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Journal articles on the topic 'Shaykhī'
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1
Quinn, Sholeh A. "The mi‘rāj in Select Shaykhī, Bābī, and Bahā’ī Texts." Religions 14, no. 3 (2023): 397. http://dx.doi.org/10.3390/rel14030397.
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The mi‘raj, or ascension of the Prophet Muhammad to heaven, has received a great deal of attention on the part of Islamic scholars and writers, who expanded upon a short Qur’anic passage and communicated their understanding of this episode. Nineteenth century religious leaders associated with the the Shaykhī, Bābī, and Bahā’ī movements continued the practice of commenting on the mi‘rāj. Rather than communicating fixed ideas about the meaning of the mi‘raj, their writings reflect the contexts in which they were composed.
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Sedgwick, Mark. "Sufi Religious Leaders and Sufi Orders in the Contemporary Middle East." Sociology of Islam 6, no. 2 (2018): 212–32. http://dx.doi.org/10.1163/22131418-00602007.
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This article examines the authority of the Sufi shaykh, which it divides between the esoteric and the exoteric (which includes the social implications of esoteric authority) and analyses with help from Weber. In principle Sufi shaykhs are among the most important leaders of the Sunni faithful. In practice, however, the Sufi shaykh now has much less power and authority than might be expected. This is partly because modern states have, in general, reduced the power of Sufi shaykhs, and because decline in the power of the ʿulamaʾ has included the decline of the power of Sufi shaykhs who are also ʿulamaʾ. It is also because there is an inverse relationship between the power of the shaykh and the size of his ṭarīqa (order). The most powerful shaykh is the one with primarily charismatic authority, but his ṭarīqa will be small. The largest ṭarīqa is led by a shaykh whose authority depends on tradition and heredity; his power is not so great. This paradox is not changed by the availability, for political reasons, of new sources of state support for the leadership role of Sufi shaykhs as an alternative to Salafi and ikhwāni Islam.
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Momen, Moojan. "The Struggle for the Soul of Twelver Shiʿism in Qajar Iran". Die Welt des Islams 60, № 1 (2020): 31–55. http://dx.doi.org/10.1163/15700607-00600a01.
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Abstract From the 1770s onwards, there was a struggle for the soul of Shiʿism in Iran – a struggle over what the true nature of religion should be. On one side was the dominant Uṣūlī religious hierarchy, focused on the Shariʿa and asserting that its rationalist methodology was the path to true knowledge. On the other side was a succession of four movements: Akhbārī, Shaykhī, Bābī, and Bahāʾī. This paper examines the evidence for the continuity between these four movements by looking at patterns of affiliation among individuals and families in Iran. It also describes how, despite different ideas regarding the source of true knowledge, the factors that united these four movements were their rejection of excessive clerical control of individual and social life and their belief that religious life should be focused on love for the representative of the Divine among humanity and on the development of personal spiritual qualities.
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Stjernholm, Simon. "The Centre of the Universe: Shaykh Nazim and His Murids in Lefke, Cyprus." Journal of Muslims in Europe 4, no. 1 (2015): 38–57. http://dx.doi.org/10.1163/22117954-12341294.
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This article presents and analyses the environment around Shaykh Muhammad Nazim Adil al-Haqqani (1922-2014) in Lefke, Cyprus. The Shaykh was leader of a branch of the Naqshbandiyya between 1973 and 2014. His murids have viewed their visits to the Shaykh’s home as spiritual highlights. Some have moved there permanently. Based on ethnographic material collected during four visits to Lefke between 2008 and 2014, as well as material distributed online by Shaykh Nazim’s murids, this article discusses developments affecting the Shaykh and his murids in Lefke. Topics discussed include the Shaykh’s decreasing physical condition, the narratives of individual visitors, and visits by prominent international guests, as well as the Shaykh’s death and its immediate aftermath, including the contested issue of leadership in the tariqa. The article concludes with a reflection on Sufi saintly authority in the contemporary world.
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Buck, Christopher, and Youli A. Ioannesyan. "Last Prophet and Last Day: Shaykhī, Bābī and Bahā’ī Exegesis of the “Seal of the Prophets” (Q. 33:40)." Religions 14, no. 3 (2023): 341. http://dx.doi.org/10.3390/rel14030341.
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The appearance of post-Islamic religions, the Bābī and Bahā’ī Faiths, is a theoretical impossibility from an orthodox Muslim perspective, since the Qur’ān designates the Prophet Muḥammad as the “Seal of the Prophets” (Q. 33:40), widely understood as meaning the “Last of the Prophets”. To overcome this problem, the respective prophet-founders, the Bāb (1819–1850) and Bahā’u’llāh (1817–1892), each presented novel approaches which this article will explore. In short, the Bāb revealed a “new” Qur’ān, i.e., the Qayyūm al-Asmā’ (1844), and Bahā’u’llāh wrote the Kitāb-i Īqān (Book of Certitude) in January 1861. While acknowledging Muḥammad as the last prophet in the “Prophetic Cycle”, the Bāb and Bahā’u’llāh inaugurated the advent of the “Cycle of Fulfillment”. This new era was foretold in the Qur’ān by way of a symbolic code, understood metaphorically and spiritually. A key concept is that of the “divine presence” (liqā’ Allāh), i.e., the encounter/“meeting” with God, whereby Q. 33:44, Q. 83:6, Q. 7:35 (and their respective parallels) effectively transcend Q. 33:40. Recognizing that the Bāb and Bahā’u’llāh each manifests the “divine presence” thereby constitutes a “realized eschatology”. This paper represents the first time that a wide-ranging survey and analysis of the Shaykhī, Bābī, and Bahā’ī viewpoints on the subject of the “Seal of the Prophets” has been made and is the result of a collaboration between two scholars working in the United States and Russia.
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HERMANN, Denis. "Quelques remarques à propos de l'interprétation du sens durokn-e rābe'chez Moḥammad Bāqer Hamadānī, le fondateur de l'école shaykhī hamadānī". Journal Asiatique 295, № 2 (2007): 461–90. http://dx.doi.org/10.2143/ja.295.2.2033246.
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Mahendrarajah, Shivan. "The Shaykh al-Islam in Medieval Khurasan." Afghanistan 1, no. 2 (2018): 257–81. http://dx.doi.org/10.3366/afg.2018.0017.
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The shaykh al-Islam emerged in early Islamic Khurasan. A shaykh al-Islam's social-political roles developed organically, and his duties were exogenous to state bureaucracies. The Seljuq vizier, Niẓām al-Mulk, struck upon a “brilliant and original” scheme, to use the shaykh al-Islam to shape Islamic curricula and control lecturers. He officialized the position by appointing his “own lieutenant” as the shaykh al-Islam of Nishapur. Shāh-Rukh restarted the Seljuq initiative by appointing the shaykh al-Islam of Herat. The Timurid initiative was continued by the Safavids. The Ottoman şeyhülislam became the Empire's most formidable religious official. He presided over its educational system (ilmiye). There are two classes of shaykhs al-Islam: urban and rural. A city's shaykh al-Islam was the chief of its educational network of seminaries, hospices, teachers, and students; he examined the qualifications of lecturers, arbitrated disputes, and harmonized conflicts of law. A rural shaykh al-Islam was a local lord: major landholder, administrator, and magistrate. Typically, he was the custodian of a prominent Sufi shrine. The shaykh al-Islam's/shrine custodian's standing, and the influence and affluence of his institution within its catchment area, were enhanced by the Ilkhanids, Kartids, and Timurids when they tasked him with managing hydrological systems and agricultural production.
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Katkova, Irina R. "Sufi Authority in “Post-Modern” Muslim Societies." KALAM 14, no. 1 (2021): 1–14. http://dx.doi.org/10.24042/klm.v14i1.5908.
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While the beginning of the 21st century demonstrated the emergence of various distinctive styles of Sufism, the existing studies of Sufi practice and discourse in various countries across the world illustrate how social modern forms and techniques are now among the conditions of possibility for a great many movements that are concerned to extend the Islamic tradition, traditions of practice and piety. Yet, modern scholarship represents relatively little known area of Sufi leadership tradition as well as the role of shaykh as a mediating agent in Muslim societies. Fulfilling this scientific gap, this paper is aimed at examining the ways in which we could better understand the role of Sufi shaykh and the production of their authorities in post-modern Muslim societies. In doing so, the paper gives ample emphasis on theoretical discussion about tradition in mystical Islam, and about the ways in which such tradition gives influence to the mediating role played by a Sufi shaykh in society, with a particular case study of the Naqshbandiyah tradition in West Sumatra, Indonesia. This paper reveals the important dimension of traditions of how Sufi shaykhs practice the ideal of Prophet as spiritual masters, within the regional form of Islam, or as mediating shaykhs today, that enable Muslims to pursue a spiritual path within the conflicting situations and pressure of modern life.
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Hermann, Denis. "Political Quietism in Contemporary Shīʿism: A Study of the Siyāsat-i mudun of the Shaykhī Kirmānī Master ʿAbd al-Riḍā Khān Ibrāhīmī". Studia Islamica 109, № 2 (2014): 274–302. http://dx.doi.org/10.1163/19585705-12341305.
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Quinn, Sholeh A. "The Genesis of the Bábí-Bahá’í Faiths in Shíráz and Fárs." American Journal of Islam and Society 27, no. 2 (2010): 107–9. http://dx.doi.org/10.35632/ajis.v27i2.1330.
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How Muslims in past centuries dreamed about, attempted to actualize, andconceived the apocalyptic and messianic events of the End Times cannot beignored in any comprehensive approach to the study of Islam. This volumeconsists of an English translation of one important source that contributes toour understanding of nineteenth-century Islamic messianic movements:Mirza Habib Allah Afnan’s (1875-1971) history of the Babi and Baha’i religionsin Shiraz. Born in Shiraz, Afnan grew up in the home of SayyidMuhammad `Ali Shirazi, “The Bab,” (1819-50) and was raised by his widow,Khadijah Begum.The Bab was born into a Shi’i Muslim merchant family during the earlyQajar period, a time when many of his contemporaries expected the nearadvent of messianic and apocalyptic events. Among the groups so inclinedwere the “Shaykhis,” devotees of Shaykh Ahmad ibn Zayn al-Din al-Ahsa’i(d. 1826). The Bab was initially a Shaykhi and a follower of Sayyid KazimRashti (d. 1843), al-Ahsa’i’s successor. In the 1840s, he claimed to be theexpected qa’im (messianic “ariser”) or mahdi (“rightly guided one”) andfounded a religion that he hoped would change the world and usher in an eraof peace and justice. These assertions led to his execution in Tabriz, Iran, in1850. In subsequent years, most of his followers looked to Mirza Husayn`Ali Nuri, “Baha’u’llah,” as the Bab’s successor and a figure who, in his ownright, fulfilled Babi and other messianic expectations ...
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Sulaiman, Adibah, Latifah Abdul Latiff, Izziah Suryani Mat Resad, and Ezad Azraai Jamsari. "SYED SHAYKH AHMAD ALHADY ON KNOWLEDGE." International Journal of Advanced Research 8, no. 11 (2020): 395–403. http://dx.doi.org/10.21474/ijar01/12021.
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This study examines Syed Shaykh Ahmad Alhadys perspective on knowledge, which discusses the nature, sources, hierarchy of knowledge and his position on both the traditional and modern knowledge. The article aims at identifying the conceptual basics and the structure of Syed Shaykhs thoughts relating to knowledge. The methods used to complete the writing comprise both the library and archive research, which involve the collection of data and its analysis in order to deduce Syed Shaykhs ideas on knowledge. It showed sound knowledge would provide man of reason with a clear concept and a good grasp of religious instructions. This article implies that ones failure to acknowledge the significance and relevance of any of the elements of knowledge, reason and religion would lead to deviations in behaviour and practice and would be incapable of understanding his duties towards his community and the nation.
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Fattah, Hala, та Candan Badem. "THE SULTAN AND THE REBEL: SAʿDUN AL-MANSUR'S REVOLT IN THE MUNTAFIQ, C. 1891–1911". International Journal of Middle East Studies 45, № 4 (2013): 677–93. http://dx.doi.org/10.1017/s0020743813000858.
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AbstractFrom 1891 to 1911, a disenfranchised shaykh of the Muntafiq tribe, Saʿdun al-Mansur, led a large uprising against Ottoman rule in southern Iraq. Feeling that he had been disinherited from properties that were his birthright, he fought battle after battle against rival family claimants, shaykhs in Arabia and the Gulf, and reformist Ottoman governors in Baghdad and Basra. This article analyzes Saʿdun's insurgency both within the context of his life and against the background of shifting socioeconomic and political events in Iraq, Arabia, and the Gulf at the turn of the 20th century. One of the last rebellions against Ottoman central authority in southern Iraq, the insurgency was also notable for the indirect but intriguing links between the rebel shaykh and his nominal overlord Sultan ʿAbd al-Hamid II, who paid special attention to the rebel's fate.
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Bradshaw, Tancred. "The Shaykh of Shaykhs: Mithqal al-Fayiz and Tribal Leadership in Modern Jordan." Jewish Quarterly 64, no. 1 (2017): 65. http://dx.doi.org/10.1080/0449010x.2017.1311588.
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Bala, Abubakar Muhammad, and Muhammad Sulaiman. "SULTAN MUHAMMAD BELLO SENSE OF GOVERNANCE AND SHAYKH UTHMAN FUDOYE UNDERSTANDING OF ISLAMIC PRINCIPLES OF GOVERNMENT IN KITAB SARD AL-KALAM FIMA JARA BAYNI/BAYNANA WA BAINA ABD AL-SALAM AND KITAB AL-FARQ." Al-Risalah 14, no. 2 (2023): 471–82. http://dx.doi.org/10.34005/alrisalah.v14i2.2701.
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Sokoto jihad literature seem to be the only literature in Nigeria, written by group of scholars that happen to be comprehensive in nature that covers every part of human endeavor the paper outlines the document of Islamic principle of leadership understand by shaykh Uthman bn Foduye. The books show the differences between the unbeliever’s system of government before the jihad and the Muslims system of government after the jihad. It also highlights the misunderstanding between Abdussalam who is happen to be shaykh’s student and either shaykh himself and or Muhammad Bello. The paper also concludes by recommending to the three group of people individual scholars, sultanate council and government in general to act appropriately for the re-introducing Sokoto Jihad literature to the Muslim community. The paper adopted secondary data in writing the research with the selection of the two books written by Shaykh Uthman bn Fudoye and Muhammad Bello which are Kitab Sard Al-Kalam Fima Jara Bayni/ Baynana Wa Baina Abd Al-Salam and Kitab Al-Fara.
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Karyadi, Fathurrochman. "Guru Tasawuf Ḥaḍrat al-Shaykh K.H. M. Hasyim Asy’ari di Makkah". Tebuireng: Journal of Islamic Studies and Society 1, № 2 (2021): 186–205. http://dx.doi.org/10.33752/tjiss.v1i2.2034.
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This article will answer a question who is the Sufism teacher Ḥaḍrat al-Shaykh Hasyim Asy’ari in Makkah? To answer this question, the writer uses primary and secondary data. The first is primary data, the author is guided by the manuscript in the book of Ḥaḍrat al-Shaykh's legacy. A philological approach is needed to read it. While the second is secondary data, the author refers to Snouck Hurgronje's writing which records the activities of the hajj, especially the Javanese community in Mecca. In this study, the authors found data on the name of Syekh ‘Abd al-Shakūr Surabaya as Ḥaḍrat al-Shaykh's teacher in the field of Sufism along with some information related to the teacher that is not often found in the existing literature.
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Momen, Moojan. "A Chronicle of the Babi-Baha'i Communities in Sangsar and Shahmirzad." Baha'i Studies Review 14, no. 1 (2007): 85–96. http://dx.doi.org/10.1386/bsr.14.85_7.
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Sangsar is a small town about 220 kilometres east of Tehran and Shahmrzd is a nearby village. A Babi community existed here as a development from an earlier Shaykhi community and Babis from Shahmirzad participated in the Shaykh Tabarsi upheaval. Later this Babi community became Baha'is. A number of prominent clerics of the area became Baha'is, the best known of whom was Haji Mulla Ali Akbar Shahmirzadi, who was known as Haji Akhund and was named by Baha'u'llah as a Hand of the Cause. Despite suffering relentless persecution, the community grew, developed its institutions and established a number of facilities such as schools and public baths.
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Nikamul nikamul. "Pola Komunikasi Interpersonal Orang Tua Untuk Membentuk Kepribadian Da’i Pada Anak Didalam Keluarga Syaikh Muhammad Ismail." IQTIDA : Journal of Da'wah and Communication 3, no. 1 (2023): 58–80. http://dx.doi.org/10.28918/iqtida.v3i1.337.
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Da'wah activities will never succeed without a da'i. While the success or failure of a da'wah is largely determined by the personality of the da'i. However, the personality of the da'i does not necessarily appear by itself but requires a long process, so if parents want to shape the personality of the da'i in their child, a certain pattern of interpersonal communication is needed to instill Islamic values in the child's personality. In terms of forming the personality of the da'i in children, the pair of shaykhs Muhammad Ismail and Shafiyyah have succeeded in making their three sons become preachers who not only have good personalities but can also preach and make changes to Indian society, one of which is Shaykh Muhammad Ilyas Al-Kandalawi. The purpose of this study was to determine the pattern of interpersonal communication between Shaykh Muhammad Ismail and Shafiyyah in shaping the personality of the preacher to Shaykh Muhammad Ilyas Al-Kandahlawi. The research method is library research or library research with a historical or heuristic approach and the type of research is life story. The results of the study are interpersonal communication patterns to shape the personality of the preacher, namely using the response and interactional stimulus model in the childhood phase by using the da'wah bil hal and discussion and media methods such as through books, real actions and observing the surrounding environment with the aim that Shaykh Muhammad Ilyas likes to practice -practice sunnah, expert worship, put the interests of others, intimacy and generosity, istiqomah, proud of Islam, and have anxiety about the condition of the people. Furthermore, the pattern of interpersonal communication in the maturity phase, the model used is interactional with the da'wah discussion method or mujilah which aims to develop the personality of the da'i in terms of struggling to spread Islamic teachings. Meanwhile, the discussion method was chosen to develop the creativity of Shaykh Muhammad Ilyas in finding, making and determining a particular da'wah method to overcome religious problems that occurred in his environment.
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Sultani, Dalmi Iskandar, and Syarifuddin Syarifuddin. "Ajaran Pendidikan Islam Syaikh Syamsuddin As-Sumatrani." AN NUR: Jurnal Studi Islam 15, no. 1 (2023): 68–83. http://dx.doi.org/10.37252/annur.v15i1.447.
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Teachings of Islamic education Shaykh Shamsuddin ibn Abdullah as-Sumatrani. With a literature study approach discussing Shaykh Shamsuddin as-Sumatrani and his teachings in Islamic education as a prominent Muslim intellectual and prominent scholar. As a character who mastered many languages but there was no definite clarity regarding was origins and genealogy of life, it made him interesting to study. Shaykh Syamsuddin as-Sumatrani was born araund 1575-1630 AD, died on 12 Rajab 39H, coinsiding on February 24 1630 AD, died during the war against the Portuguese. Also cnown by the name Syamsuddin Pasai, intellectual, expert scholar of Sufism, fluent in Malay, Javanese, Persian and Arabic. In-depth knowledge of mysticism. Law, history, philosophy, and theology. The title Shaykh al-Islam, the highest title for a scholar, kadi (judge), imam, or sheikh. As advisor to the King, chief priest, member of negotiating team, spokesperson for the Kingdom of Aceh Darusalam. He was a student of Hamzah Fansuri and Fadlullah, who was known from his work entitled Syarh Ruba’i al-Syaih Hamzah Fansuri, Syarah Sya’ir Ikan Tuna. Adhering to the concept of wihdat al-Wujudiyah. Shayh Nuruddin ar-Raniri destroyed ideas that were considered heretical. Althought other researchers considered ar-Raniri’s assessment of Wihdat al-Wujud’s understanding to be wrong, that was, he misunderstood the teachings of Shaykh Hamzah Fansuri and Syamsuddin as-Sumatrani.
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Khrais, Sura M., and Hana A. Daana. "The Self and the Other in "The Land of Dreams"." Theory and Practice in Language Studies 9, no. 1 (2019): 72. http://dx.doi.org/10.17507/tpls.0901.11.
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This paper is a study of the post-colonial polarity of the Self/the Other in Hanan Al Shaykh's short story "The Land of Dreams". It investigates the sub-textual tensions between her admiration of the European model (the Self) and her status as an Arab writer representing the Other. Thus, Al Shaykh presents a prejudiced text in which the Other is misrepresented and rather stereotypically portrayed. While the Self is civilised and a savior-like figure, the Other (Yemini men and women) is primitive, superstitious and ignorant. Furthermore, the researcher will show that what seems to be a meaningful connection across the racial line where the Self (Ingrid; the civilised European) and the Other (Yemini people) find a contact zone is no more than an illogical oversimplification of the relationship. While Hanan Al Shaykh introduces this model of racial liberation through unification of the Self and the Other, the question remains to what extent would that relationship sustain the pressures of the primitive culture of the Other? Indeed, Al Shaykh tends to simplify and generalise the relationship to the point of producing romantic and idealised images of a human contact beyond cultural and racial gaps, which strikes the reader as naïve and unrealistic.
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Hickman, Bill. "A Forgotten Fifteenth-Century Ottoman Mosque and Its Inscriptions." Muqarnas Online 36, no. 1 (2019): 209–19. http://dx.doi.org/10.1163/22118993-00361p09.
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Abstract The Eşrefoğlu Mosque in Iznik was destroyed during the Turkish War of Independence, not long after Cornelius Gurlitt published a black and white photograph of its facade taken by G. Berggren. The photograph constitutes the only remaining visual evidence of a building whose initial construction likely dates to the lifetime of the shaykh whose memory it preserved. The flamboyant facade shown in the photograph reveals a unique mass of calligraphy, including inscriptions, published many years ago but revisited here. These inscriptions add to our understanding of the mosque’s history. My own telling of the phases of the building’s construction involves a reexamination of the identity of the mosque’s Ottoman dynastic patrons, principally Gülbahar Hatun, mother of Sultan Bayezid II. The inscriptions also raise questions about the shaykh’s spiritual legacy. Finally, the mosque’s spatial relationship to a nearby dervish lodge and to türbes associated with the shaykh and his family, buildings that also no longer survive, can be newly addressed.
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Yildirim, Riza. "In the Name of Hosayn’s Blood: The Memory of Karbala as Ideological Stimulus to the Safavid Revolution." Journal of Persianate Studies 8, no. 2 (2015): 127–54. http://dx.doi.org/10.1163/18747167-12341289.
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Over the past century, one of the most heavily debated topics within Safavid historiography has been the ideological sources of the Qezelbash zeal that carried the Safavid dynasty to the throne of Persia. By now, a near-consensus has been formed about Shah Esmaʿil’s personality as an incarnation of the Godhead armed with a messianic mission of salvation. This article partly challenges this long-entrenched conceptualization by calling attention to a heretofore overlooked mission that the shaykhs of the revolutionary period set for themselves. This was their desire to avenge the spilling of Hosayn’s blood, a mission which was nothing but a reincarnation of the topos ofsāheb al-khorūjor the “master of the uprising,” a heroic typology cultivated via a particular corpus of Karbala-oriented epic literature. Based on the idea that the religiosity of the Turkish-speaking milieu that constituted the Safavid movement’s grassroots was primarily shaped by this Karbala-oriented epic literature, this essay argues that Shaykh Jonayd, Shaykh Haydar, and especially Shah Esmāʿil successfully reformulated the Safavid Sufi program to address the codes of popular piety, which already existed, nurtured by Sufism and some Shiʿite elements, a particular mode of Islamic piety that I call “Shiʿite-inflected popular Sufism.”
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Wagemakers, Joas. "The Shaykh of Shaykhs. Mithqal al-Fayiz and Tribal Leadership in Modern Jordan, written by Yoav Alon, 2016." Die Welt des Islams 58, no. 2 (2018): 263–65. http://dx.doi.org/10.1163/15700607-00582p09.
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Baram, Amatzia. "Neo-Tribalism in Iraq: Saddam Hussein's Tribal Policies 1991–96." International Journal of Middle East Studies 29, no. 1 (1997): 1–31. http://dx.doi.org/10.1017/s0020743800064138.
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The intention of this article is to show that, when applying his tribal policies, Saddam Hussein altered the Baʿth Party's most central tenets of faith, how and why he did this, and what it meant for Iraqi society and for the ruling party. Saddam Hussein's tribal policy started soon after the party came to power in July 1968, but it went through a quantum leap in the late 1980s and the early 1990s. First, rather than eliminating the tribal shaykh as a sociopolitical power, as dictated by party doctrine, he endeavored to manipulate the shaykhs and, through a process of socialization (or “Baʿthization”), turn them into docile tools in the service of the regime. Second, and a far sharper departure from party tradition, he turned the tribal shaykhs into legitimate partners for power-sharing; he tribalized the regime's Praetorian Guard; and he worked to reawaken long-suppressed and often forgotten tribal affinities in that part of Iraqi society which is no longer tribal and to graft onto it tribal values, or what he considered to be such values. Furthermore, he even took some steps to tribalize the party itself, and tribal customs, real or imagined, permeated the state's legal system. Kinship was legitimized as a principle guiding the selection of party leaders, and leaders' tribal roots were played up; tribal honor became a legitimate guiding principle behind foreign-policy decisions; and at least once, the president even called the Baʿth Party itself “a tribe.”
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Aminu, Muntaka Yahaya. "جهود علماء المسلمين في البحث العلمي المؤصل الشيخ عثمان بن إسحاق الفرضي نموذجا". IAR Journal of Humanities and Social Science 3, № 01 (2022): 42–47. http://dx.doi.org/10.47310/iarjhss.2022.v03i01.006.
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The science of inheritance is one of the original scientific research that many Muslim scholars, ancient and modern, took care of, as they made their interest in studying it, so they dealt with hot and suspicious issues, and studied them in their corridors and corners until they deepened in the division of the inheritance hypothesis, so the study at that period was dependent on the books established by the Shaykhs and scholars, as well as according to the exact specialization in the subject of doctrinal jurisprudence or the so-called four schools, which made it of great importance and interest among specialists and contemporary interested in the curricula of universities in the world, especially Muslims, and they took great care of it, as they laid a solid brick, and established a strong and prevalent curriculum that affects. The issue of division or science of inheritance for their students at all University levels. Shaykh Uthman bin Ishaq is one of oldest scholars far ahead, who studied the science of inheritance convincingly, and demonstrated his genius and his stubbornness in the field, and listed issues of great importance in his book as a school for him or his own opinion appropriate to the texts transmitted in analogy. The article attempts to link the original rule and the efforts of this venerable scholar, al-Nahrir, who grew up and grew up in an African region, and is one of the students of Shaykh Uthman bin Foday, may Allah have mercy on him. And made it in our curricula rooted in our Nigerian Universities under the Department of Islamic Studies of them. The article includes the following points: The preface, where it talks about the science of inheritance or ordinances comprehensively. A brief history of Shaykh Uthman bin Ishaq, may Allah have mercy on him. View and study his author as his efforts to in authentication of sciences. The methodology of scientific research rooted in the book. Suggestions and solutions to simplify and integrate the literature into the curricula of Nigerian Universities. Conclusion Margins and references.
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Baig, Sohaib. "Printing a Transregional Ṭarīqa: Haji Imdadullah Makki (d. 1899) and Sufi Contestations from Thana Bhavan to Istanbul". International Journal of Islam in Asia 3, № 1-2 (2023): 21–42. http://dx.doi.org/10.1163/25899996-20230011.
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Abstract This article analyzes the prominence of print in the Sufi ṭarīqa of Haji Imdadullah Muhajir Makki (d. 1899), a pre-eminent Indian Chishti-Sabri shaykh who settled in the Ottoman Hijaz after escaping North India in the aftermath of the 1857 mutiny. It explores the transregional contexts of the publication of Haji Imdadullah’s works, in the long journey of his manuscripts from Mecca to their lithographic printing in North India and their distribution through Ottoman disciples as far as Istanbul. In this study two main lines of inquiry are followed. First, how did Imdadullah participate intimately from Mecca in the editing and publication of Arabic, Urdu, and Persian books in British India, including his famed commentary and critical edition of the Masnavi-yi Maʿnavi of Jalal al-Din Rumi (d. 1273)? Second, the article follows the emergence of broader scholarly exchanges as a series of Istanbul-based Mevlevi shaykhs became invested in Imdadullah’s publications and even translated some from Persian to Ottoman Turkish. Ultimately, this article sheds light on how such Indian – Ottoman encounters in the Hijaz were catalyzed by a common investment in the Persianate disciplines of Sufi theology and classical Persian poetry in the late nineteenth and early twentieth centuries, a period typically seen as marking the shrinking and disintegration of the Persianate world. In so doing, the article highlights how modern Sufi discourse in Persian continued to facilitate intellectual exchange between Indian and Ottoman Sufi shaykhs through the Hijaz and formed an integral pillar of transregional Persianate print culture.
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Shuni, Muhammad Dahiru, and Mukhtar Umar Dagimun. "A RELIGIOUS AND POLITICAL SIGNIFICANCE OF THE FIVE FUNDAMENTAL DEMANDS OF SHAYKH UTHMAN BN FODUYE FROM BAWA JAN-GWARZO." Al-Risalah 13, no. 2 (2022): 431–43. http://dx.doi.org/10.34005/alrisalah.v13i2.1930.
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Shaykh Uthman bn Foduye started his preaching and teaching career at the age of twenty in 1774, moving from one place to another. He however, did not had contact with the kings of the land of Gobir until in about 1780 after attracting a number of substantial followers. Of all the four rulers of Gobir from Sultan Bawa to Yunfa, the relationship between Shaykh and Bawa was the most cordial. Bawa was one of the most powerful rulers of Gobir kingdom. The Shaykh invited him to practice Islam properly and establish justice in his land. Later on, Bawa became doubtful about his friendly attitudes towards the Shaykh. Consequent upon that, he planned against him at his court in Magami on Eid Adha festival but his plan could not be executed. He therefore changed his mind and offered some gifts which the Shaykh refused to take considering it as a bribe. Thus, the Shaykh requested for five things instead which were; to allow him preach in the land, not to stop anybody who wishes to accept Islam, to respect those wearing turban, to free all political prisoners and not to overburden the subjects with heavy taxes. This paper examines the religious and political significance of these requests in the light of the Shaykhs relationship with the four rulers of Gobir kingdom from Sultan Bawa to Yunfa. It also analyses the relevance of the discussions to the contemporary Muslims. To achieve this, some of the most relevant original historical sources were consulted and relevant data were evaluated.
 
 Syekh Utsman bin Foduye memulai karir dakwah dan mengajarnya pada usia dua puluh tahun pada tahun 1774, berpindah dari satu tempat ke tempat lain. Namun, dia tidak memiliki kontak dengan raja-raja negeri Gobir sampai sekitar tahun 1780 setelah menarik sejumlah pengikut yang substansial. Dari keempat penguasa Gobir dari Sultan Bawa sampai Yunfa, hubungan Syekh dan Bawa adalah yang paling mesra. Bawa adalah salah satu penguasa kerajaan Gobir yang paling kuat. Syekh mengundangnya untuk mempraktekkan Islam dengan benar dan menegakkan keadilan di tanahnya. Belakangan, Bawa menjadi ragu dengan sikap ramahnya terhadap Syekh. Akibatnya, dia berencana melawannya di istananya di Magami pada hari raya Idul Adha tetapi rencananya tidak dapat dilaksanakan. Karena itu dia berubah pikiran dan menawarkan beberapa hadiah yang ditolak oleh Syekh karena menganggapnya sebagai suap. Oleh karena itu, Syekh meminta lima hal, yaitu; untuk mengizinkannya berdakwah di negeri ini, tidak menghentikan siapa pun yang ingin masuk Islam, menghormati mereka yang mengenakan sorban, membebaskan semua tahanan politik dan tidak membebani rakyat dengan pajak yang berat. Makalah ini mengkaji signifikansi agama dan politik dari permintaan ini dalam kaitannya dengan hubungan Syekh dengan empat penguasa kerajaan Gobir dari Sultan Bawa hingga Yunfa. Ini juga menganalisis relevansi diskusi dengan Muslim kontemporer. Untuk mencapai hal ini, beberapa sumber sejarah asli yang paling relevan dikonsultasikan dan data yang relevan dievaluasi.
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VanderMeulen, Ian. "Vocal Arrangements: Technology, Aurality, and Authority in Qur'anic Recording." International Journal of Middle East Studies 53, no. 3 (2021): 371–86. http://dx.doi.org/10.1017/s0020743821000428.
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AbstractThis article uses ethnography of a studio recording project underway at a Qur'anic school in Salé, Morocco, to offer new insight on sound, media, and religious authority in Islamic contexts. The aim of the project is to record the entire Qur'an incorporating all of its seven canonical, variant readings (qirā’āt), which are enjoying a small renaissance in Morocco. Several of the school's faculty, known as shaykhs, engaged as expert listeners and overseers of the process. I show how a historical model of such expert listenership, which I call “aural authority,” is transformed by the technologies of the studio and then dispersed across a collective of productive agents that includes the reciter and the sound engineer. I argue that these transformations, along with erasure of the shaykh's role from the medium of circulation—the recording—presents significant challenges to the broader qirā’āt tradition and raises questions about its future.
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Karim, Karim H. "Shia Ismaili Leadership." American Journal of Islam and Society 33, no. 2 (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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Mittermaier, Amira. "THE BOOK OF VISIONS: DREAMS, POETRY, AND PROPHECY IN CONTEMPORARY EGYPT." International Journal of Middle East Studies 39, no. 2 (2007): 247a. http://dx.doi.org/10.1017/s0020743807070389.
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Shaykh al-Qusi is a charismatic spiritual leader in Cairo whose followers have been recording their dream visions and waking visions in a handwritten collection since 1997. Drawing on the shaykh's dream-inspired poetry and his followers' vision narratives, I describe the ways in which this community of believers understands the relationship between authorship and authority, as well as between imagination (al-khayamacr;l) and tradition. Dreams and visions do not circumvent idioms of the textual tradition, but in their narrative form they often mirror and reinscribe its genres. Some of the group's vision narratives emulate the face-to-face encounters of the hadith whereas others signify eruptions of a timeless truth from elsewhere, similar to the Quran. Through mirroring the sacred genres, dreams and visions bring believers closer to these texts. Just as dreams are understood through the tradition, the tradition is understood by some through dreams.
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Zinhom, Haithm. "Razpravljanje o vojni in patriarhalnosti." Acta Neophilologica 57, no. 1 (2024): 39–61. http://dx.doi.org/10.4312/an.57.1.39-61.
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The horrific scenes of the Lebanese civil war (1975-1990), which left the country in ruins, had a traumatic effect on the entire nation particularly the Lebanese author, Hanan al-Shaykh who was haunted by the nightmarish war memories until she managed to overcome them by reliving the whole experience through the events of her remarkable novel The Story of Zahra. Disillusioned by the political scene during the war and exasperated with the traditional artistic themes advocated by previous generations of war writers, al-Shaykh rejected the linear development of character, the sense of order and progression integral to the war literature in the Arab world. Instead, she captures the atrocities of war by creating a unique novel, giving the Lebanese tragedy mythic proportions and turning it into more than a historical event. In light of this background and within the context of contemporary war fiction studies, the paper critically examines al-Shaykh’s novel in order to explore the deadly impact of war, which uproots the foundations of a civilized country turning it into a wasteland. The paper argues that the author creates a multi-layered narrative, which reflects the collapse of the moral and political structure of a patriarchal society paralyzed by coercive masculinity and devastated by sectarian violence. Navigating the protagonist’s journey of suffering and pain during the brutal civil conflict, the paper uncovers the underpinnings of war interpreting the novel as a gendered reflection of a divided country. The paper also emphasizes that the author presents a counter-narrative exposing the ugly side of war and revealing how war catastrophically damages the social fabric of the nation.
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Agustianda, Agustianda. "The Influence of Sufism Thought Shaykh Burhanuddin among the Minangkabau Community in Medan City." al-Lubb: Journal of Islamic Thought and Muslim Culture (JITMC) 2, no. 1 (2020): 18. http://dx.doi.org/10.51900/lubb.v2i1.8586.
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<p>Shaykh Burhanuddin is one of the great famous ulama from West Sumatra, who has developed Islam teachings through the Tariqa Shattariyya which spread until Medan City. Shaykh Burhanuddin developed his thinking through education at the surau. The students who studied at the Surau Shattariyyah opened to learn a whole series of Islamic knowledge. The people of Minangkabau know and practice wisdom. They are not limited to Minangkabau people in West Sumatra. Minangkabau people outside West Sumatra still regard Shaykh Burhanuddin as wali Allah and a great ulama. Shaykh Burhanuddin’s teachings are continuesly developed by his students until they stay in Medan. The purpose of this research was to know the background of sufism thought by Shaykh Burhanuddin, to know the process of the Shaykh Burhanuddin’s sufism thought development into Medan, and to find out why Minangkabau people in Medan follow the teachings of Shaykh Burhanuddin. This research used a descriptive qualitative approach classified to the field research to see how far the development of sufism thought Shaykh Burhanuddin among Minangkabau people in Medan. From this study, it can be concluded that the patterns of thinking influenced the background of Shaykh Burhanuddin’s sufism thought was brought by the previous teacher Ahmad al-Qushashi as well as Shaykh Burhanuddin’s teachers, Shaykh ‘Abd al-Rauf. The idea of Shaykh Burhanuddin sufism is the three main pillars that reconcile shari’a, and sufism developed by his teacher Shaykh ‘Abd al-Rauf, namely the divinity and its relationship with nature, insan al-kamil and the tarekat. In the ideas development of sufism by Shaykh Burhanuddin in Medan city, initially through the Labai and Tuangku from Ulakan, and then due to the increase and spread of Minangkabau community in several districts in Medan. The Minangkabau community in Medan mostly follow the teachings practice of Shaykh Burhanuddin. All forms of the religious pratices are sufism ‘amali activities. Sufism ‘amali is sufism which emphasizes amaliyah (act) such as wirid, dhikr, and other worship.</p>
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Gad, Rehab Farouk. "Writer-Translator Game: A Stylometric Analysis of Taha Hussein's khiTbat al-Shaykh (The Shaykh's Marriage Proposal) and its English Translation." مجلة کلية الآداب .جامعة بورسعيد 27, no. 27 (2024): 70–104. http://dx.doi.org/10.21608/jfpsu.2024.245119.1309.
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Ali, Mohammed Hassen. "Shaykh Bakrii Saphalo." American Journal of Islam and Society 31, no. 3 (2014): 93–118. http://dx.doi.org/10.35632/ajis.v31i3.286.
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Shaykh Bakrii Saphalo was a perceptive Oromo Muslim scholar who used traditional Oromo wisdom to make Islam intelligible to his people and part of their cultural heritage. A gifted poet who wrote in Arabic, Oromo, and Somali, he was persecuted by two successive Ethiopian regimes during the 1960s and 1970s. As an activist scholar, he sought to spread knowledge among the Oromo, who constitute about 40 percent of Ethiopia’s population. Due to the government’s tight control and distance, as well as the lack of modern communication and technology, his effort was limited mainly to the Oromo in Hararghe, eastern Ethiopia. For over six decades Shaykh Bakrii sought to uplift his people and secure respect for their language, culture, human dignity, and national identity. 1 Motivated by his desire to develop the Oromo language, which at that time was banned, he struggled to develop written literature in it. But despite all of these accomplishments, he has been largely forgotten.
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Ali, Mohammed Hassen. "Shaykh Bakrii Saphalo." American Journal of Islamic Social Sciences 31, no. 3 (2014): 93–118. http://dx.doi.org/10.35632/ajiss.v31i3.286.
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Shaykh Bakrii Saphalo was a perceptive Oromo Muslim scholar who used traditional Oromo wisdom to make Islam intelligible to his people and part of their cultural heritage. A gifted poet who wrote in Arabic, Oromo, and Somali, he was persecuted by two successive Ethiopian regimes during the 1960s and 1970s. As an activist scholar, he sought to spread knowledge among the Oromo, who constitute about 40 percent of Ethiopia’s population. Due to the government’s tight control and distance, as well as the lack of modern communication and technology, his effort was limited mainly to the Oromo in Hararghe, eastern Ethiopia. For over six decades Shaykh Bakrii sought to uplift his people and secure respect for their language, culture, human dignity, and national identity. 1 Motivated by his desire to develop the Oromo language, which at that time was banned, he struggled to develop written literature in it. But despite all of these accomplishments, he has been largely forgotten.
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cooke, Miriam. "Nazira Zeineddine: a jovem e os xeiques." Sociologias 24, no. 61 (2022): 116–39. http://dx.doi.org/10.1590/18070337-125405pt.
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Resumo Por mais de quatro décadas os debates sobre o hijab se alastravam pelo mundo árabe muçulmano, opondo conservadores e reformistas em um contexto político conformado pelo colonialismo europeu. Em 1927, os xeiques sírios decretaram que as mulheres deveriam cobrir o rosto. As mulheres saíram às ruas e uma jovem drusa de dezenove anos, Nazira Zeineddine, pertencente à burguesia de Beirute, sentou-se à escrivaninha. Escreveu quatrocentas páginas sobre os prejuízos para a sociedade gerados pelo ato de cobrir o rosto das mulheres, citando as escrituras islâmicas e autoridades religiosas e seculares contemporâneas em quase todas as páginas. Poucos meses depois, ela publicaria Unveiling and Veiling. O livro, o primeiro escrito por uma mulher a tratar dos direitos das mulheres no Islã, foi um ataque aos xeiques que se atreveram a ordenar que as mulheres cobrissem seus rostos e que manipulavam as interpretações do Alcorão e dos hadiths com o único objetivo de assegurar poder aos homens. Neste ensaio, apresento uma síntese da hermenêutica de Nazira e minhas hipóteses sobre por que ela e seus escritos permaneceram praticamente desconhecidos até o final do século 20.◊
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Kowalski, Mumina. "Islaamic Rulings for Incarcerated Muslims." American Journal of Islam and Society 25, no. 3 (2008): 139–41. http://dx.doi.org/10.35632/ajis.v25i3.1461.
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Even in an age of digital research, printed books that can be held in one’shands and read are far from being relics of the past. This is doubly true inthe restricted environment of an American prison, where access to theInternet is out of bounds but books may be obtained through mail order orprison libraries. This publication seeks to overcome this Internet access gapby printing questions from an online Prison Q &A Forum as a slim booklet.It represents the new challenge posed by the fatwa-on-line phenomena, itsinfluence in diverse settings, and the complexities of conflicting notions ofreligious authority. Eighty questions, purportedly from incarcerated Muslimsin American prisons, are answered by thirteen shaykhs and publishedby a bookstore, self-described as “revolutionizing authentic salafee publishing”(back cover).Numerous questions in this booklet are familiar toMuslim prison chaplains,who are professionally trained to prioritize and negotiate religiousaccommodation within correctional institutions. For example, Question 11reads: “I am locked in the cell with another Muslim and there is not enoughroom for us to pray side-by-side. Can we then pray with one of us in frontof the other?” (p. 19). One shaykh says that it is permissible to do so becauseof the situation, reflecting the principle that necessity may alter prescribedritual requirements. However, addressing this and other questions without an ...
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Syu'aib, Kholil, and Zulkifli M. Nuh. "JARINGAN INTELEKTUAL ULAMA RIAU: Melacak Silsilah Keilmuan Syaikh 'Abdurrahman Ya'qub." Jurnal Ilmiah Islam Futura 17, no. 2 (2019): 286. http://dx.doi.org/10.22373/jiif.v17i2.2466.
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This paper wants to present research results about the intellectual network of Shaykh 'Abdurrahman Ya'qub (1912-1970 AD./1330-1389 AH.), as a scholar who took part in the early half of the 20th century in the Indragiri region of Riau. This research uses historical approach method and content analysis technique to the existing written data. This research found that the credibility of Shaykh 'Abdurrahman Ya'qub as a scholar is inseparable from his involvement in the scholars network. It turned out that Shaykh 'Abdurrahman Ya'qub had inherited knowledge from the great scholars, among others Shaykh Sa'id Yamani (1265-1352 AH.), Shaykh Muhammad' Ali al-Maliki (1287-1368 AH.), Shaykh 'Umar Hamdan (1292-1368 AH.), Shaykh Hasan bin Muhammad al-Masysyath (1317-1399 AH.), and Shaykh Muhammad Yasin al-Fadani (1335-1410 AH.). No one doubts the credibility of their scholarity, which has had such an enormous influence on the Islamic world of its time even today. Thus, due to his involvement in the network of such great scholars, it is undoubtedly the credibility of 'Abdurrahman Ya'qub as scholars, thereby increasing the treasures of scholar in Riau in particular, and in the archipelago generally.
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Abdillah, Ali. "Aspek Ontologi dan Kosmologi Dalam Ajaran Tasawuf Martabat Tujuh Shaykh Abdul Muhyi Pamijahan." ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture 4, no. 2 (2023): 63–82. http://dx.doi.org/10.47776/islamnusantara.v4i2.689.
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Shaykh Muhyi Pamijahan merupakan murid Shaykh Abd al-Rauf al-Singkili yang berdakwah menyebarkan ajaran Martabat Tujuh dan Tarekat Shattariyah di Pulau Jawa. Ajaran ini tersebar terutama di kalangan ahli tarekat dan para priyayi. Ajaran Martabat Tujuh Shaykh Muhyi bersumber dari kitab al-Tuhfah al-Mursalah karya Shakh Fadl Allah al-Burhanpuri dari India, namun Shaykh Muhyi memiliki penjelasan Martabat Tujuh Tujuh menggunakan bahasa pegon dalam manuskrip Martabat Kang Pipitu dan beberapa naskah koleksi Leiden Library dengan nomor katalog cod. or 7527 dan 7705. Martabat Tujuh merupakan penjelasan dari aspek ontologi yaitu tajalli dhat wujud qadim meliputi ahadiyah, wahdah dan wahidiyah, dan aspek kosmologi yaitu wujud huduts meliputi ‘alam arwah, ‘alam mithal, ‘alam ajsam dan Insan kamil. Penelitian ini menggunakan pendekatan sufistik untuk mengetahui tarekat yang diikuti oleh seorang sufi dan bagaimana karakteristik penafsirannya terhadap Martabat Tujuh. Hasil kajian ini menyimpulkan bahwa Shaykh Muhyi Pamijahan sebagai tokoh sentral dalam penyebaran Martabat Tujuh di Jawa selain mengikuti tarekat Shattariyah dan beberapa terakat lainnya juga mengikuti Tarekat Qadiriyah Naqsabandiyah. Dengan demikian dapat dipahami bahwa Shaykh Muhyi (w. 1730) sebagai pembawa Tarekat Qadiriyah Naqsabandiyah pertama kali di Nusantara sebelum Shaykh Katib Sambas (w. 1875). Ajaran Martabat Tujuh Shaykh Muhyi memiliki karakteristik penafsiran bercorak Ash’ariyah dengan memilah aspek ontologi yaitu martabat alam qadim (ahadiyah. wahdah. wahidiyah) bersifat tanzih dan aspek kosmologi (alam arwah. mithal, ajsam dan insan) sebagai wujud huduts bersifat tashbih. Selain itu, tetap disiplin dalam pengamalan syariat lahir maupun batin.
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M. Nuh, Zulkifli, Alimuddin Hassan, and Kholil Syu'aib. "TUAN GURU RETEH SYEKH ‘ABDURRAHMAN YA’QUB: Kiprah, Peran, dan Pemikirannya dalam Bidang Pendidikan Islam." POTENSIA: Jurnal Kependidikan Islam 4, no. 1 (2018): 23. http://dx.doi.org/10.24014/potensia.v4i1.5050.
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This paper would like to explain about the gait, role, and thoughts of Tuan Guru Reteh (TGR) Shaykh 'Abdurrahman Ya'qub in the field of Islamic education. This paper is a result of the search for his innovative thinking in developing Islamic education in the area of Indragiri Hilir Riau Province. Based on the results of these searches can be emphasized several things: first, that TGR. Shaykh 'Abdurrahman Ya'qub has a fairly qualified educational background. Second, that TGR. Shaykh 'Abdurrahman Ya'qub has played a very important, major and dual role in the society, especially in the field of education and dakwah even appointed in the administration of government as the formal leader of religion. Third, that TGR. Shaykh 'Abdurrahman includes productive scholars in the birth of written works. Thus, it is very natural and appropriate for TGR. Shaykh 'Abdurrahman Ya'qub is called a scholar who has authoritative, comprehensive and productive religious knowledge in the Malay-Indragiri region in particular, and the archipelago in general. With these considerations, the title as "Ulama Besar Kharismatik Melayu-Indragiri" is very worthy of the TGR. Shaykh 'Abdurrahman Ya'qub.
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Adenigba, Sikiru. "Shaykh Ibrāhīm Inyās: The Influence of His Mystical Sojourn In Nigeria." Al-Basirah Journal 13, no. 2 (2023): 40–50. http://dx.doi.org/10.22452/basirah.vol13no2.4.
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The contributions of Shaykh Ibrahim Inyas in mystism and Islam can not be over emphasized. Shaykh Ibrahim Inyas, a Sufi of twenthieth centuary and a leader of Tijaniyyah who engaged in the field of propagation of Islam and Sufism in West Africa including Nigeria. Shaykh Ibrahim had contact with north and south west Nigeria in 1937 and 1951 respectively. The objective of this paper therefore, is to examine his propagation of Sufism and Islam with his scholarly works in different fields of learning. The paper also discusses the influence of his mystical sojourn on Nigerian Muslims. The paper adopts historical and analytical methods. The paper revealed that shaykh Ibrahim Inyas is a real propagator of Islam and Sufism who influenced many Nigerian Muslims spiritually educationally. The paper concludes that Shaykh Ibrahim Inyas has contributed to the development of Muslim Spirituality in Nigeria. The paper recommendes that the Sufis of nowadays should emulate Ibrahim Inyas’s method of propagation of Islam and not deviate from the original path laaid down by the Shaykh and his predecessors.
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Livingston, John W. "Shaykh Bakri and Bonaparte." Studia Islamica, no. 80 (1994): 125. http://dx.doi.org/10.2307/1595854.
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Samin, Nadav. "Yoav Alon. The Shaykh of Shaykhs: Mithqal al-Fayiz and Tribal Leadership in Modern Jordan (Stanford: Stanford University Press, 2016). Pp. 240. $24.95 paper. ISBN 9780804799324." Review of Middle East Studies 53, no. 01 (2019): 158–60. http://dx.doi.org/10.1017/rms.2019.27.
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Renard, John. "ARTHUR F. BUEHLER, Sufi Heirs of the Prophet: The Indian Naqshbandiyya and the Rise of the Mediating Sufi Shaykh (Columbia: University of South Carolina Press, 1998). Pp. 339. Price not available." International Journal of Middle East Studies 32, no. 4 (2000): 541–42. http://dx.doi.org/10.1017/s0020743800002737.
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Islamicists interested in Sufism have benefited from a growing number of worthwhile publications in recent years. Studies of South Asian Sufism in particular have broadened scholarly horizons by increasing the range of materials with which to reconstruct a complex history. One aspect of the history of Sufism that has been getting significant attention in various contexts lately is the role of authority in the person of the shaykh. Arthur Buehler offers in his study of South Asia's Naqshbandis something of a parallel to what Vincent Cornell has produced in his work on the role of the shaykh among North Africa's Shadhilis. He argues that Naqshbandi Sufism has witnessed an important shift in the role of the shaykh, from one of hands-on mystical tutelage to one of intercession. Buehler sets his chief argument in the context of evidence that major transformations occurred in the nature of Sufi spiritual authority beginning in the 9th through 11th centuries. In his first two chapters, Buehler lays out the general historical background. Before Sufism had been fully institutionalized into discrete orders, the “teaching shaykh” (shaykh at-ta⊂l―im) instructed all comers in the growing body of Sufi tradition. Imparting the wisdom of already legendary characters, they equipped their students with a working knowledge of the essentials of Sufism. They and their pupils were often quite mobile, and the teacher-student relationship remained relatively informal and distant. Beginning in the late 9th century, that relationship began to change. Over the next 200 years or so, a new kind of shaykh emerged as the normative type of Sufi authority. From a fixed abode, the “directing shaykh” (shaykh al-tarbiyya) provided increasingly proprietary instruction on the actual pursuit of the spiritual path to a select few disciples who pledged their sole allegiance to one spiritual guide. Now the shaykh imparted not merely generalized instructions on spiritual etiquette, but also soul-challenging advice and do-it-or-depart requirements for advancement on the mystical path. Regarded as virtually infallible, the directing shaykh initiated followers into a lineage, bestowed the khirqa, and generally exercised total authority over the disciple's daily affairs.
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Amnan, Dzulkifli Hadi Imawan. "Shaykh Nuruddin ar-Raniry's Contribution in his As-Shirath al-Mustaqim to Popularizing Islamic Law in the Nusantara." Journal of Islamic Thought and Civilization 12, no. 1 (2022): 270–83. http://dx.doi.org/10.32350/jitc.121.16.
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The paper aimed to discuss the contribution of Shaykh Nuruddin ar-Raniry in popularizing Islamic Law through his work al-Shirath al-Mustaqim in the Nusantara. Shaykh Nuruddin ar-Raniry was a prominent scholar among the Nusantara Scholars who had a major influence on the intellectual and spiritual development of the Kingdom of Aceh Darussalam in the 17th century AD. He is a scholar who is known as an expert in fiqh (Islamic Law) and served as a judge (Qadli Malikul Adil) just during the reign of Sultan Iskandar Tsani. Therefore, this study aims to examine Shaykh Nuruddin Ar-Raniry's contribution to Islamic law through his book entitled as-Shirath al-Mustaqim. The research method in this study is a library study by analyzing the books of Shaykh Nuruddin ar-Raniry and other books related to this study. This study explains that Shaykh Nuruddin ar-Raniry contributed to grounding the Islamic jurisprudence of the Syafii Madhhab in Nusantara in the 17th century AD through his work as-Shirath al-Mustaqim and encouraged the later Nusantara scholars in advancing Islamic legal literacy in Nusantara.
 Keywords: Shaykh Nuruddin ar-Raniry, As-Shirath al-Mustaqim, Islamic Jurisprudence
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Erasiah, Erasiah, and Farid Mat Zain. "Biografi Politik Shaykh Sulaiman Al-Rasuli (1871-1970): Ulama Kemerdekaan Indonesia." Islamiyyat 44, no. 1 (2022): 53–64. http://dx.doi.org/10.17576/islamiyyat-2022-4401-5(.
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Selain tokoh pendidikan, Shaykh Sulaiman al-Rasuli juga dikenal sebagai tokoh yang memiliki peranan penting dalam politik. Makalah ini memnincangkan tentang aktiviti politik Shaykh Sulaiman al-Rasuli menggunakan pendekatan analisis kandungan dengan menggunakan metode sejarah. Selain itu, makalah ini juga menggunakan teori creative minority yang dikembangkan oleh Toynbee, bahawa penindasan selalu melahirkan adanya a tiny creative minority (kelompok kecil dari kalangan minoritas kreatif). Dapatan dalam penelitian ini bahawa ketokohan politik Shaykh Sulaiman al-Rasuli dalam menghadapi kolonial menempuh cara kooperatif. Cara kooperatif tersebut, masyarakat Minangkabau diuntungkan secara politik. Pada masa kolonialisme Belanda Shaykh Sulaiman al-Rasuli telah berjaya mendirikan VIOS (Vereeniging Ittihadul Oelama Sumatera). Mendirikan organisasi Persatuan Tarbiyah Islamiyah (Perti). Berjaya mematahkan RUU Kahwin daftar yang dirancang kolonial Belanda. Pada masa kolonialisme Jepun, Shaykh Sulaiman al-Rasuli membentuk Majelis Islam Tinggi Minangkabau (MITM) dan dipercaya sebagai Ketua Umum Majelis itu. Beliau juga berjaya menyemarakkan semangat pemuda untuk memasuki Laskar Rakyat. Setelah kemerdekaan, Shaykh Sulaiman al-Rasuli sebagai ketua sidang Dewan Konstituante pada tahun 1955. Penasehat tertinggi Partai Persatuan Tarbiyah Islamiyah. Salah seorang tokoh pendiri Lasykar Muslimin Indonesia (Lasymi). Penasihat Gabernor Militer Sumatera Tengah. Ketua Komisi MUSI (Musyawarah Ulama Seluruh Indonesia) di Palembang dalam menentang komunisme.
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Baghalian, Hossein. "Introducing Shaykh Tusi’s Hermeneutic Perspective in Interpreting the Revelation Words and Predicates with an Emphasis on “Al-Tebyan Fi Tafsir Al-Quran”." International Journal of Multicultural and Multireligious Understanding 8, no. 4 (2021): 233. http://dx.doi.org/10.18415/ijmmu.v8i4.2435.
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Shaykh Tusi (1068) is considered as a prominent Shīte interpreter who authored “Al-Tebyan Fi Tafsir Al-Quran” in literary-linguistic genre in fifth hegira century. The recognition of the language of the holy script and its various properties constitute Shaykh Tus’s hermeneutic body. By systematic advancement of two various methods in the entirety of Al-Tebyan Exegesis, Shaykh Tusi has made efforts to develop his interpretation perspectives and lay them on the foundation of intellectuality and its indicative tool, Arabic language and linguistics. The author intended in this academic research article to introduce and investigate Shaykh Tusi’s hermeneutic methods that have been so far left unknown.
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TAKAO, Kenichiro. "Shaykhs Facing “Orthodoxy” and “Moderation”." Orient 46 (2011): 97–117. http://dx.doi.org/10.5356/orient.46.97.
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Melchert, Christopher. "Counting Shaykhs in Hadith Collections." Al-Karmil: Studies in Arabic Language and Literature, no. 40-41 (December 2020): 93–119. http://dx.doi.org/10.12816/0057800.
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Goldsmith, Leon T. "The ‘Alawī Shaykhs of Religion." Sociology of Islam 6, no. 2 (2018): 190–211. http://dx.doi.org/10.1163/22131418-00602003.
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Gaining insight into the past, present and potential future roles and functions of the ‘Alawī sect’s religious leadership is problematic amidst the ongoing Syrian conflict. The purpose of this short introduction is to shed some light on the subject of ‘Alawī religious leadership and highlight the historical importance of ‘Alawī religious shaykhs to the preservation of their community. The study applied an inductive, exploratory and qualitative approach based on the reliable secondary literature, field observation and interviews with some key personalities from within the sect. The main discovery highlighted in the article is that the traditional influence and capacity of ‘Alawī religious leaders to guide and preserve the community has been drastically impaired since the 1980s. This became a crucial factor in the dilemma ‘Alawīs faced at the onset of the Syrian crisis in 2011. This study hopes to contribute to the question of ‘Alawī religious and communal identity in the twenty-first century, a subject of importance to efforts to resolve the Syria crisis.
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Valjevac, Mensur. "THE BRIEF STUDY OF LIFE AND WORK OF SHAYKH HALID EFFENDI SALIHAGIĆ (1916-1993)." Zbornik radova 10, no. 10 (December 15, 2012): 269–85. http://dx.doi.org/10.51728/issn.2637-1480.2012.269.
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Even though shaykh Halid effendi Salihagić was not known to public, he made a great contribution to preserving and developing religiosity and spirituality in our area, between the last two wars. His difficult life and trials have not prevented the development of his personal religiosity and spirituality, as well as his influence on his disciples and admirers. Together with shaykh Čolić, he went across a spiritual road and studied everything shaykh Čolić had translated and perused. The witness for that is a generation of his admirers, disciples and disciples of disciples which play an important role in raising religious consciousness of our troubled people. Keywords: shaykh Halid effendi Salihagić, biography, religion, spirituality, spiritual companion (rafeek), disciples