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Journal articles on the topic 'Alawism'

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Author: Grafiati

Published: 25 August 2023

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1

ERDOĞAN, Aziz, N. Oya LEVENDOĞLU, and Cenk GÜRAY. "Alevilik - Müzik İlişkisine Yönelik Fenomenolojik Bir Yaklaşım (Tunceli Örneği)." Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 96 (December 20, 2020): 81–116. http://dx.doi.org/10.34189/hbv.96.004.

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2

AVŞAR, Zakir, Ayşe Elif EMRE KAYA, and Songül OMUR. "Ansiklopedi ve Sözlüklerde Alevilik Kavramının Çerçevelenme Biçimleri." Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 96 (December 20, 2020): 201–28. http://dx.doi.org/10.34189/hbv.96.009.

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3

GÜNGÖR, Özcan. "SOCIOLOGICAL MEANING OF BEING “JAAFARİ ON THE PATH” RELATIONSHIP BETWEEN ALAWISM AND JAAFARISM." Journal of Turkish Studies Volume 7 Issue 4-II, no. 7 (2012): 1939–59. http://dx.doi.org/10.7827/turkishstudies.3699.

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SOYLU BAĞÇECİ, Fulya, and Mine ŞENOL ATICI. "Alevilikte İnanç Temelli Müzik Düşüncesinden Kültürel Temsil Odaklı Müzik Algısına: Mersin Cemevi’nde Dönüşümün İzleri." Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 96 (December 20, 2020): 365–84. http://dx.doi.org/10.34189/hbv.96.016.

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5

Muhammad, Wildan Imaduddin. "Dayah, Tarekat Alawiyah, dan Kontestasi Praktik Agama di Aceh." ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture 3, no. 2 (July 31, 2022): 39–56. http://dx.doi.org/10.47776/islamnusantara.v3i2.412.

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Kaifiat Qulhu is a manuscript from Dayah Tanoh Abee, located in Seulimeum Aceh Besar, Aceh. The text explains the prayer wheel (wirid) of Q. 112 for self-salvation, parent-salvation and ancestors that referred to tariqa alawiya, especially to Abd Allah b. Alawi al-Haddad (1634-1720). This text was written by Muhammad Ali (d. 1969), eighth generation of Dayah Tanoh Abee, in 1328/1910. Kaifiat Qulhu, which illustrated the construction of religiousity in Tanoh Abee, outlines the character of diversity in Islamic practices and sufi order in Aceh that can be seen in two domains. Firstly, in how the text contains the critique of tahlil tradition to bless the death people that according to the text, it has no argument in hadith. Secondly, in evidence of transmission (ijazah) of tariqa alawiya beside Shattariya that was more popular in Aceh previously. This research finds that the manuscript is construct two things: first, dialectical discourse of tariqa in Aceh and second, the openness of Aceh’s Ulama to the differences.

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MOLLICA, Marcello. "The Twenty-Five Turkish Alawi From Tokat And The Creation Of The Alawite Bektash Italia in Lecco." Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 96 (December 20, 2020): 145–62. http://dx.doi.org/10.34189/hbv.96.006.

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7

Talhamy, Yvette. "TheFatwas and the Nusayri/Alawis of Syria." Middle Eastern Studies 46, no. 2 (March 2010): 175–94. http://dx.doi.org/10.1080/00263200902940251.

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8

Berger, Lutz. "A History of the ‘Alawis: From Medieval Aleppo to the Turkish Republic, by Stefan Winter." Comparative Islamic Studies 11, no. 2 (September 18, 2018): 235–36. http://dx.doi.org/10.1558/cis.36505.

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9

Amal, Muhammad Khusna, and Nawirah Ali Hajjaj. "Pernikahan Nasbiyah Sayyid dan Syarifah (Studi Living Hadits di Kampung Arab, Kademangan, Bondowoso)." Al-Manar: Jurnal Kajian Alquran dan Hadis 7, no. 1 (November 4, 2021): 53–68. http://dx.doi.org/10.35719/amn.v7i1.5.

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In the Arab village of Bondowoso, precisely on the streets of HOS Cokroaminoto and KH. Asy'ari still maintains the custom of nasbiyah marriage. The focus of the research in this study is: what is the meaning of marriage according to the Alawite Arabs; why do 'alawiyyin Arabs in the past make a tradition of 'alawiyyin' Arab marriages; how the Alawite Arabs maintain the tradition of marriage between Alawite Arabs; and what are the views of the Alawite Arabs on the hadiths that prioritize their religious aspects. The results of this study are 1) Marriage is a physical and spiritual bond between a man and a woman to fulfill the purpose of married life as husband and wife by fulfilling the requirements and pillars that have been determined by Islamic law. 2) nasab is a descendant, so nasbiyah marriage is a marriage carried out by sayyid (Arabic man) and Syarifah (Arabic woman) to maintain the descendants that continue to the Prophet Muhammad. 3) it has become a tradition for Arabs to marry fellow Arabs as well, namely the Alawite group, besides that this tradition usually occurs because of the element of matchmaking by both parties, there is even a close family relationship between the bride and groom. 4) the view of the Arab Alawiyyin on the hadith prioritizes the religious aspect, if the lineage is good then the religion will be good too.

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10

Talhamy, Yvette. "Conscription among the Nusayris (‘Alawis) in the Nineteenth Century." British Journal of Middle Eastern Studies 38, no. 1 (April 2011): 23–40. http://dx.doi.org/10.1080/13530194.2011.559001.

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11

GÜLTEN, Sadullah. "KÖKLER VE DALLAR: TAHTACI ALEVİLERİNİN MENŞEİ VE TAHTACI CEMAATLER." Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 95 (September 12, 2020): 143–67. http://dx.doi.org/10.34189/hbv.95.005.

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12

Qaddour, Jomana. "Unlocking the Alawite Conundrum in Syria." Washington Quarterly 36, no. 4 (October 2013): 67–78. http://dx.doi.org/10.1080/0163660x.2013.861714.

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13

Sinkaya, Bayram. "Implications of the Syrian Civil War on the Alawites." Journal of Humanity and Society (İnsan & Toplum Dergisi) 10, no. 2 (June 1, 2020): 95–128. http://dx.doi.org/10.12658/m0379.

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Anti-regime demonstrations erupted in Syria in 2011 that turned into armed conflicts and then a civil war wrecked the country for over eight years have profoundly impacted all social groups. The Alawite background of the long-lasting ruling family, the Assads, and the growing sectarian characteristics of the conflict drew projections particularly on the Alawite community. Indeed, it was regarded very critical both for the continuation of the ruling regime, and for the potential success of its opposition. There have been many debates in various occasions on the Alawite’s relations with the opposition and the Assad administration, however, currently there are few scholarly researches on implications of the civil war with regard to the Alawite community. Moreover, the existing literature underexplored communitarian concerns of the Alawites and effects of clashes on them. It also underestimated breaks among the Alawites, and their complicated relations with the regime and the opposition. This article aimed at analyzing the position of Syrian Alawites in a period that start with the anti-government demonstrations that evolved into the civil war. In this respect, it reviewed the Alawites’ relations with both the Assad administration and the opposition, and it discussed implications of the civil war on this community. It appeared that the Alawites did not act in a monolithic way in the face of anti-regime demonstrations; while some of them stood behind the Assad administration, a considerable part of them tended towards opposition. However, the growing sectarian color of the conflict that deepened sectarian concerns of the most of the Alawites, led them to extend their support to the Assad administration against the Islamist-dominated opposition. However, it did not mean that the Alawites had seamless relations with the Assad administration; and the Alawite support for the Assad could not be explained solely by sectarian reasons. There has been a number of sociological, historical and political factors that affected the Alawite choice.

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Krivets, E. А. "The Ethno-Religious Roots of the Syrian Alawites." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 40 (2022): 71–83. http://dx.doi.org/10.26516/2073-3380.2022.40.71.

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The article examines the religious features of the Alawite religion and briefly describes the religious situation in Iran in the 3rd – 9th centuries. By the comparative characteristic of religious and political currents in Iran in the 9th century the author has come to the conclusion that the ancestral home of the Alawites was the land of Caucasian Albania or Arran. The above conclusions are supported by the ethnic factor as the political activity of ethnic groups and the territories they occupy in Iran. In addition, the author considers other factors that confirm the correctness of determining the origin lands of the Alawite tribes.

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Fildis, Ayse Tekdal. "Roots of Alawite-Sunni Rivalry in Syria." Middle East Policy 19, no. 2 (June 2012): 148–56. http://dx.doi.org/10.1111/j.1475-4967.2012.00541.x.

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16

KOÇAK, AYNUR, and FATMA ZEHRA UĞURCAN. "PİR SULTAN’IN ŞİİRLERİNDE KÜLTÜREL BELLEĞİN İZLERİ." Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 106 (June 20, 2023): 27–41. http://dx.doi.org/10.34189/hbv.106.002.

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Various studies have been conducted on memory. One of the most striking of these is the theory of “cultural memory” put forward by J. Assmann. According to this theory, memory is divided into two. Communicative memory includes memories that an individual shares whit contemporaries. This memory is formed in the present moment and continues to exist only as long as its bearers live. Cultural memory, on the other hand, is based on a long time ago. This memory contains the legendary origin history of the society and striking points of the past. The Alawi community, as a community that has created their own cultural World and gathered around a belief, has a deeply embedded cultural memory. In the framework of caliphate discussions after the death of the Prophet Muhammad, Ali and his sons lived in the memory of the Alawi community as painful memories. The battle of Karbala has a special place in Alawi culture. Karbala has become a symbol of pain, grief, injustice in the Alawi culture, and all the figures and motifs associated with Karbala have taken a deep place in cultural memory of Alawi community. These often come to the surface of memory with various remembering figures, causing the past to be relived and reconstructed. One of the most precious folkloric products that can trace the cultural memory of the Alawi community is the poems of Pir Sultan. In this study, traces of cultural memory were traced in Pir Sultan’s poems, and the figures of remembrance, which are of great importance for the Alawi society, were examined. The aim of the study to to determine how and trough which sources the cultural memory of Alawi community is reflected in Pir Sultan’s poetry, and how this affects Pir Sultan as a poet. In this direction as a result of research is determined that Pir Sultan’s memory is shape by the folklore of Alawi community and the remembrance figures which reflect to the poems are separated positively and negatively from the point of Pir Sultan’s view. Keywords: Culture of Alawi, Pir Sultan, Cultural Memory, Kerbelâ.

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17

Aziz, A. "Khilafah dan Negara-Bangsa: Pertarungan Legitimasi yang belum Usai." SIASAT 3, no. 2 (July 16, 2019): 24–36. http://dx.doi.org/10.33258/siasat.v2i2.18.

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Negara Khilafah, hingga hari ini sejatinya masih ada, tidak ikut lenyap bersamaan dengan penghapusan Kesultanan Turki Usmani pada 1924 M. Negara Khilafah itu adalah Marokko (Al-Maghrib al-Aqsha) di Afrika Utara, sebagai kelanjutan dari Dinasti Sa’di-Alawi yang dirintis di kota Sus pada 1510 M, oleh Abu Abdillah al-Qa`im bi Amrillah (w. 1517 M.). Persaingan memperebutkan supremasi sebagai negara Khilafah terjadi antara Dinasti Sa’di Alawi dengan Dinasti Turki-Usmani sejak abad ke-16. Baik secara teritorial maupun nonteroterial, Turki Usmani yang pada saat itu sangat besar dan kuat, tidak dapat dibandingkan dengan Dinasti Sa’di-Alawi yang hanya menguasai Al-Maghrib al-Aqsha dan rentan terhadap pengaruh luar. Bahkan pada masa kejayaannya di bawah Ahmad Al-Manshur (w.1603 M.) dan Maulay Isma’il (w.1727 M.), ekspansi Dinasti Sa’di-Alawi hanya sampai Songhay (Mali) di selatan Sahara. Namun, Dinasti Sa’di-Alawi ini mampu membangun identitas Khilafahnya sendiri yang khas. Dinasti ini tidak pernah mengaku tunduk kepada Khilafah Turki Usmani, kecuali pada masa yang singkat oleh pendahulu Al-Manshur, Abdul Malik (1576 -1578 M.)

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18

Bozarslan, Hamit. "Stephan Winter, A History of ‘Alawis. From Medieval Aleppo to the Turkish Republic." Archives de sciences sociales des religions, no. 192 (December 31, 2020): 315–18. http://dx.doi.org/10.4000/assr.58262.

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19

BAR-ASHER, Meir M. "Sur les éléments chrétiens de la religion Nusayrite-Alawite." Journal Asiatique 289, no. 2 (July 1, 2001): 185–216. http://dx.doi.org/10.2143/ja.289.2.433.

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20

عطاشي, عبد الرضا, and جعفر عموري. "The Aesthetics of the Literature of the Crazy (Al-Bahloul Literature as a Model)." Kufa Journal of Arts 1, no. 28 (September 8, 2016): 193–214. http://dx.doi.org/10.36317/kaj/2016/v1.i28.6128.

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The purpose of the literature of the insane is not to expose the literature of people with schizophrenia. This literature was found in a period of political suffocation, genocide and abuse in the Abbasid era of the Alawis and the Shiite sect. This type of literature falls under the umbrella of gnostic literature, resistance literature, struggle literature, and missionary literature. This research paper undertakes the study of the literature of Wahb ibn Amr al-Kufi al-Sayrafi, nicknamed al-Bahloul, as a model for the literature of the madmen, and its importance is reflected in the knowledge of the methods of this literary current that did not see the light.

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21

Husein, Fatimah. "Preserving and Transmitting the Teachings of the Thariqah 'Alawiyyah: Diasporic Ba 'Alawi female preachers in contemporary Indonesia." Journal of Indian Ocean World Studies 4, no. 2 (April 14, 2021): 165–87. http://dx.doi.org/10.26443/jiows.v4i2.82.

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Within academic discussions of Indonesia’s Hadhrami diaspora, women’s voices have often escaped scholarly attention. This paper focuses on the changing roles of three contemporary Indonesian Ba ‘Alawi female preachers, in Jakarta, Surabaya and Solo, with regard to their endeavors in preserving and transmitting the teachings of the Thariqah ‘Alawiyyah, a Sufi path that is traditionally reserved for men and which was established by the founding ancestor of the Ba ‘Alawi, a descendant of the Prophet Muhammad named Muhammad b. ‘Ali ‘Alawi (d. 1255). While many important studies focus on the Hadhrami diaspora in Southeast Asia, and particularly on the role of male religious authorities, there is a dearth of research that takes the role of female actors seriously. This article presents a more complex picture of female Ba ‘Alawi religious teachers, highlighting similarities between them, but also the differences. It argues that the intellectual legacies, spiritual engagements and genealogical connections that these female preachers enjoy have enabled them also to assume the roles of preservers and transmitters of the teachings of the thariqah. In doing so, they inform the dynamics of religious transmission spearheaded by Hadhramis in Indonesia today.

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Sambas, Sukriadi, Indira Sabet Rahmawaty, and Ratna Dewi. "Dakwah Islam Multikultural Pada Komunitas Sunda, Arab Alawi dan Arab Irsyadi." Anida (Aktualisasi Nuansa Ilmu Dakwah) 19, no. 1 (June 25, 2019): 89–104. http://dx.doi.org/10.15575/anida.v19i1.5067.

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The characteristics of Islam as a religion of da’wa makes Islam capable of crossing the walls of diversity in society, creating harmony, providing solutions to diversity and even conflict. This multicultural aspect can be seen in the meeting of the elements of da’wa: da'i, mad'u, messages and media of da’wa. The multiculturalist aspect is examined qualitatively descriptive in the process of dakwah in the Sundanese community, Alawi Arabs and Irsyadi Arabs. The Sundanese, Arab Alawi and Arab Irsyadi communities are qualified as competent da'i. Scientific competence is symbolized in the title carried by da'i. This title is one of the important factors in the image of da'i. The da'i title is Kyai, Ajengan and the teacher for the Sundanese community; Habib, Syarif and Sayid for the Arab Alawi community; and an academic degree for the Irsyadi Arab community. If all communities appreciate the differences shown by the respective communities. Mad'u from three communities mingled at the same time and place in certain da’wa events, and parted ways in a typical community events. Da’wa messages delivered by the three communities are the same and some are unique. But the source of the message is the same, namely Al-Quran and As-Sunnah. For the Irsyadi Arab community Ijma and qiyas were not added except for the Sundanese and Alawi Arabs. Wasilah (media) propaganda is the same except the Irsyadi Arab community does not use media in its opinion including bid'ah and khurafat. Karakteristik Islam sebagai agama dakwah membuat Islam mampu melintasi dinding-dinding keragaman masyarakat, mewujudkan keharmonisan, memberi solusi atas keragaman bahkan konflik. Aspek multikultural ini terlihat dalam pertemuan unsur-unsur dakwah: da’i, mad’u, pesan dan wasilah dakwah. Aspek multikulturalis diteliti secara kualitatif deskriptif dalam proses dakwah di komunitas Sunda, Arab Alawi, dan Arab Irsyadi. Da’i komunitas Sunda, Arab Alawi, dan Arab Irsyadi memiliki kualifikasi sebagai da’i yang kompeten. Kompetensi keilmuan disimbolkan dalam gelar yang disandang da’i. Gelar ini menjadi salah satu faktor penting citra da’i. Gelar da’i yaitu Kyai, Ajengan dan pak guru bagi da’i komunitas Sunda; Habib, Syarif dan Sayid bagi da’i komunitas Arab Alawi; dan gelar akademik bagi da’i komunitas Arab Irsyadi. Da’i semua komunitas menghargai perbedaan yang ditunjukan uruf masing-masing komunitas. Mad’u dakwah dari tiga komunitas berbaur pada waktu dan tempat yang sama dalam event-event dakwah tertentu, dan berpisah dalam event dakwah khas perkomunitas. Pesan dakwah yang disampaikan da’i ketiga komunitas ada yang sama dan ada yang khas. Namun sumber pesannya sama, yaitu Al-Quran dan As-Sunah. Bagi komunitas Arab Irsyadi tidak ditambah ijma dan qiyas kecuali bagi komunitas Sunda dan Arab Alawi. Wasilah (media) dakwahpun sama kecuali komunitas Arab Irsyadi tidak menggunakan media yang dalam pendapatnya termasuk bid’ah dan khurafat.

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23

Talhamy, Yvette. "American Protestant Missionary Activity among the Nusayris (Alawis) in Syria in the Nineteenth Century." Middle Eastern Studies 47, no. 2 (March 2011): 215–36. http://dx.doi.org/10.1080/00263206.2011.540380.

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24

Masterton, Rebecca. "A History of Shi‘i Islam." American Journal of Islam and Society 31, no. 3 (July 1, 2014): 122–25. http://dx.doi.org/10.35632/ajis.v31i3.1058.

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Despite the progress made in the study of Shi‘i Islam, few publications providea comprehensive account of its history. Referring primarily to secondarysources, A History of Shi‘i Islam overviews key events going back to the timeof Prophet Muhammad to “clarify misunderstandings” and illustrate the variousShi‘i schools’ contribution to Islamic history. From an Ismaili Perspectivecould have been a helpful subtitle, as will be explained below.The book consists of six chapters: “Introduction: Progress in the Study ofShi‘i Islam,” “The Origins and Early History of Shi‘i Islam,” “The Ithna‘asharisor Twelvers,” “The Ismailis,” “The Zaydis,” and “The Nusayris or ‘Alawis,” respectively. A glossary is provided; however, not all of the terms used by theauthor are listed. Each chapter is divided into several subsections ...

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25

Ridho, Muhammad, Yanyan Muhammad Yani, and Arfin Sudirman. "Analisis Konflik Arab Spring di Suriah." JUPIIS: JURNAL PENDIDIKAN ILMU-ILMU SOSIAL 12, no. 1 (April 30, 2020): 113. http://dx.doi.org/10.24114/jupiis.v12i1.16058.

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This study aim to explain phenomenon of Arab spring that occurred in Syria and describing the triggering factors of conflict Syria and the analysis of Alawie group in Syria. The type of this study uses a qualitative approach with the literature study method, because the data collection techniques used make books and documents related to the Arab spring in Syria as a reference frame, as well as some data from a valid website. Data analysis techniques through three components, namely data reduction, data presentation and drawing conclusions in which data verification is also accompanied by triangulation of data sources. The results showed that the phenomenon of Arab spring that occurred in Syria converged on inter-ethnic conflict that occurred between the Sunni-Alawie, then triggered by the phenomenon of Arab spring that spread in the Middle East.

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26

Zarqani, Muhammad, and Sayyed Alireza Vaseii. "Alawite government of Tabaristan and its political and social ideas." Asian Journal of Research in Social Sciences and Humanities 6, no. 6 (2016): 2262. http://dx.doi.org/10.5958/2249-7315.2016.00360.9.

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27

Fitzgerald, Timothy J. "A History of the ‘Alawis: From Medieval Aleppo to the Turkish Republic, by Stefan Winter." English Historical Review 134, no. 566 (November 29, 2018): 168–70. http://dx.doi.org/10.1093/ehr/cey346.

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Kreinath, Jens. "Marriage, Kinship, and Transnational Identity: The “Community of the House” of the Turkish Alawis/Nusairis in GermanyDie “Gemeinschaft des Hauses”: Religion, Heiratsstrategien und transnationale Identität türkischer Alawi-/Nusairi-Migranten in Deutschland. [The “community of the house”: Religion, marriage strategies, and transnational identity of Turkish Alawi/Nusairi migrants in Germany]. By Laila Prager. Berlin: Lit, 2010." Current Anthropology 55, no. 6 (December 2014): 837–39. http://dx.doi.org/10.1086/679303.

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29

Islamy, Mohammad Rindu. "Tracing the Roots of Radicalism and Terrorism: Muhammad Ibn Alawi Al-Maliki’s Thought Related to Extremism Discourse." Religió: Jurnal Studi Agama-agama 11, no. 2 (September 18, 2021): 223–41. http://dx.doi.org/10.15642/religio.v11i2.1728.

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This study aims to explore the thoughts of Sayyid Muhammad bin Alawi Al-Maliki regarding extremist behavior where this action is allegedly the raw material for the ideology of radicalism which is certainly contradictory to the values of Islamic teachings. The phenomenon of radical, anarchic, brutal acts, and even terrorism which has increased recently has caused unrest and anxiety not only for the government, but this issue has also raised concerns for religious leaders in various parts of the world. Senior international scholar Sayyid Muhammad bin Alawi Al-Maliki is one of the scholars who pays attention to the discourse of radicalism. Al-Maliki who is seen as one of the descendants of the Prophet Muhammad SAW has a moderate view in throwing his views on the issue. Al-Ghuluwwu Wa Atsaruhu fi Al-Irhab wa Ifsad Al-Mujtama is his phenomenal work criticizing the ideology of extremism as fuel for acts of terrorism. The concept of "takfir" according to Sayyid Muhammad bin Alawi is one of the root causes of the increase in acts of terror that occur everywhere.

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30

Olmert, Josef. "Israel and Alawite Syria: The Odd Couple of the Middle East?" Israel Journal of Foreign Affairs 7, no. 1 (January 2013): 17–25. http://dx.doi.org/10.1080/23739770.2013.11446530.

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31

Moazami, Behrooz. "A History of the ‘Alawis – From Medieval Aleppo to the Turkish Republic, written by Stefan Winter." Sociology of Islam 5, no. 4 (December 5, 2017): 368–72. http://dx.doi.org/10.1163/22131418-00504005.

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32

Al-Tamimi, Aymenn Jawad. "LOOKING AT ALAWITES." Levantine Review 1, no. 2 (December 12, 2012): 181. http://dx.doi.org/10.6017/lev.v1i2.3049.

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This paper aims to provide some original discussion on the traditional Alawite religion, looking at current historical narratives of the Alawites during the French Mandate period in what in 1936 became the Syrian Republic. The paper also considers conceptions of identity in the modern era and perceptions of the Syrian civil war a Sunni-Shi’a conflict. Finally, it examines the position of Alawites in the current civil war in Syria, and discusses future options for the community.

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33

Msukwa, Amulike V., Ian G. Cowx, and Jonathan P. Harvey. "Ornamental fish export trade in M alawi." Journal of Fish Biology 100, no. 1 (November 30, 2021): 300–314. http://dx.doi.org/10.1111/jfb.14948.

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34

Pipes, Daniel. "The Alawi capture of power in Syria." Middle Eastern Studies 25, no. 4 (October 1989): 429–50. http://dx.doi.org/10.1080/00263208908700793.

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35

TEKİN, Erhan. "Dabke Folk Dance With Lyrics And Music in Hatay Arab Alawite Culture." Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 96 (December 20, 2020): 573–94. http://dx.doi.org/10.34189/hbv.96.026.

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BOLAT, MAHMUT. "Division of Syria Under the French Mandate Government and the Alawite State." Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 93 (March 13, 2020): 143–62. http://dx.doi.org/10.34189/hbv.93.005.

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Mandeville, Kate L., Godwin Ulaya, Mylene Lagarde, Lyson Gwesele, Titha Dzowela, Kara Hanson, and Adamson S. Muula. "Early career retention of M alawian medical graduates: a retrospective cohort study." Tropical Medicine & International Health 20, no. 1 (October 20, 2014): 106–14. http://dx.doi.org/10.1111/tmi.12408.

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ÇINAR, Sevilay. "Alevi-Bektaşi Kültür Ortamında Müziği Temsil Eden Kadınlar." Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 96 (December 20, 2020): 185–200. http://dx.doi.org/10.34189/hbv.96.008.

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KÜRKÇÜOĞLU, Süleyman Sabri. "Alevi-Bektaşi Kültürünün Deryası Kısas ve Yaşayan Bir Usta: Âşık Sefâî." Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 96 (December 20, 2020): 459–90. http://dx.doi.org/10.34189/hbv.96.021.

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As'ad, Muhammad. "The Dynamics of the Indonesian Hadramis on the Maulid Celebration." QIJIS (Qudus International Journal of Islamic Studies) 8, no. 2 (December 31, 2020): 389. http://dx.doi.org/10.21043/qijis.v8i2.6586.

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<p>This article seeks to explore the debate between two groups of Indonesian<em> </em>Hadhramis (Bā ‘Alawi and non-Sayyid) concerning the <em>maulid</em> celebration. It is based on a qualitative research study. The data was collected through a combination of library research and field study. The fieldwork was completed in Surakarta by observing the <em>maulid</em> celebration of the Bā ‘Alawi community in the city. The study results show the debate between the Sayyid and non-Sayyid communities surrounding the <em>maulid</em> has occurred since the early 20<sup>th</sup> century and continues until today. The first group, also known as the Bā ‘Alawi, have consistently supported the <em>maulid</em> practice since the early 20<sup>th</sup> century, starting with the establishment of Jamiat Khair<em> </em>to several Bā ‘Alawi preachers such as the ones in the Riyadh Mosque in Surakarta that are explained in this text. Regarding the second group, the <em>maulid</em> is promoted by the Al-Irsyad faction<em>, </em>which do not condemn the <em>maulid </em>but only criticize some practices within the celebration they regard as <em>bid’a</em>. In the present day, Al-Irsyad is separated into two groups: Al-Irsyad Al-Islamiyah and the Salafis of Perhimpunan al-Irsyad<em>. </em>This article finds that the former preserves the old stance of the organization regarding the <em>maulid</em>. However, the latter has a stricter teaching on the <em>maulid</em>, stating it is <em>bid’a</em> and recommends its members and followers not to practice it.</p>

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As'ad, Muhammad. "The Dynamics of the Indonesian Hadramis on the Maulid Celebration." QIJIS (Qudus International Journal of Islamic Studies) 8, no. 2 (December 31, 2020): 389. http://dx.doi.org/10.21043/qijis.v8i2.6586.

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<p>This article seeks to explore the debate between two groups of Indonesian<em> </em>Hadhramis (Bā ‘Alawi and non-Sayyid) concerning the <em>maulid</em> celebration. It is based on a qualitative research study. The data was collected through a combination of library research and field study. The fieldwork was completed in Surakarta by observing the <em>maulid</em> celebration of the Bā ‘Alawi community in the city. The study results show the debate between the Sayyid and non-Sayyid communities surrounding the <em>maulid</em> has occurred since the early 20<sup>th</sup> century and continues until today. The first group, also known as the Bā ‘Alawi, have consistently supported the <em>maulid</em> practice since the early 20<sup>th</sup> century, starting with the establishment of Jamiat Khair<em> </em>to several Bā ‘Alawi preachers such as the ones in the Riyadh Mosque in Surakarta that are explained in this text. Regarding the second group, the <em>maulid</em> is promoted by the Al-Irsyad faction<em>, </em>which do not condemn the <em>maulid </em>but only criticize some practices within the celebration they regard as <em>bid’a</em>. In the present day, Al-Irsyad is separated into two groups: Al-Irsyad Al-Islamiyah and the Salafis of Perhimpunan al-Irsyad<em>. </em>This article finds that the former preserves the old stance of the organization regarding the <em>maulid</em>. However, the latter has a stricter teaching on the <em>maulid</em>, stating it is <em>bid’a</em> and recommends its members and followers not to practice it.</p>

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Yaffe, Gitta. "Suleiman al‐Murshid: beginnings of an Alawi leader." Middle Eastern Studies 29, no. 4 (October 1993): 624–40. http://dx.doi.org/10.1080/00263209308700970.

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Jacob, Wilson Chacko. "Conversion Trouble: The Alawis of Hadhramawt, Empire, Gender and the Problem of Sovereignty in Nineteenth-Century South India." Gender & History 25, no. 3 (October 27, 2013): 683–99. http://dx.doi.org/10.1111/1468-0424.12036.

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Akkerman, Olly. "The Bohra Manuscript Treasury as a Sacred Site of Philology: a Study in Social Codicology." Philological Encounters 4, no. 3-4 (December 13, 2019): 182–201. http://dx.doi.org/10.1163/24519197-12340064.

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AbstractThis article examines the social meaning of philology in Arabic from the perspective of a contemporary Indian Shīʿī Muslim community, known as the Alawi Bohras. Rather than approaching philology as a tradition of canonical texts, it considers philology as a social act: a set of practices that are imbedded socially in the community. We focus on the community’s khizāna, or manuscript treasury, and investigate its social role as a sacred site of philology, its Arabic manuscripts being only accessible to the highest clerics. Even though inaccessible to believers, the khizāna manuscripts have rich social lives as objects of concealment, agency, and healing. These social lives precisely lay bare the encounter between the philological and the community. As a study in social codicology that explores this encounter, the case of the Alawi Bohras is an invitation to rethink the social meaning of philology and manuscripts in Muslim societies.

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Zaelani, Muhammad, and Muhammad Nida' Fadlan. "The Events of Friday Ta'addud in the Text of Min al-Mihnah wa al-Musibah Ta'addud al-Jumu'at bi al-Ghasibah by Sayyid Uthman bin Yahya al-'Alawi: A Historical Review." LITTERATURA: Jurnal Bahasa dan Sastra 2, no. 1 (June 30, 2023): 1–14. http://dx.doi.org/10.15408/ltr.v2i1.30500.

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The purpose of this study is to analyze the text Min al-Mihnah wa al-Musibah Ta'addud al-Jumu'at bi al-Ghasibah by Sayyid Usman bin Yahya al-‘Alawi, which can be a valuable resource for a broader audience, and to uncover its main ideas. This study adopts the intellectual social history approach and focuses on the manuscript as the primary data source. The findings of this study show that the manuscript contains a fatwa issued by Sayyid Usman bin Abdullah bin Aqil bin Yahya al-‘Alawi regarding the occurrence of ta'addud jum'at in Palembang, and it covers twelve topics. In the manuscript, Sayyid Usman argues that the Friday prayer performed in Palembang was invalid according to the Shafi'i school, and he also explains that the Shafi'i school permit ta'addud jum'at under two conditions: necessity and emergency. After reviewing the situation, he concluded that ta'addud jum'at was not valid in Palembang.

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Khalilulllah and Kutsiyatur Rahmah. "Kepemimpinan Perempuan Dalam Lingkungan Keluarga Islam Perspektif Sayyid Alawi Al-Maliki Dalam Kitab Adab Al-Islam Fi Nidzom Al-Usroh." Al-Manhaj: Journal of Indonesian Islamic Family Law 3, no. 1 (June 14, 2021): 22–39. http://dx.doi.org/10.19105/al-manhaj.v3i1.4211.

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Kajian ini akan membahas kepemimpinan perempuan dalam lingkungan keluarga dari perspektif gender dan perspektif Sayyid Alawi Al-Maliki. Konsep kepemimpinan dalam rumah tangga tidak dinilai secara pribadi, namun banyak argumen yang menempatkan laki-laki (suami) lebih layak menjadi pemimpin dalam keluarga. Selain itu paparan ini menjelaskan dinamika kepemimpinan perempuan dalam lingkungan keluarga Islam, khususnya dalam menjelaskan bagaimana Islam memposisikan laki-laki dan perempuan serta perannya dalam membentuk keluarga yang harmonis. (This study will discuss women's leadership in the family environment from the perspective of gender and the perspective of Sayyid Alawi Al-Maliki. The concept of leadership in the household is not assessed personally, but there are many arguments that place men (husbands) more worthy of being leaders in the family. In addition, this presentation explains the dynamics of women's leadership in the Islamic family environment, especially in explaining how Islam positions men and women and their role in forming a harmonious family.)

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Prager, Laila. "Alawi Ziyāra Tradition and Its Interreligious Dimensions: Sacred Places and Their Contested Meanings among Christians, Alawi and Sunni Muslims in Contemporary Hatay (Turkey)." Muslim World 103, no. 1 (January 2013): 41–61. http://dx.doi.org/10.1111/muwo.12000.

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Haikal, Hauli, and Azwar Habibi. "Upaya Preventif Kyai, Pengurus Dan Santri Terhadap Paham Radikalisme Di Pondok Pesantren Al-Bidayah." Fenomena 18, no. 1 (April 4, 2019): 31–46. http://dx.doi.org/10.35719/fenomena.v18i1.10.

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Radicalism is an understanding or sect which wants social and political renewal with violence wrapped of terrorism in physical and non-physical forms. Radicalism is an organized movement, a large international network that chooses productive age (17-40 years old) as regeneration cadres. The existence of radicalism brings hardline organi-zations to have an exclusive, rigid and ghallun character, this is the result of a formalistic and literal attitude in interpreting the Qur'an and al-Hadist, make decisions of local Islamic traditions as bid'ah, kafir and haram which must be eradicated. The focus of this study is as follows: what is the category of radicalism based on the classification of PP al-Bidayah Jember and PP Sayyid Muhammad Alawi al-Maliki Bondowoso from kyai, administrators and santri, what is the attitude used, what efforts are made by kyai,, the management and santri in stemming radicalism and how the kyai hope, the management and santri towards the government in resolving terrorists. The research method uses applied research based on practical reasons, curious, and has a purpose to do something more effective and efficient. Selain itu, juga menggunakan penelitian lapangan dan studi kasus. In addition, it also uses field research and case studies. PP al-Bidayah Jember and PP Sayyid Muhammad Alawi al-Maliki Bondowoso as educational institutions that have ahlussunnah wal jama'ah ideology has obliged to maintain and preserve the legacy of saints ideology, spreaders of Islam, in Indonesia. The category of radical Islam according to kyai and santri of the Islamic boarding school PP al-Bidayah Jember and the PP Sayyid Muhammad Alawi al-Maliki Bondowoso are: based on the thought that interprets the Qur'an and al-Hadist literally, based on actions that justify violence in the name of God, and based on symbolic physicality, such the using of flags, shorts, robes, beards and veils. The attitude of kyai, administrators and santri of PP al-Bidayah Jember and PP Sayyid Muhammad Alawi al-Maliki Bondowoso towards radical Islam are passive if only physically symbolic, tolerant of thinking because adheres of particular religion is the right of every citizen, criticize if the understanding of Islamic radicalism is disturbing the community. The strategy of kyai, administrators and santri in preventing the Islamic radicalism through scientific approaches, the preservation of traditions and Islamic culture, development of cultural and structural networks, submission to the authorities. The hope of kyai, administrators and santri towards the government about radicalism includes instrumental, cultural and structural aspects.

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de Jong, Albert. "Spiritual Elite Communities in the Contemporary Middle East." Sociology of Islam 6, no. 2 (June 6, 2018): 116–40. http://dx.doi.org/10.1163/22131418-00602002.

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This article claims that we are in need of alternative ways of modelling religious diversity in the Middle East. This region is characterized by a high level of religious diversity, which can only be partly explained by the persistence of religions that were already in existence when Islam arose. Many communities came into being since the Islamization of the area. The communities addressed in this article therefore include one pre-Islamic tradition, the Mandaeans, and five communities that crystallized (much) later: the Yezidis, the Ahl-e Haqq, the Druze, the Alawis, and the (Turkish) Alevis. These have often been discussed in conjunction with each other, in ways that are historically and conceptually problematic. A focus on two characteristics these communities share—endogamy and a “spiritual elite” structure—makes it possible to discuss the processes in which these communities have come into being, have crystallized, and relate to the wider Islamic setting in a new light. Three communities have continued to distance themselves from Islam, and three have been in a constant process of negotiating their relation with more mainstream versions of Islam. This has consequences for the maintenance, or gradual dissolution, of religious pluralism in the Middle East.

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Mohamad, Tamam. "The Status of Religion/Sect-Based Linguistic Variation in Tartus, Syria: Looking at the Nuances of Qaf as an Example." Languages 8, no. 3 (July 13, 2023): 167. http://dx.doi.org/10.3390/languages8030167.

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This study investigates the social and historical dynamics affecting the religion/sect-based linguistic distribution and associations of the Qaf variants, namely [q] and [ʔ]. The findings are based on the data gathered through interactions with 93 Arabic speakers from Tartus Center, Syria. The descriptive analysis reveals the presence of religion/sect-based linguistic distribution, with [q] being dominant mainly among Alawites and [ʔ] being dominant among Sunnis and Christians and increasingly becoming popular among Alawites of the urban regions. The paper highlights the emergence of [q] as a religiously, socially, and symbolically marked Alawite variant during the war, contrary to the [ʔ], which became a supralocal and religiously neutral variant that speakers of marked [q] backgrounds can resort to at times of tension and social pressure.

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