Artykuły w czasopismach na temat „Ijāzahs”
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1
England, Samuel. "Andalusi Contests, Syrian Media Content: the Poetic Ritual Ijāzah". Journal of Arabic Literature 50, nr 2 (15.07.2019): 123–47. http://dx.doi.org/10.1163/1570064x-12341382.
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Abstract This article moves the poetic ijāzah from the periphery, where modern scholars have generally placed it, to a central position in Arabic poetry and mass media. The ijāzah was well developed before its adoption in the western Mediterranean, but Cordoban, Sevillian, and expatriate Sicilian poets distinguished the competitive improvised poem from corollary works in the Middle East, where it had first been invented. I argue that it is precisely the Andalusi innovations to the ijāzah’s formal development that have allowed traditional criticism to minimize its importance, against a larger trend of popular audiences appreciating performed ijāzahs, on stage and in mass media. Modern Arabic theatre and television have found enthusiastic audiences for the Andalusi poetic dialogue, a phenomenon that frames my Classical research. Media outlets, including those working closely with government officials, stage the ijāzah in ways that maximize its ideological value. As they use it to promote secularism and putatively benevolent dictatorship, propelling Andalusi literature into current Middle Eastern politics, we critics should seek to understand the dialogic form in its contemporary, insistently political phase of development.
2
Idriz, Mesut. "From a Local Tradition to a Universal Practice: Ijāzah as a Muslim Educational Tradition (With Special Reference to a 19th Century Idrīs Fahmī b. Sālih's Ijāzah Issued in the Balkans and Its Annotated English Translation)". Asian Journal of Social Science 35, nr 1 (2007): 84–110. http://dx.doi.org/10.1163/156853107x170178.
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AbstractThe ijāzah tradition is recognized as having a long history in Muslim educational life. The term 'ijāzah' in Islamic pedagogy generally signifies a 'licence to teach', and more specifically refers to a certificate issued by a professor in an institution of higher learning to a student who has attended a course of lecturers to the professor's satisfaction, and who has been deemed henceforth as qualified to transmit the same subject to his own students. The ijāzah tradition developed in Muslim education life as early as the 4th century A.H. (10th century A.D.) and became a universally applied educational procedure in all Muslim lands. Originally, it was a tradition developed by Muslims under the influence of Islamic sciences, such as hadīth and tafsīr. Some two centuries later, in the second half of the 12th century, ijāzah made its appearance in the Latin West or Christian Europe. It was a licence to teach, a so-called 'licentia docendi', which is the same as ijāzah. Licentia docendi was the earliest form of certificate in the West. But throughout history, the term 'licentia docendi' has been altered, according to the university system, into certificate, diploma, degree, etc. Whereas the term ijāzah has remained almost the same since the time it was developed, from the early years of Islam up until today, with a few exceptions in some areas. The various ijāzahs in Islamic sciences and in other fields demonstrate the religious, cultural and educational unity of Muslims in the past, despite their geographical differences. In this article, we will have an attempt to study the ijāzah tradition in the Balkans by analyzing an ijāzah issued in the 19th century in the famous city of Üsküp (Skopje), then translating the same ijāzah into English.
3
Bustanov, Alfrid, Shamil Shikhaliev i Ilona Chmilevskaia. "Building an Archival Persona: The Transformation of Sufi Ijāza Culture in Russia, 1880s–1920s". Journal of Sufi Studies 12, nr 2 (10.10.2023): 216–52. http://dx.doi.org/10.1163/22105956-bja10032.
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Abstract This article analyses the uses of education certificates (ijāzas) as a tool of self-expression by Russia’s Muslims in the late 19th and early 20th centuries. While the transmission of ijāzas as such served as a means of constructing the ideal Muslim personality, manuscript evidence suggests that a selective approach to compiling ijāza miscellanies could successfully be employed in building one’s own archival persona – the way how an individual wanted to appear on pages of future biographical books: not only as an important transmitter of prestigious lineages, but chiefly as a unique performer of their selective combinations. The presence of Sufi certificates on multiple lineages within and beyond the borders of the established Sufi ‘orders’ suggests the increasing heterogeneity of Sufi organization and practice that was part of the phenomenon of a broadening cultural repertoire, from which individuals could draw upon for their archival persona. The type of ijāzas that we analyse here, namely the separate documents and miscellanies listing the transmitted practices, were very much the product of their time and their wide circulation in late imperial Russia suggests, as we argue, an unprecedented rise of ijāza culture, imported from the Ottoman realm.
4
Idriz, Mesut. "Educational Tradition of Ijāzah in Islamic History with Reference to Persian Milieu". Journal of Islamic Thought and Civilization 12, nr 2 (13.12.2022): 179–95. http://dx.doi.org/10.32350/jitc.122.13.
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From the earliest periods of Islamic history and civilization, the educational system was originally religious in nature. It began with the mosque as its centre, from which other educational institutions such as the maktab, the bayt al-hikmah, the majālis, the dār al-‛ulūm, and the madāris gradually developed. In addition, from the vast fields of medicine, astronomy and the devotional sciences emerges the advent of hospitals, observatories, and the zāwiyah within Sūfī fraternities. In the aforementioned educational institutions, students were trained in different fields of Islamic studies that systematically includes both transmitted and applied subjects by their professors. Moreover, they were able to select their professors as they wished. When they had completed their studies, according to a certain level of proficiency to the professor’s satisfaction, they would traditionally be accorded a ‘licence to teach’, a so-called ijāzah, either by one professor or by more than one. It is this ijāzah tradition which has a long history in Muslim education, which deserved special attention where the Persian milieu were part of this tradition right from the beginning; and in some places until the present day. Ijāzah tradition played a very significant role not only among Muslims but also among other religions; therefore, this article studies this unique educational tradition with special reference to Persian milieu.
Keywords: Education, ijāzah, Islamic civilization, Islamic history, Persian milieu
5
Alias, Norazman bin, i Nor Hafizi Bin Yusof. "Quranic Chain of Transmission: A Descriptive Study on Ijāzah of Shaykh Ḥasanayn bin Ibrāhīm ‘Āfīfī Jibrīl al-Ṭaḥūriyy (d. 1442AH/2021CE)". International Journal of Religion 5, nr 1 (22.12.2023): 58–72. http://dx.doi.org/10.61707/f00jrq40.
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Shaykh Ḥasanayn bin Ibrāhīm ‘Āfīfī Jibrīl al-Ṭaḥūriyy (d. 1442AH/2021CE) is a prominent figure hailing from Egypt. He played a crucial role in teaching the knowledge of the Quran and qirā’āt, thereby giving rise to numerous eminent scholars on an international level. However, the inheritance of his ijāzah and those of other scholars is rarely discussed and analyzed in terms of authenticity and the continuity of the Quranic chain of transmission, which has spread widely among his students. Most of them receive the ijāzah in a cursory manner and pass it on to others without scrutinizing the names of each figure mentioned in the Quranic chain. This lack of concern could lead to the forgery of ijāzah and academic misconduct related to the knowledge of the Quranic chain. Therefore, this article aims to analyze the textual continuity of the Quranic chain that he inherited from an academic standpoint using a literature-based methodology and content analysis. The research findings reveal the importance of scholarly analysis of the chain of transmission in terms of authenticity.
6
Chabibi, Muhammad. "Genealogi Keilmuan Muḥammad b. ‘Abd al-Wahhāb". TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam 7, nr 2 (4.12.2017): 493–515. http://dx.doi.org/10.15642/teosofi.2017.7.2.493-515.
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Wahhabism is an Islamic ideological school attributed to a Muslim scholar named Muḥammad b. ‘Abd al-Wahhāb of Najd. ‘Abd al-Wahhāb has carried out religious preaching to promulgate his ideas into a number of regions within the Arabic Peninsula aiming at also spreading them throughout the world. In doing so he has been supported by political and military power provided by an Amīr named Muḥammad b. Sa‘ud. ‘Abd al-Wahhāb’s da‘wah sought to invite Muslims to purify their faith and promote Islamic revivalism (Islamic orthodoxy). Employing Michel Foucault’s “theory of genealogy”, this article attempts to look at the relational bond of knowledge and power. The historical analysis finds genealogy within ‘Abd al-Wahhab’s knowledge along with the earlier network of Ḥanbalī’s authorities in Damascus through the ijāzah he accepted from his teachers. Ijāzah is a symbol of the legitimacy of enthusiasm in Islamic scientific genealogy. The associations between religion and politics has been another important factor in the success of the Wahhabi movement.
7
Faisal, Muhammad. "SUSUR GALUR TAREKAT NAQSABANDIYAH DI KEPULAUAN RIAU BERDASARKAN KITAB KAIFIYAH AL-DZIKIR ‘ALA THA-RĪQAH AN-NAQSABANDIYAH AL-MUJADDIDIYAH AL-AHMADIYAH". PERADA 3, nr 1 (8.07.2020): 11–27. http://dx.doi.org/10.35961/perada.v3i1.65.
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Tulisan ini fokus membahas tentang penyebaran tarekat Naqsabandiyah yang berada di kerajaan Riau-Lingga berdasarkan kitab Kaifiyah al-Dzikir ‘ala Tharīqah an-Naqsabandiyah al-Mujaddidiyah al-Ahmadiyah (KZTN) karya Syekh Muhamad Shalih az-Zawawi. Dengan pendekatan sejarah sosial-intelektual, terungkap bahwa penyebaran tarekat Naqsabandiyah tidak lepas dari pengaruh hubungan Penyengat dan Haramain. Hubungan ini bermula dari perjalanan rihlah dan menunaikan ibadah haji yang dilakukan oleh Raja Ahmad dan Raja Ali Haji beserta rombongannya. Hubungan keilmuan yang kuat antara Haramaian dan nusantara, khususnya untuk Kepulauan Riau menguatkan dasar bagi pembangunan ajaran dan pemahaman keagamaan di Kepulauan Riau. Ciri paling penting dalam jaringan tersebut adalah hubungan keilmuan tersebut membentuk salāsilaḥ dan ijāzah yang berkesinambungan sebagai bukti berterusnya ajaran dan muktabarah. Selain memuat jalur sisilah, kitab KZTN termuat tata cara zikir yang berlaku pada tarekat Naqsabandiayah al-Ahmadiyah. Sedangkan sosok yang cukup berpengaruh dalam perkembangan selanjutnya ialah Yang Dipertuan Muda Raja Muhammad Yusuf al-Ahmadi, sebagai orang yang mendapatkan bai’ah dari Syekh Muhammad Shalih az-Zawawi sebagai khalifah tarekat untuk Riau-Lingga.
ABSTRAC:
This paper focuses on discussing the distribution of the Naqsabandiyah order in the Riau-Lingga kingdom based on the book Kaifiyah al-Dzikir ‘ala Tharīqah an-Naqsabandiyah al-Mujaddidiyah al-Ahmadiyah (KZTN) by Syekh Muhamad Shalih az-Zawawi. With a socio-intellectual historical approach, it was revealed that the spread of the Naqsabandiyah Order could not be separated from the influence of Penyengat and Haramain relationship. This relationship stems from the journey of rihlah and performing the pilgrimage performed by Raja Ahmad and Raja Ali Haji and their entourage. The strong scientific relationship between Har Peace and the Archipelago, especially for the Riau Islands, strengthens the basis for the development of religious teachings and understanding in the Riau Islands. The most important feature in this network is that the scientific relationship forms a continuous salāsilaḥ and ijāzah as evidence of continuity of teachings and muktabarah. Apart from containing the side paths, the KZTN book contains the dhikr procedures that apply to the Naqsabandiyah al-Ahmadiyah order. Meanwhile, a figure who was quite influential in further developments was Yang Dipertuan Muda Raja Muhammad Yusuf al-Ahmadi, as a person who received bai'ah from Syekh Muhammad Shalih az-Zawawi as caliph of the tarekat for Riau-Lingga.
8
KONDO, Nobuaki. "Shi‘i ‘Ulama and Ijāza during the Nineteenth Century". Orient 44 (2009): 55–76. http://dx.doi.org/10.5356/orient.44.55.
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Hamidah, Nur. "RE-READING SAIFUDDIN AMSIR’S QUR’ANIC SCHOLARS IN BETAWI". Al-Risalah 14, nr 2 (18.06.2023): 537–54. http://dx.doi.org/10.34005/alrisalah.v14i2.2753.
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This article aims to examine how the role of Saifudin Amsir, who is usually known as a scholar of jurisprudence and philosophy, also contributed to the development of Qur'ān science in Betawi. This article uses descriptive-analytical research with a historical analysis approach to find out the development of tafsir books in Indonesia so that the figure of Betawi scholar Saifudin Amsir was born with his work. This article also uses a qualitative combination approach. This article proves that there is a role of Saifudin Amsir in the development of Qur'anic science in Betawi with his monumental works on the Quran, namely the book of Tafsīr Jawāhir Al-Qur`ān and the book of Al-Qur'ān Ijāzan wa Khawāṣan wa Falsafatan by Saifudin Amsir.
10
Ramli, Farhah Zaidar Mohamed, Latifah Abdul Majid i Mohd Arif Nazri. "Refleksi Historikal Penglibatan Tokoh Hadis Kurun Ke Enam Hingga 15 Hijrah Dalam Pengaplikasian Talaqqi Bersanad (tb)". Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 12, nr 2 (20.02.2014): 133–64. http://dx.doi.org/10.1163/22321969-12340011.
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Talaqqi Bersanad (tb) is an approach based on the concept of studies made directly in front of the al-musnid teacher. It is practised by a combination of al-samaʿ, al-qiraʾah and al-ijāzah methods. tb tradition is consistently applied among the scholars of Ḥadīth, especially beginning in the sixth century to the fifteenth century of Hijrah. The implication of consistently applying this tb is the genealogy sanad Ḥadīth over 15 centuries could be enumerated. This phenomenon of tb is recorded systematically by the scholars of Ḥadīth in the works called al-thabat. Based on the library research, this article revealed a historical reflection on the participation of 48 Ḥadīth exponents who practised tb application through the works of al-thabat respectively. These findings showed that tb is a tradition that has been well-practised and it is not unfamiliar anymore among the Ḥadīth exponents. It is shown that they are practically united in continuing this tradition until now. In fact, these findings also showed that, as if almost every scholar of the Ḥadīth are al-musnid though not all al-Musnid is a scholar of the Ḥadīth. While in another perspective, al-thabat is still relevant so far, as the medium of instruction, like curriculum vitae, which one can demonstrate their genealogy sanad relationship with the teachers from one century to another century until it reaches the highlight which is the Prophet S.A.W.
11
MIZUKAMI, Ryo. "The Group Ijāza Referred to by Ibn al-Fuwaṭī in the Late 13th Century". Bulletin of the Society for Near Eastern Studies in Japan 57, nr 1 (2014): 62–72. http://dx.doi.org/10.5356/jorient.57.1_62.
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Fromherz, Allen. "Ibn Khaldūn, Ibn al-Khaṭīb and Their Milieu: A Community of Letters in the Fourteenth-Century Mediterranean". Medieval Encounters 20, nr 4-5 (29.10.2014): 288–305. http://dx.doi.org/10.1163/15700674-12342176.
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Despite the calamities of the fourteenth century, the Black Death, the disintegration of political power, and the destructive rivalry between North African and Andalusī rulers, the correspondence of two scholars and ministers, Ibn al-Khaṭīb and Ibn Khaldūn, reveals a network of intellectual contacts maintained above the fray. As Ibn al-Khaṭīb’s famous essay, the “Art of Being a Minister,” made clear, the intelligentsia saw itself as both within and above the political milieu. The conferring of diplomas from teacher to student was based as much on personal loyalty as on scholarship. In the same century, however, many members of the intellectual club, including Ibn Khaldūn and his teachers, complained that rulers limited the traditional freedoms of the scholars and ministers. Ibn Khaldūn articulated these moves as assaults on true scholarship. The intellectuals writing the history of the fourteenth-century Mediterranean were not simply agents of the rulers they worked for; rather, even as rivals they saw themselves as guardians in a family of letters, linked more by the ijāza than by blood. They were, or at least aspired to be, members of an intellectual class that transcended political and, sometimes, religious boundaries.
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Ženka, Josef. "A Manuscript of the Last Sultan of al-Andalus and the Fate of the Royal Library of the Nasrid Sultans at the Alhambra". Journal of Islamic Manuscripts 9, nr 2-3 (25.10.2018): 341–76. http://dx.doi.org/10.1163/1878464x-00902013.
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AbstractThis article addresses the fate of the Royal Library of the Nasrid Sultans at the Alhambra. Several royal manuscripts once belonging to the Nasrid sultans of Granada survive to this day, despite having been thought burned by the cardinal Cisneros (d. 1517). One of the volumes is a personal manuscript of the last sultan of al-Andalus, Muḥammad XI (Boabdil; reigned 887–888/1482–1483, 892–897/1487–1492) and is currently held in the Royal Library of the Monastery of San Lorenzo de El Escorial. This codex abounds with manuscript notes telling the story of its creation and its first owner, the Sultan, until it was incorporated into the current collection. The author examines its journey in the context of the Sultan’s life and the Nasrid manuscript and book culture, arguing that it was this ruler who moved the royal books out of the Alhambra to his place of exile in North Africa. The article is accompanied by an edition and translation of an ijāza given to Muḥammad XI by the mufti and khaṭīb of Granada al-Mawwāq (d. 897/1492). It is the sole surviving royal teaching certificate from the Nasrid period of Andalusi history.
14
Gleave, Robert. "The Ijāza from Yūsuf Al-Baḥrānī (D. 1186/1772) to Sayyid Muḥammad Mahdī Baḥr al-'Ulūm (D. 1212/1797-8)". Iran 32 (1994): 115. http://dx.doi.org/10.2307/4299910.
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Abisaab, Rula Jurdi. "Was Muḥammad Amīn al-Astarabādī (d. 1036/1626-7) a Mujtahid?" Shii Studies Review 2, nr 1-2 (16.04.2018): 38–61. http://dx.doi.org/10.1163/24682470-12340018.
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Abstract The prevalent view that Muḥammad Amīn al-Astarabādī (d. 1036/1626-7) studied with a prominent uṣūlī (rationalist) jurist, namely, Shaykh Ḥasan Ṣāḥib al-Maʿālim (d. 1011/1602), the son of al-Shahīd al-Thānī (d. 965/1558), and that he was a mujtahid for most of his life before he converted to akhbārism (traditionism) in Mecca, is largely unfounded. This view surfaced during the late nineteenth century, through Muḥammad Bāqir al-Khwānsārī’s Rawḍāt al-Jannāt, and was uncritically integrated into the major bio-bibliographical accounts on al-Astarabādī’s life and scholarship afterwards. Many modern scholars in turn adopted this view, producing inadequate conclusions about the nature of his akhbārī movement. Based on a close assessment of al-Astarabādī’s extant works and his references to his teachers and places where he studied, Shiraz rather than Mecca was decisive in shaping his early traditionist stance in Shīʿa kalām (rational theology), which resonated with his traditionist positions in jurisprudence and ḥadīth. As far as one can tell through his ijāzās (scholarly licenses), he sought to transmit ḥadīth from one mujtahid, namely, Shaykh Muḥammad Ṣāḥib al-Madārik (d. 1009/1600), but did not receive training in ijtihād (rational legal inference) with him. He appears to have been well-versed in the methods used by ūṣūlī jurists to evaluate ḥadīth and derive the law, prior to that time, through his studies in Shiraz. All these findings, lead us to question the background and nature of his akhbārī thought as they were presented in much of the secondary literature, and to bring attention to a distinct set of intellectual and sociopolitical forces that shaped it.
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Morgan, Daniel Jacobius. "Letter writing as the mingling of souls: remote knowledge exchange among eighteenth-century Naqshbandis". Journal of the Royal Asiatic Society, 2.10.2023, 1–23. http://dx.doi.org/10.1017/s1356186322000852.
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Abstract Historians of Islamicate intellectual practices in pre-colonial South Asia have long argued that authoritative knowledge was located in persons rather than books, and that religious texts were thus typically transmitted in the context of face-to-face meetings between teacher and student. While it has been noted that some early modern Sufi networks engaged in the remote transmission of authoritative knowledge by means of letters, with reduced emphasis on face-to-face meetings, the causes for this development are still debated. Looking at the correspondence, theoretical treatises, and authorisations (ijāzas) produced in the circle of the celebrated eighteenth-century Naqshbandi reformer Shah Wali Allah of Delhi, this article argues that the willingness to engage in the transmission of remote knowledge was not simply a product of the changing material conditions of late-Mughal India, but rather was underwritten by emergent spiritual and psychological ideas about the nature of personhood. Because a person was not merely a material entity bounded by a corporeal (living) body, bodily proximity between two individuals was less valuable than their spiritual congruence. This congruence could be strengthened during periods of face-to-face companionship but could also be generated and maintained through letters alone. Indeed, these scholars sometimes assert the superiority of the letter over physical companionship because it allowed for a coming together of two spirits without the intrusion of the gross material body. Working within this intellectual framework, scholars in this network regularly exchanged books of all genres as well as ijāzas remotely (often over vast distances).
17
Hermann, Denis. "Nobuaki Kondo. Shi‘i ‘Ulama and Ijāza during the Nineteenth Century". Abstracta Iranica, Volume 32-33 (1.12.2013). http://dx.doi.org/10.4000/abstractairanica.40305.
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Yahya, Yuniar Indra. "SYAIKH ABUL FADHOL SENORI AND HIS CONTRIBUTION TO THE DISSEMINATION OF HADITH IN INDONESIA". Nabawi: Journal of Hadith Studies 4, nr 2 (1.11.2023). http://dx.doi.org/10.55987/njhs.v4i2.110.
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The findings of the manuscripts of sanad KH. Abul Fadhol Senori Tuban sourced from KH. Hasyim Asy'ari added to the treasures of hadith science in Indonesia. This research reveals; process of al-Taḥammul wa al-Adā' Abul Fadhol Senori, the role and contribution of Abul Fadhol Senori in spreading hadith, and level of his expertise in hadith. For this reason, the author interviewed several families of Abul Fadhol, analyzed the manuscripts found, and examined his books. This study found that the process of al-Taḥammul Abul Fadhol is by way of a Ijazah Mua'yyan li Mu'ayyan. As well as the al-Adā' process is a of Ijazah Mua'yyan li Mu'ayyan and Munāwalah Maqrūnah bi al-Ijāzah. As for his contribution in the spread of hadith namely; 1) Holding a hadith assembly, 2) Codifying the sanad of KH. M. Hasyim Asy'ari, 3) Ijazah his hadith books, 4) Doing Fiqh al-Hadith. So it can be concluded that Abul Fadhol Senori is an Al-Musnid and Al-Faqīh. [Misykāt Temuan manuskrip sanad KH. Abul Fadhol Senori Tuban yang bersumber dari KH. Hasyim Asy’ari menambah khazanah dalam ilmu hadis di Indonesia. Penelitian ini mengungkap; proses al- Taḥammul wa al-Adā' Abul Fadhol Senori, peran dan kontribusi Abul Fadhol Senori dalam menyebarkan hadis, serta level keahlian beliau di bidang hadis. Untuk itu, penulis mewawancarai beberapa keluarga Abul Fadhol, menganalisis manuskrip yang ditemukan, serta menelaah karya-karyanya. Penelitian ini menemukan bahwa proses tahammul Abul Fadhol adalah dengan cara Ijazah Mua’yyan li Mu’ayyan. Sedangkan adā’-nya adalah ijazah mu’yyan li mu’yyan dan munawalah maqrūnah bi al-ijazah. Adapun kontribusi beliau dalam penyebaran hadis, yakni; 1) Menggelar majelis hadis, 2) Mengkodifīkasi sanad dari KH. M. Hasyim Asy’ari, 3) Mengijazahkan kitab-kitab hadis, 4) menulis Fīqh al-Ḥadīṣ. Sehingga dapat disimpulkan bahwa Abul Fadhol Senori merupakan seorang Al-Musnid dan Al-Faqīh.]