Academic literature on the topic 'RELIGION / Islam / Shi'ism'
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Journal articles on the topic "RELIGION / Islam / Shi'ism"
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Farazmand, Ali. "Religion and politics in contemporary Iran." International Journal on Minority and Group Rights 3, no. 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, no. 2 (April 1, 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, no. 2 (December 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, no. 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, and Silmi Kaffah. "SYIAH: POLITIK ATAU AGAMA?" TAJDID: Jurnal Ilmu Ushuluddin 21, no. 1 (June 28, 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, and 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, no. 1 (April 12, 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, no. 2 (March 1, 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, no. 2 (July 1, 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, no. 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.
Dissertations / Theses on the topic "RELIGION / Islam / Shi'ism"
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Furrow, Heath A. "We Can Do Very Little With Them: British Discourse and British Policy on Shi'is in Iraq." Thesis, Virginia Tech, 2019. http://hdl.handle.net/10919/90669.
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This thesis explores the role of metropolitan religious values and discourses in influencing British officials' discourse on Sunni and Shi'i Islam in early mandate Iraq. It also explores the role that this discourse played in informing the policy decisions of British officials. I argue that British officials thought about and described Sunni and Shi'i Islam through a lens of religious values and experiences that led British officials to describe Shi'i Islam as prone to theocracy and religious and intellectual intolerance, traits that British officials saw as detrimental to their efforts to create a modern state in Iraq. These descriptions ultimately led British officials to take active steps to remove Shi'i religions leaders from the civic discourse of Iraq and to support an indigenous government where Sunnis were given most government positions in spite of making up a minority of the overall population of Iraq. This study draws on documents created by British officials serving in Iraq from 1919-1922, including official reports and correspondence, published government reports, personal correspondence and memoirs. It also draws on biographies of British officials, the secondary literature on religion and civil society in Great Britain, and the secondary literature on Shi'i Islam in Iraq. I engage in the historiography surrounding European Imperial perceptions of Islam and argue that historians should pay greater attention to the role that metropolitan religious experiences and values played in informing the way that imperial officials differentiated between different groups within Islam. I also engage in the historiography of British policy in mandate Iraq, offering a deeper view of how British discourse on Shi'i Islam developed and how this discourse influenced the policy decisions of British official.Master of Arts
This thesis explores British officials’ perceptions of Shi‘i Islam in early mandate Iraq from 1919- 1923. It argues that British officials applied their personal ideas about the proper relationship between church and state, influenced by debates in Great Britain, to their duties in Iraq. As a result, British officials made comparisons between Sunni and Shi’i Islam which led them to perceive Sunni Islam and Sunni Iraqis as more compatible with the British vision of a modern Iraqi state and society. These perceptions in turn led British officials to actively combat the political efforts of Shi‘i religious leaders and to create and support a national government made up of minority Sunnis. This study helps us understand how British officials differentiated between different strands of Islam. It also contributes to our understanding of how British officials in early mandate Iraq came to enact policies that would have a long-lasting influence on the future of statecraft and politics in Iraq. This study draws on documents created by British officials serving in Iraq from 1919-1922, including official reports and correspondence, published government reports, personal correspondence and memoirs. It also draws on biographies of British officials, previous research on religion and civil society in Great Britain, and previous research on Shi‘i Islam in Iraq.
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Williams, Ian G. "Imam Ali in Twelver-Shi'ite and Barelwi (Ahl i Sunnat wa jama'at) traditions of Islam : an investigation into perceptions of sainthood, martyrdom and prophethood within Shi'ite and Barelwi Islam, and the way in which these concepts are used and understood by religious leaders of these traditions resident in the UK." Thesis, University of Derby, 2000. http://hdl.handle.net/10545/218257.
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In Sunni estimation, `Ali ibn Abu Talib is one of the four Rashidun Khilafat 'Rightly Guided Caliphs' who succeeded the Prophet. In Shia understanding `Ali was duly designated as his immediate successor by Muhammad. The varying understandings of `Ali are examined in four roles: as Wali [friend of God], as Imam [Leader], as Shadid [Martyr for God], and as Bab [Gateway to Spiritual Knowledge]. In the thesis `Ali ibn Abu Talib is examined as the bearer of many attributes some descriptive with others of a more esoteric nature. A significant term ascribed to `Ali is wali [friend/saint] of God. This is included in the distinctive three tenet Shi'a shahadah. The term and title Imam is used both for the Prayer Leader of a Muslim community and within the Shi'a tradition for the legitimate ruler of the wider ummäh. The concept of the Imam is examined for Shi'a understandings and the comparable idea of qutb pole, within Sufi influenced Sunnism such as the AN i- Sunnat wa jama'at. Within the Shi'a tradition there is a profound awareness of shahid martyrdom for Imam `Ali, and the majority of the succeeding Imams. This consciousness centres in particular on the death of his youngest son, Imam Husayn as commemorated in the month of Muharram and the 121hd ay - AshuraAli is acknowledged by both Shi'a and Sunni Sufi traditions as a key figure in the transmission of esoteric knowledge. A majority of Sufi streams trace their sources of spiritual knowledge to `Ali. A comparison is made between the respective understandings of `Ali's role in the Twelver Shi'a and Sufi expressions. With the development of British colonial rule in nineteenth century India, Muslim traditions found themselves in a new political and religious context as a minority. Movements emerged to create fresh Muslim identities by which to address this situation. Drawing upon a scholarly past tradition, Ahmad Raza Khan led the AN 1-Sunnat movement alongside other Sunni groups and the Shi'a tradition. Within British India, Muslim groups found themselves in rivalry and competition with each other for adherents and to some extent in rivalry with Christian missionaries and Hindu revivalists. Amongst the symbols used in the intra-faith conflict were the Prophet, `Ali and their family. An examination is made of the process by which religious ideas concerning `Ali have been transferred by the migration of Muslim groups from South Asia into the British context. Rivalry between Ah! i-Sunnat wa jama'at and Shi'a groups has continued in their use of `Ali as a symbol of their respective theological emphases. Critical reading of texts in English and English translation relating to the evolution of understandings of devotion to `Ali ibn Abu Talib amongst Twelver Shi'a and Ahl i-Sunnat traditions in the UK is addressedExamination follows of essential elements of devotion accorded to Imam `Ali and to the Prophet Muhammad, and the extent to which each mode of devotion has influenced the other. Parallels are examined between the two traditions regarding the sources of their respective understandings of `Ali ibn Abu Talib. Conclusions are offered from fieldwork and textual study in discussing possible common derivations of these models of devotion and understandings
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Sadeghi-Boroujerdi, Eskandar. "Disenchanting political theology in post-revolutionary Iran : reform, religious intellectualism and the death of utopia." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:ad199c6b-535f-4af0-a6a5-21c40734c331.
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This thesis delineates the transformation of Iran’s so-called post-revolutionary ‘religious intellectuals’ (rowshanfekran-e dini) from ideological legitimators within the political class of the newly-established theocratic-populist regime to internal critics whose revised vision for the politico-religious order coalesced and converged with the growing disillusionment and frustration of the ‘Islamic left’, a constellation of political forces within the governing elite of the Islamic Republic, that following the death of Ayatollah Khomeini increasingly felt itself marginalised and on the outskirts of power. The historical evolution of this complex, quasi-institutionalised and routinized network, encompassing theologians, jurists, political strategists and journalists, which rose to prominence in the course of the 1990s, and its critical engagement with the ruling political theology of the ‘guardianship of the jurist’, the supremacy of Islamic jurisprudence, political Islamism and all forms of ‘revolutionary’ and ‘utopian’ political and social transformation, are scrutinised in detail. In this vein, the thesis examines the various issues provoked by the rowshanfekran-e dini’s strategic deployment and translation of the concepts and ideas of a number of Western thinkers, several of which played a pivotal role in the assault on the ideological foundations of Soviet-style communism in the 1950s and 1960s. It then moves to show how this network of intellectuals and politicos following the election of Mohammad Khatami to the presidency in May 1997 sought to disseminate their ideas at the popular level by means of the press and numerous party and political periodicals, and thereby achieve ideological and political hegemony. The thesis proceeds to demonstrate the intimate connection between the project of ‘religious intellectualism’ and elite-defined notions of ‘democracy’, ‘electoral participation’, ‘reform’ and ‘political development’ as part of an effort to accumulate symbolic capital and assert their intellectual and moral leadership of the polity.
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Selby, Parker. "Husayn's Dirt: The Beginnings and Development of Shi'i Ziyara in the Early Islamic Period." The Ohio State University, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=osu1500473250503136.
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Pierce, Matthew Odes. "Remembering the infallible imams: narrative and memory in medieval Twelver Shi'ism." Thesis, 2013. https://hdl.handle.net/2144/13153.
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As the Twelver Shi'a coalesced into an increasingly distinct community between the 10th and 12th centuries CE, a new type of religious literature emerged. Writers began to collect narratives of the lives and deaths of the twelve infallible imams into single works. This study analyzes these early works, which have served as a template for similar Shi`i compilations written in the centuries since. The goal of this analysis is to shed light on how the historical narratives of a given community emerge in relationship to the ways in which that community construes religious meaning. I focus on five formative Arabic works from this period: [1]
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Assegaf, Umar Faruk. "The rise of Shi'ism in contemporary Indonesia : orientation and affiliation." Master's thesis, 2012. http://hdl.handle.net/1885/150876.
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This thesis examines the general developments of the Shi'a as a newly emerging religious minority in contemporary Indonesia, focusing on key Shi'i institutions across the country, particularly important pesantren and their relations with local and international institutions. During the1980s, the Shi'a along with other trans-national Islamic groups have taken root in the country, becoming especially active on campuses. This rise of Indonesian Shi'ism was attributable not only to global Islamic revivalism but also, more specifically, to the impact of the 1979 Iranian revolution.
I argue that the Shi'i community in Indonesia is not as monolithic as is often assumed. It is divided on the details of doctrine, international orientation, relations with other sections of the Muslim community, and leadership. This study shows there to be serious fissures within the Shi'i community's elite which have spread downwards into the community, creating sharp internal rivalries.The discord is clearly discernible in the cleavage between what I call the 'campus circle' and the ustadh (Islamic scholars) group. The split was present but not publicly visible during the New Order era but became far more prominent after the student-led reformasi of 1998, which ushered in a democratic system in Indonesia.
This thesis further claims that the split of Shi'i leaders in Indonesia is due to disparities in their sociological background and intellectual formation. In order to analyze the matter, I develop two analytical approaches from Hubert M. Blalock, besides applying the 'minority theory' as an over-arching framework. At the end, it reveals that,on one hand, the 'campus circle', of former campus activists and intellectuals educated in secular universities display an attitude of openness in their leadership and can adapt to local-style structural organization. On the other, the ustadh group, which was trained in Shi'i seminary schools overseas, exhibited conservative social and religious attitudes and behaviour.
In contemporary Indonesia, the minority Shi'i community faces mixed public reactions from other religious groups, ranging from cooperation and tolerance to vilification and occasionally violence. For this reason, this study discusses the reactions from the government, the Council of Indonesian Ulama (MUI) and major Islamic organizations like NU and Muhammadiyah.
Books on the topic "RELIGION / Islam / Shi'ism"
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Hossein, Nasr Seyyed, Dabashi Hamid 1951-, and Nasr, Seyyed Vali Reza, 1960-, eds. Shiʻism: Doctrines, thought, and spirituality. Albany: State University of New York Press, 1988.
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Vaziri, Mostafa. The emergence of Islam: Prophecy, imamate, and Messianism in perspective. New York: Paragon House, 1992.
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Gender, sainthood, & everyday practice in South Asian Shi'ism. Chapel Hill: University of North Carolina Press, 2011.
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Sultan Muhammad Shah, Agha khan. The collected works of Aga Khan III: Speeches and writings of Sir Sultan Muhammod Shah. London: Kegan Paul International, 1991.
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Fischer, Michael M. J. Debating Muslims: Cultural dialogues in postmodernity and tradition. Madison, Wis: University of Wisconsin Press, 1990.
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Pak-Shiraz, Nacim. Shi'i Islam in Iranian cinema: Religion and spirituality in film. London: I.B. Tauris, 2011.
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Fischer, Michael M. J. DebatingMuslims: Cultural dialogues in postmodernity and tradition. Madison: University of Wisconsin, 1990.
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Takim, Liyakatali. The heirs of the prophet: Charisma and religious authority in Shi'ite Islam. Albany: State University of New York Press, 2006.
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Female personalities in the Qurʼan and Sunna: Examining the major sources of Imami Shi'i Islam. London: Routledge, 2015.
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Scot, Aghaie Kamran, ed. The women of Karbala: Ritual performance and symbolic discourses in modern shi'i Islam. Austin: University of Texas Press, 2005.
Find full textBook chapters on the topic "RELIGION / Islam / Shi'ism"
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"Islam, Islams and Stratifications." In Islamic Economy and Social Mobility, 1–26. IGI Global, 2016. http://dx.doi.org/10.4018/978-1-4666-9731-7.ch001.
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Research on the complexities of Islamic societies under the rubric of “Developing or transitional Countries” do not address their socio-economic statuses, the structure of Muslims' social actions, their struggles in the process of transition, and their domestic social mobilities in the modern stratified globalized world. For the purpose of disclosure of complexity, the sociological notion of universality of stratification and functionalism, from the traditional view and modern structural-functionalism, are addressed in detail to explore the conditions, means, and ends from both a theoretical view and empirical findings. Attention to history, culture, politics, and religion, as well as status groups such as the ‘ulama and Shi'ite-Sunni Islam and scientific aspirations induces novel uses of Talcott Parsons' action theory and Max Weber's interactionism. In terms of methodology, the focal point of this chapter is to try to overcome idealistic empiricism and positivism as fractional legacies of non-interpretive tenets of economics and sociology.
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"Re-Stratification in the Name of God." In Islamic Economy and Social Mobility, 131–58. IGI Global, 2016. http://dx.doi.org/10.4018/978-1-4666-9731-7.ch005.
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Considering the modern sociological enterprises of Emile Durkheim's view of the social origin of religion, Max Weber's categories of actions, and Talcott Parsons' action theory as well as theories of stratification, we have focused on Islamic ummah, differentiating Shi'ite /Sunni Islam and the role which ulama plays as a status group. Re-stratification in the name of God has referential significance to the Iranian revolution and the re-emergence of the Shi'ite Islam grabbing political power. Following Parsonian emphasis on socio-cultural differentiation the Islamic, ummah is neither a total whole nor limited to the ulama but diversified in terms of incorporating certain modern establishments and ideas, from publishing religious journal, spreading ideas among the high schools and university student to pushing for less patriarchal domination, from absorbing components of the western constitutional tradition and governmental division of power to detachment form economic co-optation by the state. Hence we can speak of old and innovative religious class in Islamic societies characterized the former by propensity to keep the status quo, functionally a prerequisite for maintenance of cultural, political and religious dogma, usually called conservative Islam and the latter enthusiasm for working its way towards reinterpretation of dogma, developing propensity for participating in global dialogue for change or re-stratification of society. Finally, demand for an innovative communicative system in order to be touch with the larger world exists in and among the innovative religious groups. In general, politico-religious action, within the domain of action theory, behooves us to revisit Iran as the first birthplace of resurgent Islam, exposing an otherwise hidden process, the rise and fall of a system of stratification that was led by a high-ranking Shi'ite cleric in modern times. The Iranian religious revolution that brought about a different system of stratification, rather than being interactive, was originally molded by reaction to modernity is investigated in this chapter. The diversity of Islams indicates that they can be considered as examples of an open system of stratification. In other words, whatever the cultural disposition or religious orientations of Islamic societies would be, we generalize that they have a propensity to have social mobility dissimilar to the closed caste system. Our sheer learned interest in stratification and social mobility is an acknowledgment of “connections” between economy and religion in Islamic societies that is elaborated in this chapter.
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Takim, Liyakat. "The Concept of an Islamic Reformation." In Shi'ism Revisited, 9–56. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197606575.003.0002.
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The first chapter defines reformation and examines what it means in a specifically Shi‘i context. It compares reformation in Islam and Christianity and argues that an Islamic reformation has to be an indigenous exercise, one that does not have to capitulate to the demands of a secular or exogenous religious tradition. The chapter considers why reformation in Shi‘ism started much later than it did in Sunnism. The chapter also examines juristic pluralism and the concept of hermeneutics and its effects on the reading of sacred texts. It argues that a hermeneutical approach is important to a discussion of Islamic reformation because of its insistence that the meaning of a text depends on various textual, contextual, and intertextual factors. The chapter demonstrates that a text requires multiple and continuous interpretations if it is to remain valid and able to respond to contemporary challenges.
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"13. The Popular Religion." In An Introduction to Shi'i Islam, 233–45. Yale University Press, 2017. http://dx.doi.org/10.12987/9780300162622-017.
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"10. Shi'iJurisprudence and the Religious Hierarchy." In An Introduction to Shi'i Islam, 184–207. Yale University Press, 2017. http://dx.doi.org/10.12987/9780300162622-014.
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Sachedina, Abdulaziz Abdulhussein. "The Deputyship of the Shfite Imams." In The Just Ruler in Shi'ite Islam, 29–57. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195119152.003.0002.
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Abstract The worldview of the faithful in Imami Shlism is dominated by the question of the leadership of the Muslim community-the Imamate-that guides and maintains authoritative perspectives of the faithful in Shrite Islam. The question of the Imamate becomes the focal point of Shi’i religious belief system, especially when the Imam of the Age is in occultation.
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Künkler, Mirjam, and Devin J. Stewart. "Introduction Female Religious Authority in Shi‘i Islam : Past and Present." In Female Religious Authority in Shi'i Islam, 1–17. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474426602.003.0001.
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The introduction reviews parts of the literature on religious authority in Islam and asks how the place of women has been conceptualized in these. Apart from providing an overview of the conception and composition of the volume, the chapter ventures some tentative comparative conclusions. It appears that – judging from what we know at present – women’s participation in religious authority as jurists has been significantly more important in the Twelver Shiʿi tradition, particularly in modern history, and especially in Iran, than it has in Sunni societies, while their participation in the transmission of hadith during the medieval period was significantly less substantial than that of their Sunni counterparts. The main reason for this difference has to do with relative differences between Twelver Shiʿi and Sunni Islam with regard to the cultivation of the various religious sciences.
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Künkler, Mirjam. "Forgotten Histories of Female Religious Authority in Islam." In Female Religious Authority in Shi'i Islam, 17–46. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474426602.003.0002.
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The chapter presents a survey of various instances in which Muslim women, both Sunni and Shiʿi, have become learned in the Islamic religious sciences and wielded religious authority, concentrating on women hadith experts and women jurists. The chapter proposes that the frequent near complete neglect of women as religious authorities throughout the Islamic world during the various historical periods is belied by an objective consideration of the evidence on the ground, whether historical or contemporary. Rather than a general absence of the phenomenon, there is great diversity across time and space regarding the question of whether women were regarded as religious authorities, and if so, in what function precisely and to what effect.
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Deeb, Lara, and Mona Harb. "Exploring Leisure, Morality, and Geography in South Beirut." In Leisurely Islam. Princeton University Press, 2013. http://dx.doi.org/10.23943/princeton/9780691153650.003.0001.
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This introductory chapter begins with a brief description of the popularity of the Bab al-Hara café in south Beirut, an area often maligned in the U.S. press as “the Hizbullah stronghold” and known in Lebanon as Dahiya. The café exemplifies many of the shifting features of leisure in south Beirut, and highlights many of the new ideas and practices of morality as well as geography that have emerged in this Shi'i-majority area of the city over the past decade. The chapter suggests that these cafés provide new spaces for leisure that are promoting flexibility in moral norms. The circumstances that both new spaces and desires for leisure provoke highlight tensions between religious and social notions about what is moral. An overview of the subsequent chapters is also presented.
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Künkler, Mirjam, and Roja Fazaeli. "The Lives of Two Mujtahidāt : Female Religious Authority in Twentieth-century Iran." In Female Religious Authority in Shi'i Islam, 270–97. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474426602.003.0010.
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The chapter introduces two Iranian female mujtahidāt, Nuṣrat Amīn (1886-1983) and Zuhrah Ṣifātī (1948-), two outstanding female religious authorities of 20th century Iran. Nuṣrat Amīn is one of the most influential Shī‘a female religious authorities of modern times, who in her own right granted men ijāzāt of ijtihād and riwāya. Zuhrah Ṣifātī is the most prominent female religious authority of the Islamic Republic and a long-time member of the Women’s Socio-Cultural Council, where she heads the committee on fiqh and law. Both women’s work was strongly influenced by the socio-political environment in and against which they defined themselves. While Amīn underwent her formative period as an Islamic scholar at a time when madrasahs were slowly replaced by secular public schools and religious courts by the apparatus of a modern state judiciary, Ṣifātī experienced the reversal of some of these reforms when the 1979 Revolution sought to Islamicize the entire legal system and enhanced the status of religious learning. A comparison of the two women’s lives and works shows the extent to which political circumstances have shaped the opportunities for women to aspire to and acquire religious authority.