By Kazuo Morimoto
The international Muslim inhabitants encompasses a huge variety of lineal descendants and kinfolk of the Prophet Muhammad. those kinsfolk, generally referred to as "sayyid" or "sharif," shape a unique social classification in lots of Muslim societies, and their prestige can come up with the money for them designated remedy in felony concerns and within the political sphere.
This ebook brings jointly a global workforce of well known students to supply a accomplished exam of where of the kinsfolk of Muhammad in Muslim societies, all through background and in a couple of diverse neighborhood manifestations. The chapters cover:
- how the prestige and privileges of sayyids and sharifs were mentioned via spiritual scholars
- how the prophetic descent of sayyids and sharifs has functioned as a symbolic capital in several settings
- the lives of tangible sayyids and sharifs in diverse instances and places
Providing an intensive research of sayyids and sharifs from the 9th century to the current day, and from the Iberian Peninsula to the Indonesian Archipelago, this booklet should be of significant curiosity to students of Islamic experiences, center East and Asian studies.
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Additional resources for Sayyids and Sharifs in Muslim Societies: The Living Links to the Prophet
Example text
Both stories will be discussed in the next section. Al-Arba ūn ḥadīth an arba īn shaykh min arba īn ṣaḥābī fī faḍā il Amīr alMuminīn Alī b. Abī Ṭālib (Qum: Madrasat al-Imām al-Mahdī, 1408/1987–8), 95–96. For Abd al-Wāhid, see al-Ṣarīfīnī (d. 641/1243), al-Muntakhab min al-Siyāq li-Tarīkh Naysābūr, ed. by Muḥammad Aḥmad Abd al- Azīz (Beirut: Dār al-Kutub al- Ilmiyya, 1409/1989), 339–340; Abū al-Ḥasan al-Fārsī (d. 529/ 1134–5), al-Mukhtaṣar min kitāb al-Siyāq li-Tarīkh Naysābūr, ed. by MuḥammadKāẓim al-Maḥmūdī (Tehran: Mīrās-i ̱ Maktūb, 1384 AHS/2005–6), 237–238.
1133/1720–1 or 1145/1732–3; Shi ite) Faḍāil al-sādāt. Muḥammad-Ashraf cites (1) al- Allāma al-Ḥillī’s (d. , Ni mat Allāh al-Jazā irī [d. 1112/1700–1; Shi ite]), who, Muḥammad-Ashraf writes, relied on Ibn Abī Jumhūr al-Aḥsā ī’s (d. 901/ 1495–6; Shi ite) Awālī al-laālī al-azīziyya fī al-aḥādīth al-dīniyya where it is again al-Ḥillī’s Kashf that is drawn upon. 20 The reliance on an earlier Sunnite work in this way is, as mentioned above, a standard pattern among Shi ite authors. 20 Morimoto Kazuo Shiite story collections Let us begin by clarifying the degree to which Shi ite authors depend on Sunnite sources.
316–317, may in fact recount a case of a waking vision. As only a negligible proportion of the stories discussed in this study seem A trans-sectarian tradition of dream accounts 31 1111 2 3 4 5111 6 7 8 9 1011 1 2 3111 4 5 6 7 8 9 20111 1 2 3 4 5111 6 7 8 9 30111 1 2 3 4 5 6 7 8 9 40111 1 2 3 44 45111 5 6 7 8 9 10 11 12 13 14 15 to include accounts of waking visions (distinguishing them from dreams is not possible in some cases) and both dreams and waking visions invariably function as the bridge between the visible and the invisible world, this study uses the word “dream” to cover both phenomena.