22 research outputs found
Al-Shahrastānī and the Shīʻī doctrine of Imāma
No full textThis study seeks to analyze the views of al-Shahrastani (479/1086--548/1153) on the issue of Shi`i imama as presented in his works al-Milil wa al-Nih&dotbelow;al and Nihayat al-Iqdam fi `Ilm al-Kalam. In each of these he devotes several chapters to a discussion of the leadership of the Shi`i community since the days of `Ali b. Abi T&dotbelow;alib. The study shows that both books under discussion were designed by al-Shahrastani to serve different purposes and were composed according to different methodologies. He takes completely different approaches to his treatment of Shi`i doctrine in al-Milal and the Nihaya. Acting as a "historian of religion" in al-Milal, the author shows considerable objectivity and avoids passing judgement. He supports his account of Shi`ism with arguments acknowledged by the Shi`is themselves. This is because al-Shahrastani intended al-Milal as a scientific and systematic account of religions. However, as a "theologian" he held certain of his own beliefs regarding several doctrinal problems, which he also wished to make it public. It was to serve this purpose that the Nihaya was composed. Furthermore, in this work the author does not hesitate to attack opinions different from his own, including the doctrine of imama
“El compañero cristiano”: un tropo retórico en la narración del conflicto intra-musulmán en la época almohade
Get PDFThis paper will explore representations of intra-Muslim conflict between the Almohads and Andalusi Muslim chieftains as reflected in the Almohad chronicle al-Mann bi l-imama by Ibn Sahib al-Sala. Following Foucault’s notion of the “violence of representation”, I analyze the rhetorical strategies the author employs to create binary oppositions contrasting the legitimacy of the Almohads with the illegitimacy of their enemies, focusing especially on the “Christian companions” of the Andalusi rebels, and comparing his narratives of Almohad and rebel violence. I conclude that the representations of violent conflict positively reify Almohad identity as the defenders of the true faith.En este ensayo se examinarán las representaciones de conflictos intramusulmanes entre los Almohades y los caudillos andalusíes reflejadas en la crónica almohade, al-Mann bi l-imama de Ibn Sahib al-Sala. Siguiendo la noción foucauldiana de la “violencia de la representación”, analizo las estrategias discursivas que emplea el autor para construir “oposiciones binarias”, contrastando la legitimidad del poder almohade a la ilegitimidad de sus enemigos, centrándome particularmente en los “compañeros cristianos” de los rebeldes andalusíes, y comparando las imágenes de la violencia almohade y rebelde. Concluyo que las representaciones de conflicto violento juegan un papel positivo, reafirmando la identidad almohade como defensora de la religión verdadera
"The christian companion": a rhetorical trope in the narration of intra-Muslim conflict during the Almohad epoch
No full textThis paper will explore representations of intra-Muslim conflict between the Almohads and Andalusi Muslim chieftains as reflected in the Almohad chronicle al-Mann bi l-imama by Ibn Sahib al-Sala.
Following Foucault’s notion of the “violence of representation”, I analyze the rhetorical strategies the author employs to create binary oppositions contrasting the legitimacy of the Almohads with the illegitimacy of their enemies, focusing especially on the “Christian companions” of the Andalusi rebels, and comparing his narratives of Almohad and rebel violence. I conclude that the representations of violent conflict positively reify Almohad identity as the defenders of the true faith.En este ensayo se examinarán las representaciones de conflictos intramusulmanes entre los Almohades y los caudillos andalusíes reflejadas en la crónica almohade, al-Mann bi l-imama de Ibn Sahib al-Sala. Siguiendo la noción foucauldiana de la “violencia de la representación”, analizo las estrategias discursivas que emplea el autor para construir “oposiciones binarias”, contrastando la legitimidad del poder almohade a la ilegitimidad de sus enemigos, centrándome particularmente en los “compañeros cristianos” de
los rebeldes andalusíes, y comparando las imágenes de la violencia almohade y rebelde. Concluyo que las representaciones de
conflicto violento juegan un papel positivo, reafirmando la identidad almohade como defensora de la religión verdadera.This paper also forms part of the Research Project “La Corona de Aragón en el Mediterráneo medieval: puente entre culturas, mediadora entre Cristiandad e Islam” (Ref. HUM2007-61131), funded by the Spanish “Ministerio de Ciencia e Innovación” and directed by Dr. Roser Salicrú i Lluch
Holy sites and pilgrimage centres in Sufism and Shiism
No full textArtykuł prezentuje panoramę najważniejszych i najbardziej reprezentatywnych miejsc świętych i pielgrzymkowych muzułmańskiego świata ze szczególnym uwzględnieniem ruchu pielgrzymkowego w dwóch krajach Azji Centralnej (Kazachstan i Uzbekistan). W pierwszym rzędzie omówiony został rytuał obowiązkowej pielgrzymki (hadżdż) do najświętszych miejsc islamu w Mekce oraz odwiedziny (zijara) grobu Proroka w Medynie i świętego miasta Jerozolimy. W klasycznym islamie sunnickim związanym z nurtem sufickim oraz w islamie szyickim istnieje bardzo dużo miejsc sakralnych odwiedzanych przez pielgrzymujących muzułmanów i związanych z postaciami świętych lub zasłużonych dla religii muzułmańskiej. Muzułmańscy święci uważani są w sufizmie za „przyjaciół Boga” (wali Allah), podobnie jak w szyizmie – Imam Ali i pozostali Imamowie szyiccy. Na grobach wielu znanych muzułmańskich świętych zostały wybudowane wspaniałe mauzolea i sanktuaria. Do najbardziej znanych mauzoleów w islamie sunnickim związanym z sufizmem należą: mauzoleum Rumiego w Konji, Ibn al-Arabiego w Damaszku, Kadira al-Dżilaniego w Bagdadzie, Hazrata Nizamuddina Auliya w Delhi, Ahmadu Bamby w Toubie (Senegal), Ahmada Jasawiego Chodżdży w Turkiestanie (Kazachstan), Baha-ad-Dina Nakszbanda nieopodal Buchary (Uzbekistan), w islamie szyickim natomiast – sanktuarium Imama Alego w Nadżafie, Imama Husajna w Karbali (Irak) czy Imama Rezy w Meszhedzie (Iran).
Autor artykułu podkreśla rozwój muzułmańskiego ruchu pielgrzymkowego do grobów świętych mimo związanych z nurtem salaficko-wahhabickim tendencji reformatorskich negujących wyżej omówione zjawisko pielgrzymowania.The author of the article presents some of the most important Muslim holy sites and pilgrimage centres, with a focus on Kazakhstan and Uzbekistan in Central Asia. He starts with the description of the obligatory pilgrimage (hajj) to the most sacred sites of Islam in Mecca, visit to the grave (zijara) of the Prophet in Medina and the holy city of Jerusalem. Many Muslims pilgrim to numerous holy places of the classical Sunni Islam and related Sufism, as well as Shiism, to venerate their saints or remarkable historic figures. Both Sufists and Shias call their saints “friends of God” (wali Allah), like Imam Ali and other imams. Their graves are marked with magnificent mausoleums and shrines. The most famous Sunni and Sufist mausolea are the Shrine of Rumi in Konya, the Tomb of Ibn al-Arabi in Damascus, the Shrine of Qadir al-Jilani in Baghdad, the Mausoleum of Hazrad Nizamuddin Auliya in Delhi, the Tomb of Ahmadou Bamba in Touba (Senegal), the Mausoleum of Ahmed Yasawi Khoja in Turkestan (Kazakhstan) and the Mausoleum of Baha-ud-Din Naqshband near Bukhara (Uzbekistan). For the Shia Muslims there are the Imam Ali Holy Shrine in Najaf, the Shrine of Imam Husayn in Karbala (Iraq) and the Imam Reza Shrine in Mashhad (Iran).
The author points to the growing popularity of travelling to the graves of the Muslim saints despite its criticism by the reformers from the Salafi and Wahhabi quarters
ANALISA PENDAPATAN USAHA TANI APEL (Malus Sylvester Mill) DI KABUPATEN PASURUAN (Studi Kasus Desa Andonosari Kecamatan Tutur Kabupaten Pasuruan)
Get PDFApple (Malus Sylvester Mill) is an annual fruit plant which is one of the horticultural commodities in the sub-tropics or high land which has very good prospects to be developed now and in the future. Andonosari Village, Tutur Subdistrict, Pasuruan Regency is the largest apple orchard in Indonesia. The purpose of this study is to be able to analyze the costs incurred, analyze the income to be received and analyze the level of value of efficiency of apple farming in Andonosari Village, Tutur District, Pasuruan Regency. The method used in this study is descriptive regression. The main reason researchers used this method was because they wanted to know the existence of income, expenditure and efficiency in growing apple plants in Andonosari Village, Tutur Sub-District, Pasuruan Regency. The results of the research proved that apple farming carried out during the harvest season was still profitable to implement. Apple farming can be said to be not good, if it is proven that so far farmers have not utilized production inputs maximally to increase production. R / C ratio greater than one shows that apple farming in Andonosari Village is currently feasible to cultivate. The conclusion of the study is that the R / C ratio shows that apple farmers get> 1, meaning that apple farming is classified as efficient and profitable. This can be proven that the R / C ratio is the cost incurred in Manalagi apples 3. The suggestions given by the author are (1) Farmers should be able to improve the farms currently managed. (2) Farmers must understand more about farming costs and know things that are found in apples. (3) To increase selling prices, farmers are expected to be able to improve the quality of fruit, especially in uniformity in siz
Religious Practices of the Polish Tatars on the Example of the Celebrations of the Kurban Bajram
No full textArtykuł poświęcony jest praktykom religijnym Tatarów polskich na przykładzie obchodzonego święta Kurban Bajram – najważniejszego wśród świąt muzułmańskich. Najpierw autor przypomina historię Tatarów polskich, ich wysiłki asymilacyjne do społeczności polskiej. Na szczególną uwagę zasługuje tu fakt zgodnej egzystencji Tatarów z Polakami i Litwinami. Następnie autor analizuje obrzęd przygotowania ofiarnego zwierzęcia i jego rytualnego uboju, rytualne powinności składających ofiarę – imama i rzezaka, jak również modyfikacje tych zachowań religijnych w kontekście polskim. Ważnym akcentem jest tu naświetlenie społecznego odbioru rytualnych zabójstw zwierząt. Artykuł kończy się uwagami o integracyjnym charakterze święta Kurban Bajram pozwalającym na zachowanie, przez stulecia, tatarskiej tożsamości religijnej i kulturalnej w Polsce.The present article describes the Tatars’ religious practices on the example of the celebrations concerning the Kurban Bajram feast – the most important among the Muslim celebrations. Firstly, the author remembers the history of the Polish Tatars, their struggle to assimilate among Polish society. Special attention should be paid here to the harmonious co-existence of the Tatars with the Poles and Lithuanians. Then the author analyses the ceremony of preparing the sacrificial animal and its ritual slaughter, the ritual obligations of those sacrificing – the imam and the ritual slaughterer; as well as the modifications of those religious behaviours in the Polish context. The description of the social reception of ritual slaughters is emphasised here. The article ends with remarks upon the integrating character of the Kurban Bajram feast that allows the preservation, through centuries, the Tatar religious and cultural identity in Poland
Muttaqin and Imama Concept in al-Qur’an Surat al-Furqon Verse 74 Prespective
Get PDFThe first goal of Islamic education is started by family’s choice (education). In this case, Islam lines the goal of Islamic education by hadis Rasulullah SAW., تنكحوا المراة لأربع لمالها ولجمالها ولنسابها ولدينها فظفر فى ذات الدين if it is taken to the education field, selected education are: (1) لمالها (full facility), (2) لجمالها (vision and mission), (3) لنسابها (al-Qur’an and sunnah, ect). and (4) لدینها (exact aqidah). Then, the education is directed to create (ذریة قرة اعین) which can be done by pra, basic and middle education. Then, (متقین), it is directed to achieve (متقین) degree. And it is completed by bachelor education (S-1/Sarjana), and also graduate education (S-2/Magister) and the highest position is (امام ) which can be completed by postgraduate education (S-3/Doktor). Finaly (امام) status is completed by Profesor degree in each profession. There are so many arguments about Muttaqin and Imam, in this research, the author tries to discover and analyze by perspective of al-Qur’an especially surah al-Furqon verse 74
Case of the nation's qualitative transformation: the spread of the subtypes of psychologically deformed personality in Lithuania
No full textStraipsnis pradedamas bendra sociopolitologine nūdienos visuomenės charakteristika, telkiant dėmesį į jos „šešėlinius palydovus“. Suformuluojama „krizės asmenybės“ samprata ir pagrindiniai jos bruožai. Išeities pozicijoms imama V. Kavolio samprata. Straipsnio autorius ją išplėtoja išskirdamas ir pagrįsdamas lietuviškoje realybėje besireiškiančius „krizės asmenybės“ potipius. Tai: tradicionalistas (etnokolektyvistas), pragmatikas (utilitaras), „simuliakras“ (simuliantas), marginalas ir „užribio klasės“ atstovas. Apžvelgiama minėtų potipių raiškos socialinė determinacija. Straipsnio pabaigoje žvilgsnis metamas į įsivaizduojamą normatyvine elgsena išsiskiriančią asmenybę. Reikšminiai žodžiai: Tinklaveikos visuomenė; Tauta; Valstybė; „Krizės asmenybė“ ir jos potipiai; Network society; Nation; State; "crisis personality" and its subtypesArticle begins with a socio-political evaluation of nature, development and the role of national identity. The focus is put on the features of change and social deformations. The baseline for the developed theoretical construction is a concept of "crisis personality", defined by Kavolis. The author of the article develops it further, makes it more specific by extracting the subtypes of the said personality that are present in the Lithuanian reality. These include the following: a traditionalist (ethnocollectivist); a modernist(utilitarianist); an outcast; a simuliacr; a person of an "outside class". Social portraits of these subtypes are defined. Exceptional attention is drawn to the determination of these subtypes and the conditions of their development
Tautos kokybinio virsmo atvejis: deformuotos asmenybės potipių sklaida Lietuvoje
Get PDFThe article begins with a socio-political evaluation of nature, development and the role of national identity. The focus is put on the features of change and social deformations. The baseline for the developed theoretical construction is a concept of “crisis personality”, defined by Kavolis. The author of the article develops it further, makes it more specific by extracting the subtypes of the said personality that are present in the Lithuanian reality. These include the following: a traditionalist (ethnocollectivist); a modernist(utilitarianist); an outcast; a simuliacr; a person of an “outside class”. Social portraits of these subtypes are defined. Exceptional attention is drawn to the determination of these subtypes and the conditions of their development.Straipsnis pradedamas bendra sociopolitologine nūdienos visuomenės charakteristika, telkiant dėmesį į jos „šešėlinius palydovus“. Suformuluojama „krizės asmenybės“ samprata ir pagrindiniai jos bruožai. Išeities pozicijoms imama V. Kavolio samprata. Straipsnio autorius ją išplėtoja išskirdamas ir pagrįsdamas lietuviškoje realybėje besireiškiančius „krizės asmenybės“ potipius. Tai: tradicionalistas (etnokolektyvistas), pragmatikas (utilitaras), „simuliakras“ (simuliantas), marginalas ir „užribio klasės“ atstovas. Apžvelgiama minėtų potipių raiškos socialinė determinacija. Straipsnio pabaigoje žvilgsnis metamas į įsivaizduojamą normatyvine elgsena išsiskiriančią asmenybę
Ebû Şekûr es-Sâlimî’nin Hilâfete İlişkin Görüşleri
Get PDFThe Caliphate/Imamate was one of the most important issues among the Muslims following the death of the Prophet. This issue, especially with Shia, has been moved from the political area to the theological area. As a matter of fact, the Sunni theologians probably with the influence of Shiite scholars, included the Imama/Khilafa issue in their kalami issued and gave place to it in their works. One of them is the theologian Abu Shakur al-Salimi (d. after 460/1068) from Samarkand region. In the Hanafi biographical books, there is not much information about the life of Abu Shakur. On the basis of some of the information given in his own work al-Tamhid fi bayan at-taw id, it is estimated that Abu Shakur was born at first half of 5th century of the Hegirah (11th century). In this work, Abu Shakur mainly dealt with the following issues: the mind/reason, the existence of Allah, the oneness of Allah, the names and attributes of Allah, miracles, revelation, the Miraculousness of Qur'an, literal kalam-spiritual kalam, the conditions of faith, caliphate and imamate, Ahl as-Sunnah, Ahl al-Bid 'ah. As the title implies, in this paper, we will try to put forward the views of Abu Shakur al-Salimi on Khilafa/Imamate issue based on his work al-Tamhid fi bayan at-taw id. In this context, the views of the author about the meritorious virtues of the Companions of the Prophet will be pointed out. In addition, the criticism of Abu Shakur al-Salimi regarding the Shia's understanding of imamate will be examined. These issues, which the author deals with, are probably among the topics discussed in the region during his period
