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Artículos de revistas sobre el tema "Ibn al-Zubayr"

Autor: Grafiati
Publicado: 25 de mayo de 2024
Última modificación: 31 de julio de 2025

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1

Yaumin Nahri, Delta. "Ta’wîl Ibn al-Zubayr terhadap Mutashâbih al-Lafz dalam al-Qur’an." MUTAWATIR 4, no. 1 (2015): 1. http://dx.doi.org/10.15642/mutawatir.2014.4.1.1-33.

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The word is strung into the verses of the Koran is a divine sentence a similar level of fluency and beauty of literature between one verse with other verses. Although the Koran uses <em>mutashâbih al-lafz</em> and <em>tikrâr</em>, the choice of words is representative of the context is going on. This means that the choice of words shows the detail of information that occurred and the repetition of words not followed essentially the repetition of meaning, but brings new meaning different from the first words that are complementary and not interchangeable. This rule is br
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2

Kanaan, Asim Ismail, and Ali Kamel Hamid. "Narrations narrated by Ibn Ishaq (d. 151 AH) through Muhammad bin Jaafar bin Al-Zubayr." International Journal of Religion 6, no. 1 (2025): 479–86. https://doi.org/10.61707/fwn6gd17.

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In this study, I focused on the narrations narrated by Ibn Ishaq through his sheikh Muhammad bin Jaafar bin Al-Zubayr, whose biography is considered one of the oldest copies that did not reach us in its entirety, but rather reached us through the sayings of his students. It was one of the most famous copies that reached us through Ibn Hisham (d. 218 AH) narrated by Ziyad bin Abdullah Al-Bakai (d. 183 AH). When Ibn Hisham dealt with the biography of Ibn Ishaq, he did not transmit it as it is, but rather abbreviated it after making many modifications to it by deleting, modifying, and changing th
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3

Wendry, Novizal, Abdul Majid, and Susilawati Susilawati. "KUFAN HADITH TRANSMITTERS AND GEOPOLITICS IN EARLY PERIOD OF ISLAM." ULUL ALBAB Jurnal Studi Islam 21, no. 2 (2020): 213–36. http://dx.doi.org/10.18860/ua.v21i2.10430.

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This article discusses the hadith transmitters involvement in Kufa politic dynamic in the early time of Islam Period, which was experiencing a long range of social turmoils. These turmoils occurred from 40 H/661 AD until the end of the Umayyad dynasty in 125 H/743 AD. This article adopts a historical approach to conceive of the dynamic of politics among the hadith transmitters. This research revealed that the hadith transmitters built the city of Kufa. The behavior related to discrimination toward the opponents and the disappointments on the Umayah Dynasty triggered many rebellions such as al-
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4

Yuwono, Ardi Tri, Nara Setya Wiratama, Heru Budiono, and Sigit Widiatmoko. "Keterlibatan Al-Mukhtar bin Abi Ubaid ats-Tsaqafi Terhadap Perkembangan Dark Age of Islam di Dinasti Umayyah dan Ajaran Agama Islam Syiah." Danadyaksa Historica 4, no. 1 (2024): 24. http://dx.doi.org/10.32502/jdh.v4i1.8234.

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Dinasti Umayyah dianggap sebagai masa Dark Age of Islam oleh para sejarawan. Hal ini disebabkan oleh pertumpahan darah yang dilakukan oleh sesama umat Islam, seperti: (1) tragedi Karbala; (2) penjarahan Kota Madinah, serta; (3) melindungi Ka'bah dari pengepungan pasukan Umayyah yang mengakibatkan terbakarnya Ka'bah. Oleh karena itu, pada masa ini banyak tokoh yang mengklaim dirinya sebagai khalifah di Jazirah Arab untuk mengatasi konflik tersebut, salah satunya ialah Al-Mukhtar bin Abi Ubaid ats-Tsaqafi. Penelitian ini bertujuan untuk mengetahui peran Al-Mukhtar bin Abi Ubaid ats-Tsaqafi pada
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5

Omer, Spahic. "The Dome of the Rock: An Analysis of Its Origins Kubah Sakhrah: Satu Analisis Asal-usulnya." Journal of Islam in Asia (E-ISSN: 2289-8077) 12, no. 1 (2015): 200–214. http://dx.doi.org/10.31436/jia.v12i1.466.

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AbstractThis paper challenges an old belief that the Dome of the Rock in Jerusalem was built between 65/684 and 72/691 by the Umayyad caliph ‘Abd al-Malik Ibn Marwān. The paper is divided into two parts. The first part briefly examines the significance of the Rock (Øakhrah). Therein we have shown that the Rock has no special religious significance whatsoever. The second part tries to answer who exactly built the Dome of the Rock and when. The paper concludes that the likely truth is that the caliph ‘Abd al-Malik ibn Marwān was able to commence building the edifice only after crushing the insur
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6

Alaa Tarif Gharaibeh, Alaa Tarif Gharaibeh. "Verbal Similarity in the Substitution of a Word instead of a word or a phrase instead of a phrase in the Holy Qur’an from Surat Al-Fateh to Surah Al-Waqi’ah." المجلة العربية للعلوم و نشر الأبحاث 4, no. 1 (2018): 47–36. http://dx.doi.org/10.26389/ajsrp.a121217.

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The purpose of this research is to study the Variable Similarities of the word place of a word or phrase in the Holy Quran, the collection of the Quranic signs in which the substitution of the word of the word of the word was signed, and the addition of another place from Al-Fath to Al-Waqiaa. The research reached eleven witnesses; The study was based on the extrapolation of the evidence on Ibn al-Zubayr. The Angel of the Crucial Interpretation of Those Who Have Atheism and Interpretation" as one of the most prominent imams of the linguistic guidance of the similarity in the Holy Qur'an. These
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7

Rippin, Andrew. "Ideas, Images, and Methods of Portrayal." American Journal of Islam and Society 24, no. 4 (2007): 118–20. http://dx.doi.org/10.35632/ajis.v24i4.1522.

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This ambitious collection of sixteen essays (plus an introduction by the editor)ranges widely across Islamic history and scholarly disciplines. The unifyingtheme is reflected in the title: Muslim texts are examined for their conceptualframeworks as conveyers of a cultural ethos. While some essays aremore successful than others in enunciating this theme’s more theoreticalaspects, the range of topics covered means that most readers will find somethingof interest and relevance and will likely be stimulated to apply themethods of analysis to their own area of study.Sebastian Günther’s introduction
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8

Shaddel, Mehdy. "ʿAbd Allāh ibn al-Zubayr and the Mahdī: Between propaganda and historical memory in the Second Civil War". Bulletin of the School of Oriental and African Studies 80, № 1 (2017): 1–19. http://dx.doi.org/10.1017/s0041977x16001075.

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AbstractThe subject of the present paper is a prophetic tradition found in some compendia of eschatologicalaḥādīthwhich has received considerable scholarly attention since Wilferd Madelung dedicated an article to it in 1981. Whereas Madelung shares the opinion of earlier scholars that only some of the incidents “prophesied” by this tradition are historical, this study aims to show that it is a whollyex post factocomposition which, in its various strata, remarkably captures episodes from the Zubayrid war of propaganda against their rivals as well as their later attempts to redeem the memory of
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9

Rubin, Uri. "Meccan trade and Qur'ānic exegesis (Qur'ān 2: 198)." Bulletin of the School of Oriental and African Studies 53, no. 3 (1990): 421–28. http://dx.doi.org/10.1017/s0041977x00151328.

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Qur'ān 2: 198 states that it is no fault in the Muslims that they should seek the faḍl of their lord: laysa ‘alaykum junāḥun an tabtaghū faḍlan min rabbikum. This verse occurs within a series of godly ordinances pertaining to the Muslim ḥajj, and it is therefore quite obvious why Muslim exegetes thought that the faḍl of Allāh in our verse ought to be sought by the believers during the ḥajj. In order to convey this view, the exegetes used a simple device, they added the following clause at the end of the verse: fī mawāsim al-ḥajj—during the rites of, or, in the stations of the ḥajj. Several tra
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10

Havel, Boris. "Jeruzalem u ranoislamskoj tradiciji." Miscellanea Hadriatica et Mediterranea 5, no. 1 (2019): 113–79. http://dx.doi.org/10.15291/misc.2748.

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The article describes major early Islamic traditions in which Jerusalem has been designated as the third holiest city in Islam. Their content has been analyzed based on the historical context and religious, inter-religious and political circumstances in which they were forged. Particular attention has been paid to textual and material sources, their authenticity, dating and their interpretation by prominent orientalists and art historians. The article addresses specific themes, such as Jerusalem in Islamic canonical texts, Muhammad’s Night Journey to al-Aqṣā, the legends of Caliph ‘Umar’s conq
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11

Rofiq, Ahmad Choirul. "PERSPEKTIF TRADISIONAL MENGENAI SEJARAH PENGHIMPUNAN AL-QUR’AN." Dialogia 10, no. 2 (2012): 275–90. https://doi.org/10.21154/dialogia.v10i2.657.

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Abstrak: There are many scholars, both are Muslim and non-Muslim, who perform the study on the collection of the Quran with their different perspectives. Usually the muslim perspective is called the insider perspective or the traditionalist perspective, whereas the non-muslim perspective is considered as the outsider perspective or the revisionist perspective. Every perspective must avoid its claim of truth. According to the traditionalist perspective, the term of “jam”˜ al-Qur’ân” means to memorize and to write the Quran. In the era of prophet Muhammad, the Quran was memorized and written t
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12

Bouali, Hassan. "The “fitna of Ibn al-Zubayr”. Modalities of a Historiographical Construction in Narrative Sources«فتنة ابن الزبير». طرائق البناء التأريخي في المصادر السردية". Annales islamologiques, № 56 (20 червня 2022): 33–60. http://dx.doi.org/10.4000/anisl.11049.

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13

Zamanifard, Sayyid Muhammad, та Ghulam Hussein Komeili Takhteh Jan. "An Analysis of the Reasons for the Change in Zubayr Ibn al-ʿAwwām’s Attitude Toward Imām ʿAlī ʿAlayhi al-Salām After the Demise of the Prophet (SAW)". History and Sira of Ahl al-Bayt 3, № 1 (2021): 57–75. https://doi.org/10.61186/has.2024.1591.1059.

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14

ATIYA, Ali Hussein Hteem. "INTERPRETATION OF CULTURAL METHODS IN THE IRAQI FAMILIES AND ITS EFFECTS ON THE CULTURE OF THE CHILD (A SOCIAL ANTHROPOLOGICAL STUDY)." RIMAK International Journal of Humanities and Social Sciences 04, no. 04 (2022): 373–91. http://dx.doi.org/10.47832/2717-8293.18.24.

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The pure spiritual experience affected by the spirit of Islam and its purity appeared in the poet Qurashi hermit, modernist, jurist, and preacher, and he was Urwa bin Uthaina. Madinah, he was in good contact with the Umayyads and the supporters of Abdullah bin Al-Zubayr, he chose not to play with politics or play with it, because he had a clear commitment to poetry, especially what was from it in spinning. He did not only say poetry, but he was making melodies and dissolving them for others to sing, and at the same time he was composing and arranging the sung poetry, as far as we know that the
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15

AL-KHATIB, Qusay Fadel. "PURITY OF THE SPIRITUAL EXPERIENCE IN THE POEM URWA BIN UTHAINA." RIMAK International Journal of Humanities and Social Sciences 04, no. 04 (2022): 363–72. http://dx.doi.org/10.47832/2717-8293.18.23.

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The pure spiritual experience affected by the spirit of Islam and its purity appeared in the poet Qurashi hermit, modernist, jurist, and preacher, and he was Urwa bin Uthaina. Madinah, he was in good contact with the Umayyads and the supporters of Abdullah bin Al-Zubayr, he chose not to play with politics or play with it, because he had a clear commitment to poetry, especially what was from it in spinning. He did not only say poetry, but he was making melodies and dissolving them for others to sing, and at the same time he was composing and arranging the sung poetry, as far as we know that the
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16

Demirci, Sümeyye Onuk. "Al-Fuqahāʾ al-Sab'a and the Proof Value of 'Amal of Medinese". Eskiyeni 39 (21 вересня 2019): 347–65. https://doi.org/10.5281/zenodo.3456859.

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Al-Fuqahāʾ al-sab’a is a concept that used to refer to the seven famous scholars from Medina who lived in the era of tābiūn (successors). Different opinions have been proposed regarding who these seven faqihs are. However, this difference was only on the seventh name and an consensus was reached on the other six names. Accordingly, the six names accepted by the union; Saʿīd b. al-Musayyab (d. 94/713), ‘Urwa b. al-Zubayr (d. 94/713), Qāsim b. Muḥammad (d. 107/725), Kharija b. Zayd (d. 100/718), ʿUbaydallāh b. ʿAbdallāh (d. 98/716) and Sulaymān b. Yasār (d. 107/725). For the seventh
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17

Ilhan, Mehmet. "Abd Allah Ibn Al-Zubayr and His Career as Caliph." Rotterdam Islamic and Social Sciences, November 1, 2018, 119–53. http://dx.doi.org/10.35367/09.2019.04.

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‘Abd Allah b. al-Zubayr was raised by ‘A’isha in the Prophet’s (s.a.s.) house. Safiyyah, the Prophet’s maternal aunt was his paternal grandmother, ‘A’isha’s sister Asma was his mother, and Abu Bakr his maternal grandfather. ‘Abd Allah b. al-Zubayr’s upbringing and lineage played an important role throughout his life and future career as caliph. Although ‘Abd Allah b. al-Zubayr was undeniably close to ‘A’isha, a very reliable source for the sunna and the traditions of the Prophet, his loyalty to the teachings of the Prophet and particular-ly the warning to those who attribute to the Prophet wha
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18

أبو سمحة, عبد السلام. "حديث معاذ بن جبل في الجمع بين الصلاة،". alwasl university jounal, 1 травня 2021, arabic cover—english cover. http://dx.doi.org/10.47798/awuj.2021.i61.06.

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تناول البحث بالاستقراء والدراسة حديث معاذ بن جبل في غزوة تبوك والذي ذكر فيه جمعَ النبي صلى الله عليه وسلم الصلاة. والحديث يدور على رواية أبي الزبير عن أبي الطفيل عامر بن واثلة عن معاذ بن جبل، وصح الحديث وعرف عن مدارات متعددة عن أبي الزبير منها: مالك بن أنس، وزهير بن حرب، وقرة بن خالد وغيرهم، ممن اتفق الرواة بالرواية عنه. بيد أنه وقع اختلاف على مدارين رئيسين من مدارات هذا الحديث عن أبي الزبير؛ المدار الأول: الليث بن سعد عن هشام بن سعد عن أبي الزبير، ليكشف البحث عن الوهم والخطأ الواقع في روايته سندًا ومتنًا، فوقعت العلة في روايته عن الليث عن يزيد بن أبي حبيب عن أبي الطفيل عن معاذ بن جبل وذكر فيه
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19

ÇEVİK, Nilgün, and Şenay ÖZGÜR YILDIZ. "CONTEMPLATION ABOUT THE KAABA’S HISTORY, ARCHITECTURE, AND DECORATIONS IN THE FIRST THREE CENTURIES OF ISLAM." Düzce Üniversitesi Sosyal Bilimler Dergisi, December 18, 2022. http://dx.doi.org/10.55179/dusbed.1191387.

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The Kaaba is the first temple of the world according to the Islamic belief. It is the qibla, where Muslims face individually or as a group in prayer and the international meeting place where they meet as an ummah during pilgrimage. In the historical process, it has played a role as a geographical, cultural, economic and political center as well as a religious center. In Islamic historical literature, it is stated that this temple is as old as the universe, and that the Kaaba was constructed thirteen times from the creation of the universe to the present day. Although each construction of the h
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20

Hagemann, Hannah-Lena. "Was Muṭarrif b. al-Mughīra al-Thaqafī a Khārijite?" Al-ʿUsur al-Wusta 30 (1 грудня 2022). http://dx.doi.org/10.52214/uw.v30i.9044.

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This article reassesses the “Khārijite” rebellion of Muṭarrif b. al-Mughīra b. Shuʿba al-Thaqafī in 77/696–97 and recontextualizes it within a different “category” of revolt. Analyzing both the history and the historiography of this uprising, the article argues that Muṭarrif’s rebellion is best understood not within a Khārijite framework, but rather as part of a series of revolts carried out by other Iraqi tribal notables (ashrāf) in the same period. This reevaluation is based, for example, on the composition of Muṭarrif’s following, which shows clear connections with other important Iraqi/eas
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21

Abdulrahman, Muhammad. "Genealogy Books As a Source of Makkah History Al-Zubayr ibn Bakkār book Collective Genealogy of Quraysh (Jamharat nasab Quraysh wa-akhbāruhā As a Model." Humanities and Management Sciences - Scientific Journal of King Faisal University, 2020. http://dx.doi.org/10.37575/h/art/2079.

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