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main text; who the author was, what motivated the author to start his work, what form his writing would take, and how he would tackle the task he had set for himself in writing his work. In other words, such a foreword was traditionally intended to clarify four main questions: who, what, why, and how

In: Knowledge and Education in Classical Islam: Religious Learning between Continuity and Change (2 vols)

. 16 In Ancient Near Eastern Texts Pritchard translates the term ʾuḫryt as “further [life]”, 17 also the Akkadian phrase ana aḫrat ūmē 18 (lit. ‘in the back of days’, cf. Engl. idiom. ‘at the end of the day’) has been invoked as a cognate of the OT expression. Combining the material of

In: The Semantics of Qurʾanic Language: al-Āḫira
Author: Gregor Schoeler

) who no longer found satisfaction in the religion of their ancestors, rejected polytheism, promoted an ethical standard of living, and performed religious practices. Muhammad, who, according to Muslim tradition, was a polytheist in his youth, was apparently close to this religious movement prior to his

In: Knowledge and Education in Classical Islam: Religious Learning between Continuity and Change (2 vols)
Author: Aiyub Palmer

5.1 Introduction Thus far, we have shown how al-Tirmidhī’s concept of sainthood did not appear out of a vacuum, nor was it on the fringe of the Islamic mystical tradition. Important social and political factors were at play in motivating al-Tirmidhī to propose a new approach to Islamic sainthood

In: Sainthood and Authority in Early Islam: Al-Ḥakīm al-Tirmidhī’s Theory of wilāya and the Reenvisioning of the Sunnī Caliphate
Author: Arjan Post

felt that his life in Cairo was in no way a step forward from the Shādhiliyya. Matters soon went from bad to worse as he discovered a relatively new trend of Sufism that had gained favor among a group of the Sufis living with him in the convents. This was the Akbarian school of Ibn ʿArabī, whose

In: The Journeys of a Taymiyyan Sufi

alms. Thus, in these early stages of Islamic developments in education, the pursuit of learning was motivated by a moral imperative to fulfill one’s duties as a member of the Muslim faith, as opposed to merely learning for the sake of knowledge. 19 In studying developments in Islamic education, one

In: Knowledge and Education in Classical Islam: Religious Learning between Continuity and Change (2 vols)
Author: Arjan Post

probably enjoyed a certain status in Wāsiṭ, and that Sufism played an important role in their lives. At any rate, the Rifāʿī ṭāʾifa certainly played a dominant role in shaping the early life of al-Wāsiṭī himself and, as we shall see, his experiences would soon lead him to question the proper bounds of

In: The Journeys of a Taymiyyan Sufi
Author: Aiyub Palmer

the moral and spiritual welfare of his students as well as those who came to hear him lecture. One book that indicates this aspect of his life and teaching is Al-munājāt 93 , a series of prayers and supplications that express the dire helplessness of the servant who seeks God. 94 Also written

In: Sainthood and Authority in Early Islam: Al-Ḥakīm al-Tirmidhī’s Theory of wilāya and the Reenvisioning of the Sunnī Caliphate

and godly behavior in the individual, its scope is broadened to incorporate various so-called secular disciplines, both literary and scientific, since it aims to develop fully integrated personalities that are grounded in the virtues of Islam within the community. This religiously motivated and, to a

In: Knowledge and Education in Classical Islam: Religious Learning between Continuity and Change (2 vols)
Author: Etan Kohlberg

1 Introduction Students of Imāmī Shiʿism have long noticed the central place which taqiyya in its various forms occupies in the life and thought of Shiʿis. Some scholars have explained this phenomenon by referring to the position of the Shiʿis as a minority within the surrounding Sunni

In: In Praise of the Few. Studies in Shiʿi Thought and History