, 2020): 283–301. http://dx.doi.org/10.52266/sangaji.v2i2.408.
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Perang Shiffin berakhir dengan arbitrase yang berakibat terbentuknya tiga fraksi politik waktu itu, pertama golongan khawarij, kedua golongan muawiyah, dan ketiga golongan Ali yang kemudian terkenal dengan sebutan Syi’ah. Kaum Syi’ah adalah pengikut setia Ali bin Abi Thalib. Keyakinan mereka yang amat tinggi kepadanya membawa kepada satu keyakinan bahwa Ali Bin Abi Thalib adalah al-Khalifah al-Mukhtar (khalifah terpilih) dari Nabi Muhammad Saw., karena dianggap sahabat terbaik di antara sahabat-sahabat lain. Artinya mereka meyakini bahwa yang berhak mengendalikan pemerintahan pasca Nabi meninggal adalah Iman; baik kepemimpinan politik maupun kepemimpinan spiritual (agama). Dan jabatan Imam adalah istimewa ahlul al-bait (keluarga Nabi), yaitu Ali Bin Abi Thalib dan keturunanya. Dalam hubungan ini al-Muzaffar mengatakan “kami meyakini bahwa Imamah adalah salah satu ajaran Islam yang fundamental (ushul al-din), dan keyakinan seseorang tak pernah menjadi sempurna tanpa meyakini imamah itu”. Tulisan ini mengupas sisi lain dari perkembangan aliran politik syi’ah dalam peradaban Islam. Tulisan ini menggunakan pendekatan sejarah dan sosiologi Politik. pergolakan politik mazhab Syi’ah dalam pentas sejarah Islam melahirkan paham dan sekte-sekte yang beragam dan saling berseberangan. Para pemimpin dalam sekte Syi’ah saling mengklaim dan berebut pengaruh untuk mendapatkan pengikut dari dulu hingga sekarang. harus diakui dalam peta sejarah Islam Mazhab Syi’ah telah mampu membangun sebuah peradaban dan memberikan kontribusi dalam peradaban Islam ketika mazhab Syi’ah Ismailiyah membangun dinasti Fatimiyyah di mesir. Konsep Imamah dalam Mazhab Syi’ah merupakan konsep yang mempercayai Ali bin Abi Thalib yang berhak menggantikan posisi Nabi Muhammad sebagai pemimpin agama dan pemimpin Negara dari pada sahabat seperti Abu Bakar, Umar bin Khattab dan Utsman. Sebagian sekte-sekte tersebut tidak mengakui akan kepemimpinan Abu Bakar. Umar, dan Utsman dan menganggap mereka telah merampas hak Ali bin Abi Thalib sebagai penerima wasiat dari Nabi. Namun di sisi lain sekte-sekte syi’ah ada juga yang mengakui dan menerima kepemimpinan Abu Bakr, Umar, dan Utsman, sebagaimana halnya Syi’ah Zaidiyah namun tidak semua pecahan dari sekte Zaidiyah ini memiliki satu pendapat tentang hal demikian.
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Saadat, Fereshteh Tavakoli, AbdoReza Beigi Nia, Mohsen Abedi, and Akbar Rahnema. "Good Governance According to Nahjolbalaghe Context." Journal of Politics and Law 10, no. 1 (December 29, 2016): 42. http://dx.doi.org/10.5539/jpl.v10n1p42.
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Good Governance has a long history of human thought and has proposed in the works of various thinkers. By examining the different theories, we are going the government agency, Required for sure non-infringement any community of human beings. The thought of Imam Ali also how the rule and governance in an appropriate manner, has been attending. This article has been extracted from Research on noble Nahjolbalaghe and to assess components of governance had paid from the sight of Imam Ali. Using content analysis, Statements related to governance derived from Nahjolbalaghe and then encrypt the data and using the software SPSS, the data have been analyzing. The final study Extraction and compilation of eleven components: The rule of law, Justice, and Anti-oppression, equality, participation, Self-regulatory Instead of monitoring people, preparing the groundwork to move people toward God, Clarifying public opinion, preparation for a healthy and dynamic economy, manage life’s value of a poor class of Society, Social security and accountability to God and the people. These are Indicators that Imam Ali believed are required for "Good governance" in the society.
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المهدي, عبد الله. "The Approach of Imam Ali in the Criminal Investigation." مجلة الدراسات الاجتماعية 22, no. 2 (June 1, 2016): 235–94. http://dx.doi.org/10.20428/jss.22.2.6.
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Bagjani, Abbas, and Hakimeh Dabiran. "Bibliography of Religious Epic Poems about Imam Ali (PBH)." Journal of Literary Studies 5, no. 14 (May 1, 2010): 47–69. http://dx.doi.org/10.52547/jls.5.14.47.
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Al-Husaini, Assist Prof Dr Hashim Kudheir Hasan. "Conetext of Artistic Dimensions in the Ornaments of Imam Ali Holy Shrine." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 218, no. 2 (November 9, 2018): 119–50. http://dx.doi.org/10.36473/ujhss.v218i2.541.
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The paper is aimed to study the Conetext of artistic dimensions in the ornaments of Imam Ali Holy Shrine; the study included four chapters, the first chapter about the problem statement identified by the following questioning: What are the artistic dimensions in Conetext of Imam Ali Holy Shrines? Then the significance of the study and the need for it, and the goal came to find out the Conetext of artistic dimensions in the ornaments of Imam Ali Holy Shrines, and then the study identified the substantive, temporal and spatial boundaries, as well as the definition of terms that are related to the study. The literature review Chapter 2 included the ornaments functions and its aesthetic as well as the expression in these ornaments, the Chapter concluded of some benchmarks. As for the Third Chapter, the researcher has applied a descriptive analytical method. The population was 103 models; while sampling was %20 according to appropriate research justifications. The most outstanding search results: The Muslim artist adopted on porcelain material as it has a construction function, as well as its aesthetic dimension in order to remove the sizing and search for flatness which leads eventually to abstract. Also, the most important conclusion was: The functional dimension in the ornaments of Imam Ali Holy Shrines is supported by accurate structural machine which depends on stylistic shaping of the elements and principles that achieve aesthetic or structural purpose. The researcher offered some important recommendations and proposals such as: Studying of structural design system of Islamic ornaments in the Holy Shrines.
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JONES, JUSTIN. "Shi‘ism, Humanity and Revolution in Twentieth-Century India: Selfhood and Politics in the Husainology of ‘Ali Naqi Naqvi." Journal of the Royal Asiatic Society 24, no. 3 (March 19, 2014): 415–34. http://dx.doi.org/10.1017/s1356186314000066.
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AbstractThe story of Imam Husain's martyrdom at Karbala has been told with variant emphases and interpretations in different historical contexts. This article examines one of the most famous modern tellings of this narrative: that of ‘Ali Naqi Naqvi, arguably South Asia's most influential Shi‘imujtahidof the twentieth century. It argues that, from the 1930s–1940s, ‘Ali Naqi pioneered a novel perspective on Imam Husain, establishing him as a model for human comportment and a figure to be actively emulated, both by Shi‘as and by humanity at large. As well as having implications for transformation within Shi‘ism, this reorientation of Husain's significance pre-empted its politicisation: ‘Ali Naqi's message informed the incorporation of Shi‘i symbology within the 1942 Quit India agitation, and in some senses exhibited parallels with the later revolutionary rendering of the Karbala message in 1960s–1970s Iran. It is the range of the religious and political implications to be drawn from Ali Naqi's interpretation that have ensured both the durability, and ongoing controversy, of his Husainology.
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Suzuki, Manami. "Dînî Müzikte Veliler: Alevî Geleneğinde İmam Hüseyin Yası." Üsküdar Üniversitesi Tasavvuf Araştırmaları Enstitüsü Dergisi 1, no. 1 (May 2022): 70–92. http://dx.doi.org/10.32739/ustad.2022.1.17.
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This study aims to explore the significance of saints in Islam based on the music used in rituals. The religious group Alevi, which this paper focuses on, has religious beliefs and practices that are a mixture of Shi’i Islam and Sufism. Alevi rituals are known to include song and dance as important elements. The music of the Alevis expresses not only their beliefs, philosophy, and religious customs, but also their social-political situation. Among the saints venerated in Alevi tradition, Imam Hüseyin (Al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib, 626-680), who is the third Imam in Shi’i Islam and Prophet Muhammed’s grandson and Imam Ali and Fatma’s son, is one of the most important, after Muhammed and Ali. The song mersiye performed in Alevi ritual is dedicated to Imam Hüseyin. These songs are always incorporated in the Alevi cem ritual. How is he portrayed in the cem and music? This study examines the role of Alevi ritual singing by comparing how saints are represented by different types of ritual songs, with a focus on the mersiye.
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Erpolat, Mehmet Salih. "XVI. Yüzyılda Eleşkird, Şelve, Diyadin, Bayezid İle Ovacık Sancaklarındaki Kişi Adları Üzerinde Tasavvuf ve Hz. Ali Muhabbetinin Yansımaları." ALEVİLİK–BEKTAŞİLİK ARAŞTIRMALARI DERGİSİ, no. 20 (December 30, 2019): 31–88. http://dx.doi.org/10.24082/2019.abked.256.
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Bu makalede günümüzdeki Ağrı ilini oluşturan sancaklarda yaşayan kişilerin adlarının Osmanlı Dönemi arşiv belgelerinden tespit edilerek konu ile ilgilenenlerin istifadesine sunulmuştur. Burada kaynak olarak 1578 tarihinde tutulan ve günümüzde Ankara’da bulunan Tapu-Kadastro Genel Müdürlüğüne bağlı Kuyûd-ı Kadime Arşivindeki 199 Numaralı Mufassal Tahrir Defterinde yer alan Müslüman kişilerin adları değerlendirilmiştir.
Bu çalışmada adı geçen sancaklarda yaşayan vergi mükelleflerinin taşıdıkları kişi adlarında tasavvuf ve Hz. Ali sevgisinin öne çıktığı dikkat çekmektedir. Bu kişi adlarından bazıları Ali, Alican, Ali Gazi, Ali Kulu, Ali Yar, Ayvad Ali, Bayram Ali, Borc Ali, Bürhan Ali, Cafer Ali, Can Ali, Derviş Ali, Devlet Ali, Dost Ali, Dur Ali, Emir Ali, Emirze Ali, Esed Ali, Genc Ali, Gürd Ali, Gonca Ali, Gulam Ali, Güher Ali, Gül Ali, Hasan Ali, Haydar Ali, Hoca Ali, Hüseyin Ali, Hub Ali, Koç Ali, Kul Ali, Mahmud Ali, Masum Ali, Maksud Ali, Mehmed Ali, Merd Ali, Mervan Ali, Mihmad Ali, Mirza Ali, Muhib Ali, Murad Ali, Nur Ali, Pir Ali, Sefer Ali, Seydi Ali, Sultan Ali, Şah Ali, Şeyh Ali, Şükür Ali, Ulu Ali, Yar Ali gibi kişi adlarında Hz. Ali muhabbetinin izleri doğrudan; Haydar, Haydar Kulu, İmam Kulu, İmam Verdi, Mirza Han, Şah Kulu gibi şahıs adlarında ise dolaylı olarak görülmektedir.
İncelemiş olduğumuz tahrir defterindeki verilerden tasavvuf ile ilgili kişi adlarının da yaygın olduğu müşahede edilmektedir. Bunların başlıcaları Abdal, Ağyar, Baba, Babacan, Baba Kulu, Balım, Dede, Dede Can, Dem Kulu, Derviş, Derviş Can, Halvet, Hızır, Mehdi, Mehdi Kulu, Muhib, Muhib Kulu, Mürşid Kulu, Nazar, Niyaz, Nefes, Nefes Kulu, Niyaz, Niyaz Kulu, Pervane, Pir Dost, Pir Makam, Pir Sultan, Pür Niyaz, Rıza Kulu, Sahib, Sahib Kulu, Sultan Kulu, Şah Bende, Şah Veled, Şah Nazar, Şah Veli, Şah Verdi, Tabduk, Tevelli, Ulu Can, ‘Uryan (Üryan), ‘Uryan Kulu, Yol Kulu, Zakir ve Zülfikar gibi kişi adlarıdır.
Tespit edilen bu kişi adlarının yaşadıkları köylere de yer verilmiştir. Bunların yanında kişi adlarının yaygınlıkları hakkında tespit edilen isimler alfabetik sıra ile verilerek 1578 tarihinde Eleşkirt, Şelve, Diyadin, Ovacık ve Bayezid (Doğubeyazıt) sancaklarındaki kişi ve yer adlarının tamamını görmek mümkün olacaktır.
Bu makale ile tahrir defterlerindeki verilerden yola çıkarak tasavvufun ve Hz. Ali’ye duyulan muhabbetin Türk kişi ve yer adları üzerindeki etkilerinin meydana çıkarılabileceği görülmektedir.
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Abdullah AF, Syamzan Syakur, and Susmihara. "Melacak Akar Permasalahan Hubungan Antara Sunni dan Syi’ah." Jurnal Ilmu Pendidikan dan Sosial 1, no. 4 (January 18, 2023): 560–67. http://dx.doi.org/10.58540/jipsi.v1i4.151.
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The classic slander in the growth and development of Islam from time to time is the Shi'a problem which is a separate group outside the Muslim groups in general which is called ahlussunnah or sunni. So that disputes between Shia and Sunni do not only occur in the Gulf States or Arab countries, but Sunni and Shia disputes extend to Islamic countries in various parts of the world, including Indonesia. At first the Shiites were a cultural group who empathized with Ali bin Ali Talib and named themselves Shi'ah 'Ali (supporters of 'Ali), where they saw that Ali bin Abi Talib had more rights to become a leader after the death of the Prophet Muhammad than his companions. another. However, in its journey this group which was originally cultural in nature then transformed into a group with a political and Aqidah pattern to this day. The difference between the Shia and the Sunni is not only the difference in the schools of law, but the Shia differs from Muslims in general in very basic matters, including the pillars of Islam and the pillars of faith, in the theology of the Imamate where the Shia only believe in the Imams. their imam as a leader, on the issue of taqiyah where the Shi'a equate taqiyah with prayer services, while in ahlussunnah wal jama'ah it is not known as taqiyah, respecting the companions of the Prophet in such a way, but not so in the yi'ah understanding. The Shi'a judged the Prophet's companions negatively to a very extreme level.
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Muh. Ilham Shohib and Nafisatul Fuadah. "Ushul An-Nahwi (Kajian Epistimologi Sintaksis Arab)." Lisan An Nathiq : Jurnal Bahasa dan Pendidikan Bahasa Arab 4, no. 1 (November 20, 2022): 83–94. http://dx.doi.org/10.53515/lan.v4i1.4934.
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Ilmu nahwu adalah disiplin ilmu yang bertujuan untuk memahami teks-teks bahasa arab. Ilmu nahwu dikodifikasi oleh Imam Abu Aswad al-Du’aly atas instruksi Imam Ali bin Abi Thalib saat beliau menjabat khalifah. Penelitian ini membahas tentang dasar-dasar yang digunakan oleh Ilmu Nahwu dalam menentukan suatu kaidah kebahasaan dan tata cara mengeluarkan kaidah-kaidah dalam nahwu. Metode penelitian ini mengguanakan jenis penelitian kepustakaan, yaitu mengumpulkan beberapa data yang diperoleh penulis dari berbagai sumber kepustakaan. Adapun hasilnya adalah bahwa dasar-dasar yang dijadikan sumber dalam pembakuan bahasa arab dalam Ilmu Nahwu ada empat yaitu sama’, ijma’, qiyas dan istishab. Adapun sama’ menjadi landasan nahwu dalam membakukan bahasa berupa Al-Quran, hadits, prosa atau syi’ir, dan Bahasa Fushah atau dialek-dialek Arab. Sedangkan ijma’ menjadi sumber landasan Nahwu berupa ijma’ ruwat, ijma’ orang arab, dan ijma’ ahli nahwu. Landasan selanjutnya adalah qiyas yang berupa qiyas asal, cabang, hukum, dan illat. Adapun yang terakhir adalah istishab yaitu kembali kepada makna asal kata dan asal penggunaannya selama tidak ada alasan yang merubah makna.
Kata Kunci: Ushul an-Nahwu, Sama’, Ijma’, Qiyas, dan Istishab
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Adami, Ali, and Zieh Mohammadi Nasab. "The Roots of Terrorism in Imam Ali’s Thoughts." Journal of Politics and Law 9, no. 9 (October 30, 2016): 84. http://dx.doi.org/10.5539/jpl.v9n9p84.
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In order to undermine Islamic discourse and to strengthen the Western discourse, terrorism-related issues have become popular among researchers and political analysts in recent decades especially after September 11th, 2001 in the United States to the extent that many people claim that Islam and Muslims are the epitome of terrorism and violence. Hence, this article aims to investigate the roots of terrorism based on strategic and operational policies of Imam Ali against the Kharijites, as the first terrorist group claiming Islam. The main question outlined here is based as follows: what are the intellectual and practical contexts of formation of terrorist groups? The main hypothesis outlined here is as follows: Considering the strategic and operational policies of Imam Ali against the Kharijites, it is claimed that intellectual and practical contexts and roots of terrorist groups are based on targeted injection of interpretation and a deviated definition of Islamic beliefs and values.
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Rasool, Ebrahim. "Ali Mazrui." American Journal of Islam and Society 33, no. 3 (July 1, 2016): 2–10. http://dx.doi.org/10.35632/ajis.v33i3.918.
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On the occasion of the passing of Ali Mazrui, Rashied Omar, imam of theClaremont Main Road Mosque in Cape Town, South Africa, invoked probablythe most appropriate verse of the Qur’an to memorialize him: “God bears witnessthat there is no god but Allah, and so do the angels and those possessedof knowledge, standing firm on justice. There is no God but Allah, the Exalted,the Wise” (Q. 3:18).There are many who testify to belief in the unity of God, and fewer whoaccept its corollary, the unity of creation and the unity of humanity. There aremany who qualify for the description of possessing knowledge by virtue ofqualifications obtained in institutions of learning, whether Islamic or other. Itis, however, the third angle of this triangle – the triangle of belief, knowledge,and justice – where the world experiences a deficit. Standing for justice is thepoint of the triangle that is least populated, or if it is populated, it may well bepopulated in the absence of understanding the implications of belief in theunity of God or understanding the dynamism of knowledge. Mazrui will beremembered for epitomizing the completeness and perfection of this goldentriangle, for indeed his knowledge was founded in his unflinching commitmentto tawḥīd (unity) and this, in turn, impelled him toward utilizing his intellectboth for identifying the sources of injustice in the world and positingtheoretical and practical solutions towards justice ...
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Hamid, Abdul. "SYIAH ANTARA PARADIGMA DAN PROBLEMATIKA MASYARAKAT MADANI." Al-Risalah 4, no. 2 (June 2, 2014): 59–85. http://dx.doi.org/10.34005/alrisalah.v4i2.382.
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Terlepas dari hubungan antara keduanya yang kerap kali tidak harmonis, Syi’ah sebagai sebuah mazhab teologi menarik untuk dibahas. Diskursus mengenai Syi’ah telah banyak dituangkan dalam berbagai kesempatan dan sarana. Tak terkecuali dalam tulisan ini. Dalam tulisan ini, penulis akan membahas seputar Syiah, permasalahanpermasalahannya dengan pembentukan masyarakat madani, serta selusinya. Dalam kajian ini disimpulkan bahwa Syi’ah adalah salah satu aliran dalam Islam yang meyakini bahwa Ali bin Abi Thalib dan keturunannya adalah Imam-imam atau para pemimpin agama dan umat setelah Nabi Muhammad saw. Doktrin-doktrin yang diyakini para pengikut Syi’ah ini, secara garis besar terdapat beberapa macam, dianataranya, konsepsi tentang Ahlulbait, al-bada’, as-syurah, Imamah, dan paham-paham lainnya yang dalam banyak hal memiliki perbedaan (pemahaman) dengan kalangan Sunni.
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Kadir, Abdul. "Melacak Permasalahan Hubungan Sunni dan Syi’ah." JURNAL SIPATOKKONG BPSDM SULSEL 3, no. 4 (January 9, 2023): 224–38. http://dx.doi.org/10.58643/sipatokkong.v3i4.179.
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This article examines the classic slander in the growth and development of Islam from time to time, namely the problem of Shi'a which is a separate group outside the Muslim community in general, which is called ahlussunnah or sunni. Disputes between Shia and Sunni do not only occur in the Gulf States or Arab countries, but Sunni and Shia disputes extend to Islamic countries in various parts of the world, including Indonesia. At first the Shiites were a cultural group who empathized with Ali bin Ali Talib and named themselves Shi'ah 'Ali (supporters of 'Ali), where they saw that Ali bin Abi Talib had more rights to become a leader after the death of the Prophet Muhammad than his companions. another. However, in its journey this group which was originally cultural in nature then transformed into a group with a political and Aqidah pattern to this day. The difference between the Shia and the Sunni is not only the difference in the schools of law, but the Shia differs from Muslims in general in very basic matters, including the pillars of Islam and the pillars of faith, in the theology of the Imamate where the Shia only believe in the Imams. their imam as a leader, on the issue of taqiyah where the Shiites equate taqiyah with prayer services, while in ahlussunnah wal jama'ah it is not known as taqiyah, as well as the attitude towards the companions of the Prophet. If the ahlussunnah wal jama'ah (sunnis) respect the companions of the Prophet in such a way, but that is not the case in the Shi'a understanding. The Shiites judged the Prophet's companions negatively to a very extreme level.
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Rasool, Ebrahim. "Ali Mazrui." American Journal of Islamic Social Sciences 33, no. 3 (July 1, 2016): 1–10. http://dx.doi.org/10.35632/ajiss.v33i3.250.
Full textAbstract:
On the occasion of the passing of Ali Mazrui, Rashied Omar, imam of the Claremont Main Road Mosque in Cape Town, South Africa, invoked probably the most appropriate verse of the Qur’an to memorialize him: “God bears witness that there is no god but Allah, and so do the angels and those possessed of knowledge, standing firm on justice. There is no God but Allah, the Exalted, the Wise” (Q. 3:18). There are many who testify to belief in the unity of God, and fewer who accept its corollary, the unity of creation and the unity of humanity. There are many who qualify for the description of possessing knowledge by virtue of qualifications obtained in institutions of learning, whether Islamic or other. It is, however, the third angle of this triangle – the triangle of belief, knowledge, and justice – where the world experiences a deficit. Standing for justice is the point of the triangle that is least populated, or if it is populated, it may well bepopulated in the absence of understanding the implications of belief in the unity of God or understanding the dynamism of knowledge. Mazrui will be remembered for epitomizing the completeness and perfection of this golden triangle, for indeed his knowledge was founded in his unflinching commitment to tawḥīd (unity) and this, in turn, impelled him toward utilizing his intellect both for identifying the sources of injustice in the world and positing theoretical and practical solutions towards justice.
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Tabibi, Alireza, and Hossein Mohammadi. "A Survey of the Ashurayee Narratives of the Book Muntahi Al-Amal (From Imam Hossein's (AS) Arrival in Karbala to His Martyrdom)." International Journal of Multicultural and Multireligious Understanding 6, no. 4 (September 25, 2019): 450. http://dx.doi.org/10.18415/ijmmu.v6i4.999.
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Among the books available to report on the events of Ashura, one of the reference books is the book "Muntahi Al-Amal" written by Shaykh Abbas Qomi. In spite of the great efforts of its author who is a scholar, sometimes weak reports are also found. Therefore, the present article, with a descriptive-analytical approach, seeks to answer the following question: Which of the Ashura narratives of the book Muntahi Al-Amal is weak and invalid? From what source has Shaykh Abbas Qomi cited these weak reports? Are these Ashura reports acceptable? At the end, it was revealed that the some of the narratives quoted in this book are weak such as the use of ‘Noureh ’ by Imam Hussain (PBUH) in the morning of Ashura, the martyrdom of a person named Wahab ibn Abdullah, the martyrdom of a young man whose father was killed, the martyrdom of Ali Akbar (AS) by an arrow in his throat, the famous report of how Hazrat Abbas (AS) went to battle and fought, the crying of Umm Al-Banin (AS) and Marwān ibn Al-Ḥakam on Hazrat Abbas (AS), anointing Ali Asghar (AS) with his throat blood, the number of wounds of Imam Hossein (PBUH), the entrance of Imam Hossein (PBUH) with his horse to the battlefield and complimenting the water to each other and reporting the second farewell of Imam (PBUH), exaggeration in the number of those killed by Imam Hussain (PBUH), looting of the ring of Imam (PBUH) as well as preventing Umar ibn Sa’ad from attacking his army to the tent.
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Saputri, Fenolia Intan, and Moch Choirul Rizal. "Studi Pemikiran Ketatanegaraan Imam al-Mawardi." Verfassung: Jurnal Hukum Tata Negara 1, no. 1 (August 22, 2022): 15–32. http://dx.doi.org/10.30762/vjhtn.v1i1.157.
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Imam Abu al-Hasan Ali bin Muhammad al-Mawardi termasuk penulis yang produktif dan beliau meninggalkan banyak sekali tulisan-tulisan yang terkumpul dalam beberapa buku. Dalam bidang fiqh siyasah atau politik, karya yang termasyhur adalah al-Ahkam as-Sulthaniyyah Fi Al-Wailaayah Ad-Diniiyyah yang kemudian diterjemahkan dengan judul buku “Hukum-Hukum Penyelenggaraan Negara dalam Syari’at Islam”. Studi konseptual ini menelaah bagaimana pemikiran-pemikiran Imam al-Mawardi dalam konteks kekinian dengan menilik pada pendapat-pendapat para ilmuwan yang sebidang. Hasil studi telaah pemikiran tokoh ini menemukan bahwa walaupun berada dalam suatu sistem pemerintahan monarki, diantaranya, Imam al-Mawardi tetap menganggap rakyat berhak untuk melakukan pemakzulan terhadap raja yang sudah tidak lagi cakap untuk memimpin.
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IFISS, SAIDA, and SAID MSSASSI. "The Governance of Sustainable Development According to Imam Ali's Letter 53 and the UN Agenda 2030: A Comparative Study of the Two Charters." Journal of Humanities and Social Sciences Studies 2, no. 6 (November 30, 2020): 109–26. http://dx.doi.org/10.32996/jhsss.2020.2.6.13.
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This research is a comparative study between the famous Letter 53 of Imam Ali Ibn Abi Taleb and the UN Agenda 2030. With a textual analysis of the 117 passages of the fourth Caliph's epistle, we study sustainable development goals (SDGs) stated by Agenda 2030 in Letter 53. Besides, we analyze the governance of sustainable development, according to Imam Ali's economic vision. In the light of this comparative study, it has been observed that SDGs 1, 2, 3, 4, 5, 6, 7, 8, 10, 13, 14, 15, 16, 17 of Agenda 2030 are the most expressed in the said Letter. Finally, we conclude our analysis with a comparative table showing a substantial similarity between the two charters' vision. Nevertheless, some differences appear in specific themes' objectives and a growing distinction between the SDGs and those grouped under Innovation and Technological Improvement.
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Najafi, Modjtaba. "Rendre visible le drame, faire penser le religieux autrement : du rôle de la communication digitale dans l'action de l'ONG Imam Ali en Iran." Recherches en Communication 53 (September 15, 2021): 11–27. http://dx.doi.org/10.14428/rec.v53i53.53093.
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Partant de l’événement du tremblement de terre en Azerbaïdjan de 2012, cet article examine la façon dont l’organisation non gouvernementale Imam Ali tente de rendre visibles les populations marginalisées rurales. En analysant son discours, on engage ici une discussion sur le rôle des témoignages et des images dans la constitution d'un monde commun au sein des activités collectives menées par cette organisation lors du tremblement de terre. Cet article affirme que cette organisation met à profit une lecture plurale de la religion pour faire reconnaître les victimes afin de les intégrer dans le cadre englobant d’une communauté éthique. L’article explique la stratégie de visibilité, adoptée par Imam Ali qui aboutit à une lutte pour la reconnaissance des victimes du tremblement de terre en particulier dans les villages qui étaient hors de l'attention de l'espace public iranien.
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Ghahraman, Mahdi, Masoumeh Sadeghi, and Priya Nouri Khosroshahi. "Methods of Propagating the Qur'an in the Alawīte Sīrah (AS)." International Journal of Multicultural and Multireligious Understanding 7, no. 8 (January 2, 2021): 779. http://dx.doi.org/10.18415/ijmmu.v7i8.2300.
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Propagation and invitation to the Qur'an and its teachings in both general and specialized levels, according to the level of the audience, has been considered by Imam Ali (AS) which has been promoted in various ways. But what is the methods and ways of propagation and promotion in Imam Ali's verbal and practical life? And in what format and structure do each of these components express these methods? This research was conducted by inductive-inferential-analytical method. Therefore, data collection and narrations related to education and propagation (both verbal and practical) of each of the findings were included under the headings that were the result of a study of the researcher's mind, and were analyzed separately. The methods of promoting the Qur'an that are found in the words and deeds of Imam Ali (AS) can be named under 7 components. Promoting the culture of Qur’anic discourse in Alawīte words (using verses in interactions), using psychological and semantic therapy skills in promoting the Qur’an, reciting the Qur’an, getting acquainted with the Qur’an, encouraging the writing of the Qur’an, promoting the Qur’anic culture in the social dimension, and promoting and propagating the system of Qur’anic culture development.
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Mustofa, AIi, Muhammad Yusuf, and Dedi Setiawan. "Penerapan Nilai-Nilai Aswaja Dalam Kehidupan Sehari-Hari Pada Masyarakat Desa Badransari Punggur Lampung Tengah." Berkala Ilmiah Pendidikan 1, no. 3 (July 13, 2021): 103–8. http://dx.doi.org/10.51214/bip.v1i3.272.
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Ahlussunah wal Jamaah adalah salah satu filosofi taat dalam Islam. Sesungguhnya pemahaman filosofi agama yang taat dimulai oleh Abu Al-Hasan al-Ash'ari dan Imam Abu Mansur al-Maturidi. Munculnya Aswaja tidak dapat diisolasi dari gerinda yang muncul di antara tandan-tandan Islam setelah meninggalnya Khulafaur Rosyidin (Abu Bakr Assiddiq, Umar Khotab, Usman Affan, dan Ali Abi Tholib). Masyarakat Badransari mayoritas beragama Islam dan mengaku sebagai pengikut organisasi NU dan menganut ajarannya yaitu Aswaja. Dalam kegiatan beribadah, mereka melakukan kegiatan sesuai dengan apa yang diajarkan oleh ajaran Aswaja yaitu mengutamakan sunnah Rasulullah.
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Kalbasi, Fahimeh. "The Role of Rationalism and Thoughtfulness in Educating the Moral Society Using Imam Ali Hadiths." International Journal of Cultural and Religious Studies 2, no. 2 (December 1, 2022): 53–61. http://dx.doi.org/10.32996/ijcrs.2022.2.2.6.
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In Islamic culture, rationality and the implementation of the secondary meanings for rationality and wisdom have a unique interpretation in Islam that is not comparable to other religions and cultures. Rationalism has such a high status in Islamic jurisprudence that Islamic rationalism is complete. Islam considers moral education as the leading foundation for a complete education. Therefore, rational education is parallel to moral education. Moral education is the guidance and education of the human psyche through the rational side. In rational education, the heart of man is the center of rationalism. The heart of every human is educated through the verses of the Qur'an and the hadiths of the Imams. Therefore, the social structure of an Islamic society is endowed with an infinite moral aspect that stabilizes man's situation in society and clarifies his relationship with society - the demands and conditions of the new situation guide the individual and society to grow. According to Nahj-Al-Balaghah, optional behavior is attributed to a human being. A wise person is expected to improve and develop the compelling aspects of rationalism and guard against inhibiting factors of rationalism. Therefore, the wise person can appropriately benefit from the achievements of forward-looking action and begin a life of happiness and pride. In many narrations of Imam Ali (A.S.) about the qualities of wisdom and the forward-looking wise man, wisdom is the most vital source to recognize truth and falsehood and perform good deeds. This paper examines the role of rationalism and thoughtfulness in educating the moral society through the hadiths of Imam Ali (A.S.).
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Musanna, Khadijatul. "Contemporary Era of Credit Practices According to Classical Jurisprudence Scholars." Az-Zarqa': Jurnal Hukum Bisnis Islam 14, no. 1 (June 30, 2022): 85. http://dx.doi.org/10.14421/azzarqa.v14i1.2489.
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Abstrak: Kredit merupakan transaksi jual beli dengan pembayaran yang dilakukan secara bertahap/angsuran dalam jangka waktu tertentu, dimana pembayaran akan lebih mahal daripada pembayaran secara tunai. Dalam Hukum Islam kredit dikenal dengan istilah bai’ bit taqsith. Penelitian ini bertujuan untuk mengetahui pandangan Hukum Islam terkait transaksi kredit. Penelitian ini menggunakan metode penelitian kualitatif dan data yang diperoleh berdasarkan studi kepustakaan. Adapun hasil penelitian dapat disampaikan bahwa status jual beli kredit memiliki dua pendapat yang kontroversi, Syekh Muhammad Nasiruddin al-Albani dan Imam Ibnu Qutaibah melarang transaksi kredit karena mangandung dua akad dalam satu transaksi sehingga terdapat unsur riba di dalamnya. Sedangkan Imam Mustafa, Imam Hanafi, Imam Syafi’i, Zaid bin Ali Al Muayyad Billah membolehkan transaksi kredit dengan memenuhi syarat dan ketentuan penetapan harga yang wajar. Adapun menurut hemat penulis transaksi kredit condong ke pendapat yang membolehkan, alasannya karena telah memenuhi standarisasi prinsip etika bisnis Islam dan adanya pendapat para ulama yang menyatakan boleh, sebagai penguat bahwa transaksi kredit halal.Abstract: Credit is a sale and purchase transaction with payments made in stages/installments over a certain period of time, where payments will be more expensive than cash payments. In Islamic law, credit is known as bai' bit taqsith. This study aims to determine the views of Islamic law related to credit transactions. This research uses qualitative research methods and the data obtained are based on literature study. The results of the study can be conveyed that the status of buying and selling credit has two controversial opinions, Sheikh Muhammad Nasiruddin al-Albani and Imam Ibn Qutaibah forbid credit transactions because they contain two contracts in one transaction so that there is an element of usury in it. Meanwhile, Imam Mustafa, Imam Hanafi, Imam Syafi'i, Zaid bin Ali Al Muayyad Billah allow credit transactions by fulfilling the terms and conditions of fair pricing. In the opinion of the author, credit transactions are inclined to an opinion that allows, the reason being that they have met the standardization of Islamic business ethics principles and the opinion of scholars who state that they are allowed, as reinforcement that credit transactions are halal.
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Mufid, Abdul. "Pinangan Ali Bin Abi Thalib Kepada Juwairiyah Binti Abu Jahal: Analisis Fiqh al-Hadits." Jurnal Ushuluddin 28, no. 1 (June 29, 2020): 15. http://dx.doi.org/10.24014/jush.v28i1.9459.
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Tulisan ini mendiskusikan hadis Miswar bin Makhramah tentang pinangan Ali bin Abi Thalib kepada Juwairiyah binti Abu Jahal. Kajian ini penting untuk dilakukan karena menyorot fenomena yang bersinggungan langsung dengan sahabat agung dan sekaligus menantu Rasulullah. Tulisan ini menjelaskan tentang status sanad hadis Miswar, status matan hadis Miswar, dan pemahaman terhadap hadis Miswar. Studi kritis analitis diharapkan mampu menghasilkan jawaban yang objektif dari segala macam tuduhan yang diarahkan kepada hadis Miswar. Metode yangdigunakan adalah deduktif, analitis, dan kritis dengan cara menghimpun semua bentuk problem dan kecacatan, kemudian menganalisa, dan setelah itu mengkritisinya. Sementara itu pendekatan yang digunakan adalah fiqh al-hadis. kajian ini meyimpulkan bahwa: Pertama, hadis Miswar bin Makhramah tetap menyandang gelar hadis sahih dan semua kecacatan yang dialamatkan kepadanya tidak mengurangi nilai kesahihan hadis. Kedua, Imam Bukhari dan Muslim dalam Sahih-nya turut membela bersihnya sanad secara detil dari cacat
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Fatihunnada, Fatihunnada, and Hasan Basri Salim. "The Genealogy of Ali Mustafa Yaqub’s Hadith Understanding." AJIS: Academic Journal of Islamic Studies 6, no. 2 (December 31, 2021): 147. http://dx.doi.org/10.29240/ajis.v6i2.3325.
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Ali Mustafa is an Indonesian hadith expert who has had a significant influence on the development of hadith studies in Indonesia in term of the study of hadith authenticity and the study of hadith understanding. This article explores Ali Mustafa's genealogy of understanding, method of understanding, and academic experiences during his education in Indonesia and Saudi Arabia. The data sources for this paper were Ali Mustafa's work entitled Female Imam, The Meeting Point of Wahabi-NU, and Islam is not only for Muslims. Through text analysis method with a genealogical approach, it can be described that Ali Mustafa's understanding of Genealogy was strongly influenced by several sources such as NU, Wahabi, Occidentalism, and the understanding of classical scholars. Ali Mustafa understood the hadith with the textual method first, then he used contextual method if the textual method could not be used to understand the hadith. The influence of Ali Mustafa's education in Indonesia through Islamic boarding schools was stronger than his educational experience in Saudi Arabia
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Erpolat, Mehmet Salih. "1727 Tarihli Tahrir Defteri’ne Göre Iğdır’daki Kişi Adlarında Hz. Ali ve Ali Sevgisinin İzleri." ALEVİLİK-BEKTAŞİLİK ARAŞTIRMALARI DERGİSİ, no. 18 (December 24, 2018): 163–202. http://dx.doi.org/10.24082/2018.abked.210.
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Bu makalede kaynak olarak 1727 tarihinde tutulan Revan Vilayetine ait, İstanbul’daki Başbakanlık Osmanlı Arşivi’nde bulunan 901 Numaralı Mufassal Tahrir Defteri’ndeki verilerden faydalanılmıştır. Bu çalışmada 1727 tarihinde Revan Sancağına bağlı bulunan bugünkü Iğdır ilini oluşturan Sürmeli, Aralık ve Iğdır nahiyelerinde yaşayan Müslüman halkın kullandığı kişi adları tespit edilerek incelenmiştir. Bu tespitlerden Iğdır bölgesinde yer alan köylerde yaşayan halkın kişi adlarındaki Ali, Nur Ali, Ali Kulu, Ali Verdi, Merd Ali, Kılıç Ali, Ketm Ali, Kadem Ali, Nazar Ali, Şah Ali, Ali Merdan, Sultan Ali, Mehdi Ali, Masun Ali, Can Ali, Dost Ali, Dem Ali, Bende Ali, Gök Ali, Aşur Ali, Ali Timur, Ali Rıza, Seydi Ali, Hüseyin Ali, Ali Hüseyin, Dergâh Kulu, Şah Kulu, Yol Kulu, Niyaz Kulu, Rıza Kulu, Şah Verdi, Şah Kerem, Şah Geldi, Şah Hüseyin, Hayır Ali, Haydar Ali, İmam Kulu, Dem Kulu, Ocak Kulu, Şahım Kulu, Yar Kulu, Muhib Hüseyin, Muhib Ali, Şir Ali, Bayram Ali, Gül Ali, Muhib, Halife Kulu, Hüseyin Kulu, Pir Ocağı gibi tercihleri, bölge halkının inancı konusuna da ışık tutmaktadır. Hz. Ali ve Ali sevgisinin izini taşıyan kişi adlarının yoğun olarak kullanıldığı yerleşim yerlerinin hangileri olduğu belirtilerek Ali sevgisinin kişi adları ve coğrafya üzerine yansımasının tarihi izlerine ışık tutulacaktır. XVIII. yüzyılın ilk yarısında Iğdır coğrafyasında Ali adının yanında kullanılan diğer erkek adlarına da yer verilerek Türklerin kişilere ad vermede uyguladıkları esasların bir kısmı ortaya konulmuş olacaktır. Tahrir defterlerindeki verilerin ait oldukları vilayet veya sancakların ekonomik, idari ve inanç yapısı hakkında önemli kaynak olmalarının yanında, tarihte kullanılmış kişi ve yer adlarının tespitinde ve değerlendirilmesinde ham ve önemli bilgileri içerdikleri de anlaşılmaktadır.
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Faizal, Liky, Abdul Qohar, and Ali Abdul Wakhid. "TELAAH PEMIKIRAN ALI SYA’RIATI TENTANG PEMERINTAHAN ISLAM KONTEMPORER." Jurnal Tapis: Jurnal Teropong Aspirasi Politik Islam 18, no. 1 (May 30, 2022): 27–41. http://dx.doi.org/10.24042/tps.v18i1.12222.
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Tulisan bertujuan untuk menganalisis pemikiran Ali Sya’riati tentang pemerintahan Islam kontemporer. Tulisan ini merupakan tulisan kepustakaan dengan menggunakan pendekatan sejarah. Data dalam tulisan ini terdiri dari dua sumber data, yakni sumber primer yang berasal dari karya Ali Syari’ati yang dianalisis dengan teknik analisis isi (content analysis). Selain data primer terdapat pula data sekunder yang diperoleh dari karya-karya lain yang berkaitan dengan tema tulisan.Tulisan ini menyimpulkan bahwa dasar dari pemerintahan Islam itu sendiri adalah keadilan dan Imamah. keadilan yang dimaksudkan oleh Ali Syari’ati adalah keadilan tanpa kelas yang membedakan antara satu dengan yang lainnya. Konsep Imamah merupakan bagian dari kepemimpinan dalam pemerintahan Islam menurut Ali Syari’ati. Imamah sendiri tidak didapat melalui pemilihan namun melalui pembuktian kemampuan seseorang. Kedudukan seorang imam menurutnya juga memegang peranan yang ganda, selain pemimpin agama juga sekaligus sebagai pemimpin politik.
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Mohamed, Yasien. "The Islamic Ideology of Ali Shari’ati." American Journal of Islamic Social Sciences 27, no. 2 (April 1, 2010): 28–49. http://dx.doi.org/10.35632/ajiss.v27i2.359.
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It has been thirty years since the Islamic revolution of Iran of 1979, and the name of Imam Khomeini remains alive in the minds of the people as its leader. However, little is known about the contribution of Ali Shari’ati (d. 1977) in awakening the educated youth to realize Islam’s political relevance and to participate in the struggle against the shah’s despotism. The new generation of Iranians know even less about his vision of governance and how it differs from Khomeini’s concept of governance by the ulama. This paper attempts to answer the following questions: Why did Shari’ati appeal to the students and intellectuals? What philosophical and theological elements make up his Islamic ideology, his Islamic sociology, and his concept of struggle (jihad)? How did he manage to blend Shi’ite theology and Marxist dialectical struggle to produce his own brand of Islamic ideology? Is the role of the sociologist to describe or to transform society?
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Mohamed, Yasien. "The Islamic Ideology of Ali Shari’ati." American Journal of Islam and Society 27, no. 2 (April 1, 2010): 28–49. http://dx.doi.org/10.35632/ajis.v27i2.359.
Full textAbstract:
It has been thirty years since the Islamic revolution of Iran of 1979, and the name of Imam Khomeini remains alive in the minds of the people as its leader. However, little is known about the contribution of Ali Shari’ati (d. 1977) in awakening the educated youth to realize Islam’s political relevance and to participate in the struggle against the shah’s despotism. The new generation of Iranians know even less about his vision of governance and how it differs from Khomeini’s concept of governance by the ulama. This paper attempts to answer the following questions: Why did Shari’ati appeal to the students and intellectuals? What philosophical and theological elements make up his Islamic ideology, his Islamic sociology, and his concept of struggle (jihad)? How did he manage to blend Shi’ite theology and Marxist dialectical struggle to produce his own brand of Islamic ideology? Is the role of the sociologist to describe or to transform society?
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Maheran, Siti. "عقوبة اﻹعدام في شريعة اﻹسﻼم." PERADA 2, no. 2 (December 27, 2019): 209–20. http://dx.doi.org/10.35961/perada.v2i2.86.
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The death penalty has become an inseparable part of the studies of law, both in eastern and western countries. At the time, the number of crimes or atrocities is keeping increased, and the offenders are not deterrent after completing their sentences. In order to provide accurate results, this study used data analysis methods, from various sources of Islamic law, and the works of Islamic scholars, such as Imam Abu Hanifah, Imam Malik, Imam Shafi’I and Imam Ahmad bin Hanbal. This dtudy provides of scientific certainty that the death penalt in Islam has a strong foundation of the highest sources of Islamic law, namely the Quran and Sunnah, and is supported by the implementation of the law during the reign of Abu Bakr, Umar, Utsman and Ali and the caliphs after them. The application of penalties, such as the Qisas, Hudud and Ta’zir (ijtihad), is implemented by the legal government, according to the offense.
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Sayaed Ali, Fatemi. "Components of Citizenship Rights from the View Point of Imam Ali (PBUH)." Qurterly Journal of Political Research in Islamic World 4, no. 2 (September 3, 2014): 47–72. http://dx.doi.org/10.20286/priw-040247.
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Gammer, Moshe. "The Imam and the Pasha: a note on Shamil and Muhammad Ali." Middle Eastern Studies 32, no. 4 (October 1996): 336–42. http://dx.doi.org/10.1080/00263209608701133.
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Pharaoh, Dr Ali Alwan. "Leadership and human Abbas bin Ali role (peace be upon him) In the eternal battle tuff year 61 AH An analytical study." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 214, no. 1 (November 11, 2018): 181–202. http://dx.doi.org/10.36473/ujhss.v214i1.625.
Full textAbstract:
Alawite family Immaculate has suffered early seventh decade AH serious repercussions came as a result of its commitment to the principles of the Islamic religion, as those family felt led grandson of the Prophet Mustafa (peace be upon him and his family and him) Imam Hussein bin Ali bin Abi Talib (peace be upon him) that Islam as a religion and principles and the values of its large importance in the details of the lives of Muslims began Anharomam negative hiring him by the leaders of Tbaa graduate Centers did not give it right, so Hussein's determination to combat these trends, including made available to him and his family from potential despite its simplicity, but it took way until the end, Hussein was a leader of that family, and his brother Imam Abbas ibn Ali (peace be upon him) associate him and holding a banner and committed to its principles and sacrificing Braanh and what has the strength, courage and Osama was the way one results and one murder in the end share everyone's courage details filled with noble principles, witnessed the land of Karbala in ten days reflected the the meanings of the tournament in clearer images, but Abbas, who was a leader and a wonderful human being was his receipts and tours in the fields of the right and the courage and selflessness and fulfillment we left off in the following lines recalling the tournament with great reverence and pride.