Ahl Al Bayt

İnsanoğlu tarih boyunca yaratılış, ölüm, gelecek gibi gayb alanına giren konuları merak etmiştir. Bu merak insanlığı çeşitli yöntemler kullanarak mutlak bilinmez olanın peşine düşürmüştür. İnsanoğlunun gayba duyduğu merak, İslâm dünyasında ve bilhassa Şia'da " cifir " kavramının sıkça işlenmesi sonucunu doğurmuştur. Hazreti Muhammet'in Hazreti Ali'ye ve Ehl-i Beyt mensuplarına emanet ettiği söylenen gizemli bilgiler, pek çok mutasavvıfın ve müellifin dikkatini çekmiştir. Bunun neticesinde genellikle Hazreti Ali'ye ve Cafer-i Sadık'a ait olduğu söylenen eserlerden hareketle geleceğin bilineceği düşünülmüştür. Kuran-ı Kerim, gaybın yalnızca Allah tarafından bilineceğini söylemektedir. Bununla birlikte bazı zümreler, kendi benliğini aşan kâmil insanların da bu bilgiye ulaşacağını düşünmüşlerdir. Türk kültüründe ve inanç tarihinde cifir konulu pek çok eser kaleme alınmıştır. Bunların bir kısmı edebî özellikler gösterecek biçimde yazılmıştır. Ayrıca birçok kalem sanatçısı da edebi eserlerinin yanı sıra cifirle ilgili kitaplar ya da risaleler de yazmıştır. Bu çalışmada Türk diliyle yazılmış cifir eserlerinden bahsedilecektir. Eserlerden örnekler neşredilecek ve konu hakkında bazı tespitlerde bulunulacaktır. Abstract Throughout history, mankind have always been curious about creation, death, and the future. This curiosity has led human beings to pursue what is absolutely unknown. The curiosity of mankind to the future has resulted in the frequent processing of the concept of " cifir " in the Islamic world and especially in Shia. The mysterious information that the Messenger Muhammad entrusted to the members of Hazrat Ali and Ahl al-Bayt drawed the attention of many scholars and authors. As a result, it is thought that future can be known with the reference of works which are generally believed to belong to Hazrat Ali and Cafer-i Sadiq. According to the Shii tradition, Hazrat Ali had works titled al-Cifr and al-Jami'i which contained information on the future. The cifir, which means " sheep's skin " , is, according to some, the treasury of secrets that Hz. Muhammad wrote to a sheep or camel's skin and handed it to Hazrat Ali. The Qur'an says that the future is known only by Allah. Some people, however , thought that the people who were beyond their own self would reach this knowledge. Many works on prophecy in Turkish culture and belief history exists. Some of them are written in such a way that show literary characteristics. In addition, many pen writers have written literary works, as well as prophetic books or treatises. The fact that some of the texts about the prophecy are verse shows the function of poetry when the divine secrets are expressed. In this study, some of the works written in Turkish will be mentioned. Examples from the work of prophecy will be given and some critics will be made about the subject. Thus, the boundaries of the tradition of prophecy will be drawn in Turkish cultural history and the method that this will follow will be revealed.

Sažetak Rad govori o Poslanikovom Ehli-bejtu (porodici). Prvo obrađuje jezičko i terminološ-ko značenje izraza Ehli-bejt, gdje dokazuje da u Ehli-bejt spadaju pripadnici porodice Hašimija, tj. potomci Alije ibn Ebu Taliba, Džafera ibn Ebu Taliba, Akila ibn Ebu Taliba, Abbasa ibn Abdulmuttaliba, Harisa ibn Abdulmuttaliba i Poslanikove supruge. Obra-đeno je 12 posebnih propisa o Ehli-bejtu u hanefijskoj pravnoj školi. Na kraju rada su iznesene dužnosti muslimana prema Ehli-bejtu, posebno važne u današnjem turbu-lentnom vremenu. Uvod Poslanikova porodica zauzima posebno mjesto u šerijatskom pravu, sa-mim time i u hanefijskom fikhu. Pored same definicije, islamski pravnici su se bavili i obradom propisa u vezi s Ehli-bejtom, kao i dužnostima muslimana prema istom. Budući da je Ehli-bejt uvijek zauzimao zaseb-no mjesto u srcu Bošnjaka i njihove uleme, a da se danas u našem druš-tvu nalaze skupine koje ga zanemaruju, kao i skupine koje ga zloupotre

The autoethnographer desires to qualify his work. Using the third person for author, beyond objectified others, emphasises questions of objectivity juxtaposed subjectivity, and authority, reflexively portraying him within the narrative/narration (Richardson, 2001) like ‘ethnographer as other’ (Davies, 1998, p.198). The narration, a tale, evokes the process as internally/subjectively experienced but also externally/objectively placed (Stoller, 1989). A curt, ironic, satirical, and surreal form of ‘Lacanian aphanisis’ (Stewart, 1987, p.452) employed as communicative literary device for ‘writing up’ (Ellen, 1984, p,295), with narrator anonymising (Christians, 2000, p.139) all the cast, behind signifiers (Manning, 2001) paradoxically exercising autoethnography (Ellis and Bochner, 2000). The writer doubts absolute objective reality is knowable, rather temporal shared subjective phenomena, yet posits ‘truth always manifests itself in a structure of fiction’ (Durand, 1983, citing Lacan, p.861). The short time within the field, and limited empirical data presented, requires that ‘theory...[must] “dance” with the personal in autoethnographic writing that is powerful, evocative’ yet rather than ‘theoretically sophisticated.’ (Gannon, 2006, p.476) ‘ontological parsimony and theoretical simplicity’ are ‘virtues that need to be considered’ (Tallant, 2009, p.426); embedded theory signposted. The narrative, produces psychoanalytical counter transference (Ihanus, 1998), resultant in varied psychological states from mild amusement, to dissonance, and indeed outright discomfort.

The Qasidah Al-Ayniyya is chanted since the 8th century by the lovers and supporters of Imam Ali  . It has many hidden messages and blessings, referred to as ‘The Burdah of the Shias’ and often chanted in weddings. 
The author:Ismail Ibn Mohamed Ibn Yazid Al-Humairi was born (105 A.H) around the Euphrates River, during the Umayyad Rule. He is regarded as a Senior Arab poet and often referred to as ‘The poet of Ahl Al-Bait’.

SUMMARY

Muhammad ibn al-Hanafiya (16-81/637-700) was the son of Ali b. Abi Tâlib and Khawlah bnt. Ja’far al-Hanafiya, who was a member of Banu Hanifa tribe. He lived in an era whose events have been effective till today. For that reason, determining how he acted to the events occurred should be significant for a better understanding of the aforementioned era. He participated in Battles of Jamal, Siffin and Nahrawan actively, and developed a profile that he took lessons from the subsequent eras of these battles. He got along with the Umayyad Caliphs and did not show interest to participate in rebellions against them. Accordingly, he did not approve the reaction of his brother, Hussein b. Ali, that resulted in Karbala event and he stood against the subsequent rebellion that resulted in the Battle of Harra. Likewise, he did not support the movements of Abdullah b. Zubayr and Mukhtar b. Abi Ubeyd es-Sakafi. In fact, his attitude was effective on the failure of these movements. On the other hand, he strived to prevent the religious differentiation occurred due to the political fracture in public and presented a conservative attitude against the incidents. He opposed the aggressive movements and warned the public about them. In brief, with his strong personality, he stood against the political, religious and social fractures threatening the unity of the public and endeavoured to get over that period of change with the least ravage.
ÖZET
Muhammed b. Hanefiyye (16-81/637-700), Ali b. Ebî Tâlib’in, Benî Hanîfe kabilesine mensup eşi Havle bnt. Cafer el-Hanefiyye’den oğludur. Etkisi gönümüze kadar devam eden olayların meydana geldiği bir dönemde yaşamıştır. Bu nedenle gelişen olaylar karşısında onun nasıl hareket ettiğinin tespiti, söz konusu dönemin daha iyi anlaşılmasında belirleyici olacaktır. Cemel, Sıffin ve Nehrevân savaşlarında aktif olarak yer almış olmakla birlikte daha sonraki dönemlerde yaşananlardan ders almış gibi bir profil çizmiştir. Nitekim Emevi halifeleriyle gayet iyi geçinmiş ve onlara yönelik isyanlara iltifat etmemiştir. Bu çerçevede, Kerbela Vakasıyla sonuçlanan kardeşi Hüseyin b. Ali’nin çıkışını tasvip etmediği gibi, daha sonra Harre Vakasıyla sonuçlanan isyanın karşısında durmuştur. Aynı şekilde Abdullah b. Zübeyr ve onun adını kullanarak hareket eden Muhtar b. Ebî Ubeyd es-Sekafî hareketlerine destek vermemiştir. Hatta onun takındığı tutum, bunların akâmete uğramasında etkili olmuştur. Diğer yandan, toplumdaki siyasî kırılmanın etkisiyle baş gösteren dinî farklılaşmanın önüne geçmeye çalışmış ve gelişmeler karşısında muhafazakar bir tutum takınmıştır. Bu nedenle gâlî görüşlere cephe almış ve bu konuda halkı uyarmıştır. Kısacası; O, güçlü kişiliği ile, toplumun birliğini tehdit eden siyasî, dinî ve soysal kırılma ve farklılaşmaların karşısında durmuş ve toplumun en az hasarla bu değişim sürecini atlatması yönünde gayret göstermiştir.

Ehl-i Sünnet ile Şia arasındaki tarihsel farklılık en başından beri böyle miydi? Şia’yı Ehl-i Sünnet’ten siyasî ve itikadî olarak ayıran meseleler ilk olarak nasıl vuku buldu? Şiîlik ile Teşeyyu arasındaki temel ayrım nedir? Bu ve benzeri birçok esaslı sorunun cevaplandırıldığı Şia ve Tashih adlı kitap, müellifi Şia’nın büyük âlimlerinden biri olduğu için türünün ilk örneği kabul edilir. Ona bu hususiyeti kazandıran şey ise Şia dinine
yönelik mezhebin içinden ve hakkında kimsenin şüphe etmeyeceği mezhebin büyük imamlarından birine ait
bir özeleştiri hüviyetine sahip olmasıdır. Bu makalede mezkûr eserin derinlikli incelemesi yapılmaktadır.

This article traces the stellar accomplishments of the Sayyids, as descendants of the Prophet Muhammad are known in the field of Islamic da'wah. For the many Sayyids who excelled as torchbearers of Islam in the Malay world, propagating Islam was a lifetime vocation that passed without the stress that we find in the modern world. Their da'wah efforts encompassed such diverse undertakings as employing business acumen in confronting the challenges of colonialism and Malay court culture, immersing themselves in native communities via intermarriages and adoption of local customs, and carving a niche for themselves in local and international politics as advisors and emissaries. At grassroots level, da'wah for them was inseparable from daily chores and mundane affairs. That Western colonialism hardly made any impact in directly desacralizing the Malays is a tribute to the success of the Sayyids' da'wah efforts, which served as a buffer against the religious implications of colonial encroachment into autochthonous institutions and lifestyle. By looking at some examples of how the Sayyids interacted with local communities in selected regions of the Malay world, this article traces part of this glittering history of da'wah in the easternmost parts of the Islamic commonwealth. Most importantly, the Malay world's Islamization was distinguished by lack of violence and emphasis on educational progress more than anything else.

Pro-‘Alid sentiment (al-mayl ilā ‘Alī, tashayyu‘) is a prevalent, trans-sectarian tendency (i.e. among Sunnīs and Shī‘īs) to venerate ‘Alī ibn Abī Ṭālib (d. 40/661) and his family. In contrast, Muslims expressing anti-‘Alid sentiment (naṣb) historically viewed ‘Alī and his descendants with contempt. In a literary and social world of binary sectarian characterizations, this dissertation argues that medieval authors conflated early pro-‘Alid sentiment with Shī‘ism.  First, this dissertation examines both the biographies and literary contributions of pro-‘Alids who were marginalized as too “Shī‘ī” centuries after their deaths in Sunnī literature.  Second, it locates and contextualizes the literature of anti-‘Alids who historically opposed pro-‘Alid sentiment and criticized ‘Alī as a heretic and criminal.  Each of these studies documents the contributions, declining popularity and eventual demise of a minority theological tradition in early Sunnism to consider problems related to the politics of identity, history writing, and the formation of orthodoxy.  By the third/ninth century, an emerging Sunnī orthodoxy sought to minimize early partisan divisions within the community by actively criticizing pro-‘Alid and anti-‘Alid tendencies among scholars and rejecting their literary contributions.  Furthermore, influential Sunnī scholars attempted to develop an image of ‘Alī that suited orthodoxy in their ḥadīth collections and commentaries. This study explores the methods in which these scholars rehabilitated ‘Alī’s image from the third/ninth to seventh/thirteenth centuries.

The literary contributions of both zealous pro-‘Alids and anti-‘Alids to Sunnī historiography have largely been lost over the centuries.  Previous research has overlooked the “erased” histories of these groups due to a dependency on later Sunnī meta-narratives that mostly excluded their perspectives.  However, this study demonstrates that many influential texts possess an understudied undercurrent of early authorities who once upheld views of ‘Alī contrary to the sect’s later established tenets.  This dissertation contributes to studies of Muslim historiography, Sunnī ḥadīth, Shī‘ism, and the impact of early theological debates on the formation of communal boundaries in religion.

Présentation de mes recherches sur  " l’ascendance et la descendance de Muhammad dans la mémoire contemporaine des musulmans algériens". Le point de départ de l'étude est la célébration du Mawlid dans la Zawiya du Cheikh Sidi Muhammad Belqayad.

Syria is considered to be a part of the ancient Levant and one of the important cultural centers in the Islamic world. There are some shrines attributed to the Household of the Prophet (PBUH) and the followers of Imams (A.S.) in different parts of this country.

These shrines are destined by many Shiite pilgrims from different parts of the world. Some of the shrines are known while many others are still unknown to Shiites. This paper provides a brief review of the shrines of the Prophet’s Household and the followers of Imams in Syria.

"More than thirty years have passed since the tragic death of Amina “Bint al-Hudà” al-Sadr (1937-1980), the renowned Iraqi ‘alimah, public intellectual, and social activist. Particularly following the overthrow of Saddam Hussein’s regime, her figure has acquired an increasing interest among Shi‘i female religious activists in Iraq and Iran and in the Shi‘i diaspora in the US and in Europe. The Euro-American academia also has shown some intermittent and sporadic interest in this figure. However, still little is actually known about the life and role played by this intriguing and unusual figure of the Shi‘i religious establishment during the 60s and 70s of the last century in Iraq.
On the basis of primary biographical written sources and of interviews with members of her family and of its inner circle, this paper addresses the figure of Bint al-Hudà in the framework of her peculiar relationship with her brother, the renowned scholar Ayatollah Muhammad Baqir al-Sadr (1935-1980). In particular, it advances the hypothesis that at least part of this relationship could be arguably explained through the prism of the relationship between a marja‘ al-taqlid (religious scholar recognized as source of emulation for Shi‘as in matters of religious law) and his wakils (representatives of a marja‘, they play a variety of roles as intermediaries between the marja‘ and his followers).
The research methodology consists in crosschecking and integrating data gained through prosopographical written sources with information provided by interviews with oral sources, conducted according to oral history criteria. The overall data are analyzed through an interdisciplinary approach centered on history and integrated with anthropology, sociology, and political sciences."

In the Qur'an the phrase of ahl al-bayt (the people of the house) occurs three times. Once In sura 33:73, applied to the house of ibrahim; the second passage, 33:33 "God only wants to remove from you all might be loathsome, O you members of the [Prophet's] household, and to purify you to utmost purity''), serves as the proof-text for its application to the house of Muhammad. The third passage, 28:12, applied to the house of Moses. The precise interpretation of the term in 33:33, gave rise to differences of opinion. Among the Shi'a it was applied to Muhammad, Ali, Fatıma, al-Hasan and al-Husayn by interpreting the verse through the wellknown ''tradition of the mantle" (hadith al-kisa), which was accepted also In the Sunni circles. In keeping with an explanation of the Qur'anic phrase as referring to the Prophet's wives and dependents, attributed to lbn Abbas and lkrima, Umm Salama is, in some versions of this traditlon, recognized by the Prophet as belonging to the ahl al-bayt. The current orthodox view is based on a harmonizing opinion, according to which the term ahl al-bayt includes the ahl al-aba, i.e. the Prophet, Ali, Fatıma, al-Hasan and al-Husayn, together with the wives of the Prophet.

This chapter examines the discourse of the ahl al-bayt (The family of the Prophet Muhammad) produced by Bā ʿAlawī scholars in the twentieth- and twenty-first-century Indonesia. Bā ʿAlawī is a term used to designate the descendants of the Prophet (sayyids) who hailed from the Hadramawt valley of Yemen and have long settled in the Indian Ocean littorals, including parts of Southeast Asia. The chapter focuses on the ways in which Bā ʿAlawī scholars have deployed the notion of the ahl al-bayt as a discursive category to formulate a vision of religious authority in communication with the broader modern contestations over diverse modes of religious authority in modern Indonesia. Particularly, the chapter looks at the works of three Indonesian Bā ʿAlawī scholars — ʿAbdallah b. Muḥsin al-ʿAṭṭās (d. 1933), Sālim b. Aḥmad ibn Jindān (d. 1969), and Jinḍān b. Nawfal bin Jindān (b. 1977) — produced at different historical junctures, thereby charting a diachronic development of the discourse on the ahl al-bayt and its relation to religious authority

In this paper I argue that the ways in which a genealogical idiom brings together multiple scales of space and time is as important to its social, political,or religious efficacy as the particular people, places, and events it incorporates. To illustrate this point, I turn to the unusual patrilineal genealogy of Habib Abdurrahim, a nineteenth-century descendant of the Prophet Muhammad buried in the Indonesian region of Seunagan. Since the late 1950s, Habib Abdurrahim’s descendants have cultivated a version of his patriline emphasizing five prominent figures. This constellation of figures, together with the relationships Muslims in Seunagan foster with each of the five, produce configurations of spatial temporal scale through which local Muslims inscribe themselves as participants in several Islamic pasts: the establishment of Seunagan’s customary practice, the Islamization of the Indonesian nation, and Islam’s cosmic history. Narrative, social, and ritual practices surrounding Habib Abdurahim’s patriline link Muslims in Seunagan to the multiple scales that inhere in the genealogy, encouraging them to see themselves as actors within entwined and unfolding histories of Islamization.

إنّ مفهومَي "الشيعة" و"أهل البيت" كادا يصبحان مترادفين؛ نتيجة الدعاية الفعّالة للشيعة الإمامية على وجه الخصوص. بينما يقَدّم
تبني الإيديولوجية الرافضية كالطريق الوحيد الذي لا بد منه لمحبة "أهل البيت" والاقتداء بهم، والحفاظ على حقوقهم؛ يشاع من جانب
آخر أن "السُّنِّيَّةَ" هي عنوان العداوة ضد أهل البيت، وأن اتخاذ أهل السنة أعداءً، وإضمارَ الضغينة عليهم نتيجةٌ طبيعيةٌ وضروريةٌ لمحبة
أهل البيت... إن أكبر خيانة في حق أهل البيت هي جعلهم ذريعة لتشريع الإديولوجية الرافضية بأن يُقلب التاريخ والحقائق رأساً على
عقب؛ وذلك هو الذي يفعله الروافض بالتحديد!

This article draws on a wide range of Shiʽi periodicals and monographs from the 1950s until the present day to investigate debates on the status of Sayyids in Pakistan. I argue that the discussion by reformist and traditionalist Shiʽi scholars (ʽulama) and popular preachers has remained remarkably stable over this time period. Both ‘camps’ have avoided talking about any theological or miracle-working role of the Prophet's kin. This phenomenon is remarkable, given the fact that Sayyids share their pedigree with the Shiʽi Imams, who are credited with superhuman qualities. Instead, Shiʽi reformists and traditionalists have discussed Sayyids predominantly as a specific legal category. They are merely entitled to a distinct treatment as far as their claims to charity, patterns of marriage, and deference in daily life is concerned. I hold that this reductionist and largely legalising reading of Sayyids has to do with the intense competition over religious authority in post-Partition Pakistan. For both traditionalist and reformist Shiʽi authors, ʽulama, and preachers, there was no room to acknowledge Sayyids as potential further competitors in their efforts to convince the Shiʽi public about the proper ‘orthodoxy’ of their specific views.

يعد هذا الكتاب أول كتاب من نوعه، مؤلفه عالم من كبار علماء الشيعة؛ ومزيته أنه نقد ذاتي لدين الشيعة من داخل مذهبهم ولواحد
من أئمتهم لا يستطيع أحد أن يشكك فيه ويبدو عليه التفكير الموضوعي العلمي لمحاولة الإصلاح والتجديد لديانة هذه الفرقة التي
لعبت بها الأهواء والدسائس الخارجية التي جعلت منها فرقة ظلامية منطوية على ذاتها.
أما طريقتنا في العمل فتتمثل في تلخيص مقاصد الكتاب بشكل موضوعي مركّز؛ بحيث نضع يد القارئ على موضع الجرح، ثم نحلل في
آخر البحث ونضع رؤيتنا التي حصلنا عليها من بين السطور.

Jordan and Palestine include the Levant south territories, in which many holy places and shrines of the great religions and different Islamic sects are located. Among them, there are some shrines attributed to the Prophet’s Household (A.S.), showing the …presence of Shiites in early Islamic period in these regions. In this paper the most important shrines attributed to the Prophet’s Household in Jordan and Palestine are introduced.

Muslim scholars have for long considered the translation of the Quran to be forbidden, and indeed from a Muslim perspective, ‘... [it] is untranslatable’ (Campanini, 2007:24). In Modern times, however, many Muslim scholars have admitted its translation, although within the respect of the necessity that its meanings be accurately conveyed (al-Khu’i, 1998:66-67). European understandings of the Islamic civilization have for long been based on Sunni sources and these have presumably influenced European translations of the Quran. This paper carries out a first inquiry into the rendering of Shi‘i interpretations of the Quran in the translations of some eminent European scholars: Blanchère (1957), Masson (1996), Kasimirski (1970), Bausani (2001), and Abdel Haleem (2008). The languages taken into account are French, Italian, and English.