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Zeitschriftenartikel zum Thema „Ḥasakh“

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Autor: Grafiati

Veröffentlicht am 25. Juli 2024

Zuletzt aktualisiert am 31. Juli 2024

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1

Fahamsyah, Fadlan. „Bidʿah Ḥasanah dalam Perspektif Al-ʿIzz Bin ʿAbd Al-Salām dan ʿAli Bin Ḥasan Al-Ḥalabī“. Jurnal Al-Fawa'id : Jurnal Agama dan Bahasa 8, Nr. 2 (30.09.2018): 120–41. http://dx.doi.org/10.54214/alfawaid.vol8.iss2.52.

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This research explores the views of Imam Al-ʿIzz Bin ʿAbd Al-Salām dan ʿAli Bin Ḥasan Al-Ḥalabī to the bidʿah ḥasanahconcept. The polemic about bid’ah ḥasanah always be warm even hot on the grassroots, so this writing tries to track the conclusion and the root cause of bid’ah ḥasanah from two figures mentioned above.The results of this research shows the difference bet ween those two figures, Al-ʿIzz Bin ʿAbd Al-Salām says that there is a bidʿah ḥasanah , while ʿAli Bin Ḥasan Al-Ḥalabī says that there is no bidʿah ḥasanah . The cause of difference views between them is when Al-ʿIzz Bin ʿAbd Al-Salām used term of bid’ah in the con text of etymology while al - Halaby interpreted the term in the context of terminology. As for the difference factor in the common people that there is no classification bid’ah in worship and non - worship (muʿamalah). The comparison results between these two figures can be seen from two sides. First, the similarity; which both of them against together the bid’ah which certainly against the sharia; as for the different side that Al-ʿIzz found there is a bidʿah ḥasanah like building Islamic schools (madrasah), le arning tajweed, etc., while al Halaby found that all bidʿah in religious matters are misguided. Build schools in the views of al - Ḥalabī is not bidʿah , but maslahah mursalah.

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2

Monang, Sori. „Thought of Abû al-Ḥasan Alî al-Ḥasanî al-Nadwî against the Setbacks of Muslims“. Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences 3, Nr. 4 (26.10.2020): 2835–42. http://dx.doi.org/10.33258/birci.v3i4.1292.

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The aims of this study is to find out the thought of Abû al-Ḥasan Alî al-Ḥasanî al-Nadwî against the Setbacks of Muslims. The resut shows that there are several ways that Muslims can do to achieve progress; among them is, re-implementing the caliphate system, with the Islamic caliphate pattern, according to al-Nadwî, the glory of Islam will return to the same as in the time of the Prophet. In addition, the role of the Ulama must be the front guard that becomes central in society, also the Ulama must maintain their knowledge and practice it, and get a strong disposition among the people as a source of reference in seeing and deciding cases in accordance with the Islamic concept which is rahmat li al-Alamin.

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3

Yaacob, Muhammad Nasron. „Metode akidah Ḥasan al-Bannā terhadap sifat khabariyyah Allah SWT“. al-Irsyad: Journal of Islamic and Contemporary Issues 5, Nr. 2 (16.12.2020): 335–46. http://dx.doi.org/10.53840/alirsyad.v5i2.99.

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Ḥasan al-Bannā proposed his preferred faith method by applying the Salafiyyah faith method over the Khalaf faith method in understanding Allah’s khabariyyah attributes. He discussed these issues in his writings. This study aims to determine Ḥasan al-Bannā's faith method in applying ithbāt or tafwīḍ ways to Allah Almighty’s attributes in khabariyyah-related issues. This study employed a qualitative design by analysing Ḥasan al-Bannā's written works of faith based on his faith method. His three works of faith are al-‘Aqā’id pamphlet, pieces of writing on beliefs in Al-Manār magazine, and Allah fī al-‘Aqīdah al-Islāmiyyah pamphlet. The results show that the Ḥasan al-Bannā’s creed in applying the ithbāt method in his written works of faith was modest as supported by the Salafiyyah stream, rather than the tafwīḍ method considered by the Khalaf stream as the Salaf generation method.

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4

Perlman, Yaara. „The Tribal Affiliations of Shuraḥbīl ibn Ḥasana“. Journal of Near Eastern Studies 79, Nr. 1 (01.04.2020): 113–24. http://dx.doi.org/10.1086/707614.

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5

Gould, Rebecca Ruth, und Kayvan Tahmasebian. „The Temporality of Desire in Ḥasan Dihlavī’s ʿIshqnāma“. Journal of Medieval Worlds 2, Nr. 3-4 (2020): 72–95. http://dx.doi.org/10.1525/jmw.2020.2.3-4.72.

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This essay traces the conception of love and desire (ʿishq) in a Persian verse romance by the Indo-Persian poet Ḥasan Dihlavī, known as ʿIshqnāma (composed in 1301). ʿIshqnāma narrates a tragic and unconsummated love affair between a young Hindu couple. When the two protagonists immolate themselves in what is at once a reworking of the Indic custom of widow burning (sati) and an allusion to the deaths of the famed lovers Laylī and Majnūn, the poet offers an innovative account of the temporality of desire. In transforming the Persian master narrative of love, Ḥasan anticipates Freud’s account of the death drive in relation to the pleasure principle in Beyond the Pleasure Principle (1921). This article initiates a dialogue between Freud and Ḥasan Dihlavī in order to suggest that desire for another may be the self’s only means of reckoning with its contingency.

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6

Maesaroh, Siti, Aam Abdussalam und Cucu Surahman. „EFEKTIVITAS METODE USWAH ḤASANAH DALAM PROSES PEMBELAJARAN PAI (Studi Eksperimen di SMPN 29 Bandung)“. TARBAWY : Indonesian Journal of Islamic Education 5, Nr. 2 (16.04.2019): 123. http://dx.doi.org/10.17509/t.v5i2.16737.

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This research is motivated by the fact that the learning process of Islamic Religious Education (PAI) is still experiencing various obstacles, one of which is the formation of moral students. The most important goals of learning PAI is the formation of morals students. To overcome these problems it is necessary to apply an appropriate and effective teaching methods for student development. The purpose of this study is to know how far the effectiveness of Uswah Ḥasanah method in learning PAI to improve akhlakul karimah. The research method used is quasi experimental with quantitative approach of non-equivalent control group design (not equivalent) research design. Techniques used in data collection are questionnaire, observation, and documentation. The result of this reasearch is that Uswah Ḥasanah Method is very effective in improving the Akhlakul Karimah of the student. Penelitian ini dilatarbelakangi oleh fakta yang menunjukkan bahwa proses pembelajaran Pendidikan Agama Islam (PAI) masih mengalami berbagai kendala, salah satunyaadalah pembentukan akhlak siswa. Satu tujuan yang paling utama dari pembelajaran PAI itu adalah pembentukan akhlak siswa.Untuk menanggulangi masalah tersebut maka perlu diterapkan suatu metode pengajaran yang tepat dan efektif untuk perkembangan siswa. Tujuan penelitian ini adalah untuk mengetahui sejauhmana efektivitas metode Uswah Ḥasanah dalam pembelajaran PAI untuk meningkatkan akhlakul karimah.Metode penelitian yang digunakan adalah kuasi eksperimen dengan pendekatan kuantitatif desain penelitian non-equivalent control group design ( tidak ekuivalen). Teknik yang digunakan dalam pengumpulan data adalah angket, observasi, dan dokumentasi. Daripenelitianinidapatdisimpulkan bahwa penerapan Metode Uswah Ḥasanahini sangat efektif dalam meningkatkan Akhlakul Karimah Siswa.

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7

Yusuf, Muhammad. „Tasāhul Al-Tirmidhī terhadap Status Hukum Hadis: Analisis Pandangan Ulama“. Ulumuna 18, Nr. 2 (08.11.2017): 395–422. http://dx.doi.org/10.20414/ujis.v18i2.883.

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Calling al-Tirmidhī as mutasāhil is controversial both amongst classical and contemporary Muslim scholars. Some other scholars call him mutashaddid. Such an accusation to him is due to some factors. First, the difference of his Makhtūtat and his al-Jāmi‘ about particular status of ḥadīth. Second, scholars misunderstand about technical terms used by al-Tirmidhī in his work of al-Jāmi‘. Third, al-Tirmidhī elevates the status of ḥadīth ḍa‘īf into ḥasan because of support from other riwāyah of it. Moreover, he also justifīes ḥadīth ḥasan, if supported by other riwāyah, as ḥasan ṣaḥīḥ although this ḥadīth does not reach the status of valid. Forth, the title as tasāhul or tashaddud falls in the field of ijtihād, which may vary from one scholar to another. This means that the title of tasāhul or tashaddud ascribed to al-Tirmidhī may be accepted by some scholars while rejected by others.

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8

Sadr, Seyed Kazem. „Qarḍ Ḥasan Financing in Islamic Banks“. ISRA International Journal of Islamic Finance 6, Nr. 2 (Dezember 2014): 7–20. http://dx.doi.org/10.12816/0019261.

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9

Iskander, Ghareeb, und John Glenday. „Ten Poems by Ḥasab al-Shaikh Jaʿfar“. Middle Eastern Literatures 22, Nr. 2-3 (02.09.2019): 141–45. http://dx.doi.org/10.1080/1475262x.2020.1855811.

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10

Anam, Wahidul, und Mubaidi Sulaeman. „Exploring Hadith Hasan: A Fresh Perspective al-Jami' al-Sahih al-Sunan al-Tirmidzi“. Diroyah : Jurnal Studi Ilmu Hadis 8, Nr. 1 (13.10.2023): 55–72. http://dx.doi.org/10.15575/diroyah.v8i1.29218.

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This study aims to evaluate the quality of the traditions classified as ḥasan in Sunan Al-Tirmidzi's Al-Jami' Al-Ṣaḥīh, a topic that has attracted considerable attention among ḥadīth scholars. Using a literature review methodology combined with a qualitative approach, this study has not only discovered a new qualification for assessing the quality of traditions in Abū Isa Al-Tirmidzi's Al-Jami’ Al-Ṣaḥīh, referred to as ḥasan ṣaḥīh traditions but also expanded its scope beyond the existing findings. This research has revealed that the emergence of the ḥasan ḥadīth has prompted strong scholarly engagement, signalling the ever-evolving nature of ḥadīth studies. This evolution requires researchers to always be ready to re-evaluate classical texts, encourages continuous exploration of new perspectives and promotes acceptance of the potential for new classifications to emerge within the field. Furthermore, this study has illustrated Al-Tirmidzi's pioneering efforts to reshape the categorisation of ḥadīth. More than simply introducing the ṣaḥīh ḥadīth, Al-Tirmidzi cleverly combined this classification with other existing categories, including the ṣaḥīh gharib ḥadīth and the ṣaḥīh gharib ḥadīth thus enriching the intricacies of ḥadīth classification methodology. The implications of this innovative approach go beyond Al-Tirmidzi's work and affect the broader landscape of ḥadīth scholarship. Moreover, the findings of this study have substantial legal ramifications in Islamic jurisprudence. The revelation that certain traditions classified as ḥasan have the status of ṣaḥīh implies that these texts can serve as a valid legal basis despite their initially inferior category. This discovery underscores the dynamic interaction between ḥadīth scholarship and Islamic jurisprudence, where ḥadīth classification has a real impact on the legal framework of faith. In sum, this study underscores the dynamic and ever-evolving nature of the field of ḥadīth studies as well as the important role played by scholars such as Al-Tirmidzi in reshaping the classification. It emphasises the need for constant exploration of classical texts and readiness to adapt to evolving perspectives to ensure that the field remains at the forefront of Islamic scholarship and jurisprudence.

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11

Beki, Niyazi. „Ebu’l-Hasan el-Harakānî’de Nâz ve Niyâz Makamı“. Üsküdar Üniversitesi Tasavvuf Araştırmaları Enstitüsü Dergisi 2, Nr. 2 (November 2023): 155–65. http://dx.doi.org/10.32739/ustad.2023.4.46.

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Ebu’l-Hasan el-Harakānî’nin (ö. 425/1033) hayatını ve mânevî kişiliğini konu alan bu çalışma, onun neden tasavvuf tarihinin en büyük şahsiyetlerinden biri olduğunu ortaya koymayı ve mânevî kişiliğine ışık tutmayı amaçlamaktadır. Ünlü sufilerin onun mânevî şahsiyetine dair yaptıkları yorumlar ve kendisinin tasavvufa dair sözlerinde mânevî kişiliğinin yüksek mertebesine dair ipuçlarından yola çıkarak, kendisinin bulunduğu mânevî mertebeye dair sufi kişiliğinin altı çizilmeye çalışılmıştır. Tasavvufta “nâz ve niyâz makamı” olarak bilinen yüksek bir mânevî mertebede kâmil bir sufi olarak Allah’a yakınlığı ve edindiği bu mânevî makamın niteliği yine hem kendisinin hem onu tanıyan sufilerin sözlerinden yola çıkılarak ortaya konulmaya çalışılmıştır. Tasavvufta pek az kişiye nasip olan nâz ve niyâz makamı gibi yüksek makamların sahibi olan Ebu’l-Hasan Harakānî’nin kimi zaman tartışma konusu olmuş şathiyata varan sözleri de ayrı bir başlık içinde incelenmiştir. Çalışmanın amacı, nâz ve niyâz makamının yüksek mertebelerinde gezinen Ebu’l-Hasan Harakānî’nin mânevî kişiliğini olabildiğince ortaya koymak ve onun sufi kimliğini tanıtmaya çalışmaktır.

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12

Budelli, Rosanna. „Shamanic Reminiscences and Archaic Myths in the Story of the Goldsmith Ḥasan al-Baṣrī (Alf layla wa-layla)“. Eurasian Studies 17, Nr. 1 (14.11.2019): 123–57. http://dx.doi.org/10.1163/24685623-12340067.

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Abstract The story of the goldsmith Ḥasan al-Baṣrī in the Arabian Nights preserves numerous traces of more ancient stories and testimonies of cultures apparently distant geographically and historically. In particular, it is possible to identify various elements that refer to the symbols and customs of shamanism, although transformed and rewritten according to the Arab-Islamic culture. The same phenomenon is found with the fragments of Greek mythology scattered throughout the story and especially with the adventures of the Argonauts whose affinities with the story of Ḥasan are rather amazing. The study has been conducted by comparing three BNF manuscripts that present significant differences in some points, reflecting the evolution of the Arabic text and the different mentality of the copyists who have reworked some passages. The changes concern above all the role of female protagonists particularly numerous throughout the tale.

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13

Heidemann, Stefan, und Claudia Sode. „Iḫtiyār ad-Dīn al-Ḥasan ibn Ġafras. Ein Rūm-seldschukischer Usurpator aus byzantinischem Adel im Jahr 588/1192“. Der Islam 95, Nr. 2 (08.11.2018): 450–78. http://dx.doi.org/10.1515/islam-2018-0030.

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Abstract A seal of Ikhtiyār al-Dīn al-Ḥasan ibn Ghafras, a member of a noble Byzantine family serving at the court of sultan Qilijǧ Arslān, is witness of a brief moment of historical opportunities in the history of the Rūm-Saljūqs. Al-Ḥasan assumed the title of al-sulṭān, indicating that he claimed the sultanate for himself, presumably after the death of Qilij Arslān in 588/1192. No literary source corroborates his usurpation. While the sources on the political turmoil at the end of Qilij Arslān’s reign are few and contradictory, an anonymous chronicle, Tārīkh-i Āl-i Saljūq, opens a possible window onto al-Ḥasan’s ascension to the sultanate. Based on this narrative his only legitimation would have been the ‘law of the Turks’ on regicide, namely that he who kills the ruler, becomes ruler himself. According to the Tārīkh-i Āl-i Saljūq he poisoned Qilij Arslān.

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14

Vatin, Nicolas. „Notes sur Ḥasan Aġa, gouverneur d’Alger (1533–1544)“. Turkish Historical Review 11, Nr. 2-3 (29.06.2021): 169–87. http://dx.doi.org/10.1163/18775462-01102004.

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Résumé Ḥasan Aġa remplaça à Alger son maître Hayr ed-Dîn Barberousse de 1533 à 1544. Mais on ne dispose pas d’étude systématique récente à son sujet. Tel est l’objet de cet article. Fondé sur la comparaison de l’ensemble des sources publiées (archives ou chroniques arabes, ottomanes ou espagnoles), il en souligne les convergences ou les contradictions, rétablit quelques vérités et s’interroge sur la nature et l’action du personnage : serviteur fidèle du sultan ottoman et de Hayr ed-Dîn, mais diffèrent de ce dernier par sa personnalité et son mode de gouvernement il fut un local, le premier Ottoman algérois au pouvoir.

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15

Soage, Ana Belén. „Ḥasan al‐Bannā or the Politicisation of Islam“. Totalitarian Movements and Political Religions 9, Nr. 1 (März 2008): 21–42. http://dx.doi.org/10.1080/14690760701856374.

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16

Thiele, Jan. „A Zaydī Treatise on the Proof of Accidents: The Mukhtaṣar fī ithbāt al-aʿrāḍ by al-Ḥasan al-Raṣṣāṣ“. Shii Studies Review 2, Nr. 1-2 (30.04.2018): 319–35. http://dx.doi.org/10.1163/24682470-12340025.

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AbstractThis article provides a description and critical edition of al-Ḥasan al-Raṣṣāṣ’sMukhtaṣar fī ithbāt al-aʿrād. The work appears to be extracted from a larger treatise. It is concerned with the proof of the reality of “accidents”, a central concept in the ontology ofkalām.

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17

Hanifuddin, Iza, Nur Kasanah und Eficandra Eficandra. „Al-Qarḍ al-Ḥasan Program of Bankziska: Zakat Fund-Based Empowerment Model for Victims of Loan Sharks“. JURIS (Jurnal Ilmiah Syariah) 23, Nr. 1 (06.06.2024): 1. http://dx.doi.org/10.31958/juris.v23i1.10799.

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This research aimed at analyzing the effectiveness of the Bankziska program in empowering victims of loan sharks through the al-Qarḍ al-Ḥasan contract funded by zakat, administered by the Amil Zakat Infaq and Shadaqah of Muhammadiyah Institutions. Qualitative method was used in this research with a phenomenological approach using the activity data from the Amil Zakat Infaq and Shadaqah of Muhammadiyah Institutions in empowering loan shark victims through the Bankziska program. The data sources were obtained from managers, volunteers, and loan shark victims who were the partners of Bankziska. The research results showed that the reasons for the Amil Zakat Infaq and Shadaqah of Muhammadiyah Institutions to lend zakat funds were the references from fiqh and fatwa, training studies, organizational encouragement, academic input, and it is easy to implement. The implementation of the Bankziska program had detailed standard operating procedures, starting from the beneficiary categories, distribution, and payment processes, to mitigating the risk of default. The al-Qarḍ al-Ḥasan program of Bankziska had an impact on improving the quality of skills, mental, intellectual, technological, communication, and religious studies of managers and volunteers. The impact of the program for partners was the awareness to abandon usury, reduced debt both in nominal terms and the number of loan sharks and an increase in the ethos of economic independence. This research contributes to providing discourse and alternatives for other social and religious fund management institutions in using zakat funds productively for economic empowerment through the al-Qarḍ al-Ḥasan contract for victims of loan sharks who have difficulty accessing Sharia financial institutions to obtain business capital or financing services.

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Ubaidillah, Ahmad, und Misbahul Khoir. „Pemberdayaan Ekonomi Perempuan Melalui Qardl al-Hasan Pada Koperasi Simpan Pinjam Wanita Maju Jaya Kebalanpelang Babat Lamongan“. JES (Jurnal Ekonomi Syariah) 6, Nr. 1 (10.03.2021): 64. http://dx.doi.org/10.30736/jesa.v6i1.123.

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Abstract: One of the ways to improve women’s economy is cooperatives. The basic objective of women-oriented cooperatives is to empower Indonesian women to contribute to efforts to improve the economic status and welfare of their families. This effort at the same time strengthens the independence of women so that they have strong bargaining power and can make a large contribution to the improvement of the national economy. The role of the qarḍ al-ḥasan contract in the Maju Jaya Women’s Savings and Loan Cooperative, Kebalanpelang Village, Babat Lamongan towards women’s economic empowerment from women’s businesses to create income to support their family's economy. This research is a qualitative research with an investigative pattern in which data and statements are obtained from the results of direct interaction between the researcher and the object under study and the people at the research site. The sampling technique used was purposive sampling and snowball sampling. The data collection techniques used include observation, documentation, and interviews. The data analysis technique uses the Miles and Huberman model. The results showed that the qarḍ al-ḥasan contract applied in the Maju Jaya Women’s Savings and Loan Cooperative can also improve the quality of women’s economic enterprises for the welfare of women in the village of Kebalanpelang Babat Lamongan. Because with the qarḍ al-ḥasan contract, this is one way to help and ease the burden on women who have businesses in capital problems which aim to increase their business to be better and develop than before, so that by means of increasing their business income they earn them. ownership also automatically increases so that women can help their family’s economy. Keywords: qardl al-hasan; women’s savings and loan cooperatives; income

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19

Tondi, Arianna. „Women’s Devotion to the Prophet as Reflected in the Literary Construction of a Non-Canonical Mawlid Narrative: Abū al-Ḥasan al-Bakrī’s Kitāb al-anwār“. Revue des mondes musulmans et de la Méditerranée 155 (1/2024) (2024): 155–72. http://dx.doi.org/10.4000/11z1j.

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The Kitāb al-anwār attributed to Abū al-Ḥasan al-Bakrī continues to be, after many centuries, a mysterious narrative, and his alleged author even more enigmatic. The work narrates the creation and transmission of the prophetic light following the tropes of popular romance. In this article we will focus on one of its most peculiar features, that is, the detailed and emotional representation of female characters and the woman’s realm. We will argue that female empowerment – a typical feature of folklore literature – could be the result of the storyteller’s will to appeal to female audience that attended the celebrations for the birth of the Prophet in medieval times. To support our argument we will compare different versions of the work, manuscripts and printed, to demonstrate how the literary depiction of women-related themes is more elaborated in the latest versions of the work, produced when mawlid festivals were a well-established practice. Popular Mawlid Narrative, Abū al-Ḥasan al-Bakrī, Storyteller, Women, Mawlid ceremonies, Folklore, Sīra Shaʿbiyya

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20

Masduri, Masduri. „Telaah Kritis Konstruksi Eksistensialisme dalam Teologi Antroposentris Ḥasan Ḥanafī“. Islamika Inside: Jurnal Keislaman dan Humaniora 4, Nr. 1 (10.06.2018): 50–73. http://dx.doi.org/10.35719/islamikainside.v4i1.46.

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Anthropocentric theological reconstruction of Ḥasan Ḥanafī introduces us a set of humanity themes as a stand point to build and develop human’s religious-spiritual reason in order to respond to spiritual emptiness of the West and material desolation of the East. Human beings possess what so-called authenticity of actions. It is—within Ḥanafī’s anthropocentric theological reconstruction—termed as independent human; a human who has independence in every action and makes the Islamic theology as the basis of his/her spiritual and practical values. Critical reading through the theory of hermeneutics promulgated by Jurgen Habermas brings this article to a finding of epistemological correlation between the independent human (within Ḥanafī’s anthropocentric theological reconstruction) and the construction of thought the West’s existentialism philosophy. Critical-constructive reading of this article puts Ḥanafī as a theistic-existentialist philosopher along with Islamic theology as his fundamental basis.

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21

SEGOVIA, Carlos A. „Vida y obra de Abū l-Ḥasan al-Aš’arī“. Revista Española de Filosofía Medieval 12 (01.10.2005): 253. http://dx.doi.org/10.21071/refime.v12i.8554.

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22

Censi, Martina. „Banāt al-barārī de Mahā Ḥasan : corps et fantastique“. Bulletin d’études orientales, Nr. 62 (30.04.2014): 171–86. http://dx.doi.org/10.4000/beo.1350.

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Zada, Najeeb, und Irum Saba. „The Potential Use of Qarḍ Ḥasan In Islamic Microfinance“. ISRA International Journal of Islamic Finance 5, Nr. 2 (Dezember 2013): 153–62. http://dx.doi.org/10.12816/0002775.

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Nabrisah, Zulfan. „Perdebatan dalam Al-Qur’an: Analisis Tematik Ayat-Ayat Mujadalah yang Turun di Makkah (Makkiyyah)“. Islamika Inside: Jurnal Keislaman dan Humaniora 6, Nr. 1 (30.05.2021): 88–121. http://dx.doi.org/10.35719/islamikainside.v6i1.131.

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Abstract: This study discusses the dispute between the infidels and prophets mentioned in the Qur’an (mujadalah verses). Therefore, the study used refers to the maudu’i method (thematic method). The study concludes that the topic of the mujadalah verses consists of (1) the dispute is a natural human tendency (fiṭrah); (2) the prophets and the truth of the divine revelation were always disputed by the infidel (kāfir); (3) Allah commands the believers (mu’mīn) to debate them wisely (ḥasanah), even though the infidels use the despicable manner (baṭil), and; (4) Allah will difinitely punishes anyone who denies the truth of His revelation.

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Badi'ah, Lia Salma. „Depresi Berat Tokoh Utama Dalam Novel Al-Jāḥid Karya Al-Ḥasan Al-Bukhārī: Analisis Psikologi Sastra“. Middle Eastern Culture & Religion Issues 1, Nr. 2 (30.12.2022): 133–59. http://dx.doi.org/10.22146/mecri.v1i2.5923.

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Penelitian depresi berat tokoh utama novel al-Jāḥid Karya al-Ḥasan al-Bukhārī ini bertujuan untuk mengungkap depresi berat yang dialami oleh tokoh utama meliputi simtom-simtom dan penyebabnya. Teori yang digunakan dalam penelitian ini adalah teori psikologi sastra. Metode yang digunakan dalam penelitian ini metode analisis psikologi sastra. Berdasarkan hasil analisis ditemukan bahwa tokoh utama novel al-Jāḥid Karya al-Ḥasan al-Bukhārī adalah Hadi, seorang laki-laki yang memiliki masa lalu yang menyedihkan karena tinggal di panti asuhan, berkepribadian introvert, dan pesimistis. Dari berbagai peristiwa tersebut, muncul simtom-simtom depresi berat pada diri Hadi. Terdapat tujuh simtom major depressive episode pada diri Hadi dan muncul lebih dari dua minggu sehingga ia terdiagnosis depresi berat. Tujuh simtom tersebut yaitu, simtom mood depresi, penurunan ketertarikan dan kesenangan, gangguan pola makan, insomnia atau hipersomnia, peningkatan atau penurunan gerak, perasaan tidak berharga atau bersalah, serta pemikiran bunuh diri. Penyebab munculnya simtom-simtom tersebut adalah adanya ketidakseimbangan antara id, ego, dan superego pada diri Hadi. Ego Hadi terus menuruti impuls id dan superego tidak bekerja merintangi impuls id. Ego melakukan berbagai mekanisme pertahanan untuk mereduksi tegangan id, yaitu pembentukan reaksi (reaction formation), reaksi agresi (aggressive reaction), dan asketisme atau menolak segala kebutuhan.

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Sori Monang. „Theological Thinking Abû al-Ḥasan ‘Alî al-Hasani al-Nadwî“. Britain International of Humanities and Social Sciences (BIoHS) Journal 2, Nr. 2 (29.06.2020): 586–93. http://dx.doi.org/10.33258/biohs.v2i2.261.

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The aims of this study to find out the theological Thinking Abû al-Ḥasan ‘Alî al-Hasani al-Nadwî. The result in this study shows that Al-Nadwî is a great Ulama with a very complex socio-cultural background, born during the colonial era and struggling in a period of development transition and national change that makes al-Nadwî rich in various experiences of obstacles, be they social, cultural, or religious obstacles. Therefore it is not surprising that al-Nadwî grew up as a Fundamentalist Ulama. He is a Ulama figure who is active in defending religion both in literature and in terms of the concept of civilization. Therefore also, he is well aware of the potential of Muslims and also the various problems that surround him from time to time.. Al-Nadwî, if seen in him as a figure of a fundamentalist cleric, then in line with this is the thought and movement that he should be seen real. Among al-Nadwi's awareness as a modern-day ulema of modern reform is his maturity in analyzing the present condition of the Muslims with a comparative study of Western existence. According to al-Nadwi, the decline of Islam is based on two things, first; because Muslims have abandoned their religion; Second, because Muslims do not master science. According to al-Nadwî, these two things are sources of strength that are not separated from each other.

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Rispler-Chaim, Vardit. „ḥasan Murād Mannāʿ, “Childbearing and the Rights of a Wife”“. Islamic Law and Society 2, Nr. 1 (1995): 92–99. http://dx.doi.org/10.1163/1568519952599411.

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Najeeb, Syed Faiq, und Ahcene Lahsasna. „Qarḍ Ḥasan : its Sharī‘ah Rules and Applications in Islamic Finance“. Journal of Islamic Business and Management 3, Nr. 1 (Juni 2013): 15–34. http://dx.doi.org/10.12816/0004986.

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Hatina, Meir. „Power and Salvation: Between Sāmī Šawkat and Ḥasan al-Bannā“. Die Welt des Islams 59, Nr. 2 (31.05.2019): 189–215. http://dx.doi.org/10.1163/15700607-00592p03.

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AbstractThis article focuses on a comparative discussion of Arab secular and Islamic perceptions of power in the interwar period (1919-39), analyzing the writings of two key figures, namely Sāmī Šawkat, who was a vocal protagonist of Arab unity in Iraq, and Ḥasan al-Bannā, who founded the Muslim Brotherhood in Egypt. A comparative perspective reveals marked similarities between the two authors. Both advocated commitment to the nation and opposition to imperialism, and both positioned education as the focal point of their approach, fostering a glorious legacy and the exaltation of sacrifice.

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Fallahzadeh, Ahmad. „The Ghulāt during the era of Imam Ḥasan ʿAskarī (a.s.)“. pajoohesh name-ye Tarikhe Islam 1, Nr. 48 (01.12.2022): 27–48. http://dx.doi.org/10.61186/islamhistory.1.48.27.

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Faros Nur Muhammad. „Implementasi Sikap Pemimpin Transformatif Dalam Perspektif Al-Qur’an“. Izzatuna: Jurnal Ilmu Al-Qur'an dan Tafsir 5, Nr. 1 (30.06.2024): 70–89. http://dx.doi.org/10.62109/ijiat.v5i1.55.

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Gaya kepemimpinan saat ini sering dipandang sebagai faktor kunci dalam menentukan kemajuan dan evolusi suatu peradaban atau kelompok. Salah satu model kepemimpinan kontemporer yang dikenal efektif dalam menghasilkan transformasi dan dianggap sesuai untuk diterapkan adalah gaya kepemimpinan transformatif. Namun, gaya kepemimpinan transformatif dinilai memiliki kesesuaian dengan nilai-nilai yang terdapat dalam ajaran Islam yang termaktub dalam Al-Qur’an. Metode penelitian yang diterapkan adalah studi konseptual tematik, dengan sumber data yang terutama bersifat literatur. Penelitian ini merujuk pada teori gaya kepemimpinan transformatif sebagai landasan utamanya. Kesimpulan dari penelitian yang dilakukan adalah implementasi sikap pemimpin dalam perspektif Al-Qur’an yang mengadopsi konsep gaya kepemimpinan transformatif dapat dijelaskan sebagai individu yang menjadi contoh yang baik (Qudwah ḥasanah), menginspirasi dan memotivasi pengikutnya, belajar dari pengalaman, memberikan dorongan untuk perubahan, serta memberikan perhatian yang mendalam terhadap setiap individu di dalam kelompoknya. Abstract The leadership style today is often viewed as a key factor in determining the progress and evolution of a civilization or group. One contemporary leadership model known to be effective in generating transformation and considered suitable for implementation is the transformative leadership style. However, the transformative leadership style is assessed to be in line with the values found in the teachings of Islam as outlined in the Qur'an. The research method employed is thematic conceptual study, with the primary data source being literature. This study refers to the theory of transformative leadership style as its main foundation. The conclusion drawn from the conducted research is that the implementation of a leader's attitude from the perspective of the Qur'an adopting the concept of transformative leadership style can be described as an individual who sets a good example (Qudwah ḥasanah), inspires and motivates their followers, learns from experiences, provides encouragement for change, and shows deep concern for each individual within the group.

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Mu'min, Abdullah. „Character Education Building through Reciting Ṣalawāt“. International Journal of Nusantara Islam 5, Nr. 2 (30.05.2019): 222–32. http://dx.doi.org/10.15575/ijni.v5i2.4794.

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This paper tries to discuss about character education building through reciting ṣalawāt. By using literature study, this article found that character education building is an effort in dealing with behavioral and moral degradation problems in the midst of the generation of the nation today. One of the interventions that can be done is through repetition of ṣalawāt recitations that are internalized and interpreted as a way to connect to the figure of uswatun ḥasanah, perfecting human morals, which has a positive impact on physical and mental, also has the power to change deviant behavior. As a recommendation, this article states that there is no harm if the above findings are applied to Islamic education institutions

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Çelik, İmam Rabbani. „The Legacy of a Literary Man in Islamic Legal Theory: Surūrī Chalabī’s Criticisms in his Super- Commentary on al-Talwīḥ and His Arguments“. Ilahiyat Studies 13, Nr. 1 (30.06.2022): 9–45. http://dx.doi.org/10.12730/13091719.2022.131.232.

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Al-Taftāzānī (d. 792/1390), a well-known theorist/theologian of the post-classical era of Islamic thought, not only elucidated the statements of Ṣadr al-sharīʿah in his ḥāshiyah (super-commentary), titled al-Talwīḥ, which he wrote on al-Tawḍīḥ, but also introduced several criticisms against his arguments. Al-Taftāzānī’s work, al- Talwīḥ, was received with great interest by Ottoman scholars, who then composed many ḥāshiyahs on it in the fifteenth century. Although the number of ḥāshiyahs significantly diminished, the practice of ḥāshiyah writing on al-Talwīḥ continued in the sixteenth century. Surūrī Chalabī (d. 969/1562) was one of the scholars who penned a ḥāshiyah on al-Talwīḥ during this period. The literary works of Surūrī Chalabī have recently been the subject of numerous academic studies, yet his legacy in Islamic sciences has not received the same interest. This article, aiming to fill this gap in the literature,scrutinizes synchronically and diachronically the place of Surūrī’s Ḥāshiyah on al-Talwīḥ within the tradition of Ottoman ḥāshiyah writing on al-Talwīḥ and eventually demonstrates that Surūrī primarily dealt with the arguments and comments of Ḥasan Chalabī, a previous ḥāshiyah author who commented on al-Talwīḥ and criticized them in his argument-based ḥāshiyah thus endeavors to position himself within the tradition of ḥāshiyah writing of the previous century through Ḥasan Chalabī’s work.

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Mohd. Salleh, Norsaleha, Mohd Farid Ravi Abdullah, Abur Hamdi Usman, Rosni Wazir, Abu Zaki Ismail, Lily Suzana Hj. Shamsu und Nurul Ain Bt Burhanuddin. „Kajian Terhadap Taraf Hadis dalam Penulisan Living Hadith“. HADIS 10, Nr. 19 (01.07.2020): 562–72. http://dx.doi.org/10.53840/hadis.v10i19.87.

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Living hadith is a term that was transformed from the living sunnah by Fazlur Rahman and traditional living by Joseph Schacht. The term has been widely used by scholars in Indonesia. The purpose of this study is to identify the status of the hadiths used in the writings related to living hadith. A total of 10 works that fulfil the scope of the study was selected for the assessment of the status of the hadiths used in the writings. All of these writings refer to the practices and traditions of the local community called living hadith. Studies show that all of the scholars have placed a great emphasis on the status of the hadiths when they were placing the living hadith as the basis for the local community practices and traditions, moreover, all practices and traditions of the people are considered as living hadith such as performing berzanji (barzanji), reciting qunut during the evening prayers, performing Balimau bathing (a ritual to celebrate the month of Ramadan), guarding the tomb, doing membadakan paja (a custom of powdering a baby powder for a bath in a river), cupping, embarking on a journey to seek knowledge, doing Arebbe (supper after tarawih prayer at the mosque or surau during the fasting month), reciting Yasin and Qasidah Diba' (a Thursday’s night tradition of Diba' Bil Mustofa). A total of 18 hadiths were found in these 10 living hadith writings, of which 10 ṣaḥīḥ (authentic),1 ḥasan (good), 2 ḥasan gḥarīb (fairly good), and 5 weak (ḍa‘īf) hadiths. It is hoped that this study will be a preliminary step in the effort to create awareness among the community to be more cautious towards the use of hadiths because ignorance towards the status of hadiths can cause the deviation of the Sharia from the original teachings of the Messenger of Allah. ABSTRAK: Living hadith ialah istilah yang telah ditransformasikan daripada living sunnah oleh Fazlur Rahman dan living traditional oleh Joseph Schacht. Istilah ini telah digunakan secara meluas oleh sarjana di Indonesia. Kajian ini bertujuan untuk mengenal pasti taraf hadis yang digunakan dalam penulisan yang berkaitan living hadith. Sebanyak 10 artikel daripada jurnal tertentu yang memenuhi skop kajian telah dipilih untuk dinilai taraf hadis yang digunakan dalam penulisan tersebut. Semua penulisan ini merujuk amalan dan tradisi masyarakat setempat yang dinamakan sebagai living hadith. Kajian menunjukkan kesemua ahli sarjana menitikberatkan taraf hadis ketika mereka meletakkan sandaran living hadith dalam amalan dan tradisi masyarakat, malah semua amalan dan tradisi masyarakat disandarkan sebagai living hadith seperti barzanji (berzanji), bacaan qunut ketika solat maghrib, mandi balimau (ritual menyambut bulan Ramadan), menjaga kubur, membadakan paja (adat memakai bedak pada bayi untuk mandi sungai), bekam, merantau dalam menuntut ilmu, tradisi Arebbe (moreh), bacaan Yasin dan Majlis Qasidah Dibā’ (tradisi malam Khamis Majlis Selawat Dibā’ bi al-Muṣṭafā). Sebanyak 18 buah hadis dijumpai dalam penulisan artikel berkaitan living hadith ini. Kajian menunjukkan 10 hadis daripadanya bertaraf hadis sahih, 1 hadis bertaraf hadis ḥasan, 2 hadis bertaraf ḥasan gḥarīb dan 5 hadis bertaraf ḍa‘īf. Diharapkan kajian ini menjadi langkah awal dalam usaha untuk menyedarkan masyarakat supaya lebih peka dalam penggunaan hadis kerana sikap sambil lewa terhadap status hadis boleh menyebabkan syariat agama terpesong dari ajaran asal Rasulullah SAW.

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Sadr, Seyed Kazem. „The optimum size of rotating qarḍ ḥasan savings and credit associations“. ISRA International Journal of Islamic Finance 9, Nr. 1 (10.07.2017): 15–26. http://dx.doi.org/10.1108/ijif-07-2017-003.

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Purpose Several indigenous credit and savings schemes have been accredited recently in developing countries for the benefit of households and entrepreneurs alike. Famous among them are the Rotating Savings and Credit Associations (ROSCAs) that exist in almost all continents currently. The rapid development of ROSCAs and their varied structures in many countries have been the subject of numerous studies. What has not been thoroughly analysed is the optimum size of these associations and the fact that lending and borrowing is without interest. The aim of this paper is to present a model that would determine the optimum size of ROSCAs and deal with the following issues: how the group size varies with changes in the income level of the members, the demand for the loan, the size of the collected loan and its duration. Further, the question of whether or not lending to the association in return for obtaining larger sums is a violation of the qarḍ (loan) contract is dealt with, and several Sharīʿah compatible formulations are provided. Design/methodology/approach Economic analysis has been applied to show the optimum size of Qarḍ Ḥasan Associations (QHAs), which are the Sharīʿah-compliant equivalent of ROSCAs, and the Sharīʿah rules of the qarḍ contract to illustrate the legitimacy of group lending. Findings The major findings of this study are determination of the optimum size of QHAs, the factors that affect the size and suggestion of alternative legal forms for group financing. Research limitations/implications Inaccessibility to sources of data to test the hypothesis that has been put forth is the main difficulty encountered when conducting research on the subject. Practical implications The paper concludes that the development of informal interest-free ROSCAs in both Muslim and non-Muslim countries is an efficient informal microfinance scheme and that it is compatible with Sharīʿah rules. Originality/value The optimum size of ROSCAs and QHAs has been presented in this paper.

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Campanini, Massimo. „Il ḥadīṯ in una prospeitiva filosofica: la critica di Ḥasan Ḥanafī“. Oriente Moderno 82, Nr. 1 (12.08.2002): 207–17. http://dx.doi.org/10.1163/22138617-08201014.

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Zuhri, H. „Abū Al-Ḥasan Muḥammad bin Yūsuf Al-‘Āmirī’s View on Religion“. Ulumuna 20, Nr. 1 (02.06.2016): 69–90. http://dx.doi.org/10.20414/ujis.v20i1.803.

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One of the thinkers on religion in Islamic philosophical discourse is Abū al-Ḥasan Muḥammad bin Yūsuf al-‘Āmirī (d. 381/933). His thoughts, written in al-i‘lām bi manāqib al-Islām as magnum opus for his intellectual carrier, have been identified as an ideal prototype of classical and rational religious studies. Before exploring the principles of religions, his first step was that he introduced the importance of knowledge of milliya or religiosities’ perspective for reading phenomena of religion. Apologetical-reflective was the common method used by al-‘Āmirī to read Islam and other religions. This method does not intend to disrespect or wrong other religions but it is as a tool to identify identity as well as distinguish Islam from other religions. However, al-‘Āmirī realised that epistemological, historic, or praxis problems in religion facts, including Islam, become homework for the next generation. DOI: http://dx.doi.org/10.20414/ujis.v20i1.803

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Saade, Bashir. „Ḥasan Naṣrallāh’s ʿĀshūrāʾ Speeches: The Thin Line between Ethics and Identity“. Die Welt des Islams 59, Nr. 3-4 (11.09.2019): 384–410. http://dx.doi.org/10.1163/15700607-05934p06.

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AbstractThe Lebanese political organization Hizbullah has developed its own style of commemorating ʿāshūrāʾ, the Shiʿi period of mourning in remembrance of the Battle of Karbalāʾ. Previous scholarship has analyzed Hizbullah’s ʿāshūrāʾ with prevailing conceptual binaries such as politics/religion, reason/tradition, or reason/emotion. This article challenges such binaries by looking at the series of speeches given by Hizbullah’s secretary general, Ḥasan Naṣrallāh, during the annual ʿāshūrāʾ rituals. Naṣrallāh’s oratory skills, and most importantly the careful structuring of the ten-day mourning event, show clearly that the production of reasoned arguments through speech involves the cultivation of intense emotions and states of consciousness. These are conducive not only to collective action and identity formation but also to ethical practices.

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Mazuz, Haggai. „Sa‘īd b. Ḥasan, biographical notes through the prism ofMasālik al-Naẓar“. Acta Orientalia Academiae Scientiarum Hungaricae 68, Nr. 1 (März 2015): 49–57. http://dx.doi.org/10.1556/aorient.68.2015.1.3.

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Ansari, Hassan, Ehsan Mousavi Khalkhali und Jan Thiele. „Why Humans Refrain from Lying: A Critical Edition of al-Ḥasan al-Raṣṣāṣ’s al-ʿAshr al-fawāʾid al-lāzima ʿan ṣīghat dalīl wāḥid“. Shii Studies Review 6, Nr. 1-2 (28.07.2022): 423–46. http://dx.doi.org/10.1163/24682470-12340084.

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Abstract This article offers a critical edition of al-Ḥasan al-Raṣṣāṣ’s al-ʿAshr al-fawāʾid al-lāzima ʿan ṣīghat dalīl wāḥid. In this text, al-Raṣṣāṣ establishes ten premisses to prove that humans will always say the truth if lying yields no greater benefit for them. We suggest that al-ʿAshr al-fawāʾid was written in reaction to a section of Mānkdīm Shashdīw’s Taʿlīq Sharḥ al-uṣūl al-khamsa: Mānkdīm considers this proposition self-evident, whereas al-Raṣṣāṣ insists on the necessity of proving it rationally.

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J. K. Bonate, Liazzat. „conceito de Estado Islâmico de acordo com quatro ideólogos de islamismo de século XX“. EXILIUM Revista de Estudos da Contemporaneidade 4, Nr. 6 (19.06.2023): 125–44. http://dx.doi.org/10.34024/exilium.v4i6.15228.

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Este artigo examina quatro teorias de Estado Islâmico elaboradas por ideólogos de islamismo do século XX, três dos quais sendo sunitas, Abū al-Aʿlā Mawdūdī (1903-1979), Fazlur Raḥmān, (1919-1988), Ḥasan al-Turābī (1932-2016), e um xiita, o āyatollāh Sayyid Rūhollāh Mūsawī Khomeinī (1902-1989). O artigo analisa como esses autores articulam o conceito de Estado Islâmico, como definem esse tipo de Estado e as suas características e qual o papel atribuem ao público muçulmano e à liderança religiosa nesse tipo de Estado.

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Dziekan, Marek M. „Aḥmad al-Kardūdī i jego podróż do Hiszpanii (1885). Konteksty polityczne i kulturowe“. Studia Orientalne 21, Nr. 1 (2022): 85–110. http://dx.doi.org/10.15804/so2022106.

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The article is devoted to Aḥmad al-Kardūdī, a Moroccan official in the second half of the nineteenth century, and his state and diplomatic activities, with particular emphasis on the account he wrote for Sultan Al-Ḥasan I (ruled 1873–1894) from the 1885 expedition to Spain, which had been published for the first time in 1963 under the title At-Tuḥfa as-saniyya li-al-Ḥaḍra al- Ḥasaniyya bi-al-Mamlaka al-Iṣbanyūliyya [Shining Gift for His Majesty Al- Ḥasan about the Kingdom of Spain]. This report often is included into Arab travel literature. It is not only a report on the tasks that the ruler set before the diplomatic mission of which Al-Kardūdī was a member, but also an image of the social and political consciousness of Moroccan elites associated with power of the West in times of active attempt at reforms undertaken by the ruler. Unfortunately, these attempts had little effect. The delegation was received in audience by Regent Maria Krystyna, also visited the capital of Spain and the most important Andalusian cities, but the author himself, probably on the orders of the Sultan, was also very interested in the military achievements of the Spaniards. The Gift, written in rhyming and rhythmic prose, can be treated as a literary work (although the author probably did not intend to), and simultaneously an example of an original, official, court document in the shape of a diplomatic report addressed to the ruler.

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Ahmadi, Mostafa, Hassan Ansari und Jan Thiele. „Do Accidents Need a Substrate? Critical Edition of al-Ḥasan al-Raṣṣāṣ’s Masʾala fī kayfiyyat wujūd al-aʿrāḍ“. Shii Studies Review 5, Nr. 1-2 (30.07.2021): 201–16. http://dx.doi.org/10.1163/24682470-12340067.

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Abstract This article offers an editio princeps of al-Ḥasan al-Raṣṣāṣ’s Masʾala fī kayfiyyat wujūd al-aʿrāḍ. In this text, al-Raṣṣāṣ argues in accordance with the Bahshamī theory that not all accidents need a substrate (maḥall). Although most accidents depend on atoms as their locus of inherence, there are three exceptions: the accident of “annihilation” (fanāʾ), whose existence in a substrate is inconceivable, and “will” (irāda) and “aversion” (karāha), which either subsist in a human body or exist without a substrate in the case of God.

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BAHARI, CHE AMNAH, und MUHAMMAD FAISAL. „Al-Dacwah Al-Fardīiyyah: Discourse on its Action Plan“. Journal of Islam in Asia (E-ISSN: 2289-8077) 8 (02.02.2012): 377–97. http://dx.doi.org/10.31436/jia.v8i0.267.

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The al-dacwah al-fardīyyahseems to be very significant in making Islamic message reach the targets. Action plan of this technique has been developed by various scholars based on Ḥasan al-BannÉ’sthought. This action plan has beenproven to be an effective one until today.This article focuses mainly on four dimensions of the issue: (1) the definitionof al-dacwah al-fardīyyah, (2) the history of al-dacwah al-fardīyyah, (3) the differences between al-dacwah al-fardīyyah and al-cÉmmah, and (4) the current developments in the work of al-dacwah and itsaction plan.

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Brett, Michael. „The Mīm, the ՙAyn, and the making of Ismāՙīlism“. Bulletin of the School of Oriental and African Studies 57, Nr. 1 (Februar 1994): 25–39. http://dx.doi.org/10.1017/s0041977x00028081.

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The ՙAlbāުiyya are the followers of al-ՙAlbā՚ b. Dhira՚ al-Dawsī, who set ՙAlī above the Prophet, saying that Muḥammad had been sent by ՙAlī, whom he called a divine being. … Some believe in the divinity of both ՙAlī and Muḣammad, but still think ՙAlī superior; these are called the ՙAyniyya. Others who think them both divine put Muḣammad first; these are called the Mīmiyya. Yet others believe in the divinity of all five Companions of the Cloak, Muḣammad, ՙAlī, Fāṭima, Ḥasan and Ḥusayn, as equally imbued with the spirit of God.

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Mahmudjonovich, Ikromjonov Akmaljon. „SOCIO-POLITICAL SITUATION IN MAWARANNAHR AND THE DEVELOPMENT OF SCIENCE DURING THE LIFE OF FAKHR AL-DĪN ŪZJANDI“. Current Research Journal of Philological Sciences 5, Nr. 4 (01.04.2024): 35–42. http://dx.doi.org/10.37547/philological-crjps-05-04-07.

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The full name of Fakhr al-Dīn Ūzjandi is Ḥasan ibn Manṣūr ibn Maḥmūd ibn ʿAbd Al-ʿAzīz ibn ʿAbd al-Razzāq al-Ūzjandi al-Farghānī(hereinafter Fakhr al-Dīn Ūzjandi). To study the contribution of Fakhr al-Dīn Ūzjandi to the development of medieval Mawarannahr jurisprudence, it is necessary to have a complete understanding of the socio-political situation of the time when the scientist lived. Only then will it be possible to objectively determine and scientifically analyze its place in the development of the Mawarannahr school of Ḥanafī.

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Monang, Sori. „Reconstruction of Western Civilization Viewed by Sayyid Abû al-asanas' Alî al-Ḥasanî al-Nadwî“. Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 1, Nr. 2 (24.07.2018): 1–12. http://dx.doi.org/10.33258/birci.v1i2.8.

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al-Nadwî has a "myriad" concept, both in written form and in the practical form of everyday life that is large enough to solve the social-theological problems that are being colonized by today's Western civilization. Western education led to the frost and decline of morality due to the loneliness of spiritual decline. Al-Nadwî also gave various analyzes that Western Education orientation is a lot of material, wants a high position and earn a large salary without implanting spiritual value. Secularization is a political movement, and in the history of this political movement was introduced by the West to strengthen its existence as an invader of civilization.

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Ansari, Hassan, Ammar Jomah Falahieh Zadeh, Rouhallah Foroughi, Ehsan Mousavi Khalkhali und Sabine Schmidtke. „A Manual of Zaydī Muʿtazilī Dogmatic Texts from Early Sixth/Twelfth-Century Iran“. Shii Studies Review 7, Nr. 1-2 (14.11.2023): 157–364. http://dx.doi.org/10.1163/24682470-12340098.

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Abstract MS Riyadh, Maktabat Malik Fahd al-Waṭaniyya 748 is a multitext volume copied by al-Ḥasan b. Muḥammad b. Aḥmad b. ʿAlī Ibn Abī l-ʿAshīra in 552/1157 in Ṣaʿda. It consists of doctrinal texts by Zaydī and Muʿtazilī authors, invariably Iranian. The codex is the only known extant witness of all but two of the tracts it includes (the exceptions being Ismāʿīl b. ʿAlī b. Ismāʿīl al-Farrazādhī’s K. Taʿlīq al-Tabṣira and Abū ʿAbd Allāh Muḥammad b. al-Ḥasan al-Dāʿī al-Ḥasanī’s K. Ḥaqāʾiq al-aʿrāḍ wa-aḥwālihā wa-sharḥihā), and two of its tracts, K. al-Nasīm fī l-uṣūl by one Abū Jaʿfar and K. Muhaj al-ʿulūm by Muʿādh b. Abī l-Khayr al-Hamadhānī, are not even attested in the relevant biobibliographical sources. This study includes critical editions of the doctrinal tracts included in the majmūʿa as well as an additional tract preserved in a related codex that was apparently also copied by Ibn Abī l-ʿAshīra (MS Milan, Ambrosiana, ar. E 462). The edited tracts include Abū l-Faḍl al-ʿAbbās Ibn Sharwīn’s K. al-Wujūh allatī taʿẓumu ʿalayhā l-ṭāʿāt ʿinda llāh, his K. al-Yāqūta, and his Ḥaqāʾiq al-ashyāʾ, ʿAbd al-Jabbār al-Hamadhānī’s Ḥudūd al-alfāẓ, Ibn al-Dāʿī’s K. Ḥaqāʾiq al-aʿrāḍ wa-aḥwālihā wa-sharḥihā, the extant part of the K. al-Nasīm fī l-uṣūl, K. Muhaj al-ʿulūm, by Muʿādh b. Abī l-Khayr al-Hamadhānī, fragments of two theological summae by unidentified Zaydī scholars, and collections of doctrinal definitions of uncertain authorship.

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Mohammad, Saud Bin, und Adibah Abdul Rahim. „Exploring Abul Ḥasan ʽAlī Nadwī’s views on distinctive features of Islamic civilization“. IIUC Studies 19, Nr. 1 (31.12.2022): 159–68. http://dx.doi.org/10.3329/iiucs.v19i1.69044.

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The seventh to thirteenth centuries was a very glorious period of Islamic civilization. During this time, the Islamic world advanced in the arts and sciences and influenced other segments of the world. Unfortunately, due to the rise of Arab imperialism, Islamic civilization experienced many ups and downs, but the remarkable decline was noticed after Western dominance over the Muslim world started to increase a few centuries ago. Under the influence of Western civilization, the Muslim world began to regress towards backwardness. As a matter of fact, Muslims all over the world are in decline, and in order to retain their lofty status, Nadwī suggested reviving Islamic civilization as an alternative to Western civilization. He criticized Western civilization for its moral degradation and lack of spirituality. This paper, therefore, will explore Nadwī’s views on the most distinctive features of Islamic civilization in comparison to Western civilization. Nadwī strongly believed that Islamic civilization should be the pillar of world civilization that can guide humankind toward the right path in this world and otherworldly life. IIUC Studies Vol.19, December 2022: 159-168

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Calis, Halim. „Mary’s Prophethood Reassessed: Overlooked Medieval Islamic Perspectives in Contemporary Scholarship“. Religions 15, Nr. 4 (08.04.2024): 461. http://dx.doi.org/10.3390/rel15040461.

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This paper offers a reevaluation of contemporary Western scholarship concerning the historical discourse on Mary’s prophethood within Islamic tradition. Recent research has primarily focused on Andalusian scholars, such as Ibn Ḥazm and al-Qurṭubī, and has neglected an essential aspect: the acknowledgement of Mary’s prophethood by Abū al-Ḥasan al-Ash‘arī, one of the founders of Orthodox Sunni theology. As a result, modern studies have reached conclusions lacking a solid foundation, due to their failure to consider this significant perspective. By incorporating this overlooked perspective, this study seeks to provide a more thorough and coherent understanding of the historical debates surrounding Mary’s prophethood.

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