By Kazuo Morimoto
The worldwide Muslim inhabitants encompasses a huge variety of lineal descendants and relations of the Prophet Muhammad. those kinsfolk, ordinarily often called "sayyid" or "sharif," shape a different social classification in lots of Muslim societies, and their prestige can manage to pay for them detailed remedy in felony issues and within the political sphere.
This ebook brings jointly a global staff of popular students to supply a entire exam of where of the kinsfolk of Muhammad in Muslim societies, all through heritage and in a few diversified neighborhood manifestations. The chapters cover:
- how the prestige and privileges of sayyids and sharifs were mentioned via non secular 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 varied occasions and places
Providing a radical research of sayyids and sharifs from the 9th century to the current day, and from the Iberian Peninsula to the Indonesian Archipelago, this publication can be of serious curiosity to students of Islamic reviews, center East and Asian studies.
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Additional resources for Sayyids and Sharifs in Muslim Societies: The Living Links to the Prophet
Sample text
The other Shi ite works from the period I consulted include only a few related stories. Al-Ḥillī, Kashf, 485. Ed. by Ḥusayn al-Harsāwī (Qum: Mu assasat al-Imām al-Ṣādiq, 1422/2001–2), 49–53. See n. 22 above. Al-Nūrī al-Ṭabarsī cites three related stories in Mustadrak, too. Mustadrak al-wasā il, 18 vols, 3rd ed. (Beirut: Mu assasat Āl al-Bayt li-Iḥyā al-Turāth, 1411–1412/1991), XII:374–375, 381–382. The story is found in the Qur ān exegesis attributed to Ḥasan al- Askarī (d. 260/874). Although the attribution of this book to the eleventh Imam is disputed, it is certain that this tafsīr was already being transmitted as early as the fourth/tenth century.
53 Sibṭ b. al-Jawzī, Tadhkira, 373; al-Mas ūdī, Murūj al-dhahab, IV:95–96. 54 Al-Samhūdī, Jawāhir, II:305–306; al-Nūrī, Dār al-salām, II:10–11. 55 Also compare al-Ḥaḍramī, Rashfa, 276–277 and al-Ḥarīfīsh, al-Rawḍ, 288. 56 Al-Samhūdī, Jawāhir, II:306–308; al-Nūrī, Dār al-salām, II:11–12. 57 Al-Majlisī, Biḥār, XXIII:263–265; Muḥammad-Ashraf, Faḍāil al-sādāt, 337–338. See also n. 27 above. For another story advancing the virtue of self-sacrifice in favor of sayyid/sharīfs, see al-Samhūdī, Jawāhir, II:302.
423–452 (Bab . . dar fażl-i iānat-i silsila-yi jalīla-yi sādāt); Kammūna, Faḍāil al-ashrāf, 311–346 (alFaṣl . . waqāi li-ashkhāṣ awṣalū Āl al-Rasūl). , hadiths or historical accounts). The same will be true, to different extents, with many of the “story collections” discussed below. Faḍāil al-sādāt and Kalima ṭayyiba are written in Persian (the former, however, presents the stories in both Arabic original and Persian translation). The rest of the primary sources discussed in this study are in Arabic, unless noted otherwise.