Islamic Scholarly Tradition

Madrasahs In Pakistan [Untill: 2005], Author: Sultan Ali, Madrasah Reforms and State Power in Pakistan, Taxila Studies of Asian Civilizations,  Madrasa, Madrasah, Islamic Schools, Islamic Sciences Schools, Islamic Madrasah, Islamic Madrasa, Alhassanain​, Alhassanain.org, Al-hassanain Network, Alhassanain Hassanain​, www.alhassanain.org/english, Pakistan, Deobandi, Dar ul Olom,
http://alhassanain.org/english/?com=book&id=841

South Asia’s encounter with Western colonialism preceded that of the Arab world, arguably rendering it more sensitive to the intellectual challenges implicit in political subjugation. Consequently, scholars of South Asian Islam, such as Francis Robinson, have highlighted its role historically more as an exporter than as an importer of reformist ideas, particularly during the decades of the late nineteenth and early twentieth centuries. The subject of this book, Shaykh Abu al-Hasan Ali Nadwi (1915–99), exemplifies both these tendencies through his life and works. First, he confronts head-on the challenges posed to Muslim civilization by Western cultural and political hegemony. Second, through a corpus of eloquent and passionate Arabic publications and frequent lecture tours abroad, he speaks to the trauma of a post-colonial Arab world still reeling with the shock of its inglorious place in the new global political order.

FULL BOOK REVIEW CAN BE ACCESSED HERE: http://www.tandfonline.com/eprint/h4ra9XG7a9gDYEs8Gn5A/full

The present work is a translation of al-Shahid al-Thani’s Munyat al-Murid fi Adab al-Mufid wa al-Mustafid. The original Arabic work, written in 954 AH/1547 CE, quickly established  itself as a core text in the Islamic seminaries, and it has long been an important source of reference for anyone interested in Islamic education and spiritual development.

Now available in English for the first time, this classic work will be a valuable addition to the core reading lists of courses on Islamic ethics and spirituality. The current edition also contains an insightful introduction consisting of a biography of the author, an overview of the body of his work, a survey of his predecessors’ views on education, a study of his ideas on education, and an examination of his methodology of education.

Edited by Mohammad Mehdi Baghi and Mohammed Ali Ismail, with an introduction by Mohammad Mehdi Baghi.

Imam Malik is among the most influential Muslim Scholars in the history of Islam. This brief piece describes his contribution to the Islamic Civilization.
The paper has been published under the 'Architects of Islamic Civilisation' section of the IAIS website: http://www.iais.org.my/e/attach/ImamMalikbinAnas.pdf

İslam dünyasında Cedid hareketi olarak bilinen aydınlanma
ve modernleşme hareketinin öncüleri
19.yüzyıl başlarında ve ortalarında yaşamış önemli
ilim adamları ve mütefekkirlerdi. Bu yüzden bütün İslam
dünyasını tutacak bu fikirlerin filizlendiği 19. yüzyıl
için “Tatar yüzyılı” demek mübalağa olmayacaktır.
Daha sonra Osmanlı ve Cumhuriyet Türkiye’sine gelerek
veya bulundukları coğrafyadan Osmanlı entelektüel
hayatını da etkileyen İsmail Gaspıralı, Yusuf Akçura,
Sadri Maksudi Arsal, Zeki Velidi, Musa Carullah
Bigiyev, Rızaeddin bin Fahreddin gibi isimler bu bölgenin
ilmi ve kültürel altyapısından beslenmekteydi.
Şahabeddin Mercâni bu isimlerin ilham aldığı ilim ve
fikir önderlerinin başında gelir. Mercâni, İslami ilimlerin
yanı sıra Türk‐Tatar ve İslam tarihi çalışmaları
ile Müslüman ve Tatar milli kimliğinin inşasında da
büyük rol oynamıştır. Mercâni’nin hayatı ve eserlerinin
tanınması Çarlık Rusya’sı Müslümanlarının bu
dönemde geçirdiği istihaleler ve hareketlenmelerin
anlaşılması için oldukça büyük bir önemi haizdir.

Murad’s Commentary on the Eleventh Contentions is a rare and profound book. It consists of 100 pithy aphorisms - termed "contentions" - on a diverse array of topics ranging through ethics, cosmology, metaphysics, theology, law and history. Each contention is a terse distillation of Murad's often exquisitely crafted ruminations on a given matter followed by his own compressed elucidation (the commentary).  Though sometimes abstruse and esoteric, the book weaves itself into a dense, multi-faceted tapestry of insights into a range of contemporary issues that concern the religious mind.

Al-Jahiz dikenal sebagai penulis berbagai corak keilmuan seperti, Prosa Arab, Sastra Arab, Biologi, Zoologi, Sejarah, Filsafat Islam awal, Psikologi Islam,Teologi, dan Polemik dalam politik-agama. Melihat begitu banyak disiplin ilmu yang ia kuasai maka pantas jika Al-jahiz diberi gelar sebagai ilmuwan polimatch atau serba bisa,  yang sekelas dengan Ibn Taimiyah,  Ibn Sina,  Ibn Rusd hingga Ibn Khaldun.

Hisham ibn al-Hakam is an iconic figure in the development of Twelver Shi‘ism. In classical Shi‘a sources, he is a loyal disciple of the Imams Ja‘far al-Sadiq and Musa al-Kazim. An avid polemicist, he is credited with being one of the earliest Shi‘a mutakallimin and the first to introduce the subject of the Imamate to theological debates. In non-Shi‘a sources, he is the arch-heretic; the source of all of the Shi‘a’s erroneous beliefs. An interesting ascription to him is belief in anthropomorphism (tajsim), which appears in heresiographical works and has been uncritically repeated by modern scholars. This paper sets out to challenge the origins of this ascription and – against a broader backdrop of intra-Shi‘a criticism of Hisham – explore what this tells us about the relative importance he enjoys in shaping Shi‘ism.

Nahadithia maisha ya Ma-Ulamaa wawili, baba na mwana - "Maisha ya Sayyid Ahmad Bin Sumeyt (1881-1925) na Sayyid Umar Bin Sumeyt (1886-1976)."

Hawa walikua Ma-Ulamaa wa hali ya juu walioishi Unguja, Zanzibar. Ma-Ulamaa walio acha athari kubwa katika mujtamaa. Ma-Ulamaa walio saidia kuzalisha Ma-Ulamaa wengi wengine wakitika miji mbali mbali kuenda kuongezea elimu zao.

Katika wanafunzi wakubwa wa Syd. Ahmad Bin Sumeyt ni Sh. Abdalla Bakathir na Sh. Al-Amin b. Ali Mazrui (1891-1947).

Na wao pia wakazalisha Ma-Ulamaa wengi - Alhamdu Lillah!

Para ilmuan Islam muktabar telah menyumbangkan pelbagai pemikiran dan cetusan idea terhadap warisan serta wacana pendidikan Islam. Kurikulum dan falsafah yang lahir daripada sarjana pendidikan Islam menjadi tonggak utama terhadap kurikulum dan falsafah pendidikan Islam pada zaman moden ini. Imam al-Qabisi merupakan salah seorang tokoh ilmuan Islam dan pengasas kurikulum pendidikan Islam. Oleh sebab itulah, kajian ini membincangkan tentang kurikulum pendidikan al-Qabisi berpandukan kitabnya yang masyhur “Al-risalah al-mufassalah lil-ahwal al-muta'allimin wa ahkam al-mu'alimin wa muta'alimin”. Pemikiran atau pandangannya adalah lebih menjurus tentang konsep pendidikan anak, matlamat pendidikan, objektif, amalan penilaian, pujian, denda, metode dan teknik pengajaran serta perbahasan tentang falsafah dalam pendidikan Islam. Kajian ini merupakan kajian kepustakaan. Pengumpulan data dilakukan dengan menggunakan metode dokumentasi, iaitu melalui penulisan ilmiah seperti buku, jurnal, kertas persidangan, ensiklopedia dan lain-lain lagi yang dipanggil sebagai analisis dokumen bagi membantu menyiapkan kajian. Hasil kajian ini, mendapati terdapat dua bahagian kurikulum yang dibawa oleh al-Qabisi iaitu kurikulum ijbari dan kurikulum ikhtiyari. Pendidikan agama dan akhlak mulia sangat penting untuk menjamin kesejahteraan dalam masyarakat dan negara

(The Islamic scholar has contributed many thoughts on the discourse of Islamic education. Curriculum and philosophy born from Islamic education scholars, is a significant pillar of the curriculum and philosophy of Islamic education in this modern age. Imam al-Qabisi is a founder of the Islamic education curriculum. Therefore, this study discusses al-Qabisi's educational curriculum based on his famous book “Al-risalah al-mufassalah lil-ahwal al-muta'allimin wa ahkam al-mu'alimin wa muta'alimin”. His thoughts are based on the concept of children's education, educational goals, assessment practices, praise, fines, teaching methods, techniques and discussions about philosophy in Islamic education. This study used a methodology of the library approach. Using documentary methods with scientific writing such as books, journals, proceedings, and encyclopedias, which is called document analysis can help to finish this study. The findings show that the concept of al-Qabisi’s thought in Islamic education is that there are two parts of the curriculum carried by Al-Qabisi: the ijbari curriculum and the ikhtiyari curriculum. This religious and moral education is essential to give well-being for society and nation)

Muslims believe that the Quran is God’s Word. In understanding nuzul al-Quran, we have divided the article into two main parts. In the first, we provide the background or the context in which the Quran was revealed, including the cultural milieu of the Arabs at the time of the revelation, the peculiarities of the Arabic language—the oral tradition versus written words, the distinction between the Quran as a recitation and a muṣḥaf, the unseen or concealed world (ʿālam al-Ghayb), as well as the notions of Time and Space. In the second part, we consider the descent of the revelation from God to Muhammad (saw) via the angel Gabriel, as well as Muhammad (saw) himself—the prophet who was both the medium and the message from God to humanity. Inherent in nuzul also is the understanding of its message, and the way the Quran puts its stories together to be presented to its listeners. This understanding thus allows for a better comprehension on how the Quran should be approached and interpreted, for though the Quran is the Word of God, it was meant not only to be read, recited and chanted, but to be understood and acted upon in one’s life.

Özet

Geçmişteki âlimlerin hayatları boyunca hangi eserleri okudukları ve zihinlerini hangi ilmekler üzerinden dokudukları hususu bize genellikle kapalıdır. Eğer hocalarını veya mezun oldukları medreseleri biliyor isek kendimizi şanslı sayarız. Günümüze ulaşabilmiş ve içinde kendisinden önceki geleneğe dönük belirli referanslar bulunan eserleri söz konusuysa bu bizi daha da rahatlatır. Ancak okuduğu kaynakların toplu bir dökümünü sunan bir âlim türüne pek rastlamayız. İşte Beyâzîzâde Ahmed Efendî bu türden bir âlim profilinin en çarpıcı ve nadir örneklerinden biridir. Onun Esad Efendi Koleksiyonu 1281 demirbaş numarada yer alan Mecmû‘a fî’l-Mesâ’ili’l-Müntehabe adlı eseri bu türden bir içeriğe sahiptir. Beyâzîzâde hayatının bir bölümünde veya tamamında, kendi kişisel ilgi ve yönelimleri doğrultusunda okuduğu veya elden geçirdiği eserlerden hoşuna giden hususları, belli bir sistematik kaygı taşımadan, bazen olduğu gibi bazen de özetleyerek not etmiş ve bunların her birini hangi kaynaktan aldığını belirtme lütfunda bulunmuştur. Kelâm, mantık, âdâbu’l-bahs, dil, belagat, tasavvuf, fıkıh, usûl-u fıkh, hadis, tefsir ve tarih gibi pek çok alanda yüzlerce kitaptan süzülmüş bilgi parçacıklarına ev sahipliği yapan eser, hem Beyâzîzâde’nin hem de Osmanlı âlim profilinin zihin dünyasına ortak olma fırsatı sunmaktadır. Bu makalede kelâm merkezli olarak Osmanlı ilim geleneği ve literatürüne dair genel bir çerçeve sunulmuş, bu bağlamda Beyâzîzâde ve söz konusu eseri tahlil edilmiştir. 

Abstract

It is generally uncertain to us which books the scholars read in the past and upon which fundamentals they built up their minds. If we know their teachers or madrasas they graduated from, we see ourselves to be lucky. When it comes to the works that have reached to the present and included certain references about the tradition before them, this provides us to make more appropriate considerations. Nevertheless we rarely fall in with a scholar who introduces us a whole list of the works he studied. Here it is Bayāḍīzāda who is one of the most striking and rare examples of this kind of scholars. His work Majmū'a fī’l-masā'il al-muntaḫaba numbered 1281 in Esad Efendi collection is of this kind of works. During a certain period or throughout his life, Bayâdîzâde unsystematically recorded some passages he showed interest, sometimes as they are, sometimes in an abridged way, from the works he read or reviewed in accordance with his personal interests and inclinations, and gave the source of each passage. The work that hosted the pieces of information compiled from the hundreds of books in many different fields such as theology, logic, âdâb al-bahth, language, eloquence, sufism, fiqh, usûl al-fiqh, hadith, tafsir and history makes for us possible to understand the mind of Bayāḍīzāda and the Ottoman scholarly tradition. In this article a general framework of the -kalâm centered- Ottoman scholarly tradition and literature and, Bayāḍīzāda and his work in question are analyzed.

In a nutshell, stealing ḥadīth (sariqat al-ḥadīth) means that a narrator obtains a ḥadīth in an invalid way and narrates it, usually making some changes to it. Due to the fact that the thief of ḥadīth (sāriq al-ḥadīth) usually changes the isnād or text, stealing ḥadīth is more than an ordinary procedural error. Ḥadīth stealing is a conscious act and the narrator expects some benefits from his action.
The stealing of ḥadīth is understood as the violation of rights. This engenders some questions: How does the narrator gain these rights? How is he affected by the theft of his ḥadīth? What made the narration so valuable? In this article I try to explain the phenomenon of stealing ḥadīth and its background by answering the aforementioned questions.

Bu makale daha önce Kevserî hakkında yayınlanan bir makalemizin (Mehmet Ali Yargı, “Muhammed Zâhid el-Kevserî (1863-1952) (Eserleri ve Fıkhî Görüşleri)”, İslam Hukuku Araştırmaları Dergisi 6 (2005), 313-330.) ihtisar edilmiş, gözden geçirilmiş ve yeniden düzenlenmiş halidir.

Publié dans Callegarin, Laurent, Lefebvre, Sabine, Picard, Christophe et Valérian, Dominique (dir.), Le détroit de Gibraltar : à la croisée des mers et des continents (Antiquité - Moyen Âge), Toulouse, Presses Universitaires du Midi, 2022, p. 219-221.

Abstract This paper outlines the contrast between Revival and Tradition in contemporary African Islam through the intellectual biography of Muhammad al-Mishry, one of the leaders of the Tijāniyya Sufi Path. Th is organization witnessed the process of independency and modernization of many traditional african countries. Because of its open attitude to renewal, salafism (literalism) and islamism (reformism) criticized the Tijāniyya. For thousands Mishry represented a role model for the conciliation of modernity and tradition. We found very interesting in this research the way in which he solved the problems of the colonial and post-colonial cultural clashes using sufism.

Resumen Este trabajo presenta los contrastes entre renovación y tradición en el Islam africano contemporáneo a través de la biografía de Muhammad al-Mishry, uno de los máximos exponentes de la ṭarīqa sufí Tijāniyya. Esta organización vivió los procesos de independencia y modernización de muchos países considerados tradicionales, y por su actitud abierta fue duramente criticada por el salafi smo (literalistas) y los islamistas (reformismo). Mishry constituyó para miles de personas un modelo conciliador entre el mundo contemporáneo y el tradicional, a través de la práctica del sufi smo. Así, solventó los problemas derivados del choque cultural con el mundo colonial y el post-colonial.

Abdulhadi Timurtaş, Van Yüzüncü Yıl Üniversitesi İlahiyat Fakültesi Arap Dili ve Belagati bölümünde hoca. Şam'da ve Mısır El-Ezher Üniversitesi'nde eğitim aldıktan sonra yüksek lisansını Van Yüzüncü Yıl Üniversitesi'nde, Doktorasını Atatürk Üniversitesinde tamamladı. Timurtaş'ın akademik yayınlarının yanında Medrese geleneğine de yoğun ilgisi var. Bu ilginin vücuda geldiği eserleri de Molla Muhammed Zivingi'nin biyografisini anlattığı "Botan Müderrislerinin Piri Molla Muhammed Zivingi" kitabı ve Sid Ramazan el-Buti'nin babasını anlattığı "Babam Molla Ramazan el Buti & Hayatı, Düşüncesi, Mücadelesi" kitabının tercümesi. Bu iki eseri okuduktan sonra, Timurtaş ile hem eserleri hem de Doğu medrese geleneğine dair bir söyleşi yapmak istedik.

The focus of this research paper is on the effect a targeted curriculum on newcomer students. I have been in my position at South for the past three years and noticed that several Somali girl students display mental health symptoms for anxiety, depression and eating disorder that might negatively impact their grades. Though they could benefit from using mental health services available at the school based clinic or outside of school more often than not the Somali girl students do not seek such help. I needed to help Somali students understand that alike their physical health, their mental health can impede their chance for success. Being a therapist in training (I am currently working on my LICSW) and Somali American, I am deeply interested in students’ mental health and want to make sure Somali students see past the stigma associated with mental health in our community and get the help they need to succeed in school and in life. My hope is that Somali students realize that minimizing the degradation of one’s mental health is counterproductive to learning and that seeking help for mental health is just as “normal” as seeking help for a broken leg. One of the major themes of the ProPay course was the promotion of supportive services therefore, by implementing a culturally appropriate strategy to reduce stigma toward receiving mental health services I wanted to change Somali students’ perception of overall mental health and encourage them to use the school based clinic and collocated service as resources for their mental health needs.

This article is an attempt to explore how ǧihādī authors make use of the Sunni tradition to bolster their case. Islamicists have rarely embarked on such a discussion, given the tendency to a priori chastise extremist authors for their untenable misrepresentation of Islam. Similarly, ǧihādī arguments are frequently tossed aside as an already familiar rehashing of an insignificant, isolated stream of thought that stretches directly from Ibn Taimīya via Muḥammad b. ʿAbd al-Wahhāb to Sayyid Quṭb. In revisiting this claim, I employ a close reading of the crucial ǧihādī manual al-ʿUmda fī iʿdād al-ʿudda li-l-ǧihād fī sabīl Allāh (The Essential Guide of Preparation for ǧihād on the Path of God), written in the mid 1980ies in the context of the Afghan ǧihād by an influential ideologue who is widely known as Dr. Faḍl. After presenting and evaluating a selection of the religious sources and authorities on which the author draws, the article enters into a discussion of his political thought. I argue that Dr. Faḍl makes a convincing case for a political project in the camps that is deeply embedded within the Sunni tradition while reading Ibn Taimīya faithfully. Dr. Faḍl does not turn him into a proponent of violence but rather sticks to the profound quietism the Damascene scholar is known for, thereby questioning supposedly established, clear-cut paths of reception.

This paper examines the relationship between Sufism and the development of Sunni learning in the Mamluk period. It asks to what extent and in what capacity did 'Sufism', or more specifically those identified as Sufis, contribute to the development of the learned Institution in the Mamluk period and to what extent was the patronage of Sufism a reflection of a clearly defined Mamluk religious policy. In other words, why did the Mamluks patronize Sufis and what was their connection to the overall Mamluk patronage of Sunni Muslim learning? As the organizations that made up the Learned Institution were arguably the primary vehicle for the transmission, promotion and development of a increasingly distinctive Sunni identity, this paper will - by default - explore the relationship between Sufism and Sunni orthodoxy in this period. By examining the waqfīyyah for the khanqāh of Sultan Baybars al-Jashankir and the waqfīyyah for the khanqāh of Sultan Barquq the paper sheds light on possibilities as to why positions were reserved for Sufis in organizations directed primarily towards learning. Additionally, one cannot seek to understand Sufism and Sufis in the Mamluk period without addressing the paradigms in which they and their activities are commonly discussed. Therefore, this paper critically interrogates the popular/elite, sufi/ulema binary that is present in so much of the literature by employing Vincent Cornell’s concept of ‘juridical Sufism’ supported by the primary literature (waqfiyyah documents, historical chronicles and biographical dictionaries) of the period.

Ilorin, the capital of Kwara State, Nigeria, has played a significant role in the history of the spread and growth of Islam in Yoruba land in general and in Igbomina land in particular. Little wonder why renowned authors of history have described the city as "an Islamic light house, a local Mecca to which Yoruba Muslims turned for study and guidance". This ancient Islamic sanctuary has also been described by historical experts as "the springboard from where Islamic missionary activities began to be launched into the heart of Yorubaland". Igbominaland is a notable dialectical area among the Yoruba in Nigeria. Available works on Islam in Igbominaland did not specifically discuss the roles of Ilorin Scholars in the growth and development of Islam in Igbominaland. Also missing is none documentation of how Ilorin Scholars based in Lagos impacted on the Igbomina people in Lagos. Apart from digging deep into the roles played by highly revered Ilorin Muslim scholars in the growth and development of Islam in Igbominaland, the missing links are to be discussed in this paper. To achieve this objective, historical and phenomenological research methods were adopted, coupled with interviews and references to the works of some past authors. It concluded by re-establishing the truth in the belief that Ilorin Muslims, by and large, cannot go without mention in discussing the spread and development of Islam to and in Igbomina land as Igbomina people are known to have been impacted upon by Ilorin at home and outside their places of origin.

Sebagai orang cerdas, bijak, berilmu, peka terhadap perkembangan zaman, dan punya pengikut banyak, para intelektual dan ulama sadar betul akan tugas mereka sebagai pembela umat. Dalam alam demokrasi seperti sekarang ini, tentu kiprah golongan cerdik pandai ini terbuka lebar masuk dalam politik praktis.

In the morning of 12th October, 2020, I heard the sad news that Dr. Adil had passed away in Pakistan. Realizing that he has departed from this world, my natural feeling made tears to well up in my eyes. I immediately started to pray for his blessed soul to be placed among those nearest to Allah (Solihin). After that, for a day or two my mind was occupied thinking about the good times I had with this towering scholar from Pakistan. My friendship with Dr. Adil goes back to 2011 when we reported for our teaching job on the same day at the Department of Fundamental & Inter-Disciplinary studies at KIRKHS, IIUM. Ever since our first meeting, our friendship started to blossom into something more. We started addressing one another as ‘brother’. As members of the faculty, we worked together in the various committees we were involved in. Both of us worked together in a few research projects and attended many conferences.

Background Turkey, with a Muslim population of officially over 99 %, is one of the few secular states in the Muslim world. Although state institutions are not based on Islamic juridical and ethical norms, the latter play a significant role in defining people's attitudes towards controversial issues in the modern world, especially when backed by opinions of

Main Points:
1. This essay argues that there has been resistance to criticism and diverse opinions in the traditional Muslim scholarly behaviour which has thwarted a full-fledged movement of reform in Islam.
2. In order to enrich our tradition in the modern world, Muslim traditional scholars should also benefit from modern knowledge.

Ini merupakan jadual senarai sebahagian ulama' yang agak biasa dirujuk disusun mengikut tahun wafat. Kertas ini akan dikemaskini dari semasa ke semasa. Anda boleh cadangkan nama-nama ulama' yang biasa disebut dalam Penyelidikan Islam pada komen untuk ditambah ke senarai ini.

Introduction. Problems of terminology and periodization (183-84). Situation of Islamic Law (185-88). "Closing of the gate of the personal reasoning"? (185-87). Some written productions in the field of Law during that period (187-88). Continuity, conservation and stagnation (189-92). General remarks (189). Some tendencies in the intellectual life during the Mamluk period (189-90). Historians, polygraphs and compilators (190-92). Conclusion (192-94).

I possess a wide range of experience critiquing and editing academic literature including abstracts, articles, book chapters, proposals and thesis drafts. I have edited ESL work from international scholars and international PhD students from Brazil to Romania to Germany. I am currently Co-editing a Festschrift project from proposal to final manuscript, incorporating input from authors, consultants and reviewers. My editing services include copy editing, content editing, style editing and proof reading. Topics of expertise include, but are not limited to, Humanities Computing, Philosophy, History, Religion, Digital Humanities, Information Ethics, Philosophy of Information, Digital Citizenship, Global Citizenship, and Intercultural Information Ethics. Services available at www.jaredbielby.com