9,276 research outputs found
Pioneers of Library Movement in Pakistan
Full text linkThe paper aims to describe in brief the contribution of seven leaders of Pakistan librarianship, viz. K.B. Khalifa M. Asadullah, Prof. Dr. Abdul Moid, Dr. Abdus Subuh Qasimi, Muhammad Shafi, Fazal Elahi, Khawaja Nur Elahi and S. V. Hussain. The early library developments are given for better understanding of the role of these leaders
Kebijakan Khalifah Abu Abdullah Muhammad Al-Mahdi pada Masa Dinasti Abbasiyah (775-785 M)
Full text linkBerdasarkan hasil penelitian ini bahwa: 1). Abu Abdullah Muhammad al-Mahdi bin Al-Mansur merupakan Khalifah ketiga dari Dinasti Abbasiyah. Ia dilahirkan di Hamimah pada tahun 126 H, tetapi ada pendapat lain yang mengatakan bahwa dia lahir pada tahun 129 H. 2). Sistem pemerintahan yang digunakan khalifah al-Mahdi adalah Khalifatullah fil Ardh (khalifah Allah di muka bumi). Segala urusan pemerintahan dan nasehat diserahkan kepada menterimenterinya. Khalifah al-Mahdi juga melakukan perluasan wilayah di Byzantium dan India. Kas dari Baitul Mal dimanfaatkan oleh khalifah al-Mahdi untuk membangun fasilitas negara dan memberikan santunan sosial kepada rakyatnya yang kesusahan. 3). Khalifah al-Mahdi berusaha mengembalikan kasih sayang rakyatnya dengan cara membebaskan para tahanan yang tidak bersalah, memberikan fasilitas-fasilitas yang bermanfaat, memberikan bantuan kepada masyarakatnya yang mengalami kesusahan, serta mengembalikan harta rampasan yang dilakukan pada masa khalifah al-Mansur. Selain itu khalifah al-Mahdi juga memberantas para kaum zindiq yang tidak percaya terhadap Tuhan
Testamento que otorga Muhammad b. Muhammad Bahtan a 'A'isa b. Muhammad al Mahdi y a fines benéficos
No full textMuḥammad II al-Mahdī
No full textMuhammad II: Abu l-Walīd Muhammad b. Hisam b. ‘Abd al-Yabbar b. ‘Abd al-Rahman, al-Mahdi. Córdoba, m. s. X – Córdoba, 23.VII.1010. Cuarto califa omeya de Córdoba
Pemikiran Hukum Muhammad Ahmad Al-Mahdi Sudan
Full text linkAbstrak
Perhatian utama al-Mahdi adalah untuk mengamankan kemerdekaan dari pemerintahan Turco-Mesir dengan pandangan untuk membangun sebuah teokrasi yang diikat oleh versinya tentang sharî'a. Penerapan metodologi hukumnya dan kepatuhannya pada makna literal eksternal (zâhir) dari sumber-sumber tekstual Al-Qur'an dan sunah memungkinkannya untuk membuat undang-undang tanpa batasan dan memperkenalkan inovasi,
Al-Mahdi melakukan upaya khusus untuk memantapkan dirinya sebagai penjaga moralitas publik dengan pandangan mempertahankan puritanisme tanpa kompromi yang ketat dengan perhatian khusus pada kesucian wanita. Demikian pula, ia ingin «menghapuskan kebiasaan inovatif (yaitu, non-normatif) dan tercela (izâlat al-bida 'wa l-munkarâi) yang tidak sesuai dengan syariah dan tatanan sosial dengan tujuan membawa masyarakat suku ke dalam orbit. Islam normatif. Selain motivasi etis religius, kebijakan ini tampaknya juga dipandu oleh keinginan untuk mencegah disintegrasi masyarakat Sudan, terutama suku-suku, tulang punggung otoritas politik Mahdi, di bawah pengaruh revolusi dan perang melawan Turco-Mesir.
Di muka itu, reformasi hukum Mahdi yang berkaitan dengan masalah perkawinan tampaknya tidak kompatibel dengan citra puritan Mahdiyyah. Reformasi mengungkapkan kecenderungan luar biasa untuk meningkatkan status perempuan dalam keluarga, termasuk kapasitas mereka untuk memiliki dan membuang properti, meskipun tampaknya kecenderungan ini tidak sepenuhnya terpisah dari pertimbangan politi
Political parties and social networks in Iraq, 1908-1920
Full text linkSakai, Kelko; Political Parties and Social Networks in Iraq, 1908-1920; submitted for M.A. in Faculty of Social Sciences. C.M.E.I.S.; 1994 This study is to analyze the principal patterns of proto-nationalism as they emerged in the anti-colonial movement in the first two decades of twentieth century. The earliest party political activities were based on notions of Arab separatism from the Ottoman Empire and on anti-Western attitudes on the part of some religious Shi'i. On the eve of the award of the mandate for Iraq to Britain, two major political parties were actively opposed to the British occupation, and this opposition found expression in the country-wide uprising in 1920.At this stage Iraqi nationalism, in the sense of both qawmiya and wataniya. was only at a very early stage of development. The popularity and breadth of the uprising was largely due to its being based on a combination of existing social networks, and the way in which it acted as a focus for proto-national and anti-colonial sentiments. Haras al-Istiqlal succeeded in mobilizing 'traditional society' and managed at least in part to overcome tribal, religious, sectarian and urban/ rural differences, especially with a support it attracted from Shi'i "ulama and sada'. al-'Ahd al-'Iraqi. on the other hand, originally established as an 'Arabist' society by former Ottoman officers, also tried to mobilize tribal society, mainly in northern Iraq, after becoming separated from its Syrian- based founders. This caused antagonisms between the organization’s headquarters in Damascus and tribal and other local political forces in Iraq. Both parties attempted to mobilize sentiments which can be described loosely as 'Iraqist'. Although the idea of Iraqi wataniya was still vague in 1920, this early expression of Iraqism as a proto-nationalist force has functioned as a source for reproduction and the imagining of Iraqi national identity
Oral History Interview with Mahasin Mahdi on August 18, 2020
No full textOral history interview with Mahasin Mahdi conducted by Zaynah Hasan on August 18, 2020. Interview written by Dr. Alisa Perkins (Research Director) and Zaynah Hasan. Mahasin Mahdi was born in Ypsilanti, Michigan into a Muslim family. Mahdi moved to Detroit during her childhood, which allowed her to attend the Clara Muhammad School and Al-Ikhlas Training Academy. Growing up, she attended various mosques with her family, including Al-Ikhlas Mosque, Historic Masjid Wali Muhammad, and the Muslim Center Mosque and Community Center. Mahdi and her siblings enjoyed participating in Camp Al-Hilal, an Islamic summer camp, which kept them involved with the Muslim and African American communities. After graduating from Al-Ikhlas Training Academy, Mahdi earned a degree in nursing from Wayne State University. Around 2018, Mahdi assisted her husband, Shaykh AbdulKarim Yayha, in founding Dar Al-Rahma, with the mission of providing a center of service and learning for Detroit’s Muslim community. Dar Al-Rahma engages in neighborhood revitalization and provides sustenance for the community through their food pantry program and by offering hot iftar meals during Ramadan. Mahdi and her husband traveled to Tarim, Yemen to study and worship with a community led by the renowned teacher Habib Umar bin Hafiz. In the interview, Mahdi provides details about the everyday lives of international students who gather in Tarim and about some of the classes offered at Dar Al-Mustafa and Dar Al-Zahra. She also discusses her positive impressions of Yemeni culture. Mahdi explains how Dar Al-Rahma serves as a way to connect Detroit Muslims with the ideas, teachings, and practices associated with Tarim.https://scholarworks.wmich.edu/dream-storytelling-interviews/1011/thumbnail.jp
The Complete Muhammad Ali
No full textIncluding material and photographs not included in most of the 100 other books about the champion, Ishmael Reed's The Complete Muhammad Ali is more than just a biography-it is a fascinating portrait of the 20th century and the beginning of the 21st. An honest, balanced portrayal of Ali, the book includes voices that have been omitted from other books. It charts Ali's evolution from Black Nationalism to a universalism, but does not discount the Nation of Islam and Black Nationalism's important influence on his intellectual development. Filipino American author Emil Guillermo speaks about how "The Thrilla' In Manila" brought the Philippines into the 20th century. Fans of Muhammad Ali, boxing fans, and those interested in modern African American history and the Nation of Islam will be fascinated by this biography by an accomplished American author.Intro -- DEDICATION -- INTRODUCTION -- The Curious History of an Icon -- CHAPTER 1 -- CHAPTER 2 -- CHAPTER 3 -- CHAPTER 4 -- CHAPTER 5 -- CHAPTER 6 -- CHAPTER 7 -- Did the Secret Government Fear a U.S. Muslim/Overseas Muslim Alliance? -- CHAPTER 8 -- CHAPTER 9 -- The Break Between the Prophet and his Disciple -- CHAPTER 10 -- CHAPTER 11 -- CHAPTER 12 -- The GOAT (Greatest Of All Time): Ali or Louis? -- CHAPTER 13 -- The Nation of Islam, the Mob, Showdowns in Canada and Sonny Liston -- CHAPTER 14 -- CHAPTER 15 -- The Taunts: Marketing or Racism? -- CHAPTER 16 -- CHAPTER 17 -- CHAPTER 18 -- CHAPTER 19 -- Boxing and the Brain -- CHAPTER 20 -- Ali's Feet -- CHAPTER 21 -- Mr. Dick -- CHAPTER 22 -- CHAPTER 23 -- The Opening Ceremonies, November 2005 -- CHAPTER 24 -- December 2005, Las Vegas -- CHAPTER 25 -- CHAPTER 26 -- June 16, 2004 -- CHAPTER 27 -- CHAPTER 28 -- CHAPTER 29 -- Aix-en-Provence -- CHAPTER 30 -- Ali as a Black Nationalist -- San Francisco, January 2004 Black Liberation Book Fair -- CHAPTER 31 -- January 31, 2004 -- CHAPTER 32 -- October 2005, Chicago -- CHAPTER 33 -- Why Ali remained with Elijah instead of following Malcolm -- CHAPTER 34 -- CHAPTER 35 -- February 4, 2006, Oakland, California -- CHAPTER 36 -- Like Zeus Descending from Mount Olympus -- CHAPTER 37 -- CHAPTER 38 -- Tuesday, February 28, 2006, New York -- CHAPTER 39 -- Bigger Than Boxing -- CHAPTER 40 -- Tribes Gallery, New York, April 2006 -- CHAPTER 41 -- June 2006, Louisville, Kentucky -- CHAPTER 42 -- CHAPTER 43 -- CHAPTER 45 -- Bad Company -- CHAPTER 46 -- Coxson, A Very Charming Rogue -- CHAPTER 47 -- Ali and the largest embezzlement scheme in Wells Fargo history -- CHAPTER 48 -- CHAPTER 49 -- "Lonnie is a stabilizing force."-Harry Belafonte -- October 29, 2006 -- CHAPTER 50 -- Abdul Rahman -- CHAPTER 51 -- CHAPTER 52 -- CHAPTER 53How Will Ali Be Remembered? New York, January 8, 2005 -- CHAPTER 54 -- CONCLUSION -- AFTERWORD -- Boxers' Rights? -- BIBLIOGRAPHY -- MUHAMMAD ALI -- ISLAM AND NATION OF ISLAM -- BOXING -- RELATED SUBJECTS -- ALSO AVAILABLE FROM BARAKA BOOKSIncluding material and photographs not included in most of the 100 other books about the champion, Ishmael Reed's The Complete Muhammad Ali is more than just a biography-it is a fascinating portrait of the 20th century and the beginning of the 21st. An honest, balanced portrayal of Ali, the book includes voices that have been omitted from other books. It charts Ali's evolution from Black Nationalism to a universalism, but does not discount the Nation of Islam and Black Nationalism's important influence on his intellectual development. Filipino American author Emil Guillermo speaks about how "The Thrilla' In Manila" brought the Philippines into the 20th century. Fans of Muhammad Ali, boxing fans, and those interested in modern African American history and the Nation of Islam will be fascinated by this biography by an accomplished American author.Description based on publisher supplied metadata and other sources.Electronic reproduction. Ann Arbor, Michigan : ProQuest Ebook Central, YYYY. Available via World Wide Web. Access may be limited to ProQuest Ebook Central affiliated libraries
Al-Mahdi - Gestalt och budskap : En litteraturstudie jämförande sudanesisk Mahdi och indisk Mahdi inom islam
No full textFollowers of three world religions, Judaism, Christianity and Islam are waiting for the Messiah. Muslims are even waiting for aspiritual leader al-Mahdi. Two different persons claimed the title of al-Mahdi, at the end of the nineteenth century. Theyappeared almost at the same time, at the totally different places of the earth, with a completely different message and underthe rule of the British colonial power. The aim of the study is to compare the both religious figures, Mirza Ghulam Ahmadfrom India and Muhammad Ahmad from Sudan regarding their different messages, to illustrate the social, political andreligious factors that lead to the entirely different profile and image of these two men and how their organizations havedeveloped after their death up till today. The result shows that the Sudanese Mahdi Muhammad Ahmad claimed hisMahdiship in the year 1881. He became a political leader in a time when Sudan was under the rule of a colonial power. Hetook advantage of the religion for personal purposes and tried to liberate his native country Sudan. The contemporaryMuslim clergy criticized him for his claim because the content of the Hadith traditions did not support his claim ofMahdiship. He maintained his sole right for the interpretation of religion and of the laws of Sharia. He made changes even inthe chief pillars of Islam by asserting that Jehad with sword was more imperative than the pilgrimage journey to Mecca. Heasserted that the Prophet Muhammad himself had entrusted him to launch the holy war against the non-believers. He hadimmense ambitions which were never fulfilled since he suddenly died four years after his claim for Mahdiship, in June 1885.This day his followers are organized as a political party in Sudan with a modest roll in the Sudanese politics. The IndianMahdi Mirza Ghulam Ahmad claimed in 1889 to be Mahdi, Mujaddid, Muhaddas, Messiah and a Prophet at a time of socialand political peace, though Islam as a religion was firmly pushed by the Hindu and Christian missionaries. He had no politicalambitions at all and was utterly loyal to the British colonial power. His mission was to crush the Cross and to demonstrateIslam’s excellence over all the religions of the world through overwhelming arguments. He proclaimed that Jesus was humanand a Prophet and not the son of God. Jesus survived from the cross and died a natural death after he had lived for manyyears. Ahmad claimed that God had commanded him to put stop to the religious wars. The contemporary Muslim clergyblamed him for being an imposter, melancholic and hypochondriac who had self invented the divine revelations. He died year1908, nineteen years after his claim and the communion he found is established today in more than hundred countries of theworld. Reasons for the breakdown of mission of the Sudanese Mahdi were that his objectives were political and he challengedthe colonial power with the sword. Another decisive factor was his sudden death merely four years after the beginning of hismission. Reasons for the success of Indian Mahdi were that his objectives were purely religious and he was wholly loyal to theforeign government. He survived nineteen years after the beginning of his mission which made it possible for him to create acommunion based on solid grounds. His followers continued on the same path and never engaged in local politics where everthey lived. For further studies it will be of great interest to study the life of Mirza Ghulam Ahmad and objectively examine thearguments he presented in support of his divine appointment. Furthermore it is enriching to study the organization andactivities of the Ahmadiyya Muslim community to explore if they are in accordance with the basic principles of Ahmad
Al-Mahdi - Gestalt och budskap : En litteraturstudie jämförande sudanesisk Mahdi och indisk Mahdi inom islam
No full textFollowers of three world religions, Judaism, Christianity and Islam are waiting for the Messiah. Muslims are even waiting for aspiritual leader al-Mahdi. Two different persons claimed the title of al-Mahdi, at the end of the nineteenth century. Theyappeared almost at the same time, at the totally different places of the earth, with a completely different message and underthe rule of the British colonial power. The aim of the study is to compare the both religious figures, Mirza Ghulam Ahmadfrom India and Muhammad Ahmad from Sudan regarding their different messages, to illustrate the social, political andreligious factors that lead to the entirely different profile and image of these two men and how their organizations havedeveloped after their death up till today. The result shows that the Sudanese Mahdi Muhammad Ahmad claimed hisMahdiship in the year 1881. He became a political leader in a time when Sudan was under the rule of a colonial power. Hetook advantage of the religion for personal purposes and tried to liberate his native country Sudan. The contemporaryMuslim clergy criticized him for his claim because the content of the Hadith traditions did not support his claim ofMahdiship. He maintained his sole right for the interpretation of religion and of the laws of Sharia. He made changes even inthe chief pillars of Islam by asserting that Jehad with sword was more imperative than the pilgrimage journey to Mecca. Heasserted that the Prophet Muhammad himself had entrusted him to launch the holy war against the non-believers. He hadimmense ambitions which were never fulfilled since he suddenly died four years after his claim for Mahdiship, in June 1885.This day his followers are organized as a political party in Sudan with a modest roll in the Sudanese politics. The IndianMahdi Mirza Ghulam Ahmad claimed in 1889 to be Mahdi, Mujaddid, Muhaddas, Messiah and a Prophet at a time of socialand political peace, though Islam as a religion was firmly pushed by the Hindu and Christian missionaries. He had no politicalambitions at all and was utterly loyal to the British colonial power. His mission was to crush the Cross and to demonstrateIslam’s excellence over all the religions of the world through overwhelming arguments. He proclaimed that Jesus was humanand a Prophet and not the son of God. Jesus survived from the cross and died a natural death after he had lived for manyyears. Ahmad claimed that God had commanded him to put stop to the religious wars. The contemporary Muslim clergyblamed him for being an imposter, melancholic and hypochondriac who had self invented the divine revelations. He died year1908, nineteen years after his claim and the communion he found is established today in more than hundred countries of theworld. Reasons for the breakdown of mission of the Sudanese Mahdi were that his objectives were political and he challengedthe colonial power with the sword. Another decisive factor was his sudden death merely four years after the beginning of hismission. Reasons for the success of Indian Mahdi were that his objectives were purely religious and he was wholly loyal to theforeign government. He survived nineteen years after the beginning of his mission which made it possible for him to create acommunion based on solid grounds. His followers continued on the same path and never engaged in local politics where everthey lived. For further studies it will be of great interest to study the life of Mirza Ghulam Ahmad and objectively examine thearguments he presented in support of his divine appointment. Furthermore it is enriching to study the organization andactivities of the Ahmadiyya Muslim community to explore if they are in accordance with the basic principles of Ahmad
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