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Journal articles on the topic 'Ḥaqîqa'
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Gannagé, Emma. "Al‑Kindī on the ḥaqīqa ‑ majāz Dichotomy." Chôra 13 (2015): 173–90. http://dx.doi.org/10.5840/chora20151341.
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Marsuki, Marsuki, M. Zainuddin, and Achmad Khudori Soleh. "Taking the Mystical Ways toward Allah: Kyai Sholeh Darat Al-Samarani’s Perspective." Teosofia: Indonesian Journal of Islamic Mysticism 12, no. 2 (December 4, 2023): 143–62. http://dx.doi.org/10.21580/tos.v12i2.14654.
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For a servant, taking the mystical way to get closer to Allah is necessary to achieve perfection in this world and the hereafter. This study aims to reveal the mystical ways towards Allah from the perspective of Kyai Sholeh Darat, especially as elaborated in his book Minhāj al-Atqiyā' ilā Ma’rifati Hidāyat al-Adhkiyā' ilā Ṭarīqat al-Auliyā'. This study is qualitative-based research with a descriptive approach. The data were collected from library research. The data were then analysed using the Mile and Huberman analysis. The findings of this study reveal that 1) Kyai Sholeh Darat's book uses references from the Quran, hadith, and the trusted religious texts written by the taṣawwuf scholars; 2) the mystical way or sulūk that a spiritual traveller (sālik) undergoes to get ma'rifatullāh must go through sharī'a, ṭarīqa and ḥaqīqa; and 3) the methods used by Kyai Sholeh Darat in his book are bayānī and irfānī. Contribution: This study affirms that suluk to Allah must go through three paths, namely sharī'a, ṭarīqa and ḥaqīqa. Those three paths cannot be split from one another as there have been movements in which these three aspects are considered separated. For example, to pursue ḥaqīqa, the one only needs ṭarīqa without sharī'a, etc.
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Asghari, Seyed Amir Hossein. "Replacing Sharīʿa, Ṭarīqa and Ḥaqīqa with Fiqh, Akhlāq and Tawḥīd." Journal of Sufi Studies 9, no. 2 (June 30, 2021): 202–14. http://dx.doi.org/10.1163/22105956-bja10010.
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Abstract Shaykh Muḥammad Bahārī (1265/1849–1325/1907), aside from being a Shīʿite cleric (mujtahid), was a scholar and follower of Sufism. He was a disciple of Mullā Ḥusayn-Qulī Hamadānī (1239/1824–1311/1894) in ʿirfān (gnosis) in the Shīʿī seminary. In his treatise on spiritual wayfaring, Tadhkirat al-muttaqīn, Bahārī represents a triad of jurisprudence (fiqh), ethics (akhlāq) and monotheism (tawhīd). In his terms, fiqh is an introduction to ʿamal (practice), practice is an introduction to the refinement of character (tahdhīb akhlāq), and akhlāq is an initial step to tawḥīd (the assertion of God’s unity). This paper examines the intersection of Shīʿī and Sufi spiritual movements within the Shīʿī seminary. It demonstrates that Bahārī sought to reframe mystical thought to present it as more acceptable to the Shīʿī seminary, which was characterized by rigid interpretations of Islamic law. This paper also studies the development of the Ẕahabiyya esoteric school within the Shīʿī seminary by tracing the Sufi chain of Bahārī and his masters.
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De Diego González, Antonio. "Contemplando lo Real. Una lectura akbarí de las experiencias visionarias de Ahmad Tijani." RAPHISA REVISTA DE ANTROPOLOGÍA Y FILOSOFÍA DE LO SAGRADO 4, no. 2 (January 10, 2021): 29–56. http://dx.doi.org/10.24310/raphisa.2020.vi8.10655.
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En el sufismo la experiencia visionaria (ru’ya) es uno de los principales métodos de conocimiento profundo de la realidad (ḥaqīqa). La visión verídica (ru’ya ṣadīqa) y la visión despierta (ru’ya fi-l yaqẓa) son las principales vías de acceso al mundo imaginal (‘ālam al-mithāl) y a la hermenéutica vital que se desprende de estas experiencias. Este trabajo recoge y analiza desde una perspectiva filosófica las principales experiencias visionarias de uno de los más importantes personajes de la ṭarīqa Tijāniyya, Aḥmad Tijāni, comparándolas ambas con los planteamientos y vivencias de Muḥy al-dīn Ibn ‘Arabī sobre la experiencia visionaria.
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Key, Alexander. "Ḥaqīqah: Truth, Reality, and Accuracy." PMLA/Publications of the Modern Language Association of America 139, no. 1 (January 2024): 128–35. http://dx.doi.org/10.1632/s0030812924000075.
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Stewart, Devin. "ḥusayn b. ʿAbd al-Ṣamad al-ʿāmilī's Treatise for Sultan Suleiman and the Shīʿī Shāfiʿī Legal Tradition." Islamic Law and Society 4, no. 2 (1997): 156–99. http://dx.doi.org/10.1163/1568519972599833.
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AbstractThis study draws on the work Nūr al-ḥaqīqah wa-nawr al-ḥadīqah, a treatise on ethics written by ḥusayn b. ʿAbd al-Ṣamad al-ḥārithī extant in two autograph manuscripts, in an effort to explain how the author and his close companion Zayn al-Dīn al-ʿāmilī, two of the most important Twelver Shiʿi jurists of the sixteenth century, were able to obtain appointments as professors of law at Sunni madrasahs under Ottoman control. Evidence from Nūr al-ḥaqīqah, corroborated by information from biographical sources, shows that they obtained these appointments by claiming affiliation with the Shāfiʿī madhhab and presenting themselves as accomplished Shāfiʿī jurists. Their efforts were in fact part of a long and developed tradition of association with the Shāfiʿī madhhab among Twelver Shiʿi scholars.
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De Diego González, Antonio. "La recepción del pensamiento de Ibn ‘Arabi en las doctrinas de la tariqa Tijaniyya." Contrastes. Revista Internacional de Filosofía 27, no. 1 (March 7, 2022): 7–28. http://dx.doi.org/10.24310/contrastescontrastes.v27i1.10792.
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Muḥy al-Dīn Ibn ‘Arabi (1165-1240) es uno de los máximos exponentes de la historia del sufismo y del pensamiento islámico. Su influencia como místico y sabio islámico llega hasta nuestros días como se intenta mostrar en esta investigación a través del análisis de las doctrinas y prácticas de la ṭarīqa Tijāniyya más allá de los prejuicios coloniales y orientalistas. Un grupo sufí, el más numeroso a nivel mundial, que es un buen ejemplo del sufismo contemporáneo equilibrando la metafísica (ḥaqīqa) con el plano legal (sharī‘a). Este artículo explora temáticamente, por primera vez y utilizando una metodología multidisciplinar, las principales influencias del pensamiento akbarí en la historia intelectual tijāni y su impacto en los principales autores.
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Rosyid, Maskur, and Karis Lusdianto. "Metode Perhitungan Awal Bulan Kamariah Uzal Syahruna dalam Kitab Tasḥīl al-Mithāl wa al-Aqwāl Li ‘Amal al-Hilāl." Islamika Inside: Jurnal Keislaman dan Humaniora 6, no. 1 (May 30, 2021): 149–85. http://dx.doi.org/10.35719/islamikainside.v6i1.115.
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Abstract: This study aims to determine the method of ḥisāb early in the lunar month in the book Tasḥīl al-Mithāl by Uzal Syahruna and assess its advantages and disadvantages compared to the same process in other books. It is undeniable that the dichotomization between the existence of classical ḥisāb books and contemporary ḥisāb books with the beginning to fade in people's belief in the results occurred in Falak Science. Through literature study and interviews, this paper finds that the method of determining the beginning of the lunar month in the book falls into the ḥisāb ḥaqīqī bi taḥqīq category. The theory and calculation system are based on modern astronomical formulas (spherical trigonometry), using calculators and computational programs. The advantage of this book is that it establishes its procedures on current astronomical formulas, the output of ḥisāb is not much different from other ḥaqīqī bi taḥqīq books. Simultaneously, the weakness is that it still uses unlimited astronomical data as a basis. Some have not been corrected, especially for determining irtifā 'al-hilāl and hilāl mar'i corrections.
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Fahrudi, Ah Haris, Abdul Kadir Riyadi, Achmad Yafik Mursyid, and Sabilil Muttaqin. "ILLUMINATING Al-ḤAQQ: Unveiling Truth and Reality in Ibn Barrajân's Sufi Paradigm and Systems Thinking." ULUL ALBAB Jurnal Studi Islam 24, no. 2 (December 19, 2023): 184–208. http://dx.doi.org/10.18860/ua.v24i2.23691.
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The discussion on al-ḥaqq constitutes a fundamental philosophical dialogue within Sufi tradition. However, theoretical elaboration on this concept remains relatively scarce among Sufi scholars. Ibn Barrajân, a prominent figure in Andalusian Sufism, notably contributes to the development of al-ḥaqq concept in his extensive body of work. This article delves into Ibn Barrajân's intricate understanding of al-ḥaqq through his tawḥîd paradigm. Employing a systems approach, it dissects the nuanced features within Ibn Barrajân's contemplation of al-ḥaqq, which reveals that his paradigm is deeply rooted in a metaphysical interpretation of sufi tawḥîd. This paradigm, encapsulating the unity of reality (ontology), knowledge (epistemology), and purpose (axiology), profoundly shapes Ibn Barrajân's systems thinking and provides a holistic, multidimensional, and goal-oriented perspective on reality. Conceptualized as the encompassing reality of divinity, al-ḥaqq emerges as a multidimensional entity serving as the ultimate goal of all scientific inquiry. Epistemologically, the recognition of al- ḥaqq unfolds through an exploration of God's Names manifestations in cosmic symbols. Methodically, the knowledge of al- ḥaqq is attained through the practices of tafakkur, tadhakkur, tadabbur, and i'tibâr. Axiologically, acquiring this knowledge aims to bring it to life by fulfilling its rights in accordance with the blessed sunnah, also known as hikmah.
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Seyyed Khorasani, Raziyeh sadat, Ali Fathi, and Nayyer Zaki Dizachi. "The Relational Analysis of the term "Ḥaqq" in the Holy Quran." International Journal of Multicultural and Multireligious Understanding 6, no. 5 (October 7, 2019): 1. http://dx.doi.org/10.18415/ijmmu.v6i5.973.
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The relational analysis is one of the well-known types of constructivist semantics, which considers the Sense explanation of vocabulary based on the inter-relations of linguistic units. The word Ḥaqq is one of the fundamental key concepts in the Qur'anic worldview, whose semantic domain discovery is very important in the Quran semantic network. Because by discovering the Sense relations of Ḥaqq, its synonym, hyponym and antonym field of vocabulary is drawn, and the position of this concept is determined in the Qur'anic worldview. This research, using descriptive-analytic method, based on the achievements of constructivist semantics, and with the help of semantic components of Ḥaqq, has explained its Sense relations and concluded that Ḥaqq in the holy Qur'an has a hyponym relation with some words such as the Prophet, the Book, and the promise and it has a synonym relation with some words like just and honesty; and it has a polysemy relation with some words like interest and benefit, wājib and tawḥīd. Void, false and obscene are in complementary opposition with Ḥaqq and suspicion, rebellion and oppression are in connotational opposition with the word Ḥaqq.
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Ibrahim, Bilal. "Beyond Atoms and Accidents." Oriens 48, no. 1-2 (June 8, 2020): 67–122. http://dx.doi.org/10.1163/18778372-04801004.
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Abstract This article explores a novel approach to the analysis of the external world in postclassical Ashʿarite kalām. While discussions of physical reality and its fundamental constituents in the classical period of Islamic thought turned chiefly on the opposing views of kalām atomism and Aristotelian hylomorphism, in the postclassical period kalām thinkers in the Ashʿarite tradition forge a new frame of inquiry. Beginning most earnestly with the philosophical works of Fakhr al-Dīn al-Rāzī, a critical approach is developed addressing received views in ontology, including the relation of substance to accident, the status of Aristotelian form and matter, and part-to-whole relations. Drawing on Rāzī’s al-Mulakhkhaṣ and al-Mabāḥith, kalām thinkers develop several concepts to distinguish arbitrary or mind-dependent (iʿtibārī) composites (‘man-plus-stone’) from non-arbitrary composites (e.g., tree, paste, and house). Most notably, they adopt a substance-plus-accident ontology in opposition to the Aristotelian hylomorphism of falsafa. The mutakallimūn will conceive of composites as possessing ‘real unity’ (ḥaqīqa muttaḥida) while dispensing with the explanatory and causal role of Aristotelian substantial forms.
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Lowry, Joseph E. "Antar and Juliet: A Short Story by Yaḥyā Ḥaqqī." Middle Eastern Literatures 17, no. 1 (January 2, 2014): 71–81. http://dx.doi.org/10.1080/1475262x.2014.903050.
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Bruning, J. "A Legal Sunna in Dhikr Ḥaqqs from Sufyanid Egypt." Islamic Law and Society 22, no. 4 (November 24, 2015): 352–74. http://dx.doi.org/10.1163/15685195-00224p02.
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This article presents the edition of a legal document from c. 44/664–5, written in Arabic, that records a woman’s debt of a third of a dinar. It is the oldest preserved original of its kind. A study of the formulary of this document and contemporary copies of similar documents reveals a hitherto overlooked validity clause which states that the recorded financial transactions are in accordance with ‘the normative procedure of the believers’ (sunnat qaḍāʾ al-muʾminīn). This clause gives documentary evidence for the existence of ideas about legal identity among the Muslim community in Egypt as early as the beginning of Umayyad rule.
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Muhammad Amir Iqbal. "بیا ضِ اقبال کے تراجم کا توضیحی مطالعہ (ہندوستان کے قابلِ قدر اقبال شناس پروفیسر عبدالحق کے حوالے سے خصوصی مطالعہ)." FIKR-O NAZAR فکر ونظر 59, no. 2 (December 31, 2021): 119–37. http://dx.doi.org/10.52541/fn.v59i2.1579.
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Allama Muhammad Iqbal kept a notebook in which he used to write brief notes on a variety of subjects. He titled this notebook Stray Reflections. First published in 1961 with an introduction by his son Javed Iqbal, the notebook has been translated several times into Urdu. These include translations by Iftikhār Aḥmad Ṣiddīqī, Miyāṇ Sājid ‘Alī and ‘Abd al-Ḥaqq. ‘Abd al-Ḥaqq, the professor emeritus at Delhi University, is one of the most prominent names in the Iqbal studies. Apart from the translation of Iqbal’s notebook, he has published several volumes on different aspects of Iqbal’s thought. This article introduces all the above-mentioned translations of Stray Reflections while focusing on the prominent features of the translation of ‘Abd al-Ḥaqq.
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Andani, Khalil. "Metaphysics of Muhammad." Journal of Sufi Studies 8, no. 2 (October 22, 2020): 99–175. http://dx.doi.org/10.1163/22105956-12341317.
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Abstract This study analyzes the development of the theme of the “Light of Muḥammad” (al-nūr al-Muḥammadī) or the “Muḥammadan Reality” (al-ḥaqīqa al-Muḥammadiyya) among several Shiʿi and Sufi thinkers through the seventh/thirteenth century. These thinkers include Imam Jaʿfar al-Ṣādiq (d. 148/765), Sahl al-Tustarī (d. 283/896), the Ikhwān al-Ṣafāʾ (early to mid 4th/10th century), the Ismaili dāʿīs Abū Yaʿqūb al-Sijistānī (d. after 361/971) and Ḥamīd al-Dīn al-Kirmānī (d. after 411/1020), Abū Ḥāmid al-Ghazālī (d. 505/1111) and ʿAyn al-Quḍāt (d. 526/1131), Ibn al-ʿArabī (d. 638/1240), ʿAbd al-Karīm al-Shahrastānī (d. 548/1153), and Naṣīr al-Dīn al-Ṭūsī (d. 672/1274). I argue that the “Light of Muḥammad” as a theological and metaphysical idea evolved historically through three distinct but cumulative phases of conceptualization: mytho-cosmological narrative, Neoplatonization, and ontological theophanization. Through these developments, the theological status of the Light of Muḥammad underwent a gradual but decisive shift from being reckoned as the first spiritual creation of God in the early period to being revered as the ontological self-manifestation of God in later periods.
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Cherif, Mohamed. "La frappe de monnaie et sa légitimité entre Ibn Ḥazm et Abū l-‛Abbās Aḥmad al-‛Azafī." Al-Qanṭara 19, no. 1 (February 15, 2019): 103. http://dx.doi.org/10.3989/alqantara.1998.v19.i1.487.
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Este artículo estudia la obra inédita sobre metrología y numismática Itbāt mā laysa min-hu budd li-man arāda l-wuqūf ‛alā ḥaqīqat al-dinār wa-l-dirham wa-l-sā‛ wal-mudd, compuesta por Abū l-‛Abbās Aḥmad al-‛Azafī al-Sabfī (1162-1236). Se recogen informaciones biográficas sobre el autor y se estudia y analiza el contenido del texto, sus fuentes y su metodología. Se incluye la traducción de los capítulos relativos a la legitimidad y la necesidad de acuñar moneda, en los que el autor discute la posición de Ibn Ḥazm al respecto.
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Jarmila Geisler. "Die Problematik von ḥaqīqa und maǧāz in Abū al-Ḥusain al-Basrīs Kitāb al-Muʿtamad." Zeitschrift der Deutschen Morgenländischen Gesellschaft 167, no. 2 (2017): 339. http://dx.doi.org/10.13173/zeitdeutmorggese.167.2.0339.
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Basit, Qari Abdul. "The Authorship of Sayyidī Shaykh Muhammad ʿUthmān ʾal-Burhāni (d. 1403/1983) and the Impact of his Religious Dissemination through Divine Proximity." Al-Wifaq, no. 6.1 (June 30, 2023): 23–41. http://dx.doi.org/10.55603/alwifaq.v6i1.e2.
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In researching the rich and diverse Sufi culture of the Arab world, I came across the unpublished work of Sayyidī Shaykh Muhammad ʿUthmān ʾal-Burhāni. (d. 1403/1983). This was surprisingly unexplored in previous research, and no formal publication capturing this fascinating work has been released yet. Sayyidī through these teachings significantly contributed to the development of religious dissemination, which gained a massive following in Sudan and Egypt and ultimately reached followers all over the world. His teachings go beyond emphasizing mere divine proximity for Muslims but they also provide a profound sense of purpose for individuals who still hold onto their ancestor's religion, inspiring them to embrace Islam. This serves as a guiding light, directing followers towards the path of divine legislation (sharīʿah) through the power of divine love (ʾal-ḥubb), while the cultivation of this love propels individuals towards the ultimate divine reality (ḥaqīqa). In addition, he answered questions in his sermons (durūs) from various fields of knowledge, and for this reason, many scholars of his time including from ʾal-ʾAzhar sought to attend his gatherings, where he spoke about the sciences of the Qurʾan from different aspects. This research intended to unveil the impact of his religious dissemination and the introduction of his authorship, which has yet to be documented.
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De Diego González, Antonio. "Los huérfanos del jihād. Jihād, estrategias de identidad y transformación hacia la no-violencia en la ṭarīqa Tijāniyya en Senegal." Estudios de Asia y África 52, no. 2 (May 1, 2017): 317. http://dx.doi.org/10.24201/eaa.v52i2.2216.
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El presente texto explora por una parte el concepto y la justificación del jihād y por otra las estrategias de identidad y de resistencia no-violenta de la ṭarīqa Tijāniyya —una de las principales organizaciones sufís de África— en Senegal durante la época colonial. Tomando como punto de partida la derrota militar de shaykh al-Fūtī en 1865, mostraremos el transito desde el jihād armado hacia la resistencia no-violenta frente a las autoridades francesas en África Occidental. Para ello, analizaremos las aportaciones sociales e intelectuales de Mālik Sy y de ‘Abdoulaye Niasse, los dos principales líderes de la Tijāniyya de este tiempo. Ambos —provenientes de la generación del jihād— desarrollaron estrategias para fortalecer la resistencia no-violenta de la comunidad y suplir, de este modo, la lucha armada. El primero lo realizó a través de una ética social individual, mientras que el segundo mediante habilidades místicas pero sin menoscabar la importancia de la ortodoxia islámica y de la tradición sufí. Precisamente fue el equilibrio, en las propuestas de Sy y Niasse, entre la ley religiosa (sharī‘a) y la realidad gnóstica (ḥaqīqa) el que facilitó la convivencia durante el dominio colonial. Por último, lo completaremos con la experiencia de Hammahullāh, un líder minoritario, que a través de una extraña propuesta esotérica generó una alternativa al colonialismo distinta a la de Sy y Niasse.
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Chittick, William C. "Farghānī on the Muhammadan Reality." HORIZONTE - Revista de Estudos de Teologia e Ciências da Religião 21, no. 64 (August 27, 2023): e216403. http://dx.doi.org/10.5752/p.2175-5841.2023v21n64e216403.
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Perhaps the closest parallel to the Johannine Logos in Islam is found in the notion of the “Muhammadan Reality” (al-ḥaqīqat al-muḥammadiyya). The term was probably first used by Ibn ʿArabī (d. 1240), but the earliest detailed explanation of what it implies was provided by Saʿīd ibn Aḥmad Farghānī (d. 1300), an outstanding student of Ibn ʿArabī’s foremost propagator, Ṣadr al-Dīn Qûnawī. Farghānī wrote a dense, two-volume commentary on Ibn al-Fāriḍ’s famous 760-verse qasida, Naẓm al-sulûk. Deeply rooted in Islamic metaphysics, theology, and spiritual psychology, the commentary explains how the poet is describing Muhammad’s eternal archetype in God as both the means whereby God creates the universe and the ultimate returning place of all things.
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Michot, Yahya M. "Sufi Love and Light in Tillo: Ibrāhīm Ḥaqqı Erẓurūmī (d. 1194/1780)." Muslim World 105, no. 3 (June 25, 2015): 322–67. http://dx.doi.org/10.1111/muwo.12097.
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KARACA, İBRAHİM. "WE ARE NOT ʿALĪ ILĀHĪ’S, WE ARE AHL-I ḤAQQ: THE CULT OF ALI IN TURKS OF AHL-I ḤAQQ." Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 105 (March 29, 2023): 233–43. http://dx.doi.org/10.34189/hbv.105.010.
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The belief in Ahl-i Haqq was revealed by Sultan Ishak, who was born in Sulaymaniyah in the 13th century. Sultan İshāk migrated to Perdiver, which is located in the Pave region of today's Iran, in order to spread the belief he founded. With the emergence of the Ahl-i Haqq belief, he created a community for himself. The sources that gave the first information about the Ahl-i Haqqs named the community as ʿAlī Ilāhīs. Although this naming is a general name, it is an incorrect usage. The subject of this study is that the Ahl-i Haqq are not ʿAlī Divine in the context of the cult of ʿAlī in the belief of Ahl-i Haqq. The belief in Hulul, which is known as Emergence in the belief of Ahl-i Haqq, caused the community to be known as ʿAlī Divine for a long time. This nomenclature is opposed by the Ahl-i Haqqs themselves, but it does not comply with the principles of belief. The purpose of this study is to explain the belief in the emergence of Ahl-i Haqq and to reveal that the community known as ʿAlī Ilāhīs is not actually ʿAlī Ilāhīs. In accordance with this purpose, the belief in the emergence or hulul in the belief of Ahl-i Haqq is discussed in the context of the fact that the Ahl-i Haqqs are not ʿAlī Divine. The number of these appearances is generally seven. For this purpose, the field study conducted in Iran's Tabriz, Kermanshah and Tehran cities between 2016-2019 was the source of this study. A comparison was made based on the data obtained from the field study and the Kalams, which are the first-hand sources belonging to the Ahl-i ḥaqqs. Keywords: ʿAlī Ilāhī, Ahl-i Haqqs, Turkish Cultural History, Alevism-Bektashism.
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Surahman, Cucu, and Aceng Kosasih. "The Integration of Sharī‘Ah, Ṭarīqah, and Haqīqah: A Study of Sayyid Ḥaydar Āmulī’s Thought." Ulumuna 20, no. 2 (December 29, 2016): 293–318. http://dx.doi.org/10.20414/ujis.v20i2.806.
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Muslims' understanding of Islamic teaching is diverse. Jurists, for the instance, emphasize the aspect of the outer of the Sharī‘ah while Sufis focus on the aspect of that inner. In history, the tension between them is apparently seen. The first even accuses the second group as a deviant, a heretic, and an unbeliever. Regarding this phenomenon, the study will explore underlying terms in Sufism namely Sharī‘ah, Ṭarīqah, and Ḥaqīqah and explain the relation of these terms based on the library research and descriptive analysis of the three words in the two books, i.e. Asrār al-Sharī‘ah and Jāmi‘ al-Asrār wa Manba’ al-Anwār of Sayyid Ḥaydar Āmulī. Whether the terms are self-sufficient or interdependent? This study concludes that the three terms are an integral unity that cannot be separated from one another since those three terms refer to the one essence, the one Truth. Those are Divine law brought by Prophet Muhammad.
DOI: http://dx.doi.org/10.20414/ujis.v20i2.806
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Susilo, Benny. "Teori Gradasi : Komparasi Antara Ibn Sina, Suhrawardi Dan Mulla Sadra." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 5, no. 2 (December 29, 2015): 159. http://dx.doi.org/10.20871/kpjipm.v5i2.139.
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Prior to Mullā Ṣadrā, the discussion of the gradation (al-tashkīk) was limited on the category of quality and that of quantity, both are known as the differential gradation (al-tashkīk al- tafāḍulī). In Ibn Sīnā’s point of view, the gradation occurs in the accidental matters (al-tashkīk fī al-‘araḍī) while in Suhrawardi’s, it occurs in the quiddity (al-tashkīk fī al-māhiyyah). Mullā Ṣadrā rejects both views and proves that essentially (bi al-dhāt) the gradation, in the specific sense, occurs in the reality of existence (tashkīk fī ḥaqīqat al-wujūd), while the gradation in the general sense just follows (bi al-ilḥaq) it. Using descriptive-analytical method and comparative approache, this article is aimed to show the meeting points as well as separating ones of the thoughts of the three philosophers concerning gradation; also, to point out that after proving the oneness in the reality of existence and asserting the differential gradation in it, Mullā Ṣadrā proceeds to elaborate two other kinds of gradation: (1) that which is more specific than the differential gradation, i.e., the causal gradation (al-tashkīk al-‘illī), and (2) that which is outside of the differential gradation, i.e., the accidental gradation.Keywords : gradation, the gradation in matters, the causal gradation, the accidental gradation. Pembahasan gradasi (al-tasykīk) sebelum periode Mullā Shadrā terbatas pada kategori kualitas dan kuantitas, atau dikenal dengan istilah gradasi diferensial (al-tasykīk al- tafādhulī). Dalam pandangan Ibn Sīnā, gradasi terjadi pada hal-hal aksidental (al-tasykīk fī al-‘aradhī); sementara menurut Suhrawardī, gradasi terjadi pada quiditas (al-tasykīk fī al-māhiyyah). Mullā Shadrā menolak kedua pandangan tersebut dan membuktikan bahwa gradasi, dalam makna spesifik, secara esensial (bi al-dzāt) terjadi pada hakikat eksistensi (tasykīk fī ḥaqīqat al-wujūd), sedangkan gradasi dalam makna umum terjadi tidak secara esensial melainkan hanya mengikuti (bi al-ilḥaq). Dengan menggunakan metode deskriptif- analitis dan pendekatan komparatif, ulasan artikel ini ditujukan untuk memperlihatkan titik temu dan perbedaan pandangan ketiga filsuf tersebut seputar gradasi; juga, menunjukkan bagaimana Mullā Shadrā, setelah membuktikan klaim adanya kesatuan dan gradasi diferensial pada hakikat eksistensi, melanjutkan mengelaborasi dua gradasi lainnya: (1) pertama, gradasi yang lebih spesifik (akhashsh) dari gradasi diferensial, yaitu gradasi kausal (al-tasykīk al-‘illī); dan, (2) kedua, gradasi di luar gradasi direfensial, yaitu gradasi aksidental (al-tasykīk al-‘aradhi). Kata-kata Kunci : gradasi, gradasi dalam materi, gradasi kausal, gradasi aksidental.
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Fauzani, Laitani. "THE DEFINITION OF FUNERAL PRAYER." IJoMaFiM: Indonesian Journal of Maqasid and Fiqh Muqaran 1, no. 2 (December 27, 2022): 133–49. http://dx.doi.org/10.22373/ijomafim.v1i2.2762.
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The funeral prayer was performed without bowing (ruku‘) and prostrating (sujud), resulting in differences in defining the funeral prayer, including between Imam al-Syāfi'ī and Ibn Jarīr aṭ-Ṭabarī. This study aims to answer two research questions: 1) what is the definition of funeral prayer according to al-Syāfi‘ī and Ibn Jarīr aṭ-Ṭabarī? 2) which are the istinbat methods used by both of them? This study is a normative legal research with a comparative approach. In this study, the authors used library research methods.. The results of this study indicate that Imam al-Syāf''ī and the majority of scholars interpret the word ‘prayer’ in ḥaqīqī meaning, and they say the funeral prayer is the same as any other prayer. Meanwhile, Muḥammad ibn Jarīr aṭ-Ṭabarī interprets the word ‘prayer’ at the funeral prayer in a majāzī manner. According to him, a funeral prayer is just a form of prayer because is no bowing and prostration in its implementation. As a result, ablution (wuduk) is not an obligation that must carry out before carrying out the funeral prayer.
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Ogunnaike, Oludamini. "All Muhammad, All the Time: Shaykh Ibrahim Niasse’s Prophetic Poetics of Praise in Three Treatises and Poems." Üsküdar Üniversitesi Tasavvuf Araştırmaları Enstitüsü Dergisi 1, no. 2 (November 2022): 66–111. http://dx.doi.org/10.32739/ustad.2022.2.30.
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Contemporary poet and scholar Joshua Bennett recently wrote, “If black studies is indeed the rewriting of knowledge itself, an ongoing critique of so-called Western civilization—as Wynter and Robinson and others remind us—then poetry will be absolutely essential. Like the field of black studies more broadly, the teaching of black poetry is not simply additive nor is it a niche concern. Historically poetry is at the center of black social and intellectual life.” Of no literary or intellectual tradition is this more true than that of the Fayḍa Tijāniyya, inaugurated by the Senegalese Sufi Shaykh and scholar, Shaykh Ibrahim Niasse (d. 1975). Described by its initiates as a “flood” of ma'rifa (divine knowledge) and wilāya (sanctity), the Fayḍa has also produced a veritable outpouring of Sufi literature in Arabic (as well as African and European languages) among its adherents, particularly Arabic poetry in praise of the prophet that both expresses and facilitates access to ma'rifa in a particularly effective manner. Through close readings of three short treatises and poems of Ibrahim Niasse, this paper attempts to outline Niasse’s prophetic poetics of spiritual realization: the closely-linked cosmology, epistemology, and anthropology converging on the Muhammadan Reality (al-ḥaqīqa al-Muḥammadiya) that animates and structures his literary oeuvre and shapes the spiritual, social, and intellectual lives of the members of the Fayḍa Tijāniyya. Building on earlier studies of the Tijānī tradition and Maghrebi/West African Sufism, this article concludes with an examination of the implications of this prophetic poetics for the conception of the “human,” and the intervention literature such as Niasse's has made and can make in contemporary debates surrounding the ethics of knowledge and the re-evaluation of the modern, “Western” category of the “human”.
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Rofiq, Ahmad, and Abdul Kadir Riyadi. "KONSEP SULUK ZAINUDDIN AL-MALIBARI." TAJDID: Jurnal Ilmu Ushuluddin 22, no. 2 (December 31, 2023): 331–58. http://dx.doi.org/10.30631/tjd.v22i2.382.
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Discussions on "suluk" have been extensively covered by scholars and experts in the field of Sufism. However, it becomes particularly intriguing when "suluk" is examined by scholars known for their expertise in Islamic jurisprudence or fiqh, like Zainuddin al-Malibari. In several Sufi literary works, "suluk" places greater emphasis on the process, spiritual activities, or practices aimed at reaching Allah SWT. Consequently, its practical application often encounters errors due to misinformation. In his book "Hidāyat al-Adhkiyā’", Zainuddin al-Malibari delves into the misunderstandings faced by individuals undertaking "suluk". This research aims to document a concept of "suluk" within the treasury of Sufism from the perspective of a fiqh expert. It also aims to address the deficiencies in previous research articles. This study employs a library research approach, where collected data comprises both primary (main) and secondary (supporting) sources. Zainuddin al-Malibari's book "Hidāyat al-Adhkiyā’" serves as the primary data source, while secondary sources include books, journals, and various internet resources discussing Zainuddin al-Malibari's thoughts. The research findings highlight that Zainuddin al-Malibari's concept of "suluk" encompasses three components: Sharia, Ṭariqat, and Ḥaqiqat. To attain ma’rifat Allāh, an individual undertaking a spiritual journey (salik) must firmly abide by Sharia initially. Even upon reaching the stage of understanding the Ḥaqiqat, Sharia remains a responsibility to be upheld Pembahasan mengenai suluk banyak ditulis oleh ulama atau sarjana di bidang tasawuf. Tetapi menjadi menarik apabila suluk dibahas oleh ulama dan sarjana yang dikenal sebagai ahli fikih atau ahli yurisprudensi Islam, Zainuddin al-Malibari. Dalam beberapa literatur tasawuf, suluk lebih menekankan proses atau kegiatan spiritual atau praktik menuju Allah Swt. Sehingga tidak jarang dalam penerapannya terdapat kekeliruan yang disebabkan mis-informasi. Dalam kitab Hidāyat al-Adhkiyā’, Zainiddin al-Malibari menjelaskan tentang kesalahpahaman seseorang yang menempuh suluk. Penelitian ini ingin mendokumentasikan suatu konsep suluk dalam khazanah tasawuf menurut pandangan ahli fikih. Serta melengkapi kekurangan dari artikel penelitian yang ada sebelumnya. Jenis penelitian pustaka (library research) merupakan penelitian yang dipakai pada penelitian ini. Umumnya, pada penelitian kepustakaan (library research) ini, sumber data yang dihimpun dalam melengkapi penelitian ini terdiri dari data primer (pokok) dan data sekunder (penunjang). Kitab Hidāyat al-Adhkiyā’ Zainuddin al-Malibari adalah sumber data primer. Sedangkan sumber data sekundernya berupa buku, jurnal dan beberapa sumber dari internet yang memuat pemikiran Zainuddin al-Malibari. Hasil dari penelitian ini bahwa konsep suluk Zainuddin al-Malibari melalui tiga bagian: Syariat, Tarekat, dan Hakikat. Agar sampai kepada ma’rifat Allāh, seorang yang melakukan pengembaraan spiritual (salik) harus kokoh dalam menjalankan syariat terlebih dahulu dan meskipun nantinya sudah sampai pada bagian hakikat, syariat masih tetap menjadi tanggung jawab untuk dijalankan.
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Yaqin, 'Alamul. "Contemporary Haqiqī Calculation: Analysis of Rinto Anugraha's Lunar Eclipse Calculation Methods." JIL: Journal of Islamic Law 3, no. 1 (January 31, 2022): 17–33. http://dx.doi.org/10.24260/jil.v3i1.531.
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Classical Islamic astronomy literature that discusses eclipse calculations still uses the ḥaqiqī bi al-taqrīb method with low accuracy. In its development, Islamic astronomical literature studies the calculation of lunar eclipses with high accuracy, including Mekanika Benda Langit work by Rinto Anugraha. This article aims to analyze the calculation method and accuracy of the Rinto Anugraha lunar eclipse and compare it with Jean Meeus, Bao Lin Liu, and Alan D. Fiala's calculations NASA (National Aeronautics and Space Administration). Using bibliographic research and descriptive-comparative methods, the author finds that the method of calculating the lunar eclipse of Rinto Anugraha is contemporary haqiqī. The calculation of the lunar eclipse proposed by Rinto Anugraha is based on Jean Meeus' lunar eclipse calculation, and slight modifications are using NASA data. Rinto Anugraha's lunar eclipse calculation has a high level of accuracy because it has the most significant average difference of 3 minutes 36 seconds in the penumbral eclipse begins stage with the results of the lunar eclipse calculations from Jean Meeus, Bao Lin Liu and Alan D. Fiala, and NASA. Anugraha's contemporary calculation method has implications for simplifying the lunar eclipse calculation formula and the range of lunar eclipses that can be calculated further.
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Taufik, Zulfan. "The Youth and The Primacy against Religious Radicalism through the Organization of Mahasiswa Ahlith Thariqah Al Mu‘tabarah An Nahdliyyah (MATAN) in Indonesia." TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam 9, no. 1 (June 1, 2019): 109–30. http://dx.doi.org/10.15642/teosofi.2019.9.1.109-130.
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In Indonesia, tariqa has become a choice to counter and fight against the radical groups that make youngsters as their targeted prey. An obvious example, among others, can be seen in the organization of Mahasiswa Ahlith Thariqah Al Mu‘tabarah An Nahdliyyah (MATAN). Employing phenomenological approach this study considers MATAN as a Muslim youth organization that puts a strong emphasis on the phenomenon of radicalism and positivism among youngsters, especially college students. This study maintains that MATAN has strived to synergize intellectuality and spirituality among the students with claims of loyalty to the preservation of moderate, tolerant, inclusive, and consistent Islam—in terms of sharī‘ah, ḥaqīqah, and ma‘rifah, while at the same time also maintaining the awareness as an integral part of Indonesian people who live in this country and, therefore, they must obey the rule of the country imbued with Pancasila and the 1945 Constitution. These points are able to inspire every activity of the members of MATAN to actively promote and engage themselves within de-radicalization efforts. The finding of this study also confirms several studies and surveys conducted in Morocco, Algeria, and Mali, asserting that the tariqa has become a new fondness and is believed to be a savior of youngsters from religious extremism.
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Mochamad Baqir, Zaenal Abidin. "مقصد حفظ الأمة في صلاة الجمعة: دراسة تحليلية من خلال حقيقة وشروط صلاة الجمعة في المذاهب الأربعة." Al-Manahij: Jurnal Kajian Hukum Islam 14, no. 1 (June 2, 2020): 161–75. http://dx.doi.org/10.24090/mnh.v14i1.3554.
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Friday Prayer is one of the obligatory services for all Muslims in the world. Aside from being an obligation, Friday prayers are also a gathering place and are a unifying symbol of Muslims. The problem that arises at this time is that many people do not perform Friday prayers; even Friday prayers are held in various mosques in one neighbourhood. This fact denies the essence of Friday prayers. The method used in this paper is a qualitative method with a normative approach. This article aims to find out the purpose of the law (maqāṣid al-syarī'ah) from the Friday prayers. From the various schools of jurisprudence the four schools can be seen that all the Imams of the schools agreed on the prescribed conditions of Friday prayers and all Muslims must carry them out. The obligation to carry out this Friday prayer, besides aiming at carrying out compulsory worship, is also a gathering place and a symbol of the unity of Muslims. Brotherhood and unity of Muslims can be done if one ward is only held one Friday prayer. This is different from the fact that runs at this time, where many Muslims in one region or neighbourhood perform Friday prayers with more than one mosque. This fact will contradict the intrinsic purpose (al-maqāṣid al-ḥaqīqī) of the Friday prayer.
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Moqaddam, Sassan Zand, and Mehdi Nourian. "‘Seek that Radiance which Sanāʾī Expounded, that Unique One whose Uniqueness ʿAṭṭār Revealed’: Decoding a Verse of Sanāʾī through Rūmī’s Works, and a Verse of Rūmī through His Quotation of ʿAṭṭār." Mawlana Rumi Review 9, no. 1-2 (January 3, 2020): 129–58. http://dx.doi.org/10.1163/25898566-00901008.
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AbstractThis article suggests new readings for two controversial lines of Persian mystical literature, and is divided into two parts. Part one concerns a line of Sanāʾī (d. 525/1131) in his Ḥadīqat al-ḥaqīqat: ‘Sūfīs undergo two festivals in a moment, while spiders make jerky out of flies.’ We present an interpretation for this enigmatic statement by an intertextual reading of lines by Mawlānā Jalāl al-Dīn Rūmī (d. 672/1273), which arguably constitute subtle commentaries on Sanāʾī’s works. In Part two, we propose that the doctrine of the ‘Changing of Temperaments’ can help explain the notion of ‘spiritual food’. Part three examines the following line in Rūmī’s Mathnawī: ‘Every druggist (‛aṭṭār) whose intellect became acquainted with Him dropped the trays into the water of the river.’ We argue that this line subtly alludes to a controversial ghazal of Farīd al-Dīn ‛Aṭṭār (d. 618/1221), which can provide a new symbolic key to understanding the somewhat obscure meaning of certain words in this line. As the title of this article, taken from a line in the Kulliyyāt-i Shams, suggests, Rūmī clearly and repeatedly acknowledges the influence of ‛Aṭṭār and Sanāʾī on his work. Using an intertextual interpretive method and a close reading of the works of Rūmī, Sanāʾī, and ‛Aṭṭār, we propose new interpretations of the lines in question that are more homogeneous with the text of the Mathnawī.
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MATSUNAGA, Yasuyuki. "Review of Ḥaqq al-Nās: Islām wa Ḥuqūq-i Bashar by Moḥsen Kadīvar." Bulletin of the Society for Near Eastern Studies in Japan 53, no. 2 (2011): 156–58. http://dx.doi.org/10.5356/jorient.53.156.
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Haider, Najam. "A Kūfan Jurist in Yemen: Contextualizing Muḥammad b. Sulaymān al-Kūfī’s Kitāb al-Muntaḫab." Arabica 59, no. 3-4 (2012): 200–217. http://dx.doi.org/10.1163/157005812x629239.
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Abstract This study explores the intellectual legacy of the Kūfan jurist Muḥammad b. Sulaymān al-Kūfī (d. early 4th/10th century) who eventually settled in Yemen and was part of the intellectual circle surrounding al-Hādī ilā l-Ḥaqq Yaḥyā b. al-Ḥusayn (d. 298/911). It offers an analysis of his most important work, Kitāb al-–Muntaḫab, through a singular ritual law case study that focuses on the use of the basmala in the daily prayer. The conclusion points towards the Muntaḫab’s value as a possible conduit for accessing a stream of Kūfan jurisprudence which has not survived into the modern period.
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Advani, Anurag. "The Madness of the Majẕūbs: Three Sufi Hagiographies in Sixteenth-Century Mughal India." Journal of the Economic and Social History of the Orient 65, no. 1-2 (February 18, 2022): 27–73. http://dx.doi.org/10.1163/15685209-12341562.
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Abstract This article explores the phenomenon of madness in sixteenth-century north India among Sufi saints called majẕūbs. By focusing on three Indo-Persian Sufi hagiographies (taẕkirāt)—ʿAbd al-Ḥaqq Dihlawī’s Akhbār al-Akhyār (1591), ʿAbd al-S̱amad Akbarābādī’s Akhbār al-Aṣfiyā (1608), and Ghaus̱ī Shaṭṭārī Mānḍwī’s Gulẕār-i Abrār (1613)—I argue that madness was central to how majẕūbs in the early Mughal period performed their spiritual ecstasy, wisdom, and miraculous behaviors. Majẕūbs also defied Sufi norms through their bodily comportment, and leveraged their insanity to subvert the authority of Mughal and other regional rulers. Therefore, majẕūbs challenge our normative understanding of ṭarīqa-based Sufism in early modern South Asia.
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Febriani, Nur Arfiyah, Ahmad Ridla Syahida, and Thiyas Tono Taufiq. "Eco-Sufism in the Light of the Qur’ān: A Thematic Study of Tafsir Al-Misbah by Muhammad Quraish Shihab." Teosofia: Indonesian Journal of Islamic Mysticism 12, no. 1 (June 19, 2023): 119–42. http://dx.doi.org/10.21580/tos.v12i1.17844.
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The concept of Eco-Sufism, as an environmental ethic, believes that nature is the tajalliyāt and image of asmā and the attributes of God, all of which have theological and humanist sensibilities. The Qur’ān confirms this view, stating that all nature surrenders (aslama), submits to God’s laws (qāniṭūn), purifies (sabbaḥa), prostrates (yasjudu) and prays (ṣalāt). This library research focuses on analysing Tafsir Al-Mishbah by Muhammad Quraish Shihab as a primary source. The content analysis approach is used to uncover the mufassir’s views on Eco-Sufism in his tafsir. In contrast, the mauḍūʿi (thematic) method is applied to explore the concept of Eco-Sufism in the Qur’ān. The results showed that the religiosity of the universe expressed through paradigmatic dialectics and Eco-Sufism terms can be understood as a form of the universe’s submission to the system established by Allah the Almighty. The universe’s harmony, aptitude and discernment are clues to the Power and Oneness of the Creator. However, various natural activities such as tasbīḥ, sujūd, and ṣalāt are variously interpreted as majāzi or ḥaqīqī. However, the servitude of nature expressed through the activity of the universe is proof that nature also has a soul and spiritual dimension, just like humans.Contribution: This paper theoretically provides a holistic view of Sufism in building an ideal relationship among humans, God and the environment, which is expected to produce pragmatic results for the rescue and protection of nature and the environment.
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Kressel, Gideon M. "Ḥaqq Akhu Manshad: Major and Minor Wrongs and Specialized Judges Among the Negev Bedouin." International Journal of Middle East Studies 25, no. 1 (February 1993): 17–31. http://dx.doi.org/10.1017/s0020743800058025.
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In several Middle Eastern countries, bedouin law, which exists only in an oral tradition, is today applied alongsidethe increasingly used shariʿa and civil law. Jurisdiction among these three judicial systems is compartmentalized, but sometimes categorizing of individual cases is difficult. Bedouin law also differs considerably from one region to another. The bedouin in this study belong to the ʿArab alʿAzazme, the tribe that inhabits the area stretching from Beer-Sheba (Israel) southward. My acquaintance with the southern tribes in the Sde Boqer vicinity dates from 1980. I recorded the first case in 1982, and the second, which helped me substantiate the first, in autumn 1987.
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Atabik, Ahmad. "The Discourse of The Qur'anic Metaphors: The Embryo of Theological Sects Disputes in Comprehending the Holy Qur'an." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 22, no. 1 (July 5, 2021): 45. http://dx.doi.org/10.14421/esensia.v22i1.2705.
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This article aims to examine problems related to metaphors (majāz) found in the Qur’an which were debated by scholars of Arabic literatures during the classic times. Majāz, opposed to ḥaqīqah, is a part of the Qur'an language styles which triggers theological debates among its supporters. This article used a qualitative approach, through library research, with a comprehensive and comparative analysis method among supporters of theological sects in understanding the problems of majāz in the Qur'an. The results of this study indicated that the debates on the issue raises three opinions in theological sects; Firstly, the Ẓahirī and Salafi sects reject the existence of majāz in the Qur'an. They refuse the interpretations of things that are not standardized in the text of the Qur'an. Secondly, the Mu'tazilah sect is exaggerated in accepting majāz and attacking other theological sects that are inconsistent with their interpretations of the text. Thirdly, the Ash’arī sect which is more moderate in confirming majāz. The starting point of their debates over majāz in the Qur'an is the difference in analysis and conclusions about the origin of language. The Ẓahirī and Salafi groups conclude that language is solely a gift from God, so there should be no change in terms of meaning. The Mu'tazilah believes that language is an invention and human power, that’s why a word may have more than one meaning. Whilst, the Ash’arī argues that language is indeed a human creativity, but it cannot be denied that God also plays a role in giving human abilities, so there are other possible meanings of a word
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Kepplinger, Eva. "“The Maqāṣid Are the Qibla of the Jurists”: A Critical Analysis of Contemporary References to and Usages of Abū Ḥāmid Al-Ghazālī’s Dictum." Religions 15, no. 2 (January 29, 2024): 165. http://dx.doi.org/10.3390/rel15020165.
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Modernity reveals an intense preoccupation with the Intentions of the Sharia (maqāṣid al-sharīʿa) and reflections of premodern scholars on this legal concept. Within contemporary research in this field, the famous scholar Abū Ḥāmid al-Ghazālī (d. 505/1111), who is counted among the pioneers of premodern contributions to the maqāṣid, occupies a special position. In addition to his general treatment of the maqāṣid, one dictum of his in particular is often referred to in the modern literature on the maqāṣid. The quotation reads: “The maqāṣid are the qibla of the jurists”, which he mentioned in his book Kitāb Ḥaqīqat al-qawlayn and is indicative of the central position of the maqāṣid in al-Ghazālī’s (legal) thought. My investigation of the contemporary, primarily Arabic, literature on the maqāṣid which cites this popular dictum reveals that the quote is used for many reasons and in various contexts; however, a fuller engagement with the quote itself and in the context of al-Ghazālī’s thought, as well as in his book, takes place very rarely, if at all, and even then, it is cursory. In order to embed al-Ghazālī’s dictum in the wider frame of his thought, this article first presents his general maqāṣid-related thought and consequently expounds on it in the context of his book. To better understand the usage of the quote in modern scholarship, the current maqāṣid literature that refers to the dictum is analyzed and categorized, showing how authors deploy it and to what end.
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Junaedi, Mahfud, and Mirza Mahbub Wijaya. "ISLAMIC EDUCATION DEVELOPMENT BASED ON UNITY OF SCIENCES PARADIGM." ULUL ALBAB Jurnal Studi Islam 22, no. 2 (December 31, 2021): 292–312. http://dx.doi.org/10.18860/ua.v22i2.13362.
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The focus of this research lies in the philosophical analysis of Islamic education based on the Unity of Sciences paradigm. So far, no researcher has studied this issue specifically and comprehensively. This study uses a philosophical and phenomenological approach of library research. The finding shows that the development of managed Islamic education has both human and divine potential. Unity of Sciences has become the basis for creating a balanced Islamic education paradigm with humanization and spiritualization strategies. Therefore, development of Islamic education based on Unity of Sciences can produce modern scientists who are religious and not anti-local culture. Thus, this paradigm encourages scientists to dialogue and reciprocally lead someone closer and closer to God, the Most True (al-Ḥaqq). This paradigm is implemented into the curriculum at State Islamic University (UIN) Walisongo Semarang.
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Shafie, Hasan. "Theological Principles in the Qur'an: Sūrat al-Baqara as a Model." Journal of Qur'anic Studies 13, no. 1 (April 2011): 155–39. http://dx.doi.org/10.3366/jqs.2011.0012.
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In this study we propose the establishment of theological rules (qawāʿid iʿtiqādiyya) similar to the jurisitic rules (qawāʿid fiqhiyya) which have for centuries been very important to Islamic jurisprudence, and which play a vital role in jurisprudence and uṣūl al-fiqh. The present article takes the second sura of the Qur'an, Sūrat al-Baqara, as a case study, identifying three fundamental principles in this sura: (i) man is honoured (al-insān mukarram), (ii) the Resurrection is a reality (al-baʿth ḥaqq) (iii) belief in all prophets is obligatory (al-īmān bi-kāfat al-anbiyāʾ wājib). These three rules are emphasised and reiterated in many parts of the sura, to a greater extent than any other principle. This study calls for other scholars to consider this proposition and develop it further.
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Yahaya, Mohammad Zaini. "Constructive Possession in the Sale and Purchase of Gold According to Changes in the Customary Practice." Samarah: Jurnal Hukum Keluarga dan Hukum Islam 7, no. 3 (July 5, 2023): 1317. http://dx.doi.org/10.22373/sjhk.v7i3.16025.
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In a sales and purchase transaction, gold is a ribawī item that requires taking possession (qabḍ) of goods on a spot basis. Since the al-Qur’an and al-Sunnah have not specifically mentioned the form of qabḍ in a sales and purchase transaction, the ulama has made customary practice (‘urf) as a reference when determining whether a card is appropriate or otherwise. Besides that, the ulama has also accepted constructive possession (qabḍ ḥukmī) as a substitute for physical possession (qabḍ ḥaqīqī) in a sales and purchase transaction. The purpose of this study is to examine the validity of qabḍ, the forms of qabḍ, the classification of qabḍ ḥukmī in buying and selling gold, and the application of 'urf as a reference in the validity of qabḍ. The study is a normative legal study using uṣūl al-fiqh and fiqh al-mu'āmalāt analysis tools. The results of the study show that rapid technological developments have changed some forms of buying and selling transactions, including those involving gold. The main challenge in transactions involving gold is the issue of qabḍ, especially those that do not involve physical gold. This is due to certain constraints, especially buying and selling online. Based on the views of the scholars in determining the forms of qabḍ ḥukmī to see the suitability of gold buying and selling applications at this time, this kind of buying and selling is permissible. As long as there is takhliyyah and tamkin in the gold being traded, then it may be accepted as qabḍ ḥukmī. In addition, it must be ensured that the allocation steps, such as tagging of the physical gold, are implemented on the day of the contract to avoid ribā al-nasī’ah.
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Quadri, Junaid. "Влияние Шихабаддина Марджани на ханафизм Ближнего Востока и Южной Азии." Islamology 9, no. 1-2 (November 29, 2019): 34. http://dx.doi.org/10.24848/islmlg.09.1.03.
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This paper explores the influence of Shihabaddin Mardjani on Ḥanafī scholars in the Middle East and South Asia. It examines the impact of Mardjani’s discussion of ijtihād and taqlīd in his famous work, Nāẓūrat al- Ḥaqq on four specific scholars. Much scholarship on Mardjani has focused on his important role as an innovative Tatar Muslim thinker of the Volga-Ural region. This paper, however, shifts attention to his stature as an influential transregional Ḥanafī thinker by outlining the impact of his work on Muslim scholars writing in the Middle East and South Asia. Though they were first taken up by the “dissident” ḥadith-centric Ḥanafism of ʿAbd al-Ḥayy al- Laknawī, Mardjani’s ideas on ijtihād and taqlīd later became naturalized within mainstream Ḥanafī thinking by the Egyptian mufti Muḥammad Bakhīt al-Muṭīʿī, and by the critic of Modernism, Muḥammad Zāhid al- Kawtharī. Later, it was incorporated into a textbook written by Mufti Taqī al-ʿUthmānī of Pakistan, further embedding it in the dominant expression of Ḥanafism.
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Karic, Enes. "Time in the Qur’an." American Journal of Islam and Society 40, no. 1-2 (July 3, 2023): 172–212. http://dx.doi.org/10.35632/ajis.v39i3-4.3195.
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This essay is written with the aim of presenting, in an infor-mative way, the main words of the Qur’ān relating to time or some aspect of time. The essay begins with a study of Qur’anic vocabulary on time done by Muḥammad b. Mūsā Bābāʻammī in his work Mafhūm al-Zamān fī-l-Qurʼān al-Karīm. However, in the essay we have sought to present the semantic richness of the vocabulary of the Qurʼān that relates to time. The essay can serve as a starting point for other philological, theological, and phil-osophical studies of the terminology of Islam relating to time. God created time (al-zamān). No time existed before that. And God created place (al-makān). No place existed before that. The Absolute (al-Ḥaqq), the Magnificent, He was there although there was no place or time. He is Supreme, no place reaches Him, Nor is He owned by time! (al-Qushayrī, Laṭāʼif al-Ishārāt, 3:145)
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Shayani, Sahba. "Literary Imitation in Three Poems Attributed to Tahirih Qurrat al-ʿAyn." Hawwa 21, no. 4 (December 19, 2023): 304–34. http://dx.doi.org/10.1163/15692086-12341403.
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Abstract Throughout both modern and contemporary periods of Iranian poetry, the figure of Tahirih Qurrat al-ʿAyn as a poet has been largely ignored, while some focus has been placed upon her historical roles. Although a large part of this active disregard for her poetry has undoubtedly stemmed from politico-religious intolerance, it has also partially resulted from a lack of detailed information and primary sources. This article advances our understanding of Tahirih the poet by comparing three of the most famous poems attributed to her – “Ay ʿāshiqān, ay ʿāshiqān shud āshikārā wajh-i ḥaqq,” “Ay bi sar-i zulf-i tu sawdā-yi man,” and “Jadhabāt shawqik uljimat bi-salāsil al-ghamm wa-l-balā” – all of which are “literary imitations” (istiqbāl), with the original pieces composed by Rumi, Hātif, and Jāmī, respectively. By comparing Tahirih’s poems with the previous pieces, we gain access to the subtleties and nuances that inform us about the poetic persona of this historical figure.
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Alhusni, Alhusni, Dody Sulistio, and Edi Kurniawan. "PERSINGGUNGAN TASAWUF DAN HADIS DI NEGERI BAWAH ANGIN PADA ABAD KE-17." TAJDID: Jurnal Ilmu Ushuluddin 22, no. 1 (June 27, 2023): 224–44. http://dx.doi.org/10.30631/tjd.v22i1.304.
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Indonesia-Malay scholars in the past have paid great attention to hadith, but a special work which prescribes hadiths with Sufism nuances, Shaykh Yusuf was the initial figure who started it. However, studies on Shaykh Yusuf’s tasawuf thought have so far focused more on tasawuf itself, paying little attention to hadith’s aspects. This article discusses the intersection of Sufism and hadith in Shurūṭ al-ʻĀrif al-Muḥaqqiq by Shaykh Yusuf, a work that elaborate two hadiths: qalb al-mu’min ʻarsh Allāh and man ʻarafa nafsah fahuwa ʻarafa rabbah. This paper shows that from the hadith of qalb al-mu’min ʻarsh Allāh emerged the key terms such as al-qalb, al-insān al-kāmil, al-iḥāṭah, al-maʻiyyah, and conditions al-ʻārif al-muḥaqqiq borrowed from earlier Sufis such as Junayd al-Baghdadi, al-Ghazali, Ibn ʻArabi and others. However, Shaykh Yusuf’s creativity lies in his elaboration of these five key terms as the basis for the intersection of hadith and tasawwuf in the hadith man ʻarafa nafsah fahuwa ʻarafa rabbah i.e. those who know themselves, then realize that they do not exist, all that exists is Being al-Ḥaqq, so that he also proceeds to become a perfect person, al-insān al-kāmil. Para ulama nusantara telah menaruh perhatian besar terhadap hadis, tetapi suatu karya khusus yang mensyarahkan hadis-hadis bernuansa tasawuf, Syaikh Yusuf merupakan tokoh awal yang mengawalinya. Hanya saja, kajian-kajian terhadap pemikiran tasawuf Syaikh Yusuf selama ini lebih difokuskan pada tasawuf itu sendiri, kurang memperhatikan aspek hadis. Tulisan ini mendiskusikan persinggungan tasawuf dan hadis dalam Shurūṭ al-ʻĀrif al-Muḥaqqiq karya Syaikh Yusuf, sebuah karya yang mensyarahkan dua hadis: qalb al-mu’min ʻarsh Allāh dan man ʻarafa nafsah fahuwa ʻarafa rabbah. Tulisan ini merupakan kajian pustaka dimana sumber utamanya dari bahan-bahan kepustakaan. Tulisan ini menyimpulkan bahwa dari hadis qalb al-mu’min ʻarsh Allāh muncullah istilah-istilah kunci seperti al-qalb, al-insān al-kāmil, al-iḥāṭah, al-ma‘iyyah, dan syarat-syarat al-‘ārif al-muḥaqqiq yang ia pinjam dari para sufi terdahulu seperi Junayd al-Baghdadi, al-Ghazali, Ibnu ‘Arabi dan lain-lain. Hanya saja, kreatifitas Syaikh Yusuf terletak pada elaborasinya terhadap kelima istilah kunci tersebut sebagai landasan terhadap persinggungan hadis dan tasawuf pada hadis man ʻarafa nafsah fahuwa ʻarafa rabbah, yakni orang yang kenal akan dirinya, maka sadar bahwa ia tidak ada, yang ada hanyalah Wujud al-Ḥaqq, sehingga ia berproses menuju insan paripurna, al-insān al-kāmil.
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Pritula, Anton. "Āyina‑yi Ḥaqq‑namā, a Persian‑Language Treatise by Jerome Xavier, and Its Manuscripts in St. Petersburg Collections." Manuscripta Orientalia. International Journal for Oriental Manuscript Research 28, no. 2 (December 2022): 11–24. http://dx.doi.org/10.31250/1238-5018-2022-28-2-11-24.
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The article discusses Ayina‑yi Haqq‑nama (“Mirror Showing the Truth”), a Persian‑language apologetic treatise by Jerome Xavier (1549—1617), a Jesuit missionary at the court of the Great Mughals, who was in communication with the emperors Akbar and Jahangir. The article focuses mainly on the manuscripts in St. Petersburg collections that have been little‑studied, although they contain very important data on the textual history of the work in question.
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SOOD, GAGAN D. S. "Knowledge of the Art of Governance: The Mughal and Ottoman Empires in the Early Seventeenth Century." Journal of the Royal Asiatic Society 30, no. 2 (March 6, 2020): 253–82. http://dx.doi.org/10.1017/s135618632000019x.
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AbstractThis article seeks to reconstruct the prevailing concepts, images and principles that framed sovereign governance in the Mughal and Ottoman empires in the early seventeenth century. Little is known about the subject. To help fill the gap, two contemporaneous advice-to-kings treatises—one Mughal by ʿAbd al-Ḥaqq Dihlavī, one Ottoman by Koçi Bey—are analysed in juxtaposition. Such an analysis, never previously undertaken, is motivated and guided by a novel approach. In this approach, a model founded on near-universal conditions and problems is deployed within a regional perspective. The findings which result advance our understanding of the art of governance in the Mughal and Ottoman empires of the time. But they have a larger importance, too. They move us closer to achieving a break with the decline paradigm, whose logic still persists in mainstream interpretations. They also contribute to a more recent, and rapidly developing, interest in a region spanning much of South Asia and the Middle East that was formative for the global genesis of the modern world.
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Nasution, Ismail fahmi arrauf nasution. "WAḤDAT AL-WUJÛD DALAM ALQURAN." MUTAWATIR 6, no. 2 (February 7, 2018): 257–83. http://dx.doi.org/10.15642/mutawatir.2016.6.2.257-283.
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Waḥdat al-wujûd is a doctrine that believes in the ultimate form of God. While the universe is believed as a shadow that totally depends on the Creator (Ḥaqq Ta‘âlâ). Waḥdat al-wujûd is one of the most inciting topics debated by Muslim scholars in the middle time of Islam. The opponents of waḥdat al-wujûd has used to accuse it as heresy. They consider waḥdat al-wujûd as theologically rooted from Zoroastrianism, Hinduism, Platonism and Neoplatonism. The opponents of waḥdat al-wujûd generally come from “literal-minded” theologians. They tend to understand the Qur’an and ḥadîth in its outward meaning. Whereas the inner meaning has abundantly been contained in the Qur’an. This paper is an effort to analyze some verses of the Qur’an by using ta’wîl (esoteric analysis) and to some extent is a reflection on Syamsuddin al-Sumatrani’s teaching. In the end, this paper argues that although literally term of waḥdat al-wujûd does not exist in the Qur’an, however, the analysis shows that the teaching of waḥdat al-wujûd is definitely rooted in the Qur'an.
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Istiqomah, Imroatul. "Ārā' al-Syeikh Abdul Qādir al-Jailānī al-Syufiyah fī Kitābihi "al-Ghaniyyah li Ṭalabi Ṭarīqi al-Ḥaqq ‘Azza Wajalla"." Tasfiyah 4, no. 2 (August 1, 2020): 145. http://dx.doi.org/10.21111/tasfiyah.v4i2.4109.
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Rahman, Arief, Rahendra Maya, and Sholahudin Sholahudin. "KONSEP AL-ṢIRᾹṬ AL-MUSTAQĪM DALAM AL-QUR`AN (Studi Tafsir Tematik Ayat-ayat yang Menjelaskan Term Al-Ṣirāṭ Al-Mustaqīm)." Al - Tadabbur: Jurnal Ilmu Al-Qur'an dan Tafsir 3, no. 02 (November 7, 2018): 211. http://dx.doi.org/10.30868/at.v3i02.317.
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Tulisan ini mendiskusikan tentang salah satu term dalam al-Qur’an yaitu kata Al-Ṣirāṭ Al-Mustaqīm yang diungkapan Allah dalam banyak surat. Untuk menggali makna tersebut penulis menelusuri dan mengkajinya berdasarkan pandangan mufassir dan sarjana muslim terhadapnya. Secara ringkas penulis simpulakan bahwa Al-Ṣirāṭ Al-Mustaqīm adalah satu-satunya jalan kebenaran yang dapat menghantarkan seseorang menuju Allah dan surga-Nya. Jika ditelusuri melalui lembaran sejarah, akan didapati bahwa penyimpangan dari Al-Ṣirāṭ Al-Mustaqīm disebabkan oleh beberapa hal, diantaranya syubhat/kebodohan, shahwat/hawa nafsu, dan juga dikarenakan peranan setan dalam menjerumuskan manusia sangat dominan. Adapun pendekatan dalam penulisan artikel ini adalah melalui pendekatan kepustakaan dengan mengkaji dan menelaah sumber data yang berkaitan dengan kata Al-Ṣirāṭ Al-Mustaqīm dalam al-Qur’an. Dalam artikel ini penulis mendapatkan adanya perbedaan pemaknaan antar mufassir terhadap kata al-Ṣirāṭ al-Mustaqīm yang terdapat dalam al-Qur’an. Sebagian mereka ada yang menyatakan bahwa Al-Ṣirāt al-Mustaqīm adalah Islam, ada yang menyatakan Al-Ṣirāt al-Mustaqīm adalah al-ḥaqq (kebenaran), lainnya lagi berkata bahwa al-Ṣirāṭ al-Mustaqīm, adalah Nabi Muhammad dan kedua sahabatnya, Abu Bakar dan Umar rodhiallahu an’hu.