Prophet Research Articles

Following in the Steps of ʿĀʾisha: Ḥassāniyya-Speaking Tijānī Women as Spiritual Guides (Muqaddamāt) and Teaching Islamic Scholars (Limrābuṭāt) in Mauritania

Women in Ḥassāniyya-speaking Sunnī Muslim communities in Mauritania have long served as spiritual guides (muqaddamāt) and as teaching scholars (limrābuṭāt) for other women. Yet those who have done so have tended to come from a small number of prominent scholarly families. Furthermore, their activities have usually remained hidden outside of their immediate social circles and are actively excluded from the historical record. In recent years, however, a boom in Islamic learning has led to a diversification in the social backgrounds of women acting as Islamic teachers and spiritual guides. At the same time, women’s spaces of Islamic learning have become increasingly visible. This article illustrates these changes in women’s exercise of Islamic authority by recounting the life stories of several female spiritual guides and teaching scholars in Nouakchott who adhere to the Tijānī Sufi order. It also draws on historical documents and government survey data to contextualize these changes. The stories presented here highlight important aspects of women’s performance of religious authority. One is the centrality of the concept of “knowing Islam,” which entails familiarity with the Qurʾan and a range of other Islamic texts. Another is the centrality of historical models, especially that of the Prophet’s wife ʿĀʾisha, in offering contemporary women justification for engaging in the teaching and production of Islamic knowledge. Ultimately, however, estimating changes in women’s participation in Is-lamic knowledge and authority remains a difficult task because it has long been hidden and even actively erased from the historical record.

Remember, He Was a Prophet

Remember, He Was a Prophet

“The Secular Prophet.”: A review of Ken Babstock, On Malice

“The Secular Prophet.”: A review of Ken Babstock, On Malice

Check apostasy, from the perspective of jurisprudence and legal

Apostasy, one of the issues in dispute in Islamic law is effective. The word means back and see is used, and the term of its disbelief after Islam apostasy twofold innate nation is divided, that each of them has its own provisions contained. Of the apostasy in the Quran and other sources is taken into consideration, the most important effects of the expropriation, dispossession cleanliness, good deeds Was lost termination of parity, the stripping provinces, and deprivation prices have been mentioned, Section, insults the prophet Imams and also, what has been mentioned, and his reproof, plus Fatima Zahra (SA ), the majority of jurists, has led to apostasy in the Islamic Penal Code, Act 2013, the subject of apostasy, there is no clear wording, but Section insults the prophet, in different seasons of the Act, the references, the present study has been examined.

TT 31 OF KHONSU AT SHEIK ABD EL-GURNAH (THEBES): RESEARCHES INTO CONSTRUCTED LANDSCAPES

The Theban tomb (TT) 31 of Khonsu, First Prophet of Menkheperre, is an ideal casestudy to understand the perception of natural and constructed landscapes, throughout the analysis of their different iconographies. Starting from the description of the decorative programme of Khonsu’s tomb, it could be possible to identify elements of continuity and differences between the depictions of the different sacred structures that can be appreciated also within the Theban and Amarnian tombs of the nobles during the XVIII and XIX Dynasty. The use of specific themes and iconographies might correspond to peculiar conceptions of the most sacred space, the temple.

The Monastery of the Prophet Elijah in Paidonia, Ioannina: An Unknown Work of the Painters from Kapesovo

<p>Η μονή του Προφήτη Ηλία στον συνοικισμό Παδονιά βρίσκεται στο βουνό που υψώνεται επάνω από το χωριό Παρακάλαμος στην περιοχή του Άνω Καλαμά βόρεια των Ιωαννίνων. Εικονογραφικές, παλαιογραφικές και κυρίως υφολογικές παρατηρήσεις υποδεικνύουν ότι ο ανώνυμος ζωγράφος του καθολικού είναι ο Αναστάσιος Καπεσοβίτης.</p>

Counseling services in Muslim communal life in Malaysia

Although counseling is a new concept for Muslim communal life in Malaysia, practically, it is actually an Islamic culture in regards to helping others. In addition, providing assistance to those in need has long been in existence in the early days of Islam. Counseling service has become part of support systems for married couples. Using a content analysis design, this article uses secondary materials as important sources of data. The data indicates that the counseling service has existed since the era of the Prophet Muhammad which was known as nasihah. During Saiyidina Umar al-Khattab's era, he had established the so called Diwan al-Hisbah as the first step towards upgrading nasihah as a profession in regards to the missionary program and has been part of the approaches for missionary activities within the Islamic Religious Department of the country. The service among which include helping couples experiencing domestic conflict and providing necessary assistance to reestablish mutual understanding and strengthen their family ties and relations.

Paradigma Manusia dan Implikasinya terhadap Prinsip Belajar: Telaah Kajian Qur’ani

Man was created by God more perfect than others and being able to make man through education. Then the heart of the Prophet of Allah add skills over the talent he has. God made the means of communication among humans. Therefore, the substance that creates an inanimate object could be a tool to communicate. Surely no man made trouble for him (Muhammad) can read and give an explanation and teaching, and his companions were developed and forwarded by the Ulul Albab, scholars and researchers.

The (Republican) Prophets Who Failed

The (Republican) Prophets Who Failed

KRITIK MATAN (Sebuah Upaya Menjaga dan Meneropong Orisinalitas Hadîts)

Matan critic is a critic that emphasizes to matan that comes from neutral concept or suspicion to the validity of Hadits from matan perspective. Many controversy of matan critic, such as when this problem is discussed, as soon as it will appear a blasphemy that means it doubts the prophet’s utterance. Although matan critic has been done since the prophet’s friends era by comparing matan of Hadits with al-Qur’ân or the other Hadits. They doubted about it even they refused a Hadits that was considered as contradiction of al-Qur’ân and the other Hadits told by more capable people. The ulama then covered this matan critic by using the certain theories discussed in the study of Hadits dirâyah. On the other hand, many people said that matan critic is not perfect and it needs to be functioned well.

PERSEPSI DAN KETAATAN UMAT ISLAM TERHADAP ULAMA

People’s refusals and disobediences upon fatwa (released by MUI or ulama with their own opinions), followed by influence decreases of religious figures ( ulama ) towards Muslim community, were being such of phenomenal realities in Indonesia nowadays. This mass behavior might redefine their perceptions and thoughts about “ the legitimate ulama ”, according both; syara’ (religious legitimation), and social system. The research was located in Pekalongan Regency, thought-out known as “Kota Santri”, and plenty more, many Pesantren and Kyai have lived there. The result revealed that ulama and Muslim Community mostly had the same perception and view in understanding the meaning of Hadist “ al-ulama’ waratsat al anbiya” (ulama are heir of prophets). Ulama’ as informants added ulama’ were religious successor leader after the end of Muhammad’s saw prophetic era. But, in another sides, there were some differences, especially in interpreting social label: Kyai, KH, or Ustadz. Muslim Community mostly thought that a person who had such social label was ulama. Meanwhile ulama noted Kyai, KH or Ustadz was just social label, no more. So, it seemed to be weird and screwy if we looked up the sosial fact of fidelity of Muslim Community in Pekalongan Residence. It also could be said that Muslim community in Pekalongan Residence were standing still their obidiece toward kyai, KH, Ustadz or another ones, not toward ulama yet.

PANDANGAN NU-MUHAMMADIYYAH TENTANG HADITS IFTIRÂQ AL-UMMAH

The declaring of the Hadist “Muslims will be divided into 73 groups; all of them will go to hell, but only the one that will be saved, and it is called Ahlu al-Sunnah wa al-Jama’ah”, well-known as Hadist of Iftirâq al-Ummah, made some multi-interpretations among Muslims, including distortion ones. The hadist was considered to be unsuitable for plural society. Muslims traditionally leaned to claim their own group as “the saved one” (Ahlu al-Sunnah wa al-Jama’ah) and disrespect to others. This kind of interpretation will likely be unfair to develop multi cultural and plural country like Indonesia. This research exposes the real meaning of the Hadist according to the Islamic law maker (Allah as God and Muhammad as his prophet) through the depth research of Hadist. This action aims to find out the appropriate meaning of the Hadist instead of bias one. In another side, this research shows up the meaning of the Hadist according to Islamic mass organizations, as representation of Muslim groups. This research used descriptive analytic method, which combined field research with library research mutually, so were the primary and secondary data.

The Bible on Steroids The Effect of Androcentrism on the Lectionary

For many Catholics the most common encounter with the biblical witness is through the Lectionary. Questions arise about the method by which biblical passages are selected, the message conveyed by the content of the Lectionary readings, and the impact of the Lectionary on our appreciation of the role of women in salvation history. W hen I began to study the Bible as an undergraduate theology student, I was surprised to discover women in the Pauline texts who were leaders of house churches, missionaries, prophets, catechists, and deacons; women who were Paul’s coworkers, not his subordinates. However, my genuine delight at this discovery was eclipsed by a deeper question: why had I not heard of these women before? After some reflection, I came to the realization that I had spent too much time with my missalette and not enough time with my Bible. What I had experienced, and what all Catholics experience if they do not have significant extra-liturgical biblical encounters, was a scripturally mediated indoctrination into the Church’s anthropology of women. This anthropology says that women were created to be the helpers of men, especially in procreation, and that they are characterized by certain qualities that pertain to this role, such as passivity, receptivity, selflessness, and sensitivity to the needs of people (John Paul II, n. 18). Every woman, regardless of her actual life situation, is defined by the “two particular dimensions of the fulfillment of the female personality,” (John Paul II, n. 17), virginity and motherhood. While the Lectionary’s delivery of

Le traduzioni scientifiche dall’arabo al latino in, area mediterranea. Uomini, luoghi e tracciati europei a partire dal secolo XI

The essay expounds the direct connection that in one well defined chronological period has led the medieval islamic knowledge from the courts of the caliphs, scattered in the deserts of the Mediterranean, to the universities and cultural centers of Europe. In this context, it is aimed to establish the main thematical points around which the scientific translations from Arabic into Latin are concentrated. It means to picture the treasure of a millennial science of Greek, Indian, Persian origin, recovered from the Arabs after the Prophet's death and turned into Latin thanks to the men of Christian faith. The reference figures are Italian Gerard of Cremona and Berber Constantine the African.

Theory of Prophecy in the Peripatetics and Spinoza

In this article, the Peripatetics’and Spinoza's understanding of prophecy are presented in comparative perspective. The prophecy which is one of the most original theories of Islamic philosophy are discussed in conjunction with metaphysics, epistemology, ethics and politics in connection with the theory of emanation by the philosophers. Al-Farabi is the first Islamic philosopher who systematized the theory of prophecy with the Active Intellect and the faculty of imagination. After him, the whole Islamic philosophers somehow have taken the issue of prophecy. As many western philosophers, also the New Age philosopher Spinoza is very influenced by the Peripatetics’ theory of prophecy. He also explains the prophecy with the faculty of imagination and miracle; additionally he emphasizes unlike the Western thought, the prophets are the chosen people and their messages are universal.

By a Wing and a Tale: Authenticating the Archive in Mohamad-Said Baalbaki’s Al Buraq I The Prophet’s Human-Headed Mount

Al Buraq I : The Prophet’s Human-Headed Mount de Mohamad-Said Baalbaki est le premier volet d’une trilogie qui interroge les pratiques archivistiques et muséales qui prennent forme à partir d’« histoires fortuites ». L’installation complexe de Baalbaki révèle une découverte exceptionnelle : en 1914, l’archéologue allemand Werner von Königswald déterrait d’un cimetière islamique à Jérusalem des objets surprenants, parmi lesquels les os d’une créature ressemblant à un cheval ailé. Von Königswald engagea ses collègues, le paléontologue Hans Wellenhover et l’ornithologue Heinrich Ralph Glücksvogel, dans de nombreux débats scientifiques et théoriques. Ces os avaient-ils appartenu à un cheval difforme ? à un oiseau géant ? ou peut-être même à la créature mythique Al Buraq, le cheval ailé qui guida le Prophète Mahomet ? Al Buraq I met en scène la correspondance et divers objets de curiosité liés à l’excavation, ainsi qu’une réplique du squelette (les vrais os disparurent pendant la Seconde Guerre mondiale). Si sa réception illustre l’héritage d’un mélange culturel qui n’est que trop réel, Al Buraq I est en fait une fabrication totale. L’exposition de l’animal fantastique dans une vitrine classique d’histoire naturelle et les débats subséquents soulèvent des questions centrales quant à la façon dont art et artefact sont construits dans le musée. Les objets d’art « posant » comme des artefacts archéologiques et archivistiques jouent entre le réel et le mythique, entre l’authentique et la contre-façon. Par cette orchestration d’objets, Baalbaki invoque des histoires imaginées qui, par le biais de la représentation muséale, prétendent à l’authenticité. Nous considérons ici les rôles croisés que jouent l’institution, l’artiste et le spectateur dans l’authentification de l’archive.

A Little Sugar and Less Pain

The Prophet Mohammed seemed aware of the calming effect of oral sugar when he started the custom of giving newborns a well-chewed date in 632 AD

TAFSIR BUDAYA ATAS TRADISI BARZANJI DAN MANAKIB

Barzanji and Manakib, as an Islamic traditional culture in Java of Indonesia, has been observably detected in traditional muslim’s religious life. Reading Barzanji, is aimed to upgrade faith and love of Prophet Muhammad saw, whereas reading Manakib is tracing the miracle tale of Abdul Qadir Jaelani. These rituals have been constantly civilized among traditional Javanese muslims for centuries, even in local tradition of Kauman, Comal Pemalang. Using triple approaches (fenomenology, anthropology, and ethnography), this research was aimed to analyze the depth meaning of Barzanji and Manaqib tradition among Kaumaneese people, including their cultural shifting and its preservation

PAUL L. REDDITT, Introduction to the Prophets.

PAUL L. REDDITT, Introduction to the Prophets.

Bersanding dalam resepsi perkawinan:refleksi atas pandangan dan perilaku hukum di Kota Palangka Raya

According to the seven marriage couples and three fatwa givers which become of the subjects of thestudy, the mixture of the place for the bride and the groom is prohibited (haram) because it can provokefitnah, there is tabarruj, ask for the highest bride price, focus more on the gifts, and money from theguests and the other people who spread out the yellow rice. The doers don’t know the legal argumentsand even taqlid to the fatwa givers but they don’t have reliable arguments. The doers only argue that lifeof men and women should be separated as in salat and there is no nas that allows the bride and thegroom to sit next to each other. Ikhtilat is allowed to do in the market or workplace because was practicedduring prophet Muhammad SAW’ life. This argument is weak and hard to accept and it traps us becausethere is a great potency of disadvantage between Ikhtilat in the market and work place compared toIkhtilat in wedding reception. Keywords : Wedding ceremony; Marriage; Usul Fiqh; Fatwa