This paper examines the concept of _taw__ḥ__īd _ c Abd al-Ra’ūf al-Sinkīlī. Using the historical approach and content analysis, this paper argues that_ __taw__ḥ__īd__ _is an important aspect in Islam and becomes an interesting discourse in the Islamic intellectual tradition, especially _Sufism. _ c Abd al-Ra’ūf al-Sinkīlī stated that the first commitment for a human being is to accept the Oneness of Allah SWT, and purity it from all things inappropriate to Him with the statement of _lā ilaha illā Allāh_. (...) This confirmation Allah is believed as the one existence, there is no existence without the existence of Allah. In this context, there are two meanings, to negate any existence, and to confirm only one existence, which is _al-__Ḥ__aqq_. Al-Sinkīlī also stated that Allah is One, without we trying to make it one, Allah is true without having a truth legitimating from us. _ _. (shrink)

In Hiba Ra’uf’s Woman and Political Work, she argues that the family is the basic political unit of the Islamic community or nation (the umma). Her thesis is both feminist and Islamist, as she argues that the ‘private is political’. By drawing analogies between family and umma, family and caliphate, the personal and the political, the private and public, Ra’uf seeks to dismantle the oppositions of secular society, to challenge the division of society into discrete spheres. This entails an implicit (...) challenge to the secular state, but effected through the politics of the family. An Islamic family, she argues, is a powerful site for the transformation of socio-political institutions; a politics of the microcosmic with macrocosmic ramifications, effected through the very embodiment and practice of an Islamic ethos at a grassroots, capillary level. However, though Ra’uf contests liberal secularism’s division of spheres with feminist and Islamist critical methods, she reproduces some of its fundamental assumptions about the nature of the family: as the domain of religion, in opposition to the secular state; as rooting community, in opposition to the individualism of the citizen; as an ethics grounded in affect; and as an essentially feminine world. In making the family the sphere of Islamic politics, Ra’uf re-enacts secularism’s division of spheres, sacralizing the affective bonds of intimate relations and making the family the domain of religion. Furthermore, by emphasizing the family as the domain of women’s political work, she reinscribes the family as a feminine sphere, so that woman’s vocation is familial, as is her ethical disposition. (shrink)

jild-i 1. Az ʻAbd al-Ḥamīd Kātib (59 Sh.) tā Abū al-Ḥasan Masʻūdī (336 Sh.) -- jild-i 2. Az Abū al-Ḥasan ʻĀmirī (291 Sh.) tā Abū al-Faz̤l Bayhaqī (465 Sh.) -- jild-i 3. Az Nāṣir Khusraw (383 Sh.) tā Sadīd al-Dīn ʻAwfī (616 Sh.) -- jild-i 4. Az Najm al-Dīn Rāzī (553 Sh.) tā Fakhr al-Muḥaqqiqīn (748 Sh.) -- jild-i 5. Az ʻUbayd Zākānī (670 Sh.) tā Jalāl al-Dīn Sayūṭī (884 Sh.) -- jild-i 6. Az Rūzbihān Khunjī (825 Sh.) tā (...) Shaykh Ḥurr ʻĀmilī (1071 Sh.) -- jild-i 7. Az ʻAlāmah Majlisī (1006 Sh.) tā Muḥammad Bāqir Shafaq (1223 Sh.) -- jild-i 8. Az Muḥammad Ṣādiq Marvazī (1147 Sh.) tā Mīrzā Fatḥʻalī Ākhūndzādah (1289 Sh.) -- jild-i 9. Az Mīrzā-yi Shīrāzī Avval (1194 Sh.) tā Ākhūnd Khurāsānī (1290 Sh.) -- jild-i 10. Az ʻAbd Allāh Māzandarānī (1219 Sh.) tā Saʻd Zaghlūl (1306 Sh.) -- jild-i 11. Az ʻImād al-ʻUlamāʼ Khalkhālī (1237 Sh.) tā ʻAbd al-ʻAzīz S̲aʻālibī (1323 Sh.) -- jild-i 12. Az Āyat Allāh Burūjirdī (1254 Sh.) tā Muḥammad Amīn Rasūlʹzādah (1333 Sh.) -- jild-i 13. Az ʻAbd al-Karīm Zanjānī (1263 Sh.) tā Amīn al-Ḥusaynī (1353 Sh.) -- jild-i 14. Az Jamālzādah (1274 Sh.) tā Mahdī Bāzargān (1373) -- jild-i 15. Az Muḥammad Ḥamīd Allāh (1286 Sh.) tā Muṭahharī (1358 Sh.) -- jild-i 16. Az Farīdūn Ādamīyat (1299 Sh.) tā Muṣṭafá Khumaynī (1356 Sh.) -- jild-i 17. Az Samīr Amīn (1310 Sh.) tā Ḥasan Ḥanafī -- jild-i 18. Az Sayyid Muḥammad Bāqir Ṣadr (1314 Sh.) tā Rāshid al-Ghanūshī -- jild-i 19. Az ʻAlī Awmlīl (1321 Sh.) tā Ṭāriq Ramaz̤ān. (shrink)