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Journal articles on the topic 'Sayyid'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Adak, Abdurrahman. "Güneydoğu Anadolu'da Seyyidler." Marife 4, no. 3 (2004): 365–76. https://doi.org/10.5281/zenodo.3343495.

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<b>The Sayyids in the South-East of Anatolia</b>The sayyids that mean Prophet Muhammed's family had dispersed at different times to all Islamic regions. The south-east of Anatolia is one of the important regions which contain sayyid population, too. At present we can see four sayyid groups in this region. The Becirman's sayyids, the sheiks families, the tribes that consisted of sayyids and the Nakib's family settling in Diyarbakır city center. We can see many influences of sayyids in the society of this region. "Zew" activity, moral brotherhood established between them and people, to swear by

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Ochil, Boriev, and A. Iskanderov Sherzod. "AMIR TEMUR AND THE TIMURIDS: PATRONS OF THE SAYYIDS." Look to the past 1, SI 2 (2022): 5. https://doi.org/10.5281/zenodo.7219145.

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The article analyzes the meaning of the term "sayyid" and the patronage of Sahibqiran Amir Temur. Because sayyids were considered a privileged group among Muslim communities in the Middle Ages in Eastern countries, and their influence was high among religious people. Before Islam, the word Sayyid represented the title of the head of the Arab tribe and was used in the meanings of "leader", "chief". Later, the level of use of this word expanded, meaning "great", "great". This word, which was used as an honorary title of the Prophet Muhammad (pbuh

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Syukri, Ahmad, Mohammad Nabil Almunawar, and Mohammad Nabil Almunawar. "Religious and Economic Contributions of Sayyid Hadhrami in Palembang During the 18<sup>th</sup> – 21<sup>st</sup> Centuries." Heritage of Nusantara: International Journal of Religious Literature and Heritage 13, no. 2 (2024): 377–413. https://doi.org/10.31291/hn.v13i2.751.

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As the oldest cosmopolitan city in Indonesia, Palembang has a diverse range of ethnic groups that interact on political, economic, and religious levels. Among these groups, the Sayyid Hadhrami community, descendants of the Prophet Muhammad who came from Hadramawt, South Yemen, actively preached Islam and engaged in trade in Palembang from the mid-18th century. While numerous studies have explored the Sayyid Hadrami's activities on the island of Java, few have focused on their role in Palembang. This article examines the political, economic, and religious of Sayyid Hadhrami in Palembang from th

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GAUTIER, LAURENCE, and JULIEN LEVESQUE. "Introduction: Historicizing Sayyid-ness: Social Status and Muslim Identity in South Asia." Journal of the Royal Asiatic Society 30, no. 3 (2020): 383–93. http://dx.doi.org/10.1017/s1356186320000139.

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AbstractThe introduction to the special issue provides a framework to think about the changing conceptions of Sayyid-ness in various historical contexts in South Asia. First, we review some of the sociological and anthropological literature on caste among South Asian Muslims, to argue for a contextualised and historicised study of Muslim social stratification in Muslims’ own terms. Second, we throw light on the fact that Sayyid-ness, far from being a transhistorical fact, may be conceptualised differently in different socio-political and historical contexts. For instance, Sayyid pedigree was a

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Siregar, Dame, and Agus Anwar Pahutar. "Analysis of the Meaning of the Word Sayyid In the Qur'an and al-Hadis." Al FAWATIH:Jurnal Kajian Al Quran dan Hadis 3, no. 1 (2022): 48–62. http://dx.doi.org/10.24952/alfawatih.v3i1.5674.

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There should be a valid argument for worship before it can be practiced. If it is not obligatory to leave it, it is enough and complete the Qur'an and hadith, why are you still looking for a rational argument that contradicts the naql argument. There are 3 meanings of sayyid in the Qur'an, namely follower, husband and leader. Sayyid ah is termed in Indonesia as (siti) is the wife, there is a queen in heaven, if a man is called the king (the term local adat title, meaning it is permissible to call kiyai, Buyya, ustad, Baleo and others, it means that academic degrees such as Dr, Ph.D, may hold p

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Bokov, Timofey A. "“Like the Ark of Nuh”: Sayyids in the Leadership of the Huthi Movement." Vestnik of Saint Petersburg University. Asian and African Studies 15, no. 1 (2023): 118–32. http://dx.doi.org/10.21638/spbu13.2023.108.

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The article examines the phenomenon of overrepresentation of sayyids (descendants of the Prophet Muhammad) in the Huthi movement in the 2000s. It is shown that though sayyids’ total share among the population of the northwestern Yemen was about 5 % they occupied most of the top positions in the movement and constituted about half of its military command. The trajectories of sayyid Abd al-Malik al-Huthi’s ascent to power and shaykh Abdullah al-Razzami’s descent from it are tracked down. It is demonstrated that such a prominent role of sayyids is consistent with a traditional local model of lead

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7

Hariyadi, Edi, and Firdaus W. Suhaeb. "EKSISTENSI PERNIKAHAN PEREMPUAN SAYYID DI DESA CIKOANG KABUPATEN TAKALAR." PREDESTINATION: Journal of Society and Culture 1, no. 2 (2020): 79. http://dx.doi.org/10.26858/prd.v1i2.17949.

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Sayyid marriages that occur in the community of Cikoang Village, Takalar Regency are one of the distinguishing characteristics for ordinary people in carrying out their marriages, namely there are separate rules for sayyid women, namely Sayyid women cannot marry men who are not of Sayyid descent or descent of the Prophet Muhammad SAW. The research approach used descriptive qualitative methods carried out in Cikoang Village, Takalar District. Primary data obtained by means of observation, interviews, documentation. Secondary data comes from books and journals. This research shows that the way t

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8

Cory, Stephen. "Sayyid Qutb." American Journal of Islam and Society 32, no. 2 (2015): 119–22. http://dx.doi.org/10.35632/ajis.v32i2.978.

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Sayyid Qutb’s influence upon radical Islamic movements during the secondhalf of the twentieth century is undeniable and has long been recognized. Recentinterest in the rise of radical Islam has led to a number of publications onhim, including a biography by James Calvert and several pieces that analyzecertain aspects of his ideology and writings. James Toth’s new text, whichpresents a general biography of Qutb, seeks to combine these functions byemphasizing the trajectory of his literary career along with offering a topicalanalysis of the major themes found within his writings. At the same tim

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RAJANI, SHAYAN. "Competing for Distinction: Lineage and Individual Recognition in Eighteenth-Century Sindh." Journal of the Royal Asiatic Society 30, no. 3 (2020): 397–416. http://dx.doi.org/10.1017/s1356186320000061.

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AbstractThere is a long tradition of describing Sindh as peculiarly prone to Sayyid veneration. On the face of it, the biographical section of Tuhfat al-Kiram or Gift for the Noble, an eighteenth-century history and geography written in Persian in Sindh, appears to confirm this idea. In listing the notables of Thatta, Sindh's premier city, the author, Mir ʻAli Shir Qaniʻ, orders them by groups, giving priority in his hierarchical arrangement to Sayyids. However, this article examines Tuhfat al-Kiram not as a transparent description of Sindh, but rather as a normative exposition of a Sayyid-led

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Masruroh, Masruroh. "Pernikahan Syarifah dengan Non-Sayyid di Patokan Kraksaan Probolinggo Perspektif Imam Malik dan Imam Syafi’i." AL-HUKAMA 4, no. 1 (2014): 85–124. https://doi.org/10.15642/al-hukama.2014.4.1.83-121.

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This article focuses on sharifah marriage with non sayyid man in village Patokan, Kraksaan, Probolinggo within the perspective of Imam Malik and Imam Shafi’i. In this village, there are two cases of marriage between sharifah and non sayyid. First, the marriage between sharifah and non sayyid implemented with the consent and approval of her guardian. Second, the marriage between sharifah and non sayyid conducted without the permission and consent of her guardian, the sharifah is married by a judge guardian. Imam Malik and Imam Shafi’i view that the sharifah marriage with non sayyid man which ca

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Saputra, Logista Deny. "PELAKSANAAN TRADISI BASASULUH SUKU BANJAR PERSPEKTIF KONSEPSI KHITBAH SAYYID SABIQ (Studi di Desa Awang Bangkal Barat Kecamatan Karang Intan Kabupaten Banjar Kalimantan Selatan)." JURISDICTIE 5, no. 2 (2017): 116. http://dx.doi.org/10.18860/j.v5i2.4014.

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<p>The discussion in this paper concentrates on Tradition Basasuluh contained in Banjar Tribe. In this tradition, there are some steps being taken by men that if the review of the concept of Sayyid Khitbah Sabiq have conformity and non-conformity, so need assessment and description of the implementation of Tradition Basasuluh Banjar tribe in terms of the concept of Sayyid Khitbah Sabiq. This research is an empirical study with a qualitative descriptive approach, and analyzed using the concept of Sayyid Khitbah Sabiq. The results of the analysis concluded that men should do Bacarian Tatuh

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12

Abdul Latiff, Latifah. "Sorotan Ringkas Penglibatan Orang Arab Hadhrami dalam Dakwah Islam dan Pentadbiran Agama di Malaysia." ‘Abqari Journal 27 (September 29, 2022): 193–209. http://dx.doi.org/10.33102/abqari.vol27no1.466.

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The history of the development of Islam in Malaysia is closely related to the involvement of the Arabs who played a significant role in spreading Islam in the country. However, not many people know the story of their involvement in dakwah activities and religious administration in this country. Thus, this paper attempts to spotlight the involvement of Arab Sayyid descent propagating Islam in the country since their arrival until the middle of the 20th century AD. This qualitative study analyzed a review of the works of literature and primary sources from archival material. Findings showed that

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13

NIAZI, SOHEB. "Sayyids and Social Stratification of Muslims in Colonial India: Genealogy and Narration of the Past in Amroha." Journal of the Royal Asiatic Society 30, no. 3 (2020): 467–87. http://dx.doi.org/10.1017/s1356186320000358.

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AbstractWhile Islamic scriptures like the Quran and Hadith are often quoted to negate the existence of social stratification among Muslims, authors of genealogical texts rely on the very same scriptures to foreground and legitimise discussions on descent and lineage. In the South Asian context, several conceptions of hierarchy as practised by Muslims in north India evolved over the course of colonial rule and were deployed interchangeably by Sayyids. These were based on notions of race, ethnicity, respectability and nobility, and occupational distinctions as well as narratives that referred to

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Mahdi Shariati. "The Ascetic Sayyid Radhay Al-Dean Mohammed Al-Awee His Life and supplications Died (654 Hijri)." Al-Muhaqqiq 3, no. 6 (2022): 155–204. http://dx.doi.org/10.62745/muhaqqiq.v3i6.126.

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Key words: Awaa, Hilla, Awee, Ibin Tawoos, Supplications.Abstract:The Ascetic Sayyid Radhay Al-Dean Mohammed Al-Aftasee Al-Aweewas a descendant of Al-Hassan Al-Aftass the grandson of Imam Sajjad(peace be upon him) from Awa town of Qum city. He was a scholar andhonorable sayyid (progeny of Prophet Mohammad) and lived in the seventhcentury of hijra, and he was in a close relationship with sayyed IbinTawoos. His prestigious character and grand status between his contemporariesis still hidden in the hallways of the unknown and isolation for thecontemporary researchers. Time did not leave any trace

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15

Suib, Muhammad. "Makna Ahlul Bait dalam Al-Qur’an Menurut Ulama Tafsir Nusantara." ANWARUL 4, no. 1 (2023): 81–100. http://dx.doi.org/10.58578/anwarul.v4i1.2215.

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In terms of Ahlul Bait, it is forbidden to receive zakat and alms because of their kinship with the Prophet, namely the descendants of the Prophet, his wives, and all Muslims and Muslim women from the descendants of 'Abdul Muththalib, namely the Bani Hayim. Therefore, the Ahlul bait includes the family of Ali bin Abi Talib, the family of Ja'far bin Abi Talib, the family of 'Aqil bin Abi Talib, and the family of 'Abbas bin 'Abdul Muttalib. They were all from Bani Hashim. This study is qualitative research and the method used is the library method (Library Research). Research that collects data

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16

Yucel, Salih. "Sayyid İbrahim Dellal." Australian Journal of Islamic Studies 3, no. 3 (2019): 135–46. http://dx.doi.org/10.55831/ajis.v3i3.139.

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İbrahim Dellal (1932-2018) was a community activist and played a pioneering role in establishing religious and educational institutions after his arrival in Melbourne in early 1950. As the grandson of a late Ottoman mufti, being educated at the American Academy, a Baptist missionary school in Cyprus, clashed at times with his traditional upbringing based on Islam, service and Ottoman patriotism. İbrahim’s parents, especially his mother, raised their son to be Osmanli Efendisi, an Ottoman gentleman. He was raised to be loyal to his faith and dedicated to his community. I met him in the late 80s

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Aravik, Havis. "Pemikiran Ekonomi Sayyid Qutb." Islamic Banking : Jurnal Pemikiran dan Pengembangan Perbankan Syariah 3, no. 2 (2018): 31–43. http://dx.doi.org/10.36908/isbank.v3i2.43.

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Studi ini membahas pemikiran ekonomi Sayyid Qutb, dengan tujuan mempelajari pemikiran ekonomi Sayyid Quthb. Ini penting karena selama ini, Sayyid Qutb selalu diidentifikasi dengan tokoh-tokoh politik fundamentalis dan jauh dari ide-ide ekonomi. Faktanya, banyak ide ekonomi lahir dari Sayyid Qutb. Bahkan karyanya adalah Al-Adalah al-Ijtima'iyyah fi al-Islam, Ma'rakah al-Islam wa ar-Ra'sumaliyyah, Nahw al-Mujtma 'Islami, dan Tafsir fi Zilal al-Qur’an. berbicara banyak tentang ekonomi. Penelitian ini merupakan studi kualitatif berbasis perpustakaan (library research). Pendekatan yang digunakan ad

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Nasriman, Firdaus, and Rahmat Hidayat. "PERNIKAHAN LAKI-LAKI MUSLIM DENGAN WANITA AHLI KITAB MENURUT SAYYID SABIQ DALAM FIQH SUNNAH." YUSTISI 12, no. 1 (2025): 242–55. https://doi.org/10.32832/yustisi.v12i1.18998.

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Penelitian ini membahas pandangan Sayyid Sabiq mengenai kebolehan laki-laki muslim menikahi wanita Ahli Kitab. Sayyid Sabiq, seorang ulama moderat, memperbolehkan pernikahan tersebut dengan persyaratan ketat untuk mencegah dampak negatif yang mungkin timbul. Kajian ini bertujuan untuk mengeksplorasi dasar hukum dan hikmah di balik kebolehan tersebut menurut perspektif hukum Islam. Metode penelitian yang digunakan dalam penelitian ini adalah studi pustaka (library research), dengan analisis kualitatif terhadap fatwa-fatwa sayyid sabiq, serta dokumen-dokumen terkait. Hasil penelitian Sayyid Sabi

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Ergashev, Kadirjon. "ABOUT SOME ISSUES RELATED TO THE BIOGRAPHY OF SAYYID HASAN ARDASHER." American Journal of Philological Sciences 4, no. 11 (2024): 156–60. https://doi.org/10.37547/ajps/volume04issue11-28.

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This article is related to the some issues of the life and activity of Sayyid Hasan Ardasher – mentor and patron of Alisher Navoi. In it, the author pays attention to the fact that there is a tendency to connect the life and activity of person with the city of Mashhed in several studies and shows that there is an information confirming this in the sources and therefore this opinion is unfounded. The article also clarified some matters related to Sayiid Hasanʼs personality.

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Subur, Faisal Diaulhaq. "Perubahan Hasrat Dalam Kisah Hidup Sayyid Qutb: Kajian Psikoanalisis Jacques Lacan." At-Tahfidz: Jurnal Ilmu Al-Qur'an dan Tafsir 4, no. 1 (2023): 96–114. http://dx.doi.org/10.53649/at-tahfidz.v4i1.330.

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Sayyid Qutb merupakan salah satu pemikir yang berpengaruh dalam dunia Islam. Dalam perjalanan hidupnya ia banyak mengalami problematika sehingga mempengaruhi hasrat pemikiran dan tindak tanduknya dalam berkarya dan bergerak. Tulisan ini meneliti tentang perubahan hasrat Sayyid Qutb yang termanifestasikan dalam kisah hidupnya. Untuk menjawab permasalahan tersebut, digunakan teori dan metode psikoanalisis Jacques Lacan. Psikoanalisis Lacan membahasa hasrat manusia yang diungkapkan melalui tindakan atau bahasa melalui dialektika little other (orang lain) dan big other (lingkungan sekeliling). Has

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Arwani, Nurindah, Tuti Bahfiarti, and Muhammad Farid. "Interpersonal Communication Conflicts in Marriages Between Sayyid and Non-Sayyid Women: A Case Study from Takalar Regency." International Journal of Religion 5, no. 11 (2024): 59–68. http://dx.doi.org/10.61707/4hbq3s07.

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This research aims to analyze the types of interpersonal communication conflicts in marriages between Sayyid and non-Sayyid women in Kabupaten Takalar, examining the factors causing these conflicts, and exploring strategies to address them. This qualitative study adopts a case study approach through in-depth interviews. The findings reveal that marriages between Sayyid and non-Sayyid women in Takalar give rise to identity conflicts influenced by several factors, including social dilemmas and cultural identity, injustice, misunderstandings, individual differences, and family disorganization. To

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Hidayatullah, Ahmad. "Altruisme dalam Relasi Dakwah Kaum Sayyid dan Kyai di Rembang Jawa Tengah." Jurnal at-Taghyir: Jurnal Dakwah dan Pengembangan Masyarakat Desa 6, no. 2 (2024): 207–38. https://doi.org/10.24952/taghyir.v6i2.11055.

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The sayyid and kyai in muslim sosio-religi context in Java indeed often experience ups and downs in their relationships. But today, in fact, the average sayyid is in a more dominant position, at least as a religious spiritual leader. This is because in the belief of the majority of Muslims - not to mention the kyai- indeed positioned sayyid as a descendant of the Prophet who should have received respect and appreciation. This of course cannot be generalized, but mostly what happens in the field is like this. It's different from what happened in the Rembang area, where the sayyid actually provi

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Muh. Ilham Usman and Baharil. "Kontribusi Pemikiran Islam Sayyid Ahmad Khan di Dunia Islam India." PAPPASANG 2, no. 2 (2020): 54–73. http://dx.doi.org/10.46870/jiat.v2i2.71.

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Artikel ini membahas tentang pemikiran dan gagasan Sir Sayyid Ahmad Khan di masa penjajahan India oleh kerajaan Inggris hingga terbentuknya negara Pakistan. Tujuan penulisan ini untuk melengkapi penelitian-penelitian terdahulu tentang pemikiran Sir Sayyid Ahmad Khan yang telah banyak dikaji. Penelitian ini merupakan penelitian kepustakaan. Sumber data diperoleh dari buku-buku primer yang ditulis oleh Sir Sayyid Ahmad Khan dan juga buka-buku sekunder yang mengkaji pemikiran Sir Sayyid Ahmad Khan yang ditulis orang lain. Adapun hasil penelitian didapatkan bahwa Sir Sayyid Ahmad Khan membenci pen

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Harahap, Radinal Mukhtar. "PEMBARUAN PENDIDIKAN ISLAM DI INDONESIA ABAD KE-19: Menelisik Serpihan Pemikiran Sayyid Usman." Islamijah: Journal of Islamic Social Sciences 1, no. 2 (2020): 199. http://dx.doi.org/10.30821/islamijah.v1i2.7364.

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<strong>Abstrak:</strong> Artikel ini bertujuan untuk mengungkap gerakan pembaruan pendidikan Sayyid Usman dalam bidang pendidikan Islam. Berdasarkan metode analisis isi terhadap sumber-sumber yang ada, artikel ini mengajukan temuan bahwa ide pembaruan Sayyid Usman terdapat dalam kitabnya yang berjudul <em>Âdâb al-Insân</em>. Kitab<em> </em>ini<em> </em>memuat refleksi yang kuat tentang dasar kemampuan sikap adaptasi penulisnya yang untuk konteks saat itu berhadapan dengan pemerintah Kolonial Belanda yang diskriminatif terhadap pendidikan Islam.

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Muhamad Komarudin. "Foreign Debt in the Perspective of Tafsir Fii Zilaal Al-Qur'an by Sayyid Qutb." El-Qish: Journal of Islamic Economics 1, no. 1 (2021): 41–55. http://dx.doi.org/10.33830/elqish.v1i1.1510.2021.

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This study aimed to analyze the contemporary interpretation of Sayyid Qutb against usury contained in foreign debt in his book Fii Zhilaal al-Qur'an Surah Al-Baqarah: 275. The method used in this research is the descriptive analysis method combined with the method of hermeneutics and supported by a literature review to find Sayyid Qutb’s thoughts on foreign debt. This study is an attempt to gain a proper understanding of usury-based on a contemporary interpretation of Sayyid Qutb in the book Fii Zhilaal Al-Qur'an especially that including in foreign debt. This study described the analysis of u

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Ridawati, Mujiatun, and Muhamad Johari. "METODE SAYYID QUTHB DALAM MENAFSIRKAN AYAT-AYAT MENGENAI KEPEMILIKAN DAN HARTA (Pembacaan terhadap Tafsir Fî Zhilâl al-Qur'ân)." Journal of Enterprise and Development 1, no. 02 (2019): 21–33. http://dx.doi.org/10.20414/jed.v1i02.971.

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Wahyu yang berupa kitab (al-Qur'an) ini pada umumnya ditujukan kepada manusia secara umum dengan berbagai kondisi dan pola pikir yang berbeda. Sehingga sangat mungkin bahkan menjadi sebuah keharusan akan munculnya berbagai macam penafsiran yang beragam. Satu jawaban singkat dan logis dari penafsiran yang beragam ini adalah ketidaksamaan kemampuan manusia dalam memahami substansi wahyu. Dapat disimpulkan bahwa pemikiran Sayyid Quthb tidak dapat dipahami dengan mudah kecuali bagi mereka yang mau membacanya dengan teliti disamping memiliki kemampuan bahasa yang baik. Metode yang digunakan oleh Sa

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Ismail, Mohd Arubi, Wasfy Ashour Abuzaed та Nadzirah Mohd. ""سيّد قطب ومنهجه في التعامل مع الآيات المتعلقة بالسيرة النبوية: دراسة تحليلية في تفسيره "في ظلال القرآن". al-Irsyad: Journal of Islamic and Contemporary Issues 8, № 2 (2023): 1146–65. http://dx.doi.org/10.53840/alirsyad.v8i2.399.

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Knowing the method of a particular scholar in any book is important to understand his approach to dealing with any issue and to make his way to becoming the subject of attention and emulation by later researchers. This research discovers the methodology of Sayyid Quṭb, the dynamic preacher and leading exegete, regarding his dealing with the verses related to prophetic history through Fī Ẓilāl al-Qur’ān. This research deals with three aspects: interpreting the verses related to prophetic history, presenting the events, and extracting the highlights and lessons from the events. The researchers e

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Minault, Gail. "Sayyid Mumtaz Ali and ‘Huquq un-Niswan’: An Advocate of Women's Rights in Islam in the Late Nineteenth Century." Modern Asian Studies 24, no. 1 (1990): 147–72. http://dx.doi.org/10.1017/s0026749x00001190.

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Sometime in the late 1890s, Sayyid Mumtaz Ali visited Aligarh and happened to show Sir Sayyid Ahmad Khan the manuscript of his treatise in defense of women's rights in Islamic law, Huquq un-Niswan. As he began to read it, Sir Sayyid looked shocked. He then opened it to a second place and his face turned red. As he read it at a third place, his hands started to tremble. Finally, he tore up the manuscript and threw it into the wastepaper basket. Fortunately, at that moment a servant arrived to announce lunch, and as Sir Sayyid left his office, Mumtaz Ali snatched his mutilated manuscript from th

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Ihsan, Muhammad. "Paradigma Wasathiyah Perspektif Tafsir Al-Qur’an." Jurnal Iman dan Spiritualitas 3, no. 2 (2023): 295–306. http://dx.doi.org/10.15575/jis.v3i2.27838.

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Dalam fenomena dunia Islam kontemporer, sikap dalam beragama melahirkan dua kutub yang saling tarik menarik antara ekstrem kanan (radikalis) serta ekstrem kiri (liberalis). Dalam upaya membebaskan umat dari dua macam sikap beragama tersebut, kemudian dimunculkanlah upaya moderasi yang menyusul terkenal dengan sebutan wasathiyah. Perbedaan perspektif mengenai wasathiyyah juga terjadi di kalangan cendikiawan muslim. Oleh karena demikian, artikel ini akan membahas tentang persamaan dan perbedaan dalam memahami wasathiyyah menurut Sayyid Qutb dalam tafsir Fi Zhilal Al-Qur’an dan Muhammad Sayyid Th

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Saputra, Krisna Firman. "PERANAN ORANG TUA DALAM MENDIDIK ANAK PERSPEKTIF AS SAYYID MUHAMMAD BIN ALAWI AL MALIKI AL HASANI DAN IMPLEMENTASINYA DI LINGKUNGAN KELUARGA (Telaah Kitab Adabul Islam Fi Nidzomil Usroh)." Tarbawi : Jurnal Pendidikan Islam 19, no. 1 (2023): 1–17. https://doi.org/10.34001/tarbawi.v19i1.1666.

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ABSTRAKPenelitian ini bertujuan: (1) Untuk mendeskripsikan peranan orang tua dalam mendidik anak perspektif As Sayyid Muhammad dalam Kitab Adabul Islam Fi Nidzomil Usroh. (2) Untuk mendeskripsikan implementasi peranan orang tua dalam mendidik anak perspektif As Sayyid Muhammad dalam Kitab Adabul Islam Fi Nidzomil Usrohdi lingkungan keluarga. Penelitian ini adalah kajian teks dengan menggunakan metode analisis konten. Teks yang dianalisis adalah teks yang ada di kitab Adabul Islam Fi Nidzomil Usroh. Pengumpulan data menggunakan teknik dokumentasi dengan metode interpretasi dan deduktif. Adapun

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Ismail, Nining Zahara, Fatum Abubakar, Abu Sanmas, Muhammad Fadhly, and Nursinita Killian. "REVIEW OF ISLAMIC MARRIAGE LAW REGARDING KAFAAH SAYYID-SYARIFAH MARRIAGES IN THE TERNATE ARAB COMMUNITY." Al Hakam: The Indonesian Journal of Islamic Family Law and Gender Issues 4, no. 2 (2024): 136–56. https://doi.org/10.35896/alhakam.v4i2.843.

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This research aims to find out what the kafa'ah concept of sayyid-syarifah marriage is and analyze this concept using Islamic Marriage Law. This research is a type of qualitative research. By using data collection techniques through observation, interviews and documentation. The data analysis techniques used are data reduction, data presentation and data verification. The results of the research show that the concept of kafa'ah applied by sayyid-syarifah in Ternate City is the concept of kafa'ah nasab. The goal is to ensure that their lineage is not interrupted. To achieve the concept of kafa'

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Oybek, Normurodov. "Sayyid qosimiy literary heritage." Asian Journal of Research in Social Sciences and Humanities 12, no. 5 (2022): 451–53. http://dx.doi.org/10.5958/2249-7315.2022.00319.7.

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Norboboyeva, Maftuna Abdusalom qizi. "SAYYID QOSIMIY SHAXSIYATIGA OYDINLIK." EURASIAN JOURNAL OF ACADEMIC RESEARCH 2, no. 11 (2022): 640–42. https://doi.org/10.5281/zenodo.7214421.

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Muhammad Komarudin. "SISTEM BUNGA DI PERBANKAN KONVENSIONAL MENURUT PANDANGAN SAYYID QUTB DALAM KITAB FI ZILAL AL QURAN." Jurnal Syarikah : Jurnal Ekonomi Islam 9, no. 1 (2023): 142–54. http://dx.doi.org/10.30997/jsei.v9i1.9731.

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Tujuan dari penulisan ini adalah memperoleh pendapat otentik dari ulama kontemporer Sayyid Qutb terkait implementasi sistem bunga di perbankan konvensional, metode yang digunakan dalam penelitian ini adalah metode deskriptif kualitatif dengan pendekatan hermeneutika guna memperoleh pendapat Sayyid qutb yang tertuang dalam kitab Tafsir Fi Zilal al-Quran tepatnya dalam surat Al-Baqarah ayat 275 yaitu ayat yang membahas tentang riba. Penelitian ini akan mencari tahu pendapat Sayyid Qutb terkait dengan penerapan sistem bunga di perbankan konvensional ini dengan meninjau penafsiran Qutb dalam kitab

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Muhamad, Shoheh. "NASKAH SURAT TARIQAH: KRITIK TUANKU NAN GARANG ATAS SIKAP ANTI TAREKAT DAN ANTI JIHAD SAYYID UTHMAN AL-BATAWI." Tsaqofah v. 15, n. 1, Vol 15 No 1 (2017): Juni (2017): 91–109. https://doi.org/10.5281/zenodo.1342400.

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<strong>Abstract</strong> Artikel ini membahas tentang polemik yang terjadi antara dua orang ulama abad ke-19 terkait tarekat dan jihad melawan pemerintah colonial Belanda. Ulama yang dimaksud adalah Sayyid Uthman al-Batawi dengan Syaikh Isma’il al-Minangkabau. Polemik yang dimaksud terekam dalam naskah klasik Nusantara yang berjudul Surat Ṭaarīqah. Naskah tersebut merupakan naskah koleksi Perpustakaan Nasional RI dengan kode dan nomor: 104a K.F.H 1/30. Naskah Surat Ṭarīqah merupakan naskah milik Dr. C. Snouck Hurgronje yang diperolehnya dari K.F. Holle. Naskah tersebut ditulis oleh sala

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Aini, Qurratul, Dony Burhan Noor Hasan, and Enni Endriyati. "The Impact Of The Existence Of Asta Sayyid Yusuf Religious Tourism On Improving The Economy Of The Talango Village Community." JOURNAL OF SHARIA ECONOMICS 5, no. 2 (2023): 96–108. https://doi.org/10.35896/jse.v5i2.597.

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This research discusses the impact of the existence of Asta Sayyid Yusuf religious tourism on improving the economy of the people of Talango Village, Sumenep Regency. Asta Sayyid Yusuf's religious tourism is increasingly attracting more and more visitors and is becoming increasingly well known by the people of Madura Island and people outside Madura Island, which of course has a positive impact on improving the community's economy. This is one of the reasons researchers are interested in researching in more depth the impact of the existence of Asta Sayyid Yusuf religious tourism on improving t

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Albar, Deni, Dadang Darmawan, and Solehudin Solehudin. "Deradicalizing Interpretation of Jihad Verses by Sayyid Qutb." Jurnal Iman dan Spiritualitas 3, no. 1 (2023): 61–70. http://dx.doi.org/10.15575/jis.v3i1.23798.

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The research aims to explore and elaborate on the causes of radical and fundamentalist stigma in Sayyid Qutb, in interpreting the jihad verses in the Fi Zhilal Qur’an, which are considered the root cause of fundamentalist and radical and intolerant movements. The research method uses qualitative. The research subject is Sayyid Qutb's interpretation of the Fii Zhilal Al-Qur'an. The object of his research is the verses of jihad and qital verses scattered in the Qur’an. Data processing techniques through literature studies. The study results show that the stigma that is often leveled at Sayyid Qu

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Marzuqi, Ammar Zain, and Alfiyatul Azizah. "Konsep Thaghut dalam Alqur’an." Hamalatul Qur'an : Jurnal Ilmu Ilmu Alqur'an 5, no. 2 (2024): 852–62. https://doi.org/10.37985/hq.v5i2.374.

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The thoughts and understanding of Indonesian society about thaghut are very diverse, sometimes some groups interpret it excessively so that it becomes an extreme movement. The author takes the theme of the concept of thaghut from the perspective of Sayyid Qutb's interpretation, because some people understand Sayyid Qutb's interpretation is an interpretation that contains radical and extreme elements, so many say Sayyid Qutb's interpretation as a reference to modern khowarij groups (extremists). The purpose of this study the author wants to examine how the interpretation of Sayyid Qutb actually

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Suria binti Saad and Ahmad bin Yussuf. "Analisa Pendekatan Tarbiyah Sayyid Ahmad bin Idris Al Fasi dan Kesannya dalam Dakwah di Alam Melayu." AR-RĀ’IQ 5, no. 1 (2022): 75–93. http://dx.doi.org/10.59202/riq.v5i1.471.

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Sayyid Ahmad bin Idris al Fasi is well known among the Muslim community in the Malay world. He was a Sufi scholar who mastered various fields of knowledge and was a leading religious scholar in his time. Sayyid Ahmad bin Idris al Fasi established a mission of inviting people to Islam (da’wah), which expanded throughout the world, especially in Southeast Asia, including in Malaya in the past. The success in producing champions of scholars among his students warrants a detailed study of his motivational teaching approach (tarbiyyah). The purpose of this research is to examine Sayyid Ahmad bin Id

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Suenawati, Su. "KONSEP KELUARGA DALAM PERSPEKTIF ALQURANStudi Komparatif Tafsir Fī Ẓilālil Qurān karya Sayyid Quṭb dan Tafsir Kementerian Agama RI". Al-Fath v. 11, n. 2, Vol 11 No 2 (2017): December (2017): 102–24. https://doi.org/10.5281/zenodo.1342129.

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<strong>Abstract</strong> Keluarga adalah pijakan pertama dalam pembentukan masyarakat, jika keluarga baik maka masyarakatnya akan baik,begitupun sebaliknya. karena itu, Islam memberikan perhatian yang besar dan serius dalam membentuk keluarga bahagia, penuh dengan cinta dan kasih sayang. Penafsiran Sayyid Quṭb dan Kementerian Agama RI terhadap ayat-ayat alqurān tentang keluarga ialah: a) Pemeliharaan keluarga agar terhindar dari api neraka. Sayyid Quṭb dan Kementerian menafsirkan perintah untuk melindungi dirinya dan keluarganya dari api neraka. b). Menyuruh anggota keluarga untuk melaksanaka

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Susanto, Eko Fajar, та Egi Sukma Baihaki. "Relasi Prasangka dan Doa Perspektif Sayyid Quṭub Dalam Tafsir Fī Ẓilālil Qur’ān". At-Tafasir: Journal of Quranic Studies and Contextual Tafsir 2, № 1 (2025): 39–58. https://doi.org/10.21154/tafasir.v2i1.10530.

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This research is in-depth into the problem of the relationship between prejudice and prayer, which can cause prayers not to be answered or cause someone to give up praying. This research aims to explain in detail the relationship between prejudice and prayer in Sayyid Quṭub's view in the book Tafsir Fi Ẓilālil Qur'ān. This research uses a textualist approach which will require research to focus on the Tafsir Fi Ẓilālil Qur'ān text by Sayyid Quṭub as the main source of analysis. The research method used is qualitative, which aims to explain in detail the relationship between prejudice and praye

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Hafidzi, Anwar, and Safruddin Safruddin. "KONSEP HUKUM TENTANG RADHA’AH DALAM PENENTUAN NASAB." Khazanah: Jurnal Studi Islam dan Humaniora 13, no. 2 (2017): 283. http://dx.doi.org/10.18592/khazanah.v13i2.1615.

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AbstrakTulisan ini membahas tentang Konsep Radha’ah dalam Penentuan Nasab disertai dalil dan alasan Wahbah Zuhaily dan Sayyid Sabiq mengenai kemahraman dalam radha’ah serta apa saja syarat dan rukun dalam Radha’ah dalam penentuan nasab.Penulisan ini menganilisa tentang radha’ah dalam konsep fikih adilatu dan fikih sunnah tentang radha’ah dalam penentuan nasab menurut pandangan Wahbah Zuhaily Dan Sayyid SabiqPenelitian ini menggunakan bentuk penelitian kepustakaan (Library Research) bahan primernya kitab fikih Adilatu karangan prof Wahbah Zuhaily dan Fikih Sunnah karangan Sayyid Sabiq, sedangka

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Farrukhbek, OLIM. "HUMAN AND SUFI QUALITIES IN "HOLOTI SAYYID HASAN ARDASHER"." International journal of Alisher Navoi 2, no. 3 (2022): 4. https://doi.org/10.5281/zenodo.7302532.

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This article discusses the role of Sayyid Hasan Ardasher, a teacher and friend of the great poet and thinker Alisher Navoi, in the life of the great pen owner. Navoi in many of his works, in particular, "Holoti Sayyid Hasan Ardasher" glorifies many qualities of this person. He knows him as one of the perfect men of his time. The article analyzes the reflection of the high qualities of mamduh, such as meekness, humility, and shyness. Navoi lists the sciences he studied in order to prove Sayyid Hasan's high level of knowledge. According to the author, even in rind, he had qualities

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Janhari, M. Nurwathani, and Suke Indah Khumaero. "Konsep Wasathiyyah Menurut Sayyid Quthb dalam Kitab Tafsir Fi Zhilal Al-Qur’an (Analisa Sosiologi Pengetahuan Peter Ludwig Berger)." Jurnal Semiotika-Q: Kajian Ilmu al-Quran dan Tafsir 3, no. 1 (2023): 33–55. http://dx.doi.org/10.19109/jsq.v3i1.18328.

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Isu mengenai pola beragama yang wasathiyyah mendapat perhatian yang cukup luas di era ini. Hal tersebut tidak terlepas dari munculnya paham ekstrim kiri maupun ekstrim kanan. Bahkan, isu tersebut mendapat perhatian yang cukup serius dalam beberapa kitab tafsir khususnya dalam kitab tafsir Fi Zhilal Al-Qur‟an yang menjadi objek material dalam penelitian ini. Berangkat dari latar belakang tersebut, penelitian ini hendak menelisik pandangan Sayyid Quthb mengenai konsep wasathiyyah dalam kitab tafsir Fi Zhilal Al- Qur‟an, serta menganalisa pandangan tersebut dengan menggunakan pendekatan Sos

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Küçükkalfa, Ahmet. "Vefaiyye Taraftarlarına Taziye: İki Ebu’l Vefâ, İki Vefâiyye, Efsaneler ve Gerçekler." Journal of Old Turkic Studies 8, no. 2 (2024): 302–30. http://dx.doi.org/10.35236/jots.1487507.

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During the Timurid period, the Sunni-Zayniyye cult was prominent in the Islamic world. Under Fatih Sultan Mehmed (1451-1481), Sheikh Abu’l Wafâ was the leading figure of this cult. After the death of Ibrahim Bey II (1423-1464) of Karaman, Abu’l Wafâ moved to Istanbul at Fatih Sultan Mehmed’s invitation. Fatih built a complex in his honor, recognizing him as the highest religious authority, which led to the widespread influence of the Zayniyye-Wafâiyye cult. Neither Ashik Pashazâda nor his son-in-law Sayyid Walayâd were mentioned in records from Fatih Sultan Mehmed’s period. After Fatih’s death

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Sendi Saputra and Abdul Ghofur. "NILAI PENDIDIKAN DALAM RANGKAIAN TRADISI HAUL SAYYID MUHAMMAD AL-MALIKI DI PONDOK PESANTREN AL-KHAIRAAT BEKASI." AT-THARIQ: Jurnal Studi Islam dan Budaya 4, no. 01 (2024): 22–32. https://doi.org/10.57210/28c7kn18.

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Tradisi keagamaan seperti haul yang sering dilaksanakan di pondok pesantren sering kali mendapatkan label bid’ah dan tasyabuh orang kafir dari sebagian kelompok umat Islam. Hal ini mungkin disebabkan karena kurangnya pemahaman terhadap agama, dimana para ulama telah membagi bid’ah menjadi dua yaitu mahmudah (terpuji) dan madzmummah (tercela). Penelitian ini bertujuan untuk mengetahui apa saja rangkaian kegiatan serta menjelaskan nilai-nilai pendidikan yang terkandung dalam tradisi haul Sayyid Muhammad Al-Maliki di pondok pesantren Al-Khairaat Bekasi. Penelitian ini merupakan penelitian dengan

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Morimoto, Kazuo. "Sayyid Ibn ʿAbd al-Ḥamīd: An Iraqi Shiʿi Genealogist at the Court of Özbek Khan". Journal of the Economic and Social History of the Orient 59, № 5 (2016): 661–94. http://dx.doi.org/10.1163/15685209-12341411.

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This article demonstrates that Sayyid Ibn ʿAbd al-Ḥamīd, a close associate of Özbek Khan of the Golden Horde, was an expert in sayyid genealogy hailing from Najaf or Kufa and a member of a Twelver Shiʿi network that connected him to the sect’s centers in Iraq. It then discusses the implications of this finding for our understanding of the religious environment surrounding Özbek and of the activities of the Twelver Shiʿi community under Mongol rule, as well as for DeWeese’s proposal to link the historical Ibn ʿAbd al-Ḥamīd with the famous hagiographical figure Sayyid Ata, the purported converte

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Roussillon, Alain. "Trajectoires réformistes. Sayyid Qutb et Sayyid 'Uways : figures modernes de l'intellectuel en Égypte." Égypte/Monde arabe, no. 6 (June 30, 1991): 91–139. http://dx.doi.org/10.4000/ema.451.

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Bouzarinejad, Yahya, Shahin Zarpeyma, and Elahe Marandi. "Sayyid Qutb and Political Islam: Islamic Government from the Perspective of Sayyid Qutb." Journal of History Culture and Art Research 5, no. 4 (2017): 92. http://dx.doi.org/10.7596/taksad.v5i4.587.

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Belhacel, Abdelhakim. "Sayyid Barghash et sayyid Abdulaziz, de l’exil à Bombay au trône de Zanzibar." Outre-Mers N° 422-423, no. 1-2 (2024): 57–70. http://dx.doi.org/10.3917/om.422.0057.

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Les premiers exils de souverains est-africains en Asie du XIX e siècle sont le fait du dirigeant omanais de Zanzibar sayyid Saʿīd (r. 1806-1856). Ses domaines s’étendent à de larges pans du golfe Persique et de l’Afrique de l’Est et il exile des vassaux remuants à Mascate. Peu de temps après sa mort, ce sont deux de ses fils qui sont à leur tour victimes de cette pratique, cette fois-ci du fait des Britanniques. Sayyid Barġaš et sayyid ʿAbdulʿazīz sont alors exilés à Bombay et ne sont autorisés à quitter la ville qu’au bout de deux ans. Cet article vise à étudier le contexte de cet exil, enjeu

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