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1
Farazmand, Ali. „Religion and politics in contemporary Iran“. International Journal on Minority and Group Rights 3, Nr. 3 (1995): 227–57. http://dx.doi.org/10.1163/157181196x00074.
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AbstractThis article discusses religion and politics in contemporary Iran, with an emphasis on Shia radicalism, revolution, and national character. The relationship between religion and politics in Iran is analyzed in an historical context from the ancient time, the role of religious leaders in the Iranian political movements is discussed with a focus on the Iranian Revolution and on the Islamic Government, and aspects of Shia radicalism and Iranian national character are analyzed in some details. It is argued that the Iranian innovation in introducing Shi'ism as a minority, radical sect of Islam has been a manifestation of Iranian national character of independence and of her historical tradition as a great regional and world power. Shi'ism is a byproduct of the Iranian ancient traditions of state, religion, and politics, and of her cultural contributions to the Islamic and world civilizations; hence a remarkable continuity in Iran's past heritage of asserting her independence in the modem world of global transformation led by the superpowers. Iran is the motherland and springboard of Shi'ism and Shi'ism is an inalienable part of Islamic Iran, just as Zoroastrianism was of the ancient Sasanid Persia.
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Faghfoory, Mohammad H. „Doctrines of Shi'i Islam“. American Journal of Islam and Society 20, Nr. 2 (01.04.2003): 119–21. http://dx.doi.org/10.35632/ajis.v20i2.1861.
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The growing interest in Shi'ism in the western world since the Iranian revolutionhas resulted in the publication of numerous books and articles onShi' i f slam. Most studies, however, focus on Shi' ism's historical development, highlight differences between Shi'i and Sunni Islam, or discuss Shi'ipolitical behavior in the context of the politics of violence. This book byAyatullah Ja'far Sobhani, an emjnent scholar of Shi'ism and professor ofIslamic studies in the Hawzah 'llmiyah of Qum (Iran), is a notable exception. The author is a Qur'anic commentator, a prolific writer, a biographerof the Prophet and Imam 'Ali, and has written several books on theologyand jurisprudence.Sobhani opines that modern man (sic) is turning to religion once againbecause of his (sic) disillusionment with technological innovation and scientificadvancement. The author seeks to meet this need by presenting anauthoritative yet objective account of Shi' i Islam from within, and theShi'is' perception of their tradition and of themselves without exaggerationand distortion.The book is a useful source for non-specialists as well as advancedreaders who want to learn about the contemporary expression of Shi'i traditionfrom an authoritative source. As Shah Kazemi states in his introduction,the book presents an account of the mainstream religious thinking ofcontemporary Iran's official religious establishment, yet is not influencedby the revolutionary environment. It follows the traditional format and linesof argument laid out by previous Shi' i 'ulama.The book is divided into three chapters, preceded by the translator'sforward and the author's preface. In chapter l, Sobhani establishes a philosophicalframework within which he presents the doctrines of lthna 'AshariShi'ism. Chapter 2 discusses some legal issues and principles of Shi'i theology.In the third chapter, Sobhani departs from the traditional paradigmof Shi' i treatises and addresses some controversial and contested legalissues and challenges ...
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Makhsum, Ali. „STIGMATISASI DAN PROPAGANDA ANTI-SYIAH: SOROTAN DESKRIPTIF GERAKAN ANNAS“. Jurnal CMES 12, Nr. 2 (12.12.2019): 182. http://dx.doi.org/10.20961/cmes.12.2.37894.
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<p>The term anti-Shi'a is prejudice or hatred towards Shiite Muslims based on their religion and heritage. Anti-Shi'a efforts portray Shia as dangerous teachings by linking the Iraq and Syria conflicts, thus forcing some religious groups and the Indonesian Ulema Council (MUI) to issue heretical fatwas for Shi'ite teachings. How does anti-Shi'a propaganda manifest in describing Shi'ism? This paper describes the plot and context of anti-Shi'a in Indonesia. The anti-Shi'a container known as the National Anti-Shi'a Alliance (ANNAS) has become a new medium in campaigning for Shiite heresy. The sentiment of this movement adds a new list of Islamic boxes by giving birth to exclusive Islam. The participation of extremist, Salafi and conservative groups in the Shia stigmatization resulted in sentiments and propaganda towards Shia teachings.</p>
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Rakel, Eva Patricia. „Iranian Foreign Policy since the Iranian Islamic Revolution: 1979-2006“. Perspectives on Global Development and Technology 6, Nr. 1-3 (2007): 159–87. http://dx.doi.org/10.1163/156914907x207711.
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AbstractThis article analyzes Iranian foreign policy since the Iranian Islamic revolution of 1979. The main questions to be dealt with are: what influences has the Iranian Islamic revolution had on foreign policy orientation and formulation of the Islamic Republic of Iran? What influences has Shi'ism had on foreign policy formulation in Iran? What impact have Supreme Leader Ayatollah Ruhollah Khomeini, and the three presidents Hojjatoleslam Ali Akbar Hashemi Rafsanjani, Hojjatoleslam Mohammad Khatami, and Mahmoud Ahmadinejad had on foreign policy orientation? Have there been major shifts in foreign policy orientation during their tenures or has the overall foreign policy approach that was introduced by Khomeini after the revolution in 1979 remained the same? The article will first discuss the history of Shi'ism in Iran and its impact on politics since the introduction of Islam as state religion in the beginning of the sixteenth century by the Safavid Empire. It will then give an introduction to power relations in Iran since the Iranian Islamic revolution and analyze foreign policy orientation in Iran in four phases: (1) from 1979 to 1989, when Khomeini was the Supreme Leader; (2) from 1989-1997, during the presidency of Rafsanjani; (3) from 1997-2005, during the presidency of Khatami; and (4) since Ahmadinejad's presidency began in 2005.
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Muslih, M. Kholid, Munar Moh Shobirin, Muhammad Dhiaul Fikri, Khotimatul Mahbubah und Silmi Kaffah. „SYIAH: POLITIK ATAU AGAMA?“ TAJDID: Jurnal Ilmu Ushuluddin 21, Nr. 1 (28.06.2022): 150–79. http://dx.doi.org/10.30631/tjd.v21i1.235.
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Judging from the history of the emergence of Shia there are different views of Shia leaders. Some say that the early emergence of Shi'ism was just a political movement. This is seen by the support for Sayyidina Ali as caliph after the death of the Prophet. Another opinion states his appearance as a supporter and follower of Sayyidina Ali in the battle of Jamal and Shiffin. However, it is different from a contemporary thinker who wrote about Shi'ism in the book Al-Khututh al-'Aridhah Li Dini al-Syi‘ah, namely Muhibuddin al-Khatib. Departing from the contradiction of the emergence of Shi'ism itself, this paper aims to explore the opinion of Muhibuddin al-Khatib. This research is a qualitative study of literature. Sources of data were obtained from books, journals, articles, and everything relevant to this research. This research method uses a comparative method of the opinion of Shia leaders. As for the results of this research, according to Muhibuddin al-Khatib, the early emergence of Shiites in the first period was political and not religious, where the imams of the Ahl al-Bayt handed over all rights to all people in terms of power and deliberation, as well as the rights of all Muslims in choosing and nominating who entitled to the caliphate. However, there is an evolution in Shiite thought about the transformation of Shiite groups from politics to religion by the "Imamiyah" who link the idea of the "Imamah Ilahiyah". More than that, believing in the Imamate has been included in the pillars of faith. Muhibuddin al-Khatib concludes that the Shi'ites have made their priests like God. Thus, the theology becomes the core and principle of Shi'ism which changes from a political face to a theology. So, Muhibuddin al-Khatib concluded that Shi'ism is not just a school or sect, but has turned into a religion. This is because there are special beliefs that are not found in Muslims who follow the Qur'an and the Sunnah of the Prophet. Dilihat dari sejarah kemunculan Syiah terdapat perbedaan pandangan dari para tokoh Syiah. Ada yang menyatakan bahwa awal kemunculan Syiah hanyalah gerakan politik. Ini dilihat dari dukungan terhadap Sayyidina Ali sebagai khalifah pasca wafatnya Nabi. Pendapat lain menyatakan kemunculannya sebagai pendukung dan pengikut Sayyidina Ali dalam pertempuran Jamal dan Shiffin. Akan tetapi, berbeda dengan seorang tokoh pemikir kontemporer yang menulis tentang Syiah dalam kitab Al-Khututh al-‘Aridhah Li Dini al-Syi‘ah, yakni Muhibuddin al-Khatib. Berangkat dari kontradiksi kemunculan Syiah itu sendiri, makalah ini bertujuan menelusuri pendapat Muhibuddin al-Khatib. Penelitian ini merupakan kajian kualitatif pustaka. Sumber data diperoleh dari buku, jurnal, artikel dan segala hal yang relevan dengan penelitian ini. Metode penelitian ini menggunakan metode komparatif pendapat para tokoh Syiah. Adapun hasil penelitian ini adalah menurut Muhibuddin al-Khatib awal munculnya Syiah pada periode pertama bersifat politik bukan agama, di mana para imam Ahlul Bait menyerahkan seluruh hak kepada seluruh umat dalam hal kekuasaan dan musyawarah, serta hak semua muslim dalam pemilihan dan mencalonkan siapa yang berhak atas kekhalifahan. Akan tetapi, terdapat evolusi dalam pemikiran Syiah tentang transformasi kelompok Syiah dari politik ke agama oleh "Imamiyah" yang menghubungkan gagasan "imamah ilahiyyah". Lebih dari itu, mengimani imamah telah dimasukkan ke dalam rukun iman. Muhibuddin al-Khatib menyimpulkan bahwa Syiah telah menjadikan para imam-imam mereka seperti Tuhan. Sehingga, teologi tersebut menjadikan inti dan asas dari Syiah yang merubah dari wajah politik menjadi teologi. Maka, Muhibuddin al-Khatib berkesimpulan bahwa Syiah bukan hanya sekedar mazhab maupun sekte, akan tetapi sudah berubah menjadi agama. Ini dikarenakan terdapat kepercayaan khas yang tidak ditemukan pada orang Islam pengikut al-Qur’an dan Sunnah Rasulullah.
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Alinejad Omran, Ruhollah, und Mousa Abdollahi. „Theological principles of communicative (Takfiri) thought“. E3S Web of Conferences 258 (2021): 05013. http://dx.doi.org/10.1051/e3sconf/202125805013.
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Looking at the calamities that have inflicted on the Islamic society by its atheistic currents, it is indispensable to confront and fight against it radically. Getting acquainted with the principles of the criticism of the aforementioned currents is of great importance. Among the contemporary seditions that have led to the separation of the Muslim ummah is the excommunication (Takfir) of Muslims by each other in which one religion is accused of blasphemy by another school and they have to hear the most severe and most vulgar words and ultimately due to an imaginary crime of blasphemy and shirk, they will be slaughtered by the claimant. However, the process of excommunication, as it should be, does not emphasize on the debate and assumes that the insistence on excommunication and sins of other religions is to revive the tradition and to destroy heresy (Bid’ah); therefore it is necessary for Islamic researchers who consider fairness in their scientific discussions to understand the basics of the excommunicative movement to defend the legitimacy of Islam and Shi'ism and also protect them from falling into the trap of fallacies. Accordingly, the present article seeks to clarify the principles of excommunicative thought criticism in terms of Quranic verses, Hadith, Sirah Mutawatir (successive conducts) and rational arguments. Determining the position of conflict on matters such as intercession and resort (Tawassul) to prophets and imams while addressing issues such as the attribution of shirk to Shia, non-adherence to the well-known sirah of Salaf of blessing and visiting the tombs, and the need to pay attention to good heresy (Bid’ah) in the form of a superior controversy are considered the principles of excommunicative (Takfiri) thought criticism.
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Durand, Edwige. „Tradition chiite et islamisme khomeiniste (Note)“. Études internationales 25, Nr. 1 (12.04.2005): 5–24. http://dx.doi.org/10.7202/703277ar.
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If we compare the religious tradition of Shi'ite Islam with the ideology Khomeini propounded from 1979 on, it emerges that Khomeini-style Islamism is more of a revolutionary political ideology falling within the category of Western Third-Worldism. It diverges from Shi'itism which has traditionally preached the illegitimacy of power, the need for contestation, the challenging of whatever is established, the search for social justice, the giving of support to the oppressed, and the expectation of a coming messiah. Khomeini exploited this tradition to serve political ends. He interpreted it in his own way and instituted a radical, infallible government of clerics while preaching anti-Westernism and Pan-Islamism intermixed with the exporting of his revolution. Shi'ite Islam has thus lost its traditional religious character, giving rise to confusion between religion and politics to the detriment of the former.
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Kadhum, Oula. „Unpacking the role of religion in political transnationalism: the case of the Shi'a Iraqi diaspora since 2003“. International Affairs 96, Nr. 2 (01.03.2020): 305–22. http://dx.doi.org/10.1093/ia/iiz252.
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Abstract This article explores the role of religion in political transnationalism using the case of the Shi'a Iraqi diaspora since 2003. The article focuses on three areas that capture important trends in Shi'a transnationalism and their implications for transnational Shi'a identity politics. These include Shi'a diasporic politics, transnational Shi'a civic activism, and the cultural production of Iraqi Shi'a identity through pilgrimages, rituals and new practices. It is argued that understanding Shi'a Islam and identity formation requires adopting a transnational lens. The evolution of Shi'a Islam is not only a result of the dictates of the Shi'a clerical centres, and how they influence Shi'a populations abroad, but also the transnational interrelationships and links to holy shrine cities, Shi'i national and international politics, humanitarianism and commemorations and rituals. The article demonstrates that Shi'a political transnationalism is unexceptional in that it echoes much of the literature on diasporic politics and development where diaspora involve themselves from afar in the politics and societies of their countries of origin. At the same time, it shows the exceptionalism of Shi'a diasporic movements, in that their motivations and mobilizations are contributing to the reification of sectarian geographical and social borders, creating a transnationalism that is defined by largely Shi'a networks, spaces, actors and causes. The case of Shi'a political transnationalism towards Iraq shows that this is increasing the distance between Shi'is and Iraq's other communities, simultaneously fragmenting Iraq's national unity while deepening Shi'a identity and politics both nationally and supra-nationally.
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Omar, Lrfan A. „The Need for a Sacred Science“. American Journal of Islam and Society 12, Nr. 2 (01.07.1995): 263–67. http://dx.doi.org/10.35632/ajis.v12i2.2377.
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Looking through humanity's experience of history one finds, in a varietyof ways, a tendency to go beyond time. This was true in premodemman and is equally prevalent in the postmodern view of human spirituality,even though postmodemism as an entity has failed to recognize the needand logic of such an idea. In response, contemporary religious thinkers,philosophers, and spiritualists have argued for the revival of "tradition,"religious values, and spirituality. Some of the main proponents of this "traditionistschool" (p. 53) are Huston Smith, Frithjof Schuon, Gai Eaton,Titus Burckhardt, Martin Lings, and, of course, Seyyed Hossein Nasr.Nasr has written on several topics within the field of Islamics as wellas other related disciplines. However, the major portion of his writingshave been permeated with such themes as scientia sacra, perennial philosophy,and the revival of spiritual traditions. These are indicative of hisconcern for and commitment to the cause of the revival of tradition. In thewords of Jane Smith, he is the "defender of the sacred."His works on Islam, especially on Sufism, the philosophy of religion,Shi'ite thought, and various topics in world religions are too innumerableto be accounted for here. But Nasr's relevance extends far beyond theareas of Islamic studies and comparative religion, for he writes for thespecialist and for the wider public and appeals to those who are interestednot only in religion and spirituality as such but also in their interrelationto philosophy, science, social science, policy making, art, and youthissues. Above all, Nasr provides material for those who simply seek tounderstand life's deeper mysteries. It has been rightly pointed out thatNasr has beenone of the leading figures in ... the "neo-traditionist" movementin modem Islam and has contributed enormously to the enrichmentof ideas earlier propounded by Rene Guenon. [Further] hisdefense of the "whole and integral tradition of Islam" separateshim from other contemporary Shi'ite Muslim thinkers and bringshim closer to the mainstream of Islamic thought ...
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Leichtman, Mara. „Revolution, Modernity and (Trans)National Shi'i Islam: Rethinking Religious Conversion in Senegal“. Journal of Religion in Africa 39, Nr. 3 (2009): 319–51. http://dx.doi.org/10.1163/157006609x461456.
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AbstractThe establishment of a Shi'i Islamic network in Senegal is one alternative to following the country's dominant Sufi orders. I examine Senegalese conversion narratives and the central role played by the Iranian Revolution, contextualizing life stories (trans)nationally in Senegal's political economy and global networks with Iran and Lebanon. Converts localize foreign religious ideologies into a 'national' Islam through the discourse that Shi'i education can bring peace and economic development to Senegal. Senegalese Shi'a perceive that proselytizing, media technologies, and Muslim networking can lead to social, cultural and perhaps even political change through translating the Iranian Revolution into a non-violent reform movement.
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Matti, Nathalie. „Shi'i Islam in Iranian Cinema: Religion and Spirituality in Film (review)“. Journal of Shi'a Islamic Studies 5, Nr. 3 (2012): 344–48. http://dx.doi.org/10.1353/isl.2012.0040.
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Woods, John E. „The Vision of Islam“. American Journal of Islam and Society 14, Nr. 1 (01.04.1997): 120–21. http://dx.doi.org/10.35632/ajis.v14i1.2260.
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The Vision of Islam forms part of a series, entitled Visions of Reality,designed to focus on religions as worldviews. According to the statement of theeditorial board on the flyleaf, each religion studied in the series will be presentedin the context of its own inner dynamic or ethos using a methodologyappropriate to itself. Murata and Chittick have succeeded admirably in livingup to this commiunent by allowing Islam to speak through abundant quotationsfrom the Qur'an and the hadith.The outgrowth of an introductory course on Islam taught by the authors atthe State University of New York at Stony Brook for more than a decade, Visionis organized in an innovative manner. After a brief introduction to the Qur'an,its translations, and the life of the Prophet, the authors recount the "hadith ofGabriel" transmitted by both al-Buk:haf1 and Muslim on the authority of 'Umaribn al-Kha.t.tab. According to this repon, the Prophet was questioned by anunknown stranger about the significance of submission (islam), faith (iman),and doing what is beautiful (Ihsan ). After explaining these concepts, the Prophetthen identified this mysterious individual as the angel Gabriel, the being throughwhom God revealed the Qur'an. The remainder of the book is structured aroundthese three elements or dimensions, as the authors term them.Dealing first with the several senses of submission, acceptance, or commitment,Part I describes the essential practices of Islam: the five pillars. An oftenmisunderstood sixth pillar, jihad or struggle, is also discussed cogently. Theauthors then explain the historical articulation of these practices in the formationof the Sunni and Shi'i schools (madhahib), the Shari'ah, and Islamic jurisprudence.Here and elsewhere, variations among the schools are noted.Part II, dealing with imiin, accounts for more than two-thirds of the book,an indication of the relative weight the authors give this dimension. The threefundamental principles of faith-divine unity, prophecy, and eschatology-arethe major topics of this section. The nature of God's absolute unity and transcendenceis explored through a discussion of His signs, attributes, and acts (asmanifested in creation), and Islamic angelology. Here, the text is infused withthe metaphysics of illuminationist philosophy. Notions such as good and evil,human free will and determinism, are linked convincingly with the concepts ofdivine unity and the hierarchy of creation. This argument, in tum, leads logicallyto an account of the role of prophecy and humanity's acceptance of ...
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Arjomand, Said Amir. „Crisis and Consolidation in the Formative Period of Shi'ite Islam. Hossein Modarressi“. Journal of Religion 75, Nr. 2 (April 1995): 314–15. http://dx.doi.org/10.1086/489614.
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Meçin, Mehmet Mekin. „The Example of Perfect Man in Zoroastrianism and Illuminations: Kayhosrow“. Journal of The Near East University Faculty of Theology 8, Nr. 2 (25.12.2022): 258–74. http://dx.doi.org/10.32955/neu.ilaf.2022.8.2.07.
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Innovations and creations in fields such as religion, thought, art, literature, music, wisdom, gnosism and philosophy are the common products of the human civilization epic. Almost all these creations are the result of chained and cumulative efforts based on the common heritage of humanity throughout history. Again, every thinker has established and grounded his system of thought by interpreting, renewing, updating and adding to the legacy of previous thinkers. As a matter of fact, each successor set out with the power and inspiration he received from his predecessor, deepened and grounded the legacy of previous civilizations with his criticisms and contributions, or changed his route and qiblah. In this respect, it can be said that every wise humanity is a "sparrow on the back of an elephant", which consists of the huge accumulation of the civilization epic. The metaphysical fire of love, which never goes out in the depths of man, has led him to reach peaks, to produce superhuman mythologies, to create mythical characters, to assume divine qualities, to create perfect human or human-idols and prophetic characters who imitate God and it led him to attempt to establish a luminous realm, the city of the sun, the holy harem, the ideal place, the madina al-fazila or the city of God on this cold and dark earth. When the history of Iran is examined religiously and intellectually, it is seen that Iran has a deep-rooted and very ancient tradition formed thanks to this metaphysical love of people. It is understood that this deep-rooted tradition preserves its existence even under major crises and shocks, and does not lose the traditional Iranian theme despite all interruptions and disconnections. Traditional Iranian wisdom has accomplished this by changing shirts, renewing and updating in every change and transformation, but always nurturing the Iranian traditional spirit and preserving its main codes. As a matter of fact, Iran transferred the Greek philosophy spread by the world conqueror Alexander to Hellenism, the harsh Mongolian shahs to the Sufis, the God-centered strong Semitic tradition to the human-centered Arya tradition, the Semitic prophets to the mythical Iranian shahs, Zal to Ali, Husayn to Rostam, Turan wars to Karbala literature and in the final analysis, converted Islam to Shi'ism and turned it into an Islamic-i-Iranian based on its own existence. The subject of this article is Kayhosrow, an example of perfect human in the ancient Iranian mythical and religious tradition. The central position of Kayhosrow, who is considered to be the most important of the Iranian mythical prophet-kings who have hurrah, expressed as divine charisma, magnificent light and magical nature, has been traced throughout the study, especially in the texts of Zoroastrianism and Illuminationism (Ishraqiyyah). In this study, the phenomenological method was followed and the characteristic features of Kayhosrow, who constituted the ideal perfect human portrait of both religious and intellectual schools, were revealed. The aim of the study is to capture the timeless spirit of eternal wisdom (al-hikmah al-halidiyah), primordial yeast (al-hamirah al-ezeliyah), transcendent wisdom (al-hikmah al-mutaliyah) and unchanging truth by drawing attention to the qualities of Kayhosrow, who is considered the most important example of a perfect person in Zoroastrianism and Illuminationism. At the end of the study, it was concluded that Kayhosrow, thanks to his divine charisma (hurrah), was a prophet-king who combined both material world management and spiritual sovereignty, a perfect human being who carried the Nur-i Mumammedi, an ideal ruler who set an example for the rulers of all times. With this study, in addition to Kayhosrow’s life full of adventures such as what he experienced before his birth, what happened to him after his birth, the way he was brought up, the way he came to the rulership, and the right-minded and successful world management, his chose to go into isolation, especially when he was at the peak of power and power, and ascended to the sky and disappeared from the eyes with ascension, have been shed light on the fact that Kayhosrow have become one of the most attractive and extraordinary characters in history, showing the mortal man the way to immortality.
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Poonawala, Ismail K., und Hossein Modarressi. „Crisis and Consolidation in the Formative Period of Shi'ite Islam: Abu Ja'far ibn Qiba al-Razi and His Contribution to Imamite Shi'ite Thought“. Journal of Law and Religion 15, Nr. 1/2 (2000): 455. http://dx.doi.org/10.2307/1051546.
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Mohomed, Carimo. „Female Religious Authority in Shi'i Islam: Past and Present“. American Journal of Islam and Society 40, Nr. 1-2 (03.07.2023): 144–49. http://dx.doi.org/10.35632/ajis.v40i1-2.3252.
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Islamic religious authority is conventionally understood to be an exclusively male purview. Yet when dissected into its various manifestations – leading prayer, preaching, issuing fatwas, transmitting hadith, judging in court, teaching law, theology, and other Islamic sciences and, generally shaping the Islamic scholarly tradition – nuances emerge that hint at the presence of women in the performance of some of these functions. This collection of case studies, covering the period from classical Islam to the present, and taken from across the Twelver Shi‘i Islamic world, reflects on the roles that women have played in exercising religious authority across time and space. Comparative reflection on the case studies allows for the formulation of hypotheses regarding the conditions and developments – whether theological, jurisprudential, social, economic, or political – that enhanced or stifled the flourishing of female religious authority in Twelver Shi‘i Islam.
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Madelung, W. „Review: Sacred Space and Holy War: The Politics, Culture and History of Shi'ite Islam * Juan Cole: Sacred Space and Holy War: The Politics, Culture and History of Shi'ite Islam“. Journal of Islamic Studies 15, Nr. 2 (01.05.2004): 219–20. http://dx.doi.org/10.1093/jis/15.2.219.
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Dar, Showkat Ahmad. „Naser Ghobadzadeh, Religious Secularity: A Theological Challenge to the Islamic State“. ICR Journal 7, Nr. 1 (15.01.2016): 144–46. http://dx.doi.org/10.52282/icr.v7i1.294.
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This book is an important - though controversial - addition to the discourse surrounding Islamic political thought. It traces its lineage to the debate advocating a separation of religion and politics. By putting this politico-religious discourse into a new oxymoronic term, ‘religious secularity’, the author attempts to construct another theological challenge to the concept of an Islamic state. Hailing from Iran, Dr. Naser Ghobadzadeh (currently a Research Fellow at the Institute for Social Justice, the Australian Catholic University), examines Islamic politico-religious discourse in the context of his homeland. Briefly reviewing the political struggles Muslims have faced during the second half of the twentieth century while trying to fulfil their aspirations of establishing an Islamic state, he attempts to describe the parallel Iranian quest for a democratic secular state. Being aware of the varied definitions and understandings of the term ‘secularism’, he intentionally uses the term ‘secularity’ to clarify the distinction between the emerging discourse in Iran and the conventional understanding of secularism as a global paradigm. This discourse, according to the author, was first developed following a series of articles written by Abdulkarim Soroush in 1989, in which the latter emphasized a separation of religion from religious knowledge (p.25). The author ignores, however, the Sunni scholar, Shaykh Ali Abdul Raziq, who, in his book entitled al-Islam wa usul al-Hukm (1925), held the same view. This might be because of the author’s focus on Shi'ite political thought.
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Behl, Aditya. „Religious Performance in Contemporary Islam: Shi'i Devotional Rituals in South Asia. Vernon James Schubel“. Journal of Religion 75, Nr. 3 (Juli 1995): 459–60. http://dx.doi.org/10.1086/489666.
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Sobotková, Veronika. „Are We Playing God? Medical Technology and the Change in God's Creation from the Perspective of Shi'ite Islam“. Studia theologica 23, Nr. 2 (15.09.2021): 151–69. http://dx.doi.org/10.5507/sth.2020.055.
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Amanat, Abbas. „The Just Ruler in Shi'ite Islam: The Comprehensive Authority of the Jurist in Imamite Jurisprudence. Abdulaziz Abdulhussain Sachedina“. Journal of Religion 72, Nr. 2 (April 1992): 309–10. http://dx.doi.org/10.1086/488900.
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Clayer, Nathalie. „The Bektashi Institutions in Southeastern Europe: Alternative Muslim Official Structures and their Limits“. Die Welt des Islams 52, Nr. 2 (2012): 183–203. http://dx.doi.org/10.1163/157006012x641692.
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AbstractThere has always been a plurality of trends within Islam, to which Sufism also belonged. Within the Ottoman Empire, mystical groups remained among the uncentralized forms of Islam until the end of the 19 th century and the creation of an association of the dervish orders, which, however, provided only a very partial structure for them. In 20 th -century Balkans, the Bektashis, one of the major Sufi orders present in the region, secured an official and institutionalized structure in Albania from the beginning of the 1920s. After the collapse of the Communist regimes in Albania and Yugoslavia, which had put strong obstacles against the free development of religion (especially in Albania where it was banned in 1967), a Bektashi organization was reestablished in Tirana. The paper discusses the main normative features of this organization, called Komuniteti Bektashian. Kryegjyshata Botërore Bektashiane (“Bektashi Community. World Bektashi Grandfather”). Special reference is given to the changing power relations within the community caused by this novel structure (its members being often linked to other Albanian or foreign actors—Albanian politicians, Iranian Shi'i networks, Turkish Alevi networks, etc.). The article also examines the complex and disputed relationship of the Bektashi organization with the official Islamic religious institutions, its international, or rather pan-Albanian, dimension, and also its inner functioning which is not as centralized as it is supposed to be.
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Dossa, Shiraz. „From Nationalism to Revolutionary IslamSaid Amir Arjomand, ed. Albany: State University of New York Press, 1984, pp. xxi, 256 - Religion and Politics in Iran: Shi'ism from Quietism to RevolutionNikki R. Keddie, ed. New Haven: Yale University Press, 1983, pp. ix, 258 - Islam and PoliticsJohn L. Esposito Syracuse: Syracuse University Press, 1984, pp. xviii, 273 - Occidentosis: A Plague From the WestJalal Al-i Ahmad Hamid Algar, ed., translated by R. Campbell Berkeley: Mizan Press, 1984, pp. 160“. Canadian Journal of Political Science 18, Nr. 4 (Dezember 1985): 830–33. http://dx.doi.org/10.1017/s0008423900059850.
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Ball-Haleem, H. „Chosen Among Women: Mary and Fatima in Medieval Christianity and Shi'ite Islam * BY MARY F. THURLKILL“. Journal of Islamic Studies 20, Nr. 1 (01.01.2009): 136–39. http://dx.doi.org/10.1093/jis/etn067.
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Sayeed, Asma. „Chosen among Women: Mary and Fatima in Medieval Christianity and Shi'ite Islam. Mary F. Thurlkill“. Speculum 84, Nr. 4 (Oktober 2009): 1115–17. http://dx.doi.org/10.1017/s0038713400208853.
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Momen, Moojan. „Millennialism and Violence: The Attempted Assassination of Nasir al-Din Shah of Iran by the Babis in 1852“. Nova Religio 12, Nr. 1 (01.08.2008): 57–82. http://dx.doi.org/10.1525/nr.2008.12.1.57.
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The association of millennialist movements with violence has been a subject of much study following recent high-profile events. This article examines a case of millennialism and violence that occurred just over 150 years ago. It tracks the events leading to the attempted assassination of Nasir al-Din Shah of Iran in 1852 by a small group of followers of the religion of the Bab, a religious leader who claimed to fulfill the prophecies of Shi'i Islam about the coming of the Imam Mahdi. The factors leading to the violence are analyzed and compared with other cases of millennialism and violence. The main factors that stand out in this case include: a pre-existing religious milieu that expected a violent, millennial event and engendered a radically dualist worldview, with the shah's government as the embodiment of an evil destined to be defeated and removed; a severe persecution of the group resulting in some followers' desire for revenge and a dramatic violent act that would bring divine intervention and ultimate victory; government removal of moderate leadership, leaving only radical extremist leaders; and the presence among the Tehran group of Babis, which carried out the attempted assassination, of a charismatic leader whom these Babis believed had access to a source of divine power that could make the plan achievable, when a more rational analysis would have demonstrated the opposite.
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Fazlhashemi, Mohammad. „Yafa Shanneik, The Art of Resistance in Islam: The Performance of Politics among Shi'i Women in the Middle East and Beyond“. Svensk Teologisk Kvartalskrift 98, Nr. 3 (23.11.2022): 265–67. http://dx.doi.org/10.51619/stk.v98i3.24739.
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Akbulut, Zeynep. „The Last Great Revolution“. American Journal of Islam and Society 18, Nr. 3 (01.07.2001): 120–24. http://dx.doi.org/10.35632/ajis.v18i3.2009.
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Robin Wright's The Last Great Revolution reflects her 27 years of studyand observations of Iran's cultural and political transformations.She interviews thinkers, parliamentarians, administrators, and averagepeople on the streets as she portrays the radical shift in Iran since the 1979Islamic revolution.Wright starts with her "Personal Odyssey" as an introduction. Shedescribes her first encounter with Iran after the revolution at the airplane ina detailed way. Indeed, she wants her book to "help outsiders to see what isthere not just what [they] want to see." She distinguishes this book fromher previous ones, because this time, instead of giving only her ownimpressions, she lets Iranians "speak for themselves about their ideas,experiences, dreams, and frustrations." After the introduction, she providesbrief information about the geography, religion, and population of Iran.The first chapter analyzes the revolution as the Last Great Revolutionof the modem era, that will stand along with the French and Russianrevolutions. Wright explains the reasons which made the Iranian revolutionsuitable and unique. First, the Shi'ite character of Islam demands afaithful fight against injustice and tyranny. Secondly, Iran has a longpolitical experience that has not come under any colonial power. Thirdly,Iran is heir to a great civilization that had a role in shaping the wqrld.Finally, it is between the West and the East as a meeting point of cultures,which gives the opportunity for revolutionary ideas to reach the peoplefrom both directions. To sum up, Wright makes it clear that quest forempowerment in Iran did not ascend from heaven unpredictably in 1979.She notes that everything was already set for an upheaval.Wright's important analysis in this chapter is inspired by Brinton'sclassic work, The Anatomy of Revolution. Brinton argues that "Revolutionsare like fevers". Wright examines the Iranian revolution in three phases ...
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Saade, Bashir. „Clerics and Communists“. Monthly Review 67, Nr. 9 (05.02.2016): 48. http://dx.doi.org/10.14452/mr-067-09-2016-02_5.
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<div class="bookreview">Rula Jurdi Abisaab and Malek Abisaab, <em>The Shi'ites of Lebanon: Modernism, Communism, and Hizbullah's Islamists</em> (Syracuse, NY: Syracuse University Press, 2014), 350 pages, $49.95, hardcover.</div>In the West today, political Islam is mostly equated with ISIS's spectacle of violence, and with the narrow, bigoted understanding of religion and society that inspires it. It will thus intrigue many readers to discover that the legacy of Islamic intellectual and political activity, from the turn of the twentieth century until today, bore the imprint of a complex interaction between Communist and leftist traditions. A recent book by two professors at McGill University, Rula Jurdi Abisaab and Malek Abisaab, takes on the ambitious task of tracing the history of the sometimes symbiotic, sometimes confrontational relationship among Shi'i communities and clerics in Lebanon, along with occasional discussions of related issues in Iraqi politics. Based on a rich set of primary documents from both countries, the authors describe in great detail the rise and fall of the Communist experience in the region, the shortcomings of the left as it was gradually superseded by Islamic party formations, and the deep debt of the latter to the former.<p class="mrlink"><p class="mrpurchaselink"><a href="http://monthlyreview.org/index/volume-67-number-9" title="Vol. 67, No. 9: February 2016" target="_self">Click here to purchase a PDF version of this article at the <em>Monthly Review</em> website.</a></p>
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Rizvi, Ali. „Islam in the West: Iraqi Shi'i Communities in Transition and Dialogue (Studies in Theology, Society and Culture). By KieranFlynn, Pp. x, 259, Oxford, Peter Lang, £50.94.“ Heythrop Journal 60, Nr. 3 (25.04.2019): 531–32. http://dx.doi.org/10.1111/heyj.13222.
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Gaiser, Adam R. „Chosen Among Women: Mary and Fatima in Medieval Christianity and Shi'ite Islam. By Mary F. Thurlkill. Notre Dame, Ind.: University of Notre Dame Press, 2007. xii + 211 pp. $27.00 cloth.“ Church History 77, Nr. 4 (Dezember 2008): 1027–29. http://dx.doi.org/10.1017/s0009640708001649.
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Newman, A. J. „ROBERT GLEAVE, Scripturalist Islam: The History and Doctrines of the Akhbari Shi'i School (Islamic Philosophy, Theology and Science, Texts and Studies 72).“ Journal of Semitic Studies 55, Nr. 2 (29.06.2010): 616–18. http://dx.doi.org/10.1093/jss/fgq024.
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Naef, Silvia. „Yann Richard: Shi'ite Islam, Polity, Ideology and Creed. Oxford: 1995, Blackwell (= Studies in Social Discontinuity), trad. par Antonia Nevill (Titre original: L'islam chiite, Croyances et idéologies, Paris, Fayard, 1991), 242 p., hardcover £50.00/ $54.95, paperback £12.99/$21.95, ISBN 1-55786-469-1/ISBN 1-55786-470-5 (paperback).“ Die Welt des Islams 36, Nr. 2 (1996): 268–70. http://dx.doi.org/10.1163/1570060962597436.
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Geyik, Eda. „Said Amir Arjomand, The Shadow of God & The Hidden Imam: Religion, Political Order, and Societal Change in Shi'ite Iran from the Beginning to 1890, The University of Chicago, 1984.“ Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi, 13.05.2023. http://dx.doi.org/10.60163/tkhcbva.1283563.
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Said Amir Arjomand tarafından kaleme alınan The Shadow of God & The Hidden Imam: Religion, Political Order, and Societal Change in Shi’ite Iran from the Beginning to 1890 (Tanrı'nın Gölgesi ve Gizli İmam: Başlangıçtan 1890'a Kadar Şii İran'da Din, Siyasi Düzen ve Toplumsal Değişim) isimli kitap çalışması Şii İslam’ın tarihsel sürecini, Gizli İmam doktrinini ve bunun siyasi ve toplumsal yaşama yansımasını konu edinmektedir. Ayrıca Gizli İmam kavramının Şii İslam geleneğindeki yeri ve önemi açıklanmaktadır. Bu eserde İran’da Şiiliğin seyri, Mehdi’nin zuhuru, Serbedarlar hareketi, Maraşîlerin yürütmüş oldukları faaliyetler, Safevîlerin iktidara yükselişi ve Şii ulema ile hükûmet arasındaki ilişkiler gibi çeşitli hususlar üzerinde yoğunlaşılmıştır. 12 bölümden oluşan bu çalışma, Max Weber’in sosyolojisi çerçevesinde incelenmektedir.
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Amin, Ali. „REVITALISASI AGAMA DI SULUT(KASUS STUDI KELOMPOK ALIRAN SYIAH DI MANADO)“. Potret Pemikiran 21, Nr. 2 (19.12.2017). http://dx.doi.org/10.30984/pp.v21i2.743.
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Abstract. This study discusses the social history and development of Shiite groups in Manado. It is known in Manado that there are Shi'ite religious groups with various organizations. This study wants to answer the question: how come and the development of Shi'ite followers in Manado. Start when it comes and develops. Who are the characters, and how they relate to similar flow groups in Indonesia. Through the method of observation and in-depth interviews with various parties involved in Manado and surrounding areas, this research found several important things including: the understanding or ideological thinking of the Shi'a sect has basically been accepted since the development of Islamic activism which was rolled out after the 1979 Iranian revolution. became a religious organization along with the opening of the taps of political reform in Indonesia, precisely in 2005 when the Shiite-based study groups began to develop in Manado. The acceptance of this group is mainly due to emotional closeness both in terms of kinship or other social relations between the group figures and their followers. The acceptance of this group is also due to the phenomenon of "curiosity" about the new flow that is opposed but it actually makes new followers get a new "interesting" understanding in religion. Meanwhile, the refusal of the sect was due to unbalanced information from actual Shiite sources. The Shi'a sect in Manado is not in an extreme Shia category that infiltrates, opposes and spread hatred towards other Islamic groups. With these findings, this study recommends that the Shiite sect is not a scourge or threat to Muslims in North Sulawesi. In fact, they must be embraced to cooperate in advancing Muslims in this region. Differences in furu or non-fundametal understandings should not be used as an excuse to marginalize this group of Muslims in Manado, North Sulawesi.. Keywords: Syiah, Manado. Abstrak. Penelitian ini mendiskusikan tentang sejarah sosial dan perkembangan kelompok Syiah di Manado. Diketahui di Manado terdapat aliran kelompok keagamaan Syiah dengan berbagai organisasinya. Penelitian ini ingin menjawab pertanyaan: bagaimana datang dan berkembangnya penganut aliran Syiah di Manado. Mulai kapan datang dan berkembang. Siapa tokoh-tokohnya, dan bagaimana keterkaitannya dengan kelompok aliran serupa di Indonesia. Melalui metode observasi dan wawancara mendalam dengan berbagai pihak yang terkait di Manado dan sekitarnya, penelitian ini menemukan beberapa hal penting di antaranya : pemahaman atau pemikiran ideologis aliran Syiah pada dasarnya sudah diterima sejak berkembangnya aktivisme islam yang di gulirkan pasca revolusi Iran 1979. Namun baru berkembang menjadi organisasi keagamaan bersamaan dengan dibukanya kran reformasi politik di Indonesia, tepatnya tahun 2005 saat mulai berkembangnya kelompok-kelompok pengajian berpaham Syiah di Manado. Penerimaan yang terjadi terhadap kelompok ini utamanya karena kedekatan emosi baik secara kekerabatan atau hubungan sosial lainnya antara figur-figur kelompok tersebut dengan para pengikutnya. Penerimaan terhadap kelompok ini juga karena fenomena “penasaran” terhadap aliran baru yang ditentang tapi justru membuatpengikut baru mendapatkan pemahaman baru yang “menarik” dalam beragama. Sementara itu, penolakan-penolakan terhadap kelompok aliran ini lebih disebabkan karena informasi yang tidak seimbang dari sumber-sumber Syiah yang sebenarnya. Kelompok aliran Syiah di Manado bukan dalam kategori syiah ekstrim yang mengkafirkan, memusuhi, dan menyebarkan kebencian terhadap kelompok Islam lainnya. Dengan temuan ini, penelitian ini merekomendasikan agar kelompok aliran Syiah tidak dijadikan momok atau ancaman bagi umat Islam di Sulawesi Utara. Bahkan harus dirangkul untuk bekerja sama dalam memajukan umat Islam di Wilayah ini. Perbedaan pemahaman yang bersifat furu atau bukan fundametal janganlah dijadikan alasan unntuk meminggirkan kelompok ini dari bagian umat Islam di Manado Sulawesi Utara. Keywords: Syiah, Manado.
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Evstratov, Anton. „LIFE OF SHI'I PILGRIMS IN NAJAF AND KARBALA IN THE 19TH CENTURY“. Odysseus. Man in History 31, Nr. 2 (09.12.2023). http://dx.doi.org/10.32608/1607-6184-2023-31-2-6.
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The only pilgrimage as a “pillar of Islam” prescribed for every Muslim is the Hajj to Mecca and Medina, but adherents of this religion make “pious journeys” to other places. Sunni Muslims recognize holy cities that contain desirable sites to visit (for example, Jerusalem, considered the “third holy city,” and the Al-Aqsa Mosque located there), however, these pilgrimages are not obligatory, but recommendatory. Shiite pilgrimages to the land of Iraq - primarily to Najaf and Karbala, on the contrary, have a status very close to mandatory. The first and third Shiite Imams, Ali and Hussein, are buried in these cities, respectively, in Najaf from the 18th-19th centuries. The main center of Shiite scholarship has been formed, and therefore the views and thoughts of millions of Shiite believers are directed here. At the same time, the Shiite pilgrimage, like the Hajj, is not only a purely religious action, but also a social one. People who visit holy places receive the nicknames “Karbelai”, “Najafi” (as well as “Mashhadi” - after visiting another center of pilgrimage - the Iranian Mashhad) and enjoy special respect from their coreligionists. In this study, we will look at the life of pilgrims to the Shiite shrines of Iraq (the territory of which was called “Turkish Arabia”, or “atabat”) in the 19th century, because It was at that time that the traditional realities of the Muslim world in general and its Shiite part began to change rapidly. These changes are associated with a unique political situation (on the one hand, the presence of Shiite shrines on the territory of the Sunni Ottoman Empire, and on the other, the orientation of the local Shiite population towards Iran ruled by the Qajar dynasty, both states having a semi-colonial status), and with the rapid development of science and technology, and with a very peculiar ideological situation. Both Iran and the Ottoman Empire underwent secular reforms in the 19th century, and many significant Shia communities lived in territories belonging to the non-Muslim states of Russia and Great Britain.