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Journal articles on the topic 'Shia'
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1
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>
2
Mohamed Fathillah, Mohamed Fairooz, Muhammad Yosef Niteh, Muhammad Yusuf Marlon Abdullah, and Mohd Shairawi Mohd Noor. "Persepsi Terhadap Akidah Ahli Sunah Waljamaah: Kajian Ajaran Syiah di Negeri Kedah (The Perception towards the Aqidah of Ahl al-Sunnah wa al-Jamaah: Study of the Shias in Kedah)." UMRAN - International Journal of Islamic and Civilizational Studies 7, no. 1 (February 27, 2020): 69–48. http://dx.doi.org/10.11113/umran2020.7n1.333.
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The Shias grew rapidly since the Iranian Revolution in 1979 and has prompted debates of Islamic thought around the world. The encounter with the Shias implicates religion the Muslim community in Malaysia. This is evidenced by the increasing number of Shia groups in Malaysia, a country which the majority are Ahl al-Sunah wa al-Jamaah. This is likely because the Shias use the human rights approach as an argument for spreading their creed. In the meantime one of the states in Malaysia that the Shia teachings spread widely is the State of Kedah. Therefore, this study is aimed at identifying the perception of the Shias against the aqidah of Ahl al-Sunnah wa al-Jamaah in Kedah. The al-Zahra's Husainiyah Center located in the Pendang district was chosen as the location of the study. In addition, three types of data collection techniques are used for document analysis, observation and interview. Then data analysis is made narrative. The findings show that Shia development in Kedah was active in the early 1990s. In addition, the findings illustrate the good interactions between the Shias and the Ahl al-Sunnah wa al-Jamaah. Meanwhile, the study finds a contradiction between the beliefs, perceptions and practices among the Shias. Even the Shias accept the differences in the question of Imamah found between the Shias and the Ahl al-Sunnah wa al-Jamaah. This study contributes information on the development of Shias in Kedah, and helps religious institutions deal with Shia influence in the country. At the same time, this study provides guidance to the society on the difference between the Shia and the Ahl al-Sunnah wa al-Jamaah
3
Dogra, Sufyan Abid. "Karbala in London: Battle of Expressions of Ashura Ritual Commemorations among Twelver Shia Muslims of South Asian Background." Journal of Muslims In Europe 6, no. 2 (December 4, 2017): 158–78. http://dx.doi.org/10.1163/22117954-12341346.
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Abstract The roots of the struggle for authority among various groups of Twelver Shias of South Asian background living in London revolves around the idea of what is ‘true and authentic’ Shia Islam. The theological and political genealogy of this power struggle can be traced by examining the history of Shia Islam in South Asia. This article provides historical analyses and ethnographic accounts of Shia Islam and how it is practised in London. It investigates the influence of London-based Iranian and Iraqi Shia transnational networks on South Asian Hussainias and those who attend them. While some London-based Shias of South Asian origin conform to the Iran-backed reformist versions of globally standardised ritual commemoration of Ashura, others detest this and search for religious reinterpretations that assert South Asian ways of commemorating the Ashura ritual.
4
Vahed, Goolam. "Between the Local and the Global: The Iranian Revolution and Sunni-Shia Relations in South Africa." Islamic Africa 13, no. 1 (June 6, 2022): 87–114. http://dx.doi.org/10.1163/21540993-01301001.
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Abstract This article charts the contours of Sunni-Shia relations in South Africa, with a particular focus on the period since the Iranian Revolution of 1979, which was received positively by many Muslims in a context of American hegemony globally and heightened anti-apartheid political activism locally. The growth of Saudi Arabian funded religious organisations within the Sunni majority community, and similar investment by Iran in emerging and existing Shia communities have fuelled relations between Sunni and Shia globally. This article considers the increasing tensions between Shias and mainstream Sunni Ulema in South Africa. The period has been witness to growing anti-Shia discourse, a physical attack against worshippers in a Shia mosque and a failed attempt at a truce. The growth in broadcast and social media and religious transnationalism have exacerbated historic fissures and antagonism, and these tensions seem destined to deepen and spread in the period ahead.
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Abdullah AF, Syamzan Syakur, and Susmihara. "Melacak Akar Permasalahan Hubungan Antara Sunni dan Syi’ah." Jurnal Ilmu Pendidikan dan Sosial 1, no. 4 (January 18, 2023): 560–67. http://dx.doi.org/10.58540/jipsi.v1i4.151.
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The classic slander in the growth and development of Islam from time to time is the Shi'a problem which is a separate group outside the Muslim groups in general which is called ahlussunnah or sunni. So that disputes between Shia and Sunni do not only occur in the Gulf States or Arab countries, but Sunni and Shia disputes extend to Islamic countries in various parts of the world, including Indonesia. At first the Shiites were a cultural group who empathized with Ali bin Ali Talib and named themselves Shi'ah 'Ali (supporters of 'Ali), where they saw that Ali bin Abi Talib had more rights to become a leader after the death of the Prophet Muhammad than his companions. another. However, in its journey this group which was originally cultural in nature then transformed into a group with a political and Aqidah pattern to this day. The difference between the Shia and the Sunni is not only the difference in the schools of law, but the Shia differs from Muslims in general in very basic matters, including the pillars of Islam and the pillars of faith, in the theology of the Imamate where the Shia only believe in the Imams. their imam as a leader, on the issue of taqiyah where the Shi'a equate taqiyah with prayer services, while in ahlussunnah wal jama'ah it is not known as taqiyah, respecting the companions of the Prophet in such a way, but not so in the yi'ah understanding. The Shi'a judged the Prophet's companions negatively to a very extreme level.
6
Aghdassi, Abbas, and Seyed Mohammad Marandi. "African American Twelver Shia Community of New York." Sociology of Islam 6, no. 1 (April 18, 2018): 29–45. http://dx.doi.org/10.1163/22131418-00601002.
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Few studies analyze minorities among the African American Muslims in the United States. The absence of ethnographic research shows that the current scholarship neglects the minority status of African American Twelver Shias. Based on fieldwork observations from March to December 2015 and several informal interviews, I try to understand how the African American Shia community of New York was formed and how it negotiated its identity when encountered with African American non-Shia Muslims and with Twelver Muslims of other ethnic backgrounds. I try to revisit the diasporic/immigrant religious culture that some Twelver Shias like to practice. This culture seems to have no resonance for the African American Twelver Muslims. Because some African American Twelvers joined Shia Islam after the end of the classic period of the Nation of Islam, it is argued that highlighting cultural practices by the immigrant community might force some African American Twelvers back to their practices of origin.
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Ibrahim, Musa. "Sunni and Shia Muslim and Christian encounters in northern Nigeria." Africa 92, no. 5 (November 2022): 678–98. http://dx.doi.org/10.1017/s0001972022000614.
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AbstractThis article analyses how the circulation of ideas and hybrid rituals between Shia Muslims and Christians reveals a much more intentional political process whereby minority religious groups consciously create shared experiences and a sense of commonality in the face of political marginalization in northern Nigeria. One example is the Shia invention of Jesus’s Mawlid (Jesus’s birthday), which they perform in a different way from the conventional Christmas but that is attended by some Christians. Also, some Christians participate in the annual celebration of Mawlid al-Nabiy (the Prophet Muhammad’s birthday), organized by Shias. Despite the adherents of the two religions participating in mixed religious practices, they continue to see themselves separately as Muslims and Christians. Reactions to these hybrid rituals impact relationships among the mainline Sunni groups. Sufis (Tijanis and Qadiris), who were previously united in the face of the anti-Sufi reform movement (Izala), now diverge over how to respond to Shia Islam. While they disagree with Shias intellectually, not everyone supports the attacks against Shias by Salafi activists. These dynamics add to the understanding that the concept of ‘tolerance’ is not sophisticated enough to capture all forms of religious coexistence in Nigeria.
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Ahmad, Jumal. "Hadis dan Ilmu Hadis dalam Pandangan Ahl al-Sunnah dan Syiah." JOURNAL OF QUR'AN AND HADITH STUDIES 6, no. 1 (November 27, 2019): 1–23. http://dx.doi.org/10.15408/quhas.v6i1.13404.
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This study focused on hadith and the science of hadith in the view of Ahlus Sunnah and Shia. Ahl al-Sunnah and Shia view the hadith as a source of Islam. The existence of different cultural roots of each group makes the Hadith can not be separated from the interests of group authority. The Shi'a believe that the revelation did not stop after the death of the Prophet Muhammad. In the verification of the hadith, the Shi'ah provided the criteria for the existence of a continuation of the ma'shum and all the narrators in the sanad came from the Shi'a group at all levels.
9
Ilyina, Yu I. "Iranian Religious and Political Influence in Persian Gulf Countries (Bahrain, Saudi Arabia and Kuwait)." RUDN Journal of Political Science, no. 3 (December 15, 2016): 36–42. http://dx.doi.org/10.22363/2313-1438-2016-3-36-42.
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This article is focuses on evolution of Iranian political influence in Persian Gulf countries. It examines theological and political aspects of such influence and its consequences for the region. The author analyses origins of the transnational Shia movements such as “Harakat ar-Risala” and “ad-Dawa” linked with traditional Shia institutions at Najaf and Kerbela, and its ambiguous relationships with post-revolution Iranian elite. In the same way, not all of Shias of Persian Gulf was “fascinated” by “Islamic revolution” in Iran and became admirers of R. Khomeini’s conception of “vilayat-e-faqih”. In addition, the author traces history of local political Shia movements, that are, in fact, more influential on domestic politics of Gulf countries that mythical “Iran’s hand”.
10
Kadir, Abdul. "Melacak Permasalahan Hubungan Sunni dan Syi’ah." JURNAL SIPATOKKONG BPSDM SULSEL 3, no. 4 (January 9, 2023): 224–38. http://dx.doi.org/10.58643/sipatokkong.v3i4.179.
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This article examines the classic slander in the growth and development of Islam from time to time, namely the problem of Shi'a which is a separate group outside the Muslim community in general, which is called ahlussunnah or sunni. Disputes between Shia and Sunni do not only occur in the Gulf States or Arab countries, but Sunni and Shia disputes extend to Islamic countries in various parts of the world, including Indonesia. At first the Shiites were a cultural group who empathized with Ali bin Ali Talib and named themselves Shi'ah 'Ali (supporters of 'Ali), where they saw that Ali bin Abi Talib had more rights to become a leader after the death of the Prophet Muhammad than his companions. another. However, in its journey this group which was originally cultural in nature then transformed into a group with a political and Aqidah pattern to this day. The difference between the Shia and the Sunni is not only the difference in the schools of law, but the Shia differs from Muslims in general in very basic matters, including the pillars of Islam and the pillars of faith, in the theology of the Imamate where the Shia only believe in the Imams. their imam as a leader, on the issue of taqiyah where the Shiites equate taqiyah with prayer services, while in ahlussunnah wal jama'ah it is not known as taqiyah, as well as the attitude towards the companions of the Prophet. If the ahlussunnah wal jama'ah (sunnis) respect the companions of the Prophet in such a way, but that is not the case in the Shi'a understanding. The Shiites judged the Prophet's companions negatively to a very extreme level.
11
Aspandi, Aspandi. "HISTORISITAS DAN SUMBER DALIL UṢUL FIQH SHI’AH." Al-'`Adalah : Jurnal Syariah dan Hukum Islam 4, no. 1 (June 10, 2019): 30–45. http://dx.doi.org/10.31538/adlh.v4i1.438.
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In the history of the development of Islamic law, the existence of fiqh is one of the sciences that has given birth to a variety of methodologies in Islamic legal studies. Broadly speaking, the existence of fiqh proposals can be represented by the presence of Sunni and Shi'a fiqh proposals. As a theological group in Islam, Shi'ah has a different concept of fiqh from Sunni. This research is descriptive in nature, providing an explanation of the history of the development of shia fiqh, law in the perspective of shia, the propositions of shia fikh, and Istinbat in the perspective of shia. The conclusions from this study, that the Shi'a fiqh proposal is divided into two groups, namely Akhbariyyun and Uṣuliyyun. In the process of determining the law, the Akhbariyyun group returned the matter to the Qur'an and Sunnah based on the determination of their Imams. The Akhbariyyun group holds that only their imams have the authority of ijtihad to establish laws based on the Qur'an and Sunnah. As is known, scholars' Shi'ah call Dalil al-Qur'an, Sunnah, Ijma, and ‘Aql as the proposition Ijtihadi. Thus it can be said that Uṣul Shi’ah Akhbariyyun is; Al-Kitab, namely al-Qur'an, Sunnah and words, deeds, and taqrir of the Imam. The Uul Uṣuliyyun group, namely; Al-Kitab, Sunnah, and the words, deeds, and taqrir of the Ulema and Ijtihad which in their terms are called the proposition ‘Aql.
12
Najamuddin, Najamuddin, Abd Kadir Ahmad, Sabara Sabara, Sitti Arafah, Aksa Aksa, and Sopian Tamrin. "Resistance and Exclusion of the Shia Community in South Sulawesi." Migration Letters 20, no. 6 (September 2, 2023): 118–25. http://dx.doi.org/10.59670/ml.v20i6.3466.
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This research aims to delves the problem of resistance and exclusion research experienced by Shia groups carried out by other religious movements and local governments. Through qualitative interviews some figures from Shia, anti-Shia, and local governments who issued regulations banning Shia. The findings of this research show that resistance and persecution carried out by anti-Shia groups are carried out through attacks to sabotage the Shia groups' religious activities, especially the commemoration of Ashura. Discrimination against Shia groups in South Sulawesi also involved government officials supporting the anti-Shia movement. A circular letter containing an appeal to be wary of Shia groups was issued by the South Sulawesi Provincial Government in 2017, Makassar (2019), Gowa (2019), and Parepare (2021). Resistance and exclusion of Shia groups in South Sulawesi have implications for the non-freedom of Shia groups to publicly declare their religious identity. Several Shia adherents eventually chose the path of taqiyah because social conditions were not conducive to the existence of Shia groups.
13
Bakhsh, Rahim, Sarfraz Khan, and Syed Imran Haider. "Contesting Sectarian Identity in Pakistan: Narratives from the Three Cities." Global Regional Review V, no. I (March 30, 2020): 51–57. http://dx.doi.org/10.31703/grr.2020(v-i).07.
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Pakistan is facing a new wave of sectarian divide thus literally making it difficult for minority religious groups such as Shias to practice their religious rituals with freedom and liberty. During the last decade, the sectarian killings have increased to a substantial level much to the worry of the government and general public. The present study explores the impact of the widening sectarian cleavage due to the Shia rituals during and after the sacred month of Muharram in Pakistan. Shia religious practices are being challenged and their rites held down by the extremist groups who are bent upon hurl unforgiving criticism, random killings, a plethora of hate speeches, and religious demonstrations throughout Pakistan. Such practices have made it more exacting for the Shias to commemorate their religious rituals during Muharram throughout Pakistan. The large cities like Quetta, Hyderabad, Rawalpindi, Lahore, and Jhang have faced multifaceted sectarian clashes which made Shias vulnerable in the performance of rituals.
14
Ibrahim, Musa. "The Formation of Muslim Minorities within a Muslim Majority Context: the Case of Shia Groups in Nigeria." Islamic Africa 13, no. 2 (December 20, 2022): 220–49. http://dx.doi.org/10.1163/21540993-01302003.
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Abstract Focusing on al-Ḥaraka al-Islamiyya fī Nayjīriyā (Islamic Movement in Nigeria), which is the largest Shia group in the country, this article examines Shia’s growth and social relations between its members and the Sunni majority. It analyses how the imn uses its structure, networks, and reform programs to spread Shia at the grassroots despite theological and political opposition from the Sunni majority. Beyond engaging in doctrinal polemics with the Sunnis, the Shias organized themselves into a well- structured religious movement with a political agenda challenging the Sunni majority and the Nigerian state. They are construed as a threat by the state, a notion supported by the Sunni Muslims within and outside the government. Subsequently, these dynamics inform how both Shia minorities and Sunni majority react to each other and how they both partake in remaking the wider social fabric of the society they share through interpersonal encounters and their relationship with the state.
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Krause, Svensson, and Larsson. "Why Is There So Little Shia–Sunni Dialogue? Understanding the Deficit of Intra-Muslim Dialogue and Interreligious Peacemaking †." Religions 10, no. 10 (October 4, 2019): 567. http://dx.doi.org/10.3390/rel10100567.
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Despite a growth in fatalities resulting from organized violence with Shia–Sunni dimensions over the last two decades, in this study, we show, using existing data-bases on interreligious dialogue and peacemaking, that only less than two percent of the interreligious peacemaking organizations in the world are specialized in dialogue between Shias and Sunnis. Why is there so little institutionalized Shia–Sunni dialogue occurring when the need for such dialogue is evident? This study identifies and discusses this lack of institutional initiatives designed to prevent violence, manage conflicts and facilitate processes of intra-Muslim de-sectarianization. We discuss what we see as the three seemingly most obvious explanations—(1) the dismissal of the relevance of a Shia–Sunni cleavage, (2) the inappropriateness of the interreligious dialogue concept in the Muslim context, and (3) the substitution of institutional interreligious dialogue by other channels. Although we suggest that the third is the most potent explanation to pursue, we do not aim to provide a comprehensive explanation for the Shia–Sunni religious dialogue deficit. Instead, our aspiration is mainly to present and substantiate a puzzle that has not been identified or discussed in previous research. This can set an agenda for a reinvigorated research endeavor into the contemporary challenges for interreligious peacemaking.
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Amanudin, Muhammad, and Jumni Nelli. "TITIK TEMU PENDAPAT SUNNI DAN SYIAH TENTANG NIKAH MUT’AH." JISRAH: Jurnal Integrasi Ilmu Syariah 3, no. 1 (April 30, 2022): 1. http://dx.doi.org/10.31958/jisrah.v3i1.5587.
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This paper describes the debate about mut'ah marriage between Shia and Sunni. The debate between the two Sunni and Shi'a groups regarding mut'ah marriage has both strong arguments and arguments. But what is interesting is when the groups that allow and do not allow mut'ah marriages use the same opinion with the same figure, namely Ibn Abbas and Sayyidina Ali. The meeting point between the Shia and Sunni groups in mut'ah marriage is a legal act that must be positioned and placed in a moderate and legal portion, the permissibility of carrying out a mut'ah marriage must be considered as an emergency law, not something that is generally permitted.
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War’Í, Muhammad. "KEKANG SUBALTERN DALAM NEGASI MEDIA TENTANG SYIAH:." Dialog 39, no. 1 (August 8, 2017): 57–68. http://dx.doi.org/10.47655/dialog.v39i1.18.
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This paper analyzes some anti-Shia articles which are abundantly available in online media. As a minority group, Shia is in a subaltern position where they were published negatively. This publication created negative paradigm of Shia in the society. In the borderless world of cyberspace, the production of Shia articles appears in the form of unequal semiotic relationships. Quite often, the meaning of Shia was published from the subjective perspective of a particular group. For this reason, this research examines the phenomenon of Shia trending articles from the cyber semiotic perspective. The research revealed that the subaltern bridle against the Shia in the media remains so strong. It requires self-awareness to provide equal opportunity for Shia speak up in the media in a balanced way. By such opportunity, the balanced view on the Shia can be obtained. It is hoped that this objective view could establish inclusivity in religious life.
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Humaini, Humaini. "KONFLIK SUNNI-SYIAH DI TIMUR TENGAH PERSPEKTIF GEOPOLITIK DAN DAMPAKNYA TERHADAP HUBUNGAN SUNNI-SYIAH DI INDONESIA." Jurnal CMES 12, no. 2 (December 12, 2019): 156. http://dx.doi.org/10.20961/cmes.12.2.37890.
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<p>Since the Iranian Islamic Revolution in 1979, Sunni sentiments with Shia have been redistributed everywhere. Even though the Sunni-Shia sentiment is not the main source of conflict but political geography, which is related to borders and natural resources. Because, the Middle East is located in a strategic area so that it becomes a very important region in the global political map. Conflicts that are inseparable from Sunni-Shia sentiments in the Middle East include: Shiite Sunni conflict in the Gulf War, attacks on the commemoration of Ashura (Karbala Massacre), Shiite Sunni conflicts in Syria and Lebanon, and Shia Sunni conflicts in the Yemeni Civil War. This conflict has a huge impact on Shia Sunni relations in Indonesia. The impact of the conflict was the occurrence of Sunni Shia conflict in Indonesia, which included: the attack on the Shia Islamic Boarding School, the dissolution of the commemoration of the Ashura tradition, the dissolution of the anniversary of Fatimah Az-Zahra, the ban on the Rausyan Fikr Foundation in Yogyakarta, and the attack on the Shia community in Madura. This paper attempts to examine the impact of the Shia Sunni conflict from a Geopolitical perspective and the impact of the conflict on Sunni- Shia relations in Indonesia.</p>
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Zulkifli, Zulkifli. "What Drives Anti-Shia Framing in Indonesia?" Studia Islamika 31, no. 1 (May 3, 2024): 1–29. http://dx.doi.org/10.36712/sdi.v31i1.27713.
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As a global phenomenon, the Anti-Shia movement in Indonesia is damaging the moderate characteristics of Indonesian Islam. Even though previous literature showed the role of state actors in Anti-Shia movement in Muslim-majority countries and uncovered religious, economic, and political causes, this current study focused on Anti-Shia framing and the contributing factors. Furthermore, fieldwork and library studies on MIUMI (the Indonesian Council of Young Intellectuals and Ulama) and ANNAS (National Anti-Shia Alliance) showed Shia was framed as a heretical sect and a source of conflict in Muslim society. To address this issue, a nationally applied fatwa and the prohibition of Shia organizations, institutes, and foundations were required, in addition to exercising jihad against Shia. This was due to interconnected factors between religious ideology, majoritarian mindset, and perceived threat. Therefore, cultural and socio-psychological dimensions were significant in social movement studies.
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Widiyanto, Asfa. "Sunni-Shia Ecumenism in Austria: A Model for Western Europe?" Al-Jami'ah: Journal of Islamic Studies 56, no. 1 (June 14, 2018): 225–54. http://dx.doi.org/10.14421/ajis.2018.561.225-254.
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The dynamics of encounter between Shiism and Sunnism have been investigated by some scholars, nevertheless the detailed study on the ventures of Sunni-Shia convergence which takes place in Austria is still underdeveloped. Such a picture is significance in revealing the features of Sunni-Shia ecumenism and its relationship with ‘European Islam’. This paper investigates the problems and the prospects for Sunni-Shia rapprochement in Austria, as well as the extent to which ecumenism in this country could serve as a model for Western Europe. The conflicts between Sunnites and Shiites are in some ways grounded in the misunderstandings between these two main sects of Islam. The recognition of faith community plays a part in figuring the fate of rapprochement between Sunnites and Shiites in the country. The prospects for Sunni-Shia ecumenism in Austria lie in the hands of authoritative personages and organisations, and in the ability of various elements of the society to enter into a dialogue to eradicate misunderstandings and prejudices. The authentic elaboration of ‘European Islam’ will also mould the future of Sunni-Shia ecumenism in Austria. There are possibilities and limits of applying Austrian model of Sunni-Shia ecumenism to other countries in Western Europe.[Dinamika perjumpaan antara Sunni dengan Syiah telah diteliti oleh banyak ahli, meskipun demikian kajian khusus tentang hubungan Sunni – Shiah dengan studi kasus di Austria masih belum banyak diteliti. Gambarannya terletak pada arti penting pemahaman prinsipil antara Sunni – Syiah dan keterhubungan mereka dengan Islam Eropa. Tulisan ini menjelaskan berbagai persoalan dan prospek dalam membangun kedekatan keduanya di Austria sebagaimana kelanjutan perihal keyakinan di Negara tersebut sebagai model untuk Eropa Barat. Konflik antar pengikut Sunni - Syiah diantaranya mengakar karena ketidaksepahaman antar dua kelompok ini. Pengakuan komunitas agama berperan dalam penentuan pemulihan hubungan antara Sunni dan Syiah di negara ini. Prospek ekumenisme Sunni-Syiah di Austria ada di tangan tokoh dan organisasi kompeten, dan kemampuan beberapa pihak masyarakat untuk berdialog sehingga dapat menghilangkan kesalahpahaman dan prasangka. Elaborasi otentik ‘Islam Eropa’ juga akan membentuk masa depan ekumenisme Sunni-Syiah di Austria. Termasuk adanya kemungkinan dan batasan penerapan model ekumenisme Sunni-Syiah Austria ke negara-negara lain di Eropa Barat.]
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Hasyim, Moh. "Shia: Its History and Development in Indonesia." Analisa 19, no. 2 (December 7, 2012): 147. http://dx.doi.org/10.18784/analisa.v19i2.162.
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<p><em>Shia</em><em>h becomes a new problem in Indonesia after hundreds years of living together. Currently, treatment to Shiah tends to violate the principles of religious freedom. Therefore, it is necessary to know, how the history of the emergence of Shiah and its development in Indonesia? This is a library research using a critical analysis approach. This study found that the Syiah is a religious ideology which refers to the views of Saidina Ali (the fourth khalifat) and his descendants. This teaching emerged since the beginning of the khulafaurasidin. Shiah has developed dozens of religiousstreams due to disagreement and differences on the idea of Imamah. There are four stages of Shiah development in Indonesia, namely: Firstly, along with the arrival of Islam in Indonesia; Secondly, after the Islamic revolution in Iran; Thirdly, through Indonesian Muslim Intellectuals who studied in Iran, and Finally, during the open era there was an establishment of as association Jamaah Ahlul Bai’t Indonesia.</em></p>
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Maola, Mochammad. "Arab Spring and The Emergence of Anti-Shia Movement in Indonesia." Journal of Islamic Studies and Humanities 5, no. 2 (December 31, 2020): 119–29. http://dx.doi.org/10.21580/jish.v5i2.7481.
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The rejection of Shia movement in Indonesia is a new discourse. Shia presence in Indonesia has been since the early arrival of Islam. But why the Shia resistance movement emerging in the early 21st century? I argue that the Arab spring is the biggest trigger is related to the rise of anti-Shia movements in Indonesia. This paper will explore the relationship between the Arab spring and its influence on the anti-Shia in Indonesia, including the emergence of a national-level organization called ANNAS, or Aliansi Nasional Anti Syiah (Anti-Shia National Alliance), which was declared on August 20, 2014. It aims to increase public awareness to the issue of anti-Shia and avoid potential conflicts which cause separations and threaten national stability as happened in the Arab countries that are currently happening provocations by parties who have interests and hidden agendas on them. Indonesia as a country that refer to Pancasila should be prepared for the issues that triggered the disintegration of the nation.
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Shanneik, Yafa, Chris Heinhold, and Zahra Ali. "Mapping Shia Muslim Communities in Europe." Journal of Muslims In Europe 6, no. 2 (December 4, 2017): 145–57. http://dx.doi.org/10.1163/22117954-12341345.
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AbstractThis article provides an introduction to the special issue onMapping Shia Muslim Communities in Europe.1 With six empirically rich case studies on Shia Muslim communities in various European countries, this issue intends: first, to illustrate the historical developments and emergence of the Shia presence in Europe; second, to highlight the local particularities of the various Shia communities within each nation state and demonstrate their transnational links; and third, to provide for the first time an empirical comparative study on the increasingly visible presence of Shia communities in Europe that fills an important gap in research on Muslims in Europe.
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Agha-Mohammadi, Morteza, and Jamei Masjed. "Kuwaiti Shia as a lever of balance for the ruling family of Kuwait." Kom : casopis za religijske nauke 9, no. 3 (2020): 31–48. http://dx.doi.org/10.5937/kom2003031a.
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Kuwait is an exceptional country among the sheikhdoms, and its Shia also has special status compared to the Shia of neighboring countries. The present study, based on the theory of "weak state" and using descriptive-analytical method, examines the unique position of Shia in the equations of the ruling family to maintain power. The main question of this research is what effect the presence of Shia in Kuwait has on the survival of the Al-Sabah family. Given this question, the research hypothesis is that Shia, especially after 1990, has played the role of a lever of balance, and if they had not been in Kuwait, Al-Sabah dynasty would most likely have faced a destructive crisis putting their survival at severe risk. The results of the study show that the rulers of Kuwait use the social classifications of the country, sometimes by approaching the Shia and sometimes by expressing hostility towards them to prevent their own decline. In this way, they have been able to overcome major crisis, although they lose the integrity of society. This study helps to understand the situation of the Shia in Kuwait and to adopt an appropriate approach towards the Kuwaiti government and its Shia.
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Kolarik, Andrej, and Pavol Michalisko. "Religious Conflict in Iraq and the Operation of Shiite Militias in the Country after the Expulsion of ISIL." Security Dimensions 38, no. 38 (December 23, 2021): 138–53. http://dx.doi.org/10.5604/01.3001.0015.6522.
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The paper deals with the religious aspect of the Iraqi conflict, exploring chiefly the dynamics of the conflict between the country’s Sunni and Shia communities. Should the conflict between the Sunni and Shia of Iraq be religiously motivated, we will find several characteristics, that would clearly demonstrate the religious or sectarian dimension of the conflict. The paper uses the methods of analysis, synthesis as well as the descriptive method. We have found that the conflict between the Shia and the Sunni has been purposefully escalated, firstly by Nouri al-Maliki (whose sectarian politics alienated the Sunni Arabs) and ISIS (which was even criticized by al-Qaeda for being too brutal against the Shia). Further we found that the Iraqi army under Shia command lacked motivation to defend Sunni areas from ISIS. Lastly, it was the PMF militias, forming after a fatwa by a Shia cleric, and bearing references to Shia symbolism in the names of their units. We conclude, that at the current phase, the conflict in Iraq has a strong sectarian dimension, while lacking a coherent Iraqi identity.
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Wejak, Justin L. "ESKATOLOGI ISLAM SHIA: ESKATOLOGI DUA DIMENSI | SHIA ISLAMIC ESCHATOLOGY: A TWO DIMENSIONAL ESCHATOLOGY." Jurnal Ledalero 17, no. 2 (December 2, 2018): 203. http://dx.doi.org/10.31385/jl.v17i2.146.203-221.
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<b>Abstract</b>
This paper explains an Islamic eschatology according to Shia,
and suggests that []Shia eschatology always has two dimensions
– religion and politics – and the two dimensions are inseperable.
Discussion surrounding Shia eschatology in this paper is
particularly focused on the Mahdism concept and the figure of
Mahdi. This paper is thus not intended to make a generalisation
about ‘Islamic eschatology’ as if there were only one type of Islam
with a single understanding of eschatology. Most Indonesian
Muslims are of Sunni type of Islam, and may not share the
viewpoint of Shia at all concerning eschatology. The key purpose
of this paper is rather to explore one version of understanding of
eschatology within Islam in order to provoke further reflection on
other perspectives on eschatology.
<b>Keywords:</b> Eschatology, Islam, Politics, Religion, Shia, Sunni,
Prophet Muhammad, Mahdism, Mahdi
<b>Abstrak</b>
Tulisan ini menjelaskan sebuah eskatologi Islam menurut Shia,
dan mengusulkan bahwa versi eskatologi Shia selalu memiliki dua
dimensi – agama dan politik – dan keduanya tak terpisahkan.
Pembahasan mengenai eskatologi Shia dalam tulisan ini khususnya
berfokus pada konsep Mahdisme dan figur Mahdi, menurut versi
Islam Shia. Maka tulisan ini tak dimaksudkan untuk membuat
generalisasi mengenai ‘eskatologi Islam’ seolah ada hanya satu
jenis Islam dengan pemahaman tunggal mengenai eskatologi.
Kebanyakan kaum Muslim Indonesian adalah penganut Sunni,
dan barangkali samasekali tak sependapat dengan pandangan Shia
tentang eskatologi. Tujuan utama tulisan ini sebetulnya untuk
menjelaskan satu versi pemahaman eskatologi dalam Islam agar
memprovokasi refleksi lebih lanjut tentang perspektif-perspektif
lain terkait eskatologi.
<b>Kata-Kata Kunci:</b> Eskatologi, Islam, Politik, Agama, Shia, Sunni,
Nabi Muhammad, Mahdisme, Mahdi.
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Sule, Mohammed Maga, and Muhammad Maigari Abdullahi. "The Spread of Shi'a and Its Activities in Nigeria." Journal of Islamic Studies and Humanities 4, no. 1 (June 3, 2019): 28–41. http://dx.doi.org/10.21580/jish.41.1755.
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The aftermath of the Iranian revolution and emergence of Shia Immamiya as the religion of government in Iran in 1979. The Razavi charitable Endowment under the Iran’s supreme religious leader has been spending a lot of money, especially in Africa to indoctrinate and convert Muslims to Shia. The paper traced the origin of Shia in Nigeria. Identified the factors that facilitated the spread of Shia in Nigeria. A desk review methodology was adopted. The study found out that the Iranian government has devoted a lot of funds to Africa and under the pretext of aid in the area of building Mosques, establishing schools and giving the scholarship to study in Iran. It has been observed that ignorance of Shia among most Islamic scholars, teachers, and preachers has contributed its spread until when Nigerians started studying in Universities in Saudi Arabia, the real identity of Shia is known.
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Schlatmann, Annemeik. "Towards a United Shia Youth Community." Journal of Muslims in Europe 6, no. 2 (December 4, 2017): 260–76. http://dx.doi.org/10.1163/22117954-12341350.
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Abstract Twelver Shia Muslims in the Netherlands, a minority within the Muslim minority, are living as an ethnically fragmented community that is organised along ethnic lines.1 In recent years, Shia young adults started to realise that maintaining the Shia tradition in the Netherlands requires uniting on what binds them—Shia belief and the Dutch language. In 2011, on the occasion of Muharram, youth organisations organised the first joint Dutch-language gathering for all Shia youth in the Netherlands. In order to fulfill the widely felt need of youth for knowledge about Shia Islam and its practice in the Dutch context, the structure of this gathering was different from traditional Muharram gatherings. In the absence of a Dutch-speaking religiously trained authority familiar with the everyday Dutch life of Muslim youth, a youth leader fulfilled the role of lecturer. This article focuses on this Muharram gathering.
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Iffah, Ummu. "Shi'a Ideology And Its Spread In East Java." Eduvest - Journal of Universal Studies 2, no. 10 (October 20, 2022): 2091–104. http://dx.doi.org/10.36418/eduvest.v2i10.623.
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This post served for see ideology and spread understand Shia as well as observe typology development understand is in East Java . Besides that this article is also presented for see why typologies understand Shia the formed . Studies this conducted with use method qualitative and approach studies case . Results show that ideology important Shia are : Imamah , Washayah , Shahadah and taqiyah . Whereas the spread of Shi'ism in East Java was centered on several the city which is pockets Shia that is Bangil , Malang, Jember , Surabaya and other areas residency of Kediri. With different social settings _ demand community Shia develop different models with other areas so that the community they can received society and survive . Typology Shia in East Java is different Among area one with area other is form adaptation and implementation from principle their taqiyah _ develop in accordance with social setting the place community that grow and develop
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Iffah, Ummu. "Shi'a Ideology And Its Spread In East Java." Eduvest - Journal of Universal Studies 2, no. 10 (October 20, 2022): 2091–104. http://dx.doi.org/10.59188/eduvest.v2i10.623.
Full textAbstract:
This post served for see ideology and spread understand Shia as well as observe typology development understand is in East Java . Besides that this article is also presented for see why typologies understand Shia the formed . Studies this conducted with use method qualitative and approach studies case . Results show that ideology important Shia are : Imamah , Washayah , Shahadah and taqiyah . Whereas the spread of Shi'ism in East Java was centered on several the city which is pockets Shia that is Bangil , Malang, Jember , Surabaya and other areas residency of Kediri. With different social settings _ demand community Shia develop different models with other areas so that the community they can received society and survive . Typology Shia in East Java is different Among area one with area other is form adaptation and implementation from principle their taqiyah _ develop in accordance with social setting the place community that grow and develop
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Ingersoll, Molly A., and Arturo Zychlinsky. "ShiA Abrogates the Innate T-Cell Response to Shigella flexneri Infection." Infection and Immunity 74, no. 4 (April 2006): 2317–27. http://dx.doi.org/10.1128/iai.74.4.2317-2327.2006.
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ABSTRACT Shigella spp. are the causative agent of bacillary dysentery. Infection results in acute colonic injury due to the host inflammatory response. The mediators of the damage, infiltrating polymorphonuclear leukocytes (PMN), also resolve the infection. Shigella flexneri's virulence effectors are encoded on its large virulence plasmid and on pathogenicity islands in the chromosome. The SHI-2 pathogenicity island encodes the virulence factor ShiA, which down-regulates Shigella-induced inflammation. In the rabbit ileal loop model, infection with a shiA null strain (ΔshiA) induces a more severe inflammation than wild-type infection. Conversely, a Shigella strain that overexpresses ShiA (ShiA+) is less inflammatory than the wild-type strain. To determine the host responses modulated by ShiA, we performed infection studies using the mouse lung model, which recapitulates the phenotypes observed in the rabbit ileal loop model. Significantly, ShiA+ strain-infected mice cleared the bacteria and survived infection, while wild-type- and ΔshiA strain-infected mice could not clear the bacteria and ultimately died. Surprisingly, microarray analysis of infected lungs revealed the regulation of genes involved in innate T-cell responses to infection. Immunohistochemistry showed that wild-type- and ΔshiA strain-infected animals have greater numbers of PMN and T cells in their lungs over the course of infection than ShiA+ strain-infected animals. These results suggest that the T-cell innate response is suppressed by ShiA in Shigella infections.
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Imran, Imran, Siti Syamsiyatun, and Dicky Sofjan. "Sunni to Shia Conversion in Indonesia." Daengku: Journal of Humanities and Social Sciences Innovation 3, no. 4 (August 12, 2023): 529–41. http://dx.doi.org/10.35877/454ri.daengku1898.
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Since the Iranian Islamic revolution led by Imam Khomeini, Shia and its community have received a lot of attention as a research subject. This paper aims to examine how the phenomenon of conversion from Sunni-Shia in Indonesia. What underlies the choice to convert even with the consequence that conversion to Shia has the potential to cause psychological, economic, social and political tensions. This research was conducted in four cities in Indonesia, namely Jakarta, Bandung, Yogyakarta and Makassar. These cities are used to represent Indonesia. The results of the study show that there are at least four 'gates' which are the main arguments in their decision to convert from Sunni to Shia. These gates are 'philosophy', 'history', 'Irfan/Sufism', and 'fiqh gates'. The typology of encounters through the four doors is a strong typology that I encountered in my research. most people who convert from Sunni to Shia usually pass through one or several gates that become milestones for their acceptance of Shia.
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Ulya, Ulya. "Taqiyyah sebagai Peneguhan Harmoni dan Toleransi: Studi Aksiologi." FIKRAH 9, no. 2 (December 22, 2021): 241. http://dx.doi.org/10.21043/fikrah.v9i2.11986.
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<p class="06IsiAbstrak">Every behavior cannot be freely valued, including religious behavior which has been carried out by the Shia community. This article examines the values inherent in the taqiyya carried out by the Shia community in Banjaran Village, Bangsri, Jepara Regency. The problems which are answered: how the concept of Taqiyya according to Shia community in Banjaran; how they practice it in socio-religious life; and what values are put forward from the implementation of taqiyya. Answering these problems based on a descriptive qualitative research. Data was collected from Shia figures, Shia believers, village chief and secretaries, as well as non-Shia residents. Data collection is carried out through non-participatory observation, semi-structured interviews, and documentation. Triangulation technique is used to check the credibility of the data. The analysis technique uses the interactive analysis model of Miles and Huberman. The results of the study indicate that taqiyya according to the Shia community in Banjaran is to refrain from revealing their Shia identity. They implement it, both in matters of worship and social interaction, when they are forced. Taqiyya is carried out by the Shia community in Banjaran within the framework of its function as an expression of obedience, as well as a strategy of self-defense and belief, as well as a strategy to adapt thus its existence is accepted and does not disturb society in general. This is where in the practice of taqiyya religious and social values are attached. These values contribute to the strengthening of harmony and tolerance in Banjaran. <strong></strong></p>
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Dzikrillah Alfani, Ilzam Hubby. "Takwil Al-Qur’an Syi’ah Isma’iliyah: Studi Penakwilan pada Kisah Nabi Isa As." Jurnal Penelitian Ilmu Ushuluddin 3, no. 2 (April 30, 2023): 198–209. http://dx.doi.org/10.15575/jpiu.24629.
Full textAbstract:
This research is about the Shia Sect. The development of Shia is divided into three, including: Itsna 'Asyariyah, Isma'iliyah and Zaidiyah. Shia Isma'iliyah is the second largest sect. The development of Shia is very rapid but requires a long and complex time. The interpretation that is very popular among the Shia is the Tafsir Asas al-Ta'wil. The purpose of this research is to popularize the rarely known Shia interpretation. This research provides an overview of the Ismaili Shia figures, the meaning of ta’wil and the difference with the term tafsir. Then, covered with examples of interpretation of the story of Prophet Isa As. This type of research is classified as qualitative by relying on written data. The result of this research and discussion is that the book Tafsir Asas al-Ta’wil by al-Nu'man ibn Hayyun is the basic basis of mysticism philosophy as an understanding of a nature contained in the Al-Qur’an. It is divided into six sections which interpret the stories of the prophets in the Al-Qur’an, including: Prophet Adam, Prophet Noah, Prophet Abraham, Prophet Musa, Prophet Isa, and Prophet Muhammad SAW. The concept of ta'wil according to Syi'ah Isma'iliyah is an attempt to find the inner meaning or sign, essence, and truth (meaning) that is hidden behind the lafadz. There are many shortcomings in this research. Therefore, Drivers of Islamic Studies are expected to continue to deepen research related to the Ismaili Shia Theme.
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Taufani, Taufani, Muh Natsir, Nurman Said, and Andi Aderus. "THE DYNAMICS OF SUNNI-SHIA RELATIONS IN THE CITY OF A THOUSAND CHURCHES MANADO." Al-Qalam 27, no. 1 (July 21, 2021): 119. http://dx.doi.org/10.31969/alq.v27i1.920.
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<div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p><span>This article aims to discuss dynamics of the Sunni and Shia relations in Manado. The data were collected from interviews, observation, and documentation. This study shows that the Sunni and Shia Muslim relations in Manado lived in harmony at the grassroots level. They lived next door, visited, and also helped each other in various matters. However, the relations between Sunni and Shia had been in tension due to anti-Shia campaigns by local Sunni elites and Salafi-Wahabi groups in the public sphere that took advantage of the momentum of the Sunni-Shia conflicts in the country and also the Middle East. They also took advantage of the particular political events deemed to benefit the Shia’s existence. Although the Shia groups had become the target of hatred, it did not result in physical violence. The abuse that occurred on the Shia was of verbal and symbolic. This study concludes that the minority status does not always lead to a harmonious relationship within its own internal group.</span></p></div></div></div>
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Lubis, Dahlia, and Syarifah Rahmah. "EDUCATION MOVEMENT OF SHIA GROUP IN CONTEMPORARY INDONESIA." Journal of Contemporary Islam and Muslim Societies 5, no. 2 (January 14, 2022): 224. http://dx.doi.org/10.30821/jcims.v5i2.9654.
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<p><strong>Abstract:</strong> The aim of this research is to look at the Shia educational movement in Indonesia as it develops its philosophy. Document study activities, observation, and interviews were used to gather data. Two findings were offered in this study. The first is marriage, which is a technique for expanding the number of Shiites in Indonesia by allowing a husband and wife to establish an Islamic family structure based on Shia beliefs. In this setting, the family serves as the primary educational institution in Indonesia for the young Shia generation. The second, internalization of information, attitudes, and abilities, takes place in activities created by Islamic organizations and foundations founded by Shia groups in Indonesia. The many organizations and foundations involved in education and religion have formed a venue for Shia community education in introducing and propagating their schools of thought.</p><p><strong>Keywords:</strong> educational institutions, shia, minority groups</p>
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Jafarpour, Jalal. "Anthropological Perspective Study on the Muslims in Mysore City-India (Case study Shia Muslims)." Review of European Studies 8, no. 4 (November 17, 2016): 137. http://dx.doi.org/10.5539/res.v8n4p137.
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<p>India, because of including a collection of religions and religious minorities altogether in itself, especially in this modern era, is a remarkable case of study and consideration. This study also, as an anthropological research and in order to get familiar with the religious identity of Muslims and Shias of Mysore in particular, has played its role. This project is a case study about the Shia Muslims in Mysore; it has also a historical look upon formation of cultural identity of Shias in India. During the reign of the Arab traders, they brought Islam into the South Indian state of Karnataka almost as soon as the faith was initiated in Arabia. Along with their faith, Muslims brought many products to the region. The Islamic presence and power in the state reached its greatest heights during the reigns of Hyder Ali and his son Tippu Sultan. Though killed by the British in 1799, Tippu Sultan was one of the only national leaders to defeat the British in battle and is still considered a hero for many Indians. The internal structure of Indian Muslims as a religio-ethnic group was quite complex. Shias Islam has deep-rooted influence in present and history of India from North to South with various Shia Muslim dynasties ruling Indian provinces from time to time.</p>
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Maryani, Lesi. "JEJAK SYIAH DALAM KESENIAN TABOT BENGKULU; SUATU TELAAH SEJARAH." Mozaic : Islam Nusantara 4, no. 1 (April 4, 2018): 41–58. http://dx.doi.org/10.47776/mozaic.v4i1.121.
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Islam Nusantara is the one of many various Islamic paradigm in this world. This islamic expression tends on values and cultural structures of tradition that existed in Nusantara. One of the best way to study that case depicts in Tabot of City of Bengkulu. This cultural product is the result of the struggle of Islam and local culture. This celebration was held to remember the death of Sayyidina Husein, grandson of Muhammad SAW who died in Karbala. Shia sect is the one of the islamic sect that flourished in Indonesia. In it’s development, Shia element also adds many Islamic ritual in Nusantara. Nusantara’s Shia is not the same as the one in the middle east. In this archipelago, Shia melt in the general islamic view that called Ahlussunnah wal Jamaah. That phenomena can be seen in tabot celebration, where people are in it doet not have the Shia
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Karim, Karim H. "Shia Ismaili Leadership." American Journal of Islam and Society 33, no. 2 (April 1, 2016): 102–12. http://dx.doi.org/10.35632/ajis.v33i2.907.
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The self-declaration of Abu Bakr al-Baghdadi as khalīfah in 2014 has onceagain brought to the fore the topic of Muslim leadership. There are numerousforms of leadership in Muslim societies today. Apart from presidents, primeministers, kings, emirs, and shaykhs, religious heads like the Shaykh al-Azharas well as certain Sufi shaykhs and pirs have varying levels of prominence.The Supreme Leader of Iran is the head of state and the county’s highestrankingpolitical and religious authority. Aga Khan IV, the current Shia NizariIsmaili Imam, leads a transnational community and has established the AgaKhan Development Network. Fethullah Gulen is founder of the transnationalHizmet (service) movement that has roots in Turkey.The issue of Muslim leadership initially came into focus following theProphet’s death in 632, when Abu Bakr al-Siddiq was nominated as the firstkhalīfah. Ali ibn Abi Talib, married to the Prophet’s daughter Fatima, assertedhis claim but eventually agreed to accept Abu Bakr’s selection. Ali became thefourth khalīfah after Abu Bakr, Umar al-Khattab, and Uthman ibn Affan. Hisclosest followers, who came to be known as the Shī‘at ‘Alī and later just Shia,upheld the belief that the Prophet’s family possessed the right of leadership.This group has adhered to Ali and Fatima’s descendants as Imams.The Shia Imama is a religious institution that embodies authority in thedomains of faith (dīn) and world (dunyā). It is generally characterized by ahereditary succession of leaders from father to son, except among the Zaydis(living mostly in northern Yemen), who select their Imams from any male descendantof Ali and Fatima. The largest Shia group, the Ithna Asharis (Twelvers),are concentrated mainly in Iran, Iraq, Lebanon, Pakistan, Azerbaijan,and the Gulf region. Their name refers to the belief that their Twelfth Imamwent into occultation in 873 and is expected to re-emerge as the messianicMahdi. In his absence, the community is guided by ulama led by the ayatullahs ...
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AKDAĞ OKUMUŞ, Sara. "A COMPARATIVE APPROACH TO ALEVISM ASSOCIATED ASPECTS OF SHIA." SOCIAL SCIENCE DEVELOPMENT JOURNAL 8, no. 39 (September 15, 2023): 154–65. http://dx.doi.org/10.31567/ssd.966.
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So far, many different views and thoughts have been put forward regarding the concepts of Alevi and Alevism. The reason for the diversity here is based on the difference between the places where it is used over time. One of the main factors causing confusion is the claim that Alevism is a sect that broke away from Shia and continues to exist in Anatolia. Because everyone who feels a wholehearted devotion to Ali and is a supporter is given the name "Alevi". Therefore, the first use of Alevism as a dedication refers to a politically specific and large community. From this point of view, Shia and Alevism are used in the same sense. Although the concepts of Alevi and Shia are used in the same sense as an expression, over time they cease to carry only a political argument and they also come to contain theological arguments. This forms the basis of the birth of Shia as the first pro-Ali sect in history. The views developed by Shia over time are based on religious-political foundations. As for the term Alevism, the nomadic Turks' adoption of Islam by blending it with their old beliefs and cultures paved the way for the birth of a heterodox Turkish Islam. However, after the Safavid propagandas, which formed the point of interaction with the Shia, Shiite motifs were permanently embedded in this heterodox Turkish belief and created today's Alevism. However, it should not be forgotten that Alevism, as a mystical-mystical structure, does not accept the religious motifs it received from Shia. Because they interpreted the motifs they took from Shia in their own way. In this study, first of all, the emergence of the concept of Alevi and its usage area will be discussed. Then, in order to show that they have separate political histories, their emergence adventures and their places in history will be briefly explained. Finally, the aspects of Alevism and Shia that are associated with each other will be given in general terms without elaborating.
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Qurban, Shafiq, and Rubina Ali. "Impact of Sectarian Violence on Pakistan's Security and Politics." Global Social Sciences Review IV, no. III (September 30, 2019): 433–40. http://dx.doi.org/10.31703/gssr.2019(iv-iii).54.
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The sectarian violence got the moment during Zia's reign when the Deobandi sect created violent militant groups as Sipah-e- Sahaba and Lashkar-e-Jhangvi. In contrast, the Shia sect created Sipah-i-Mohammad Pakistan under the banner of the Afghan Jihad. Both Deobandi and Shia sects had ignited the violent clashes, which led to many innocent people's massacre. This moment of violent clashes was continued during the reigns of Benazir Bhutto and Nawaz Sharif, wherein the governments had ignored the violent activities of both religious factions. However, the incident of 9/11 had changed the dynamics of this violent conflict when the Musharraf government banned all militant groups for overcoming the extremism. This paper explores the polarization among the Deobandi and the Shias and their influence on Pakistan's national security. This paper suggests that the government should scrutinize all madrassas' curricula by removing hatred materials from the scheme of madrassas' study.
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Millah, Mus‘idul. "MUSNAD AL-IMĀM ZAID IBN ‘ALĪ." Holistic al-Hadis 8, no. 2 (December 31, 2022): 156–67. http://dx.doi.org/10.32678/holistic.v8i2.8180.
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A cross-ideological based literature review often cannot avoid bias. This will usually become more problematic when the researcher is completely at odds with the ideology of the literature being studied. This article will try to examine the Musnad al-Imām Zaid ibn 'Alī which comes from the Shi'a Zaidiah circle descriptively, regarding its authenticity, configuration, and characteristics. This work is still not getting enough attention. Although several figures have reviewed this book, the ideological bias of the reviewers is sometimes still very prominent. Although some scholars question its authenticity, in this article we will see that Musnad al-Imām Zaid ibn 'Alī is still open for further study and discussion. Differences in concepts and theories related to hadith between Sunni and Shi'i should not negate the existence of dialogue and discourse regarding the literature of the Shia. In general, the opportunity to study hadith in the Shia tradition is still very large and open.
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Widiyanto, Asfa. "RAPPROCHEMENT BETWEEN SUNNISM AND SHIISM IN INDONESIA:." Epistemé: Jurnal Pengembangan Ilmu Keislaman 16, no. 01 (May 3, 2021): 31–58. http://dx.doi.org/10.21274/epis.2021.16.01.31-58.
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Throughout Islamic history, we observe enmity and conflicts between Sunnism and Shiism, nonetheless there has been also reconciliation between these sects. This article examines the opportunities and challenges of Sunni-Shia convergence in Indonesia. Such a picture will reveal a better understanding of the features of Sunni-Shia convergence in the country and their relationship with the notion of ‘Indonesian Islam’. The hostility between Shiism and Sunnism in Indonesia is triggered by misunderstandings between these sects, politicisation of Shiism, as well as geopolitical tensions in the Middle East. These constitute the challenges of Sunni-Shia convergence. One may also observe the ventures of Sunni-Shia convergence which have been undertaken by the scholars of the Nahdlatul Ulama (NU) and Muhammadiyah, and other Islamic civil society organisations. Grounding on these enterprises and the enduring elaboration of ‘Indonesian Islam’, the opportunities of and the prospects for Sunni-Shia rapprochement in the country are envisaged.
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Saefudin, Ahmad, Abdul Munip, and Khoirotul Laila Ulfa. "Internalization of Multicultural-Based Islamic Education: Sunni-Shia Synergy in Banjaran Bangsri Village, Jepara." Edukasia : Jurnal Penelitian Pendidikan Islam 16, no. 1 (March 1, 2021): 37. http://dx.doi.org/10.21043/edukasia.v16i1.8803.
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This research aims to reveal the role of Sunni-Shia Islamic educational institutions in building multiculturalism in a pluralistic society. So far, the Sunni-Shia relationship has been depicted in a conflictual scheme. The research method was qualitative from the sociology of education perspective. Through in-depth interviews, participatory observation and documentation techniques, this study showed that the atmosphere of peace between Sunni-Shia in Banjaran is reflected in the social works of humanity, organizations and Islamic educational institutions. Multicultural education cannot be separated from the role of formal and non-formal Islamic education institutions such as TPQ Al-Husainiah (Shia), TPQ Ma'arif 17 KH. Muhammad Arif (Sunni) and MI Mabadil Huda (Sunni). The kinship also has a contribution to maintaining Sunni-Shia harmony in Banjaran. Theoretically, this research contributes to the development of multicultural Islamic education models in rural. Practically, it is beneficial for Islamic education institutions in building awareness of multiculturalism and tolerance between religious sects.
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Noupal, Muhammad. "Isu Syiah Sesat di Universitas Islam Negeri Raden Fatah Palembang; Studi Atas Pandangan Akademisi Dalam Upaya Deradikalisasi Faham Keagamaan." Medina-Te : Jurnal Studi Islam 18, no. 2 (June 25, 2023): 176–91. http://dx.doi.org/10.19109/medinate.v18i2.18386.
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The background to this article is due to the issue of heretical sects against Shia teachings in the view of lecturers or academics at Islamic Religious Colleges (PTKI), including at Raden Fatah State Islamic University (UIN) Palembang. It is feared that the issue of heretical sects will lead to intolerance and radical thinking, such as making statements "infidel" or "heretical" to fellow Muslims. The purpose of this study is to get an overview from academics at UIN Raden Fatah about their views on Shia ideology or sects and to relate it to efforts to deradicalize religious views among the dpsen. The type of this research is a qualitative research. The results of this study indicate that as an academic, the views of UIN Raden Fatah lecturers do not see that all Shia teachings are heretical; except Shia Hullat who are extreme. They even agree that Shia teachings are studied scientifically either in class or in an open discussion to gain an objective and balanced understanding.
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Khoiri, Muhammad Aziz, and Leila Chamankhah. "Survival Mechanism of The Shia Community Post-Shia–Sunni Sampang Conflict in 2012." Al-Mada: Jurnal Agama, Sosial, dan Budaya 4, no. 2 (September 6, 2021): 240–51. http://dx.doi.org/10.31538/almada.v4i2.1248.
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The purpose of this article is to discuss the mechanisms that the Shia community of Rusunnawa Puspa Agro Sidoarjo adopted to survive the sectarian conflict of 2012. This research uses a qualitative approach, using a snowball sampling technique with key informants, Ustad Tajul Muluk and Ustad Iklil. Data collection techniques include in-depth interviews. The result is indicative of the fact that the Shia community took three approaches to survive the sectarian clashes. First, the Shia community attempted to reduce its daily expenses to the most urgent needs. Second, the Shia community members used an alternative subsystem of working as coconut shelling labor, farming the surrounding land, and raising goats and chickens to help meet their daily needs. Third, the Shia community members got a governmental network in the form of jadup money,[1] in the form of the patron-client relationship. This research also shows that the Shia community needs to get social support because material assistance is not enough
[1] - Jadup is the acronym of jatah hidup, and Jatah is a financial help which is either provided by the government, or parents, or even one’s boss, but not because one has done something, but rather, because it is part of one’s right.
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Millatuz Zakiyah, Siti Rohmah, and Yulianto. "FRAMING IN THE NEWS HEADLINES OF THE SHIA SAMPANG CONFLICT IN THE NATIONAL AND LOCAL MASS MEDIA: A Critical Discourse Analysis." Islamuna: Jurnal Studi Islam 9, no. 1 (June 30, 2022): 83–103. http://dx.doi.org/10.19105/islamuna.v9i1.6533.
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ABSTRACT
This study focuses on the news frame on the news title with the theme of the Shia conflict in Sampang. This qualitative descriptive research uses a critical paradigm. Data were obtained from Tempo.co, Kompas.com, Kabar Madura and Madura Indepth in 2011-2021. The media framed the Shia Sampang conflict in the government's frame, the Shia community's frame, and the case of intolerance. Tempo and Kompas frame the government as passive in dealing with conflicts and there is forced conversion of faith, but Kabar Madura and Madura Indepth frame the opposite. Furthermore, Tempo framed the government as being involved in intimidating Shia Sampang residents into converting their beliefs; Shia residents are framed as victims who suffer and are oppressed and peace initiators, and this conflict is a Sunni-Shia conflict. Meanwhile, Kompas framed that the government threw the responsibility for resolving the Shia Sampang conflict on other government institutions and did not anticipate the conflict; the Shia people of Sampang still empowered enough to resist; and this conflict is an internal family conflict. Kabar Madura and Madura Indepth framed that the Sampang Shia conflict had been completed, facilitated by the Sampang Regional Government and the Sampang Shia residents as citizens who were not persecuted and forced to convert.
ABSTRAK
Penelitian ini fokus mengkaji bingkai berita pada judul berita bertemakan konflik Syiah di Sampang. Penelitian deskriptif kualitatif ini menggunakan paradigma kritis. Data diperoleh dari media massa nasional, Tempo.co dan Kompas.com dan media massa lokal Kabar Madura dan Madura Indepth pada tahun 2011—2021. Dengan memanfaatkan pendekatan wacana kritis, ditemukan bahwa media membingkai konflik Syiah Sampang dalam bingkai pemerintah, bingkai warga Syiah, dan bingkai kasus intoleransi. Tempo dan Kompas membingkai pemerintah pasif dalam menangani konflik dan terdapat pemaksaan perpindahan keyakinan, dan Kabar Madura dan Madura Indepth membingkai sebaliknya. Selanjutnya, Tempo membingkai pemerintah terlibat dalam intimidasi warga Syiah Sampang agar berpindah keyakinan; warga Syiah dibingkai sebagai korban yang menderita dan terdzolimi dan inisiator perdamaian, dan konflik ini adalah konflik Sunni-Syiah. Sementara itu, Kompas membingkai pemerintah melemparkan tanggung jawab penyelesaian konflik Syiah Sampang pada lembaga pemerintahan yang lain dan tidak mengantisipasi konflik dan warga Syiah Sampang merupakan korban yang masih cukup berdaya untuk melakukan penolakan. Konflik ini merupakan konflik internal keluarga. Kabar Madura dan Madura Indepth membingkai konflik Syiah Sampang sudah selesai difasilitasi Pemerintah Daerah Sampang dan warga Syiah Sampang sebagai warga negara yang tidak didzholimi dan dipaksa berpindah keyakinan.
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Ida, Rachmah. "Cyberculture and Sectarianism in Indonesia: The Rise of Shia Media and Anti-Shia Online Movements." Jurnal Komunikasi Islam 6, no. 2 (October 13, 2017): 1–19. http://dx.doi.org/10.15642/jki.2016.6.2.1-19.
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The digital era of information technology appears to be a new space and place for the Indonesian Shiite communities to express their existence and conceal their “cloak” in the country.. Internet, websites, Facebook pages, Blog spots, and Twitter are tilized by these Shiite followers and supporters to show their presence, activities, interactivity, and thoughts about Islam. Responding to those Shia media, the anti-Shia movements such as the fundamentalist Sunnis, the Wahabi-Salafi’s, the Wahabi-Takfiri’s supporters have created their online publications and fan pages to counter those Shia’s publications. The online media battles on sectarianism issue then have sparked in the cyberspace of Indonesia in the last three years.Using a critical cultural studies tradition and textual approach, this study tries to examine the rise of Shia and anti-Shia online media as well as the meanings and contexts in which violent actions occurred amongst the Sunni-Shia Muslim communities on it. This paper also attempts to look closely at the way the media writes, covers, and build opinions and attitude to inform and provoke the public.
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Siddiq, Akhmad, Lely Shofa Imama, Muhammad Febriansyah, and Muhamad Ali Hisyam. "State Failure and The Sunni-Shia Conflict in Sampang Madura." Al-Albab 12, no. 2 (December 31, 2023): 207–24. http://dx.doi.org/10.24260/alalbab.v12i2.2824.
Full textAbstract:
This paper attempts to explain the process of conflict reconciliation within the Sunni-Shia conflict in Sampang, Madura. The research tries to analyze the process and progress of the Sunni-Shia conflict through the discourse of state failure. It will not only figure out the discourse through political or security perspective, but also tries to view the failure and the weakness of the state from the conflict-transformation and social perspective. This research aims to look at how religious identity has been played within the process of conflict reconciliation and how the state failed to solve the Shia-Sunni conflict in Sampang. In doing so, the paper explains the history of Shia in Sampang Madura, the chronology of the conflict and its escalation, and the absence of the state within the long process of reconciliation.
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Alfi, Ahmad Musonnif. "QIRĀ`AT SHĀDHAH DALAM TAFSIR SYIAH." AL ITQAN: Jurnal Studi Al-Qur'an 4, no. 1 (February 20, 2018): 53–70. http://dx.doi.org/10.47454/itqan.v4i1.679.
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Abstract
This study tries to investigate the use of qirā`at shādhah in Shia interpretation. The discussion about qirā`at shādhah in the study of al-Qur`an exegesis is still interesting to examine. It is indicated that different perspectives can affect the realization of understanding the Qur'an. This can be seen, for example, in the debates of al-Shāfi'i and Mālik with Abū Ḥanīfah and Aḥmad in understanding surah al-Māidah verse 89 which explains about the fine for violation of oaths which results different legal products. The use of qirā`at shādhah seems to have also been of concern to the Shi'ah interpreters. Al-Ṭabāṭabā'ī for example in al-Mīzan fi Tafsīr al-Qur'ān stated that permissiveness of mut'ah marriage was mentioned in the QS. al-Nisā 'verse 24 which was corroborated by qirā`at shādhah Ubay bin Ka'ab, Ibn Mas'ūd, and Ibn Abbās. Meanwhile, al-Shawkānī Shi'a scholar taking the Zaidiyyah thought, argued otherwise. Nikah mut'ah is not allowed because the argument is interrogated (mansūkh). This means that qirā`at shādhah is also an important term for the Shi'ah group to be used as a tool for analysis in producing new laws in the products of their interpretation. Therefore, this paper will look at how the existence of qirā`at shādhah in Shia Interpretation work, especially the differences between their scholars regarding it. In addition, the discussion of qirā`at in Shi'ah is still rarely found. As a comparison, this paper will describe the terms nikah mut'ah and imāmah.
Keywords: Qirā`at Shādhah, Shia interpretation, Nikah Mut'ah, Imāmah.