Relevant bibliographies by topics / Islamic hagiography

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Islamic hagiography'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 August 2024

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Islamic hagiography.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Islamic hagiography"

1

McGregor, Richard. "Intertext and Artworks – Reading Islamic Hagiography." Studies in Religion/Sciences Religieuses 43, no. 3 (September 2014): 425–38. http://dx.doi.org/10.1177/0008429814538230.

Full text
Abstract:
Taking a medieval Egyptian Islamic hagiography as its reference point, this study explores dimensions of religious textuality with special interest in the materiality of intertextual sources. Focusing our study on the material and artwork status of the text as object, we begin to retrieve a neglected component of textual studies. Drawing on Genette’s idea of the paratext, with its open-ended and evolving conception of textuality, along with the appearance of these same texts as “material-texts” within the hagiography, we may cross the divide between discursive textuality and material culture. This traverse is made possible in the text through the performative and embodied treatments of intertext material.
APA, Harvard, Vancouver, ISO, and other styles
2

Asmawi, Asmawi. "Tradisi Hagiografi Sufi Yasawî: Relasi Tasawuf dan Politik." ISLAMICA: Jurnal Studi Keislaman 1, no. 1 (January 22, 2014): 86. http://dx.doi.org/10.15642/islamica.2006.1.1.86-98.

Full text
Abstract:
<p><em>Every method and approach in Islamic Studies currently available to us has</em></p><p><em>weaknesses in looking at religious data. For that reason, efforts to find better and more</em></p><p><em>integrative method are needed. One of the approaches that might be useful for Islamic</em></p><p><em>Studies is historical approach. Sufism in the meantime, has become an important part</em></p><p><em>of the history of Islam. Nonetheless, it is only recently that Sufism–as well as its origin,</em></p><p><em>change and development- become a subject of historical study. Hagiography has also</em></p><p><em>become a new trend in the historical study of Sufism. And one of the Sufis whose</em></p><p><em>hagiography has become an important subject of study is that of Ahmad Yasafi, a Sufi of</em></p><p><em>16</em><em>th </em><em>– 17</em><em>th </em><em>century. Hagiography is a kind of written sources that narrate the life of a</em></p><p><em>supposedly holy man and the legends related to him. According to Devin Dewees, the</em></p><p><em>hagiography of Ahmad Yasawi portrays the man’s personal and communal life, his</em></p><p><em>patronage with the ruler, the rituals of his tar</em><em>î</em><em>qah, and the legends related to him and his</em></p><p><em>order. This article –using historical approach- is a descriptive account of Ahmad Yasawi’s</em></p><em>hagiography.</em>
APA, Harvard, Vancouver, ISO, and other styles
3

Nadvi, Muhammad Junaid. "Tales of God’s Friends." American Journal of Islam and Society 27, no. 2 (April 1, 2010): 125–27. http://dx.doi.org/10.35632/ajis.v27i2.1337.

Full text
Abstract:
Tales of God’s Friends: Islamic Hagiography in Translation, an anthologythat honors Sufis from every corner of the Muslim world, provides an easilyaccessible overview of Sufism’s history and the particularities of individualSufi experiences that helped spread Islam throughout the world. A valuablecontribution to the contemporary literature of Sufi studies, this volume alsooffers an excellent overview of the Sufi path and philosophy as well as classictexts of Islamic mysticism. The wide-ranging and eclectic collection of sources is a particular strength, and manuscripts have been edited with referencesto several authors who knew the life history of these Sufis.The book contains twenty illustrations; a preface; six parts (divided intotwenty-seven chapters); an appendix and a glossary; notes about the contributors;an index of names; an index of concepts, themes, places, and booktitles; and a Qur’an index. The editor claims that it is the first truly globalEnglish-language anthology of Islamic hagiography, both historically andgeographically – it is translated from seventeen languages of origin, with thehelp of two dozen Islamic scholars specializing in broad spectrum of languages(pp. xi-xiv) ...
APA, Harvard, Vancouver, ISO, and other styles
4

Errazki-van Beek, Mariëtte. "The Image of the Moroccan Saint in Oral and Written Hagiography." Arabist: Budapest Studies in Arabic 18 (1996): 75–88. http://dx.doi.org/10.58513/arabist.1996.18.7.

Full text
Abstract:
In the last few decades the Western world has witnessed a growing interest in hagiography. Although previously hardly any scholarly status was ascribed to saints’ legends, the value of this genre is now generally recognized as a source for historical and social research. In order to get a clear impression of Islamic saints’ legends one cannot confine oneself exclusively to an analysis of written hagiography. Legends form part a still vivid oral tradition, too. This situation in Morocco is a clear example. The author collected thirty-seven saints’ legends during a 1992 research project in Marrakesh together with the study of the rituals that are still being performed at the shrines. The paper provides an analysis of these legends.
APA, Harvard, Vancouver, ISO, and other styles
5

Weinreich, Matthias. "Between Zoroastrian Mytho-History and Islamic Hagiography: Trajectories of Literary Exchange." Iran and the Caucasus 24, no. 1 (April 9, 2020): 17–37. http://dx.doi.org/10.1163/1573384x-20200103.

Full text
Abstract:
The paper presents a comparative analysis of the Pahlavi “Story of Jōišt ī Friyān”, comparing it with three other tales, which span several hundred years and belong to several cultural traditions. By isolating structural and content-related features from the narrative core of these tales and setting them into relation with each other, the present author attempts to answer the following questions. Are there meaningful parallels between these four tales, which would suggest literary borrowing? And, if there are, would it be possible to identify one of them as the primary source of the others? The study is intended to contribute to our understanding of the process of literary exchange between Zoroastrians and Muslims in early Mediaeval Iran.
APA, Harvard, Vancouver, ISO, and other styles
6

Valdés Sánchez, Amanda. "“A Desora Desperto y vio una Grand Claridat”: The Role of Dreams and Light in the Construction of a Multi-Confessional Audience of the Miracles of the Virgin of Guadalupe." Religions 10, no. 12 (November 29, 2019): 652. http://dx.doi.org/10.3390/rel10120652.

Full text
Abstract:
This paper examines the religious proselytizing agenda of the order of Saint Jerome that ruled the Extremaduran sanctuary of the Virgin of Guadalupe since 1389. To this end, I analyze how the Hieronymite’s used literary motifs such as dreams and light in the codex of the Miracles of the Virgin of Guadalupe to create a multi-confessional audience for their collection of miracles. I contend that these motifs were chosen because they were key elements in the construction of a particular image of the Virgin that could appeal to pilgrims of different faiths. Through them, the Hieronymites evoked in the minds of Muslim pilgrims and Christian captives beyond the sea the imagery and rhetoric of Sufi devotional literature and Islamic hagiography, in order to create a vision of the Virgin that was able to compete with the more important Islamic devotional figures: the Prophet, Sufi masters and charismatic saints. Finally, I explore how the possible influence of North African devotional models, such as the Shadhiliyya order or the hagiography of the Tunisian saint, Aisha al-Manubiyya, suggests that the aims of the monastic authors of this Marian miracles collection went far beyond the conversion of Castilian Muslims, aiming at the transformation of the Extremaduran Marian sanctuary of Guadalupe into a Mediterranean devotional center.
APA, Harvard, Vancouver, ISO, and other styles
7

Lecker, Michael. "Wa-bi-Rādhān mā bi-Rādhān...: The landed property of ʿAbdallāh ibn Masʿūd." Bulletin of the School of Oriental and African Studies 78, no. 1 (February 2015): 53–66. http://dx.doi.org/10.1017/s0041977x15000026.

Full text
Abstract:
AbstractDigitized text repositories (such asal-Jāmiʿ al-Kabīr,al-Maktaba al-ShāmilaandMaktabat Ahl al-Bayt) open new horizons in the study of early Islamic history. By employing them it was found that ʿAbdallāh ibn Masʿūd had at least four courts, two in Kūfa and two in Medina, and at least two estates cultivated by sharecroppers, one in Rādhān near Kūfa and another in Saylaḥīn near Qādisiyya. His situation is comparable to that of a member of the pre-Islamic Sassanian landed aristocracy of absentee landlords. He also had three households in three different places. The desire for control and worldly assets is human, and those who lack it never make it to the highest echelons of power. Put differently, hagiography should not be mistaken for historiography. Whether or not Ibn Masʿūd's Rādhān should be linked with the Rādhānite Jewish merchants remains an open question.
APA, Harvard, Vancouver, ISO, and other styles
8

Thohir, Ajid. "The Prominent Historiography as Strengthening the Schools of Fiqh and Sufism." Heritage of Nusantara: International Journal of Religious Literature and Heritage 1, no. 1 (January 25, 2016): 121–54. http://dx.doi.org/10.31291/hn.v1i1.98.

Full text
Abstract:
The study of historiography has a great contribution to understand the dynamics of lslamic society in the past both cultural and intellectual. The emergence trend of the persona themes and how many works are coming up that should be conceived as an ideological character which places the important position of figure in the Islamic history. The relationship between a work and the cultural dynamics at any time and space reflects their respective historical work which is highly motivated by the cultural interest complexity. The study of persona in the lslamic historiography occupies a strategic position, particularly in strengthening and forming the schools. in the Islamic world, especially in the field of fiqh and Sufism. The study of biographical persona is not only restricted to thabaqat, tarjamah, and ansâb, but also to the study of persona that leads to the formation of hagiography (Manaqib), putting someone as a top figure of both intellectual and spiritual in the religious world. The Manaqib Book is a symbol in the schools tie and forms a psychological cohesiveness for the disciples of madzhab.
APA, Harvard, Vancouver, ISO, and other styles
9

Husayn, Nebil A. "Aḥkām concerning the ahl al-bayt." Islamic Law and Society 27, no. 3 (August 6, 2020): 145–84. http://dx.doi.org/10.1163/15685195-00260a11.

Full text
Abstract:
Abstract Although Islamic law generally identifies all free Muslim males as equal members of society, irrespective of race or ancestry, a peculiar exception is made for those who claim patrilineal descent from the Arab chieftain Hāshim b. ‘Abd Manāf, the great-grandfather of the Prophet Muḥammad. Drawing on hagiography and ḥadīth, Sunni and Shi‘i authors ascribe special nobility, privileges and customs to members of the clan of Hāshim. Jurists also incorporated their adoration of and respect for the Prophet’s family into their views of Islamic law. In particular, since the Prophet Muḥammad was revered as an individual who was pure (ṭāhir, zakī), some jurists held that Hāshimids possessed the same purity. The Prophet’s identities as an Arab and as a Qurashī also conferred certain legal privileges on members of these groups. After noting parallels to other high-status groups in early Muslim society, I examine more than a dozen laws that classical Sunni and Twelver Shi‘i jurists characterized as specific to the Prophet’s progeny and Household (ahl al-bayt).
APA, Harvard, Vancouver, ISO, and other styles
10

Sirry, Munim. "Pious Muslims in the Making: A Closer Look at Narratives of Ascetic Conversion." Arabica 57, no. 4 (2010): 437–54. http://dx.doi.org/10.1163/157005810x519116.

Full text
Abstract:
AbstractThis article examines conversion narratives of some Sufi ascetics by looking closely at their life-stories as expounded in Sufi biographical traditions. How is the ascetic conversion told in the Sufi biographical sources? What kind of purpose do the ascetic conversion narratives serve? In what sense can we see the ascetic practices as an intentional language of protest and opposition? and against whom/what? These questions form the major concern of this article. Different narratives of ascetic conversion will be discussed with the intention of demonstrating the larger context of setting the boundaries of an Islamic piety within which the portrait of idealized pious Muslims is framed in the main traditions of Sufi hagiography. It is, therefore, hoped that this article will shed light on the transformation of individuals from ordinary people to idealized pious Muslims.
APA, Harvard, Vancouver, ISO, and other styles
More sources

Dissertations / Theses on the topic "Islamic hagiography"

1

Vimercati, Sanseverino Ruggero. "Fés, la ville et ses saints : Tradition spirituelle et héritage prophétique." Thesis, Aix-Marseille, 2012. http://www.theses.fr/2012AIXM3005.

Full text
Abstract:
Sainteté, tradition spirituelle et héritage prophétique : tels sont les notions clés qui permettent de comprendre le rôle exceptionnel que la ville de Fès a joué pendant toute son histoire comme centre de spiritualité, comme lieu sacré et ville des saints. L’hagiographie reflète cette vision que la ville, et les acteurs de sa vie spirituelle, donnent d’elle-même, une vision sacrée de sa propre vocation et de son rôle providentiel dans l’histoire du salut. Cité fondée par Idrīs II, héritier à la fois charnel, spirituel et temporel du Prophète, et cité de science, Fès ne cessera jamais d’attirer les hommes de Dieu. Les saints, inspirés par l’aura de la ville, par son patrimoine sacré et son destin singulier, l’imprègnent à leur tour de leur présence. Ils s’inscrivent dans une tradition spirituelle qu’ils revivifient constamment en actualisant l’héritage prophétique, fondateur de la vocation de Fès et constitutif de la sainteté voire du sacré. Ils l’adaptent par leur personnalité, leur enseignement et leur simple présence, aux divers contextes politiques et socio-culturels. La première partie de la thèse fait état de la tradition hagiographique propre à Fès, la seconde suit dans l’histoire l’évolution des types de saints et la troisième analyse les modalités et les manifestations de la sainteté ainsi que sa relation à la ville
Sainthood, spiritual tradition and prophetic heritage: these are the key concepts for understanding the unique role that the city of Fez has played throughout its history as a centre of spirituality, a sacred place and as city of saints. The hagiographic literature portrays an image of the city and of the actors of its spiritual life which highlights the city's sacred vocation and its providential role in the history of salvation. As a city which, having been founded by a temporal, natural and spiritual heir of the Prophet, is considered blessed and because of it being a major centre of science, Fez never ceased to attract men of God. Impregnated and inspired by the aura of the city, by its sacred patrimony and its unique destiny, the saints permeate it in turn with the holy presence of which they are the mediators. They integrate themselves into a spiritual tradition which they reconstitute and revivify constantly by actualizing the prophetic legacy, that is, the founding element of the original vocation of Fez and the constitutive element of sainthood and even of the sacred. Through their personality, their teaching and their mere presence they adapt this legacy to the different political and socio-cultural contexts. The first part of the thesis studies the hagiographical tradition of Fez, the second part follows the evolution of the types of saints in history whereas the third part analyses the modalities and the manifestations of sainthood as well as its relation to the city
APA, Harvard, Vancouver, ISO, and other styles
2

Hakim, Mohammed. "La biographie hagiographique dans "Kitãb al-tašawwuf" de al-Tādili Ibn al-Zayyãt." Bordeaux 3, 2002. http://www.theses.fr/2002BOR30016.

Full text
APA, Harvard, Vancouver, ISO, and other styles

Books on the topic "Islamic hagiography"

1

1944-, Renard John, ed. Tales of God's friends: Islamic hagiography in translation. Berkeley: University of California Press, 2009.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
2

Françoise, Mallison, ed. Constructions hagiographiques dans le monde indien: Entre mythe et histoire. Paris: Champion, 2001.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
3

Denise, Aigle, ed. Saints orientaux. Paris: De Boccard, 1995.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
4

Shushtarī, ʻAlī ibn ʻAbd Allāh, 1213 or 1214-1269 and Shushtarī, ʻAlī ibn ʻAbd Allāh, 1213 or 1214-1269, eds. Hagiografías, sufismo, santos y santidad en el norte de África y península ibérica. Helsinki: Suomalainen Tiedeakatemia, 2020.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
5

Bellil, Rachid. Ksour et saints du Gourara: Dans la tradition orale, l'hagiographie et les chroniques locales. Alger: C.N.R.P.A.H., 2003.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
6

Gori, Alessandro. Studi sulla letteratura agiografica islamica somala in lingua araba. Firenze: Dipartimento di linguistica, Università di Firenze, 2003.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
7

Kawahara, Yayoi. Private archives on a Makhdūmzāda family in Marghilan. Tokyo: Dept. of Islamic Area Studies, Center for Evolving Humanities, Graduate School of Humanities and Sociology, The University of Tokyo, 2012.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
8

Benamara, Khelifa. La saga des Boubekria (1): Ancêtres des Ouled Sidi Cheikh et de Bouamama : de S. Maâmar Abou l'Âlia aux enfants de S. Slimane ben Bousmaha, S. Mohammed, Lalla Sfia, S. Ahmed El Mejdhoub : histoire et hagiographie du sud-ouest algérien (1), 14e, 15e et 16e siècles. Wahrān: Librairie Djoudi Messaoud, 2002.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
9

Benamara, Khelifa. La saga des Boubekria (1): Ancêtres des Ouled Sidi Cheikh et de Bouamama : de S. Maâmar Abou l'Âlia aux enfants de S. Slimane ben Bousmaha, S. Mohammed, Lalla Sfia, S. Ahmed El Mejdhoub : histoire et hagiographie du sud-ouest algérien (1), 14e, 15e et 16e siècles. Wahrān: Librairie Djoudi Messaoud, 2002.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
10

Benamara, Khelifa. La saga des Boubekria: Ancêtres des Ouled Sidi Cheikh et de Bouamama : de S. Maâmar Abou l'Âlia aux enfants de S. Slimane ben Bousmaha, S. Mohammed, Lalla Sfia, S. Ahmed El Mejdhoub : histoire et hagiographie du sud-ouest algérien (1), 14e, 15e et 16e siècles. Wahrān: Librairie Djoudi Messaoud, 2002.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Book chapters on the topic "Islamic hagiography"

1

Binggeli, André. "Converting the Caliph: A Legendary Motif in Christian Hagiography and Historiography of the Early Islamic Period." In Cultural Encounters in Late Antiquity and the Middle Ages, 77–103. Turnhout: Brepols Publishers, 2010. http://dx.doi.org/10.1484/m.celama-eb.3.1542.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Renard, John. "Islamic Hagiography: Literary and Visualised." In Rumi, 26–44. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474475006.003.0002.

Full text
Abstract:
Chapter Two situates Aflaki’s text amid the rich environment of Islamic “prosopography,” characterizing a wide range of exemplary figures from the pre-Islamic prophets through Muhammad, to descendants of the Prophet known as Imams in Shi`i traditions, to generations of Friends of God – figures comparable to Jewish Sages and Christian Saints. Islamic hagiographical works are surprisingly abundant and widespread, as are scholarly studies of the literary aspects of these. But a little appreciated dimension of Islamic hagiography is the role of the visual arts as a way of interpreting the narratives of the tradition’s most admired ethical and spiritual paradigms. Islamic visualised manuscripts of hagiographic interest cover a vast range of subjects and personalities presented in diverse literary genres and visual forms, and represent an equal variety of societal and religious sponsorship and patronage. Figures embodying ideals of devotion and spiritual accomplishment are similarly diverse and include major Sufis such as Rumi and his extended family. [155]
APA, Harvard, Vancouver, ISO, and other styles
3

"Introduction: Islamic Hagiography: Sources and Contexts." In Tales of God’s Friends, 1–12. University of California Press, 2009. http://dx.doi.org/10.1525/9780520943674-003.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Jones, Linda G. "Ambivalent models of manliness in medieval Islamic hagiography." In Religious Boundaries for Sex, Gender, and Corporeality, 132–44. Routledge, 2018. http://dx.doi.org/10.4324/9781351171724-10.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

Alatas, Ismail Fajrie. "Genealogies." In What Is Religious Authority?, 184–208. Princeton University Press, 2021. http://dx.doi.org/10.23943/princeton/9780691204314.003.0007.

Full text
Abstract:
This chapter observes Habib Luthfi's labor of recovering Indonesia's saintly past. Much of this labor has been devoted to the hagiographical composition of his own little-known and unrecorded forefathers. The chapter describes a hagiographical composition that presents Habib Luthfi as a lineal successor of an old but forgotten Bā ʻAlawī saintly dynasty closely linked to the Ḥaddādian scholars on the one hand and the Javanese royal dynasty on the other. It reviews Habib Luthfi's hagiography that works to articulate historically competing genealogies and itineraries of Islamic transmission. The convergence of multiple genealogies of Islamic transmission in Habib Luthfi allows him to situate himself as the living terminus of diverse historical itineraries that connect contemporary Java to the Prophetic past.
APA, Harvard, Vancouver, ISO, and other styles
6

Neil, Bronwen. "In the Footsteps of the Prophets." In Dreams and Divination from Byzantium to Baghdad, 400-1000 CE, 160–86. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198871149.003.0007.

Full text
Abstract:
This chapter traces the evidence for appropriation of Jewish and Christian traditions by Muhammad and his early followers, the companions. It studies the portrayal of prophetic dreamers by Byzantine and early Islamic history writers, who sought to trace a providential hand at work in human affairs. This chapter focuses on the place of dreams in the stories of the long period of conflict between Byzantium and the followers of the Prophet from 622 to 1000 CE. It reads the Qur’an as a series of prophetic messages developed in an apocalyptic context where the end of the world was thought to be imminent. The military successes of Muhammad’s followers meant a greater presence of apocalypticism in Byzantine chronicles also. It shows that women played an important role in both the Byzantine and Islamic narratives of their victories and defeats, both as dreamers and interpreters of dreams for the males in their families. In contrast to dreambooks, sayings of the sages, and hagiography, the historiographical texts of this period contain no dreams of demonic origin, and thus no deception in dreams. Only dreams which proved ‘true’ are considered worthy of relating in such histories. Prophecies containing dreams which were invented after the event (vaticinia ex eventu) are a feature shared by the Byzantine and Islamic traditions.
APA, Harvard, Vancouver, ISO, and other styles
7

Lazikani, Ayoush. "CHAPTER 1 SPEAKING ACROSS THE STARS: PARALLEL AFFECTIVE COMMUNITIES IN ISLAMIC AND CHRISTIAN HAGIOGRAPHY." In Women's Literary Cultures in the Global Middle Ages, 23–42. Boydell and Brewer, 2023. http://dx.doi.org/10.1515/9781800109711-005.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

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.

Full text
Abstract:
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.
APA, Harvard, Vancouver, ISO, and other styles
9

Homerin, Th Emil. "Munawi's Literary Hagiography of Ibn al-Farid." In Windows on the House of Islam, 202–7. University of California Press, 1998. http://dx.doi.org/10.1525/9780520919907-048.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Sahner, Christian C. "Creating Saints and Communities." In Christian Martyrs under Islam, 199–240. Princeton University Press, 2018. http://dx.doi.org/10.23943/princeton/9780691179100.003.0006.

Full text
Abstract:
This chapter considers what hagiography meant as a genre of literature in the postconquest period. It investigates the rhetorical goals of these texts, arguing that many were written by monks and priests to discourage conversion to Islam and to condemn Christians who were drawn too closely to Arab culture. It then suggests that the martyrologies enshrined the views of one side of an intra-Christian debate about the threats of Islamization and Arabization. The chapter is organized into three sections. The first examines the social and religious backdrop of martyrology-writing, namely, the perceived threat of Islamization and Arabization. The second section discusses the authors of the texts and their motives. The third section explores how these attitudes mapped onto Christian sectarianism in the early medieval Middle East.
APA, Harvard, Vancouver, ISO, and other styles

Conference papers on the topic "Islamic hagiography"

1

Musalı, Namiq. "A New Source on Sheikh Zahid: Manâqib-i Sheikh Zahid-i Gilani." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201801.

Full text
Abstract:
One of the leaders of Islamic mysticism (sufism) in the 13th century was Sheikh Tajaddin Ibrahim Zahid Gilani (1218-1301). His ancestors migrated from Khorasan (from Merv area of modern Turkmenistan) to Lankaran district of Azerbaijan. This man was involved in the Abhariyya branch of the Suhravardiyya sect at the beginning of his youth and began propaganda activities as a religious leader aged 55-60 years. He traveled for this purpose, invited people to the path of truth, educated thousands of disciples and caliphs and managed to win the love of people. Gilani had a great influence on the sultans of that era, especially on the Ilkhanid ruler Gazan Khan and gave him advice about fair government. Sheikh Zahid, who played an important role in the social life of the region in which he lived, left behind a large moral legacy. Such influential sects of the Turkic-Islamic world as Safaviyya, Khalvatiyya, Bayramiyya, Jalvatiyya, etc. come from this outstanding personality. His mausoleum is today in Shikhakaran (Hilyakaran) village of Lankaran district and is visited by the people. In current paper we reserached the unknown hagiography (Manâqib) of Sheikh Zahid. This work, as a part of manuscript book, is in the Kastamonu Manuscript Library (37 Hk 2694, vr. 97a-133a) and consists of 55 chapters. Hagiography of Sheikh Zahid was partially translated from Persian to Turkish by Mehmed b. Abdullatif, an Anatolian Turkish, in the 15th century. The Persian original of the work has not survived to this day. Keywords: Sheikh Zahid, Lankaran, Manâqib, Sufism.
APA, Harvard, Vancouver, ISO, and other styles
You might also be interested in the extended bibliographies on the topic 'Islamic hagiography' for particular source types:
Journal articles Books
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography