Artículos de revistas sobre el tema "Sufism - Shia"
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Imran, Imran, Siti Syamsiyatun y Dicky Sofjan. "Sunni to Shia Conversion in Indonesia". Daengku: Journal of Humanities and Social Sciences Innovation 3, n.º 4 (12 de agosto de 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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Asghari, SeyedAmirHossein. "Sufism in the Contemporary Shii Seminary?" Religions 14, n.º 10 (29 de septiembre de 2023): 1248. http://dx.doi.org/10.3390/rel14101248.
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This paper investigates the intersection of Sufism and philosophy in the Shii context during the post-Mulla Ṣadrā era. Specifically, it traces the scholars who emphasized Ṣadrian philosophical and mystical approaches on both theoretical and practical levels and identifies the roots of the Ṣūfī order in the Shia seminary after 1850, namely the Ṣūfī school of Najaf. I argue that these scholars were connected to Ṣūfī orders such as the Dhahabīyya and the Niʻmatullāhī order, contrary to the claim that they were not affiliated with any formal Ṣūfī order. Furthermore, I highlight the reluctance of the masters and followers of the contemporary “Ṣūfī School of Najaf” to reveal their Ṣūfī connections in the anti-Ṣūfī dominant environment of the seminary. Ultimately, this paper provides a comprehensive understanding of the connections between philosophy and Ṣūfīsm in the post-Mulla Ṣadrā era and speculates on the roots, origin, and development of such a school in the contemporary Shīʿī seminary.
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Yemelianova, Galina M. "Sufism and Politics in the North Caucasus". Nationalities Papers 29, n.º 4 (diciembre de 2001): 661–88. http://dx.doi.org/10.1080/00905990120102138.
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After the collapse of communism in Russia, which is the home of more than 14 million Muslims, there has been an Islamic revival that has been part of the process of political and intellectual liberalization of society. The major Islamic enclaves of the Russian Federation are located in the Volga-Urals, the North Caucasus, and central Russia. Russian Muslims are concentrated in the eight autonomous republics of Tatarstan, Bashkortostan, Adyghea, Kabardino-Balkaria, Karachay-Cherkessia, Ingushetia, Dagestan, and Chechnya. Most Muslims belong to theHanafi madhhab(the juridical school) of Sunni Islam, although Dagestani and Chechen Muslims adhere to theShafii madhhabof Sunni Islam. There is also a small Shia community in southern Dagestan. A large number of Dagestanis, as well as Chechens and Ingushes, profess Sufism—a mystical form of Islam, which is also known as parallel Islam.
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Handoko, Wuri. "NASKAH KUNO DAN PERKEMBANGAN ISLAM DI MALUKU STUDI KASUS KERAJAAN HITU, MALUKU TENGAH ABAD XVI-XIX M". Berkala Arkeologi 35, n.º 2 (26 de noviembre de 2015): 169–82. http://dx.doi.org/10.30883/jba.v35i2.64.
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This study uses data codex to see the process of Islamization in the former Kingdom of Hitu . This study aimed to identify the forms of Islamization and the development of Islamic teachings and sects. Research methods with quantitative and qualitative approaches codex of data based identification and classification of the type and content of the manuscript. Methods of emphasizes quantitative comparison of the quantity and percentage of types of texts, while the qualitative approach to identify the contents of the script to see the development of the Islamic streams in the region. The results showed that the shape and model of Islamization propaganda approach and Sufism is the most dominant in addition to education and literacy teaching the Koran and Islamic law (fiqh). Additionally Islamization in the region of the Kingdom Hitu also growing recognition institutes, as well as the influence of the Shia tradition. Thus , the process of Islamization from the Quran literacy education, the introduction of Islamic Sufism and the congregation as well as the development of Islamic schools into the factors of growth and development of Islam in the region since the Kingdom Hitu in 16th-19th century AD.
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Handoko, Wuri. "Old Manuscript and Spreading of Islam in Moluccas: a case Study from Hitu Monarchy, Central Mollucas". Berkala Arkeologi 35, n.º 2 (9 de septiembre de 2015): 169. http://dx.doi.org/10.24832/berkalaarkeologi.v35i2.64.
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This study uses data codex to see the process of Islamization in the former Kingdom of Hitu . This study aimed to identify the forms of Islamization and the development of Islamic teachings and sects. Research methods with quantitative and qualitative approaches codex of data based identification and classification of the type and content of the manuscript. Methods of emphasizes quantitative comparison of the quantity and percentage of types of texts, while the qualitative approach to identify the contents of the script to see the development of the Islamic streams in the region. The results showed that the shape and model of Islamization propaganda approach and Sufism is the most dominant in addition to education and literacy teaching the Koran and Islamic law (fiqh). Additionally Islamization in the region of the Kingdom Hitu also growing recognition institutes, as well as the influence of the Shia tradition. Thus , the process ofIslamization from the Quran literacy education, the introduction of Islamic Sufism and the congregation as well as the development of Islamic schools into the factors of growth and development of Islam in the region since the Kingdom Hitu in 16 th -19 th century AD.
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Hamsah, Yudi. "Normative Approach in the Study of Islamic Law Based On The Thoughts Of Charles J Adams". Tazkir: Jurnal Penelitian Ilmu-ilmu Sosial dan Keislaman 9, n.º 1 (4 de julio de 2023): 01–16. http://dx.doi.org/10.24952/tazkir.v9i1.6911.
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This article discusses Islamic law which is in the spotlight of many groups, especially western scientists who feel moved to study Islamic law with various theories to solve all the problems contained in Islamic law. In this article the author uses library research by collecting various literatures that discuss normative approaches in the study of Islamic law according to Charles J Adams. The results of this study stated that Charles J Adams studied Islam by using his theory, namely using normative and descriptive approaches. The normative approach consists of three parts: the Traditional Missionary Approach, the Irenic (peaceful) Apologetic Approach, the Descriptive Approach, the Philological and Historical Approach, and the Phenomenological Approach. Broadly speaking, the approach offered by Charles J. Adams refers to an approach to Islamic studies based on the values of the basic norms or rules that come from God. The scope of Charles J. Adams' approach includes the Koran, hadith, the prophet Muhammad, pre-Islamic Arabic, Kalam, Sufism, Shia and Popular Religion. One of the thinkers from Indonesia, namely Amin Abdullah, also coined his theory. The first is the problem of understanding Islam, which so far has been understood as a standard dogma. These two types of approaches are theological-normative and historical-empirical approaches are indispensable in viewing the diversity of pluralistic societies.
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Ibrahim, Musa. "Sunni and Shia Muslim and Christian encounters in northern Nigeria". Africa 92, n.º 5 (noviembre de 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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Ulfa, Fadillah, Che Zarrina Sa’ari y Syed Mohammad Hilmi Syed Abdul Rahman. "[SUFISM A STUDY ON IBN KHALDUN’S VIEWS WITH THE SPECIAL REFERENCE KITAB SHIFA’ AL-SA’IL WA TAHDHIB AL-MASA’IL] TASAWUF DALAM PESPEKTIF SEJARAH IBN KHALDUN: KAJIAN ANALISIS KITAB SHIFA’ AL-SA’IL WA TAHDHIB AL-MASA’IL". Malaysian Journal Of Islamic Studies (MJIS) 5, n.º 1 (14 de junio de 2021): 104–18. http://dx.doi.org/10.37231/mjis.2021.5.1.175.
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Sufism is a spiritual philosophy based on morals and intuition. It has affected the daily lives of Muslims and their behaviours as well. Actually, Sufism itself since its development has changed in terms of values, since it involves other knowledge which influences the purity of its teachings. To study the concept of Sufism and the history of its development, maintaining the purity of Sufism and returning it to the original teachings of tassawuf is needed especially in regards to Ibn Khaldun’s views since he is one of the scholars who emphasises the discussion and study of Sufism seriously and comprehensively. It can be seen by his objective in evaluating Sufism and producing the point of view to Sufism. Even as a historian and social expert, he also discusses the questions of Sufism from the root of the problem and its impact on the social life of Muslims. This study aims to analyse Ibn Khaldun’s views on the reality of Sufism and the history of its development with special reference to Shifa’ al-Sa’il wa Tahdhib al-Masa’il. To achieve these objectives, the library research method incorporating data collection and data analysis was used. Data analysis was done inductively and deductively.The results of the study have shown that Ibn Khaldun puts his own definition of Sufism comprehensively which is known as mujahadah. The concept of Mujahadah, according to him runs parallel to the history of the knowledge development and practices of Sufism. It began with mujahadah of taqwa, known among the early Sufis as zuhud and wara‘. Furthermore, mujahadah istiqamah and kashf are known as laduni or Sufism.
Tasawuf adalah falsafah rohani yang berasaskan akhlak dan intuisi. Ia mempengaruhi kehidupan umat Islam serta memberikan kesan kepada perilaku mereka. Dalam perkembangannya, tasawuf mengalami perubahan nilai serta percampuran dengan ilmu-ilmu lain yang cenderung menodai kemurnian ajarannya. Untuk itu, kajian tentang konsep tasawuf penting dilakukan untuk menjaga kemurnian tasawuf dan mengembalikannya kepada ajaran yang sebenar. Ibn Khaldun merupakan salah seorang ulama yang membahaskan tasawuf secara teliti dan kritis. Perbahasan yang dikemukakan tidak hanya dilihat dari sisi keilmuan, tapi lebih dari itu sebagai pakar sejarah dan sosial kemasyarakatan beliau turut membahaskan persoalan tasawuf daripada akar permasalahan serta kesannya dalam kehidupan sosial umat Islam. Kajian ini bertujuan menganalisis pemikiran tasawuf Ibn Khaldun tentang hakikat tasawuf dan sejarah perkembangannya tumpuan kepada karya beliau, Shifa’ al-Sa’il wa Tahdhib al-Masa’il. Bagi mencapai objektif tersebut, kaedah kajian kepustakaan yang berteraskan kaedah pengumpulan dan analisis data melalui induktif dan deduktif digunakan. Hasil kajian mendapati bahawa Ibn Khaldun telah memberikan pengertian kepada tasawuf secara komprehensif yang beliau sebut sebagai mujahadah. Konsep mujahadah ini, selari dengan sejarah perkembangan dan amalan ahli sufi. Ia bermula dengan mujahadah takwa, iaitu peringkat awal sufi yang dikenali dengan zuhud dan warak. Seterusnya, mujahadah istiqamah dan kasyaf yang dikenali dengan ilmu laduni atau tasawuf.
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Moaddel, Mansoor. "Secular Shift Among Iranians: Findings from Cross-national & Longitudinal Surveys". Freedom of Thought Journal, n.º 12 (diciembre de 2022): 1–28. http://dx.doi.org/10.53895/ftj1209.
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To what extent do Iranians reject the foundational principle of the Islamic regime and support secular politics? This paper contends that in 2020, 70% of Iranian adults supported the separation of religion and politics and 30% otherwise, but no more than 9% strongly favored an Islamic political system. These figures rest on the analysis of data from the 2000, 2005, and 2020 surveys carried out in the country, and well-over twenty cross-national and longitudinal surveys in other Middle Eastern countries in the past twenty years – a total of more than 70,000 face-to-face interviews. Despite the caveat that the surveys of people’s cultural, religious, and political values conducted under an authoritarian exclusionary regime inevitably carry conservative bias, the findings still showed Iranians in 2000 attended mosques less often than did people from other Middle Eastern countries and Indonesia. Iranian mosque attendance and religious orientation further declined between 2000 and 2020. Responses to a question concerning the separation of religion and politics in 2005 showed that, at a conservative estimate, 47% of Iranians supported the measure. Using this figure to project how Iranian felt about secular politics in 2020, this paper presents empirical evidence that the decline in political Islam in Iran has been much more remarkable than in other Middle Eastern countries. At the same time, secular politics in Egypt, Iraq, Tunisia, and Turkey were supported by an overwhelming majority of adult respondents. Trends toward secular politics in Egypt, Iraq, and Turkey in the past twenty years were astonishing; in 2020, about 80% of respondents from these three countries supported the separation of religion and politics. Considering this figure, and noting that religious attendance and orientation in Iran declined more dramatically than in any of these countries, that the dominant intellectual trend in Iran has been toward liberal democracy, that more Iranians have abandoned official structures of Shia Islam to practice Sufism in recent years than in the past, and that the rate of conversion to Christianity among Iranians has been higher in the postrevolutionary period than any Muslim-majority country in the Middle East, if not in the world, then a reasonable expectation of the extent of the Iranian support for the separation of religion and politics is placed at 70%. This percentage may be higher today, considering the widespread and ongoing revolutionary movement against the regime and the deep emotional energy that has been mobilized for the overthrow of the system of religious tyranny and the establishment of liberal democracy. This empirically verifiable conclusion supports the resolution of the revolutionary activists the Islamic regime is rotten to the core and contrary to the principles of human decency and the welfare of Iranians.
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Ulfa, Fadillah Ulfa. "Ibnu Khaldun’s Thoughts on Sufism Through his Books al-Muqaddima and Syifa’ al-Sail". Nuansa 16, n.º 2 (18 de diciembre de 2023): 79. http://dx.doi.org/10.29300/njsik.v16i2.12787.
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The practice of Sufism in the present day has gained significant popularity and widespread adherence. However, a Muslim individual can encounter challenges in comprehending the teachings of Sufism, leading to a sense of disorientation in their knowledge. The primary purpose of this article was to analyze the theoretical framework of Sufism as elucidated by Ibn Khaldun. The present study employed a methodology that combined deductive and inductive analysis, drawing on historical sources such as the Muqaddimah and Shifa al-Sail books and previous relevant research. The findings indicate that Ibn Khaldun's Sufism paradigm offers a logically explicable account of the philosophical and practical aspects. Muslims can practice Sufi teachings in their respective capacities and remain unpolarized in their comprehension of the faith, which appears to be preoccupied with the afterlife and prefers to die rather than remain on earth. There is a contention that Ibn Khaldun preferred a restrained exploration of the spiritual journey, which was grounded in a meticulous commitment to the teachings of the Qur'an and Sunna. Ibn Khaldûn is credited with formulating an Islamic sociological framework that incorporates God as the ultimate legislator, human beings as agents of change, and nature as a resource for human application. Ajaran Tasawuf dimasa sekarang ini mendapatkan perhatian dan menjadi tumpuan bagi para Muslim untuk lebih dekat dengan Sang Pencipta. Namun, seorang Muslim dapat menghadapi tantangan dalam memahami ajaran Sufisme, yang mengarah pada rasa disorientasi saat berusaha untuk memahami dan mempelajarinya. Tujuan utama artikel ini adalah untuk menganalisis kerangka teoritis tasawuf, khususnya dari pandangan Ibnu Khaldun, seorang yang dianggap memiliki keutamaan sebagai tokoh dalam perkembangan ilmu tasawuf di masa-masa awal. Penelitian ini menggunakan metode analisis kualitatif dan analisis data dengan pendekatan konseptual, serta disajikan secara deskriptif, dengan mengambil sumber-sumber sejarah seperti buku Muqaddima dan Syifa' al-Sail dan penelitian-penelitian relevan yang telah dilakukan oleh para peneliti sebelumnya. Hasil penelitian menunjukkan bahwa paradigma tasawuf Ibnu Khaldun menawarkan penjelasan yang mudah dipahami secara logis, terutama mengenai aspek-aspek filosofis dan praktis. Bagi beliau, umat Islam dapat mempraktikkan ajaran Sufi sesuai kapasitas masing-masing dan tetap tidak terpolarisasi dalam pemahaman mereka tentang iman, kehidupan di akhirat dan kehidupan di dunia. Dalam bertasawuf, beliau berksplorasi perjalanan spiritual yang terkendali, yang didasarkan pada komitmen yang cermat terhadap ajaran Al-Qur'an dan Sunnah. Beliau dianggap pencipta rumusan kerangka sosiologis Islam yang menggabungkan Tuhan sebagai pembuat hukum tertinggi, manusia sebagai agen perubahan, dan alam sebagai sumber daya untuk dimanfaatkan oleh umat manusia.
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Akhundova, N. F. "The Safavid fraternity: shiism or sufism? Historiographical review of the Western European researchers' works". Orientalistica 3, n.º 3 (3 de octubre de 2020): 765–80. http://dx.doi.org/10.31696/2618-7043-2020-3-3-765-780.
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This article offers a detailed analysis of the religious and ideological foundations of the Safavid dynasty. It is based upon the modern predominantly Western European historiography. The methodological basis is the comparative analysis. Along with the works of British, French, German, Turkish, Russian and other scholars the author also uses medieval texts written in original (Oriental) languages. These are court chroniclers from the 16th-17th cent. by Fazl al-lah Ruzbikhan Khundji (Tarih-e alamara-ye Amini) and Iskender bek Turkman Munshi (Tarih-e alamara-ye Abbasi) and others. The Safavid dynasty was at the same time a dynasty of sheikhs and shahs. Therefore, the concepts of Sunnite teachings, Shi'ism and Sufism constitute an integral part of its culture and history. The article supplies a reader with the information necessary for establishing the religious views of each of the representatives of the Sufi House of Safaviye, starting from the founder of the Sufi Order and ending with his heirs, the rulers of the Safavid state. The author elaborates the topic regarding the original denomination of Islam the Safavids embraced - Sunni or Shi'a. Subsequently she deals with the exact period of the Safavid transition from one Islamic denomination to another. Special attention is also paid to some aspects of the development of Sufi traditions and ideology at various stages of the history of the Safavid dynasty.
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Pamment, Claire. "Performing Piety in Pakistan's Transgender Rights Movement". TSQ: Transgender Studies Quarterly 6, n.º 3 (1 de agosto de 2019): 297–314. http://dx.doi.org/10.1215/23289252-7549414.
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Abstract Pakistani hijra/khwaja siras make up structured communities of feminine-identified gender-variant persons who have long but marginalized traditions of performing religious-cultural roles. Supreme Court rulings in 2009, promising rights to marginalized khwaja siras, have led to increased backlash against these performances and the community structures on which they rest. This article explores these traditional performance practices, within the Sufi shrine and in homes, as well as in explicit activism as khwaja siras contested their place in the national 2013 elections. These assertions of piety, drawn creatively from Sufi and Shi'a modes and often performed on the fringes or lower rungs of developmental activism, offer an embodied outlet for negotiating multiple axes of exclusion. While recent scholarship has claimed that in the context of reformist Islamic movements khwaja siras are turning away from the spaces of legitimacy that Sufism once offered and toward the liberal language of human rights to make claims for recognition, the author argues that these pious performances continue to provide a potent force for transgender activism in Pakistan.
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Shobirin, Abdurrahman, Ahmad Fakhril Aziz, Hikmat Abdurochman y Muhammad Fadhlan. "Charles J. Adam's Framework for the Study of Religion". Indonesian Journal of Islamic Education and Local Culture 1, n.º 1 (28 de abril de 2023): 22–36. http://dx.doi.org/10.22437/ijielc.v1i1.27804.
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Charles J. Adams' concern about methods and approaches to the study of Islam is an academic concern about the failure of historians of religion to expand our knowledge and understanding of Islam as a religion, and experts on Islam (Islamists) to explain precisely the phenomenon of Islamic religiosity. To answer this academic anxiety, Charles J. Adam uses two disciplines, namely the history of religion and Islamic studies as a theoretical framework or framework (conceptual tool). To analyze the two disciplines, he uses two approaches, namely a normative or religious approach and a descriptive approach. The scope of his study consists of the study of Pre-Islamic Arabia, the Study of the Life of the Prophet Muhammad, the Study of the Qur'an, the Study of Hadith, the Study of Kalam Science, the Study of Sufism, the Study of the Shi'a School, Popular Religion, the Study of Worship, the Study of Philosophy, and the Study of Islamic Law. The major contribution of Adams' thought is to provide a distance between the normative approach that has a religious commitment in conducting research and the descriptive approach that has no religious commitment. The study of his thoughts on Islam has received some criticism and support. Among them is M. Amin Abdullah, who thinks that Charles J. Adams' thinking produces an understanding of Historicity-Profanity and Interconnectedness.
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Qasim, Muhammad. "Historical Review of the Theory of Unity of Evidence And Its Causes And Effects". Al Khadim Research journal of Islamic culture and Civilization 2, n.º 2 (30 de septiembre de 2021): 94–113. http://dx.doi.org/10.53575/arjicc.u7-v2.2(21)94-113.
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Hazrat Mujaddid Al-Fathani has promoted the theory of unity of witnesses. Not that he invented it. Because the concept of this ideology is found in the Sufis of the time before him. Who has spoken on this unity of witness and it has been formally invented by Sheikh Allawalullah Samnani (736 AH). Hazrat Mujaddid al-Fathani called this unity Wahdat al-Shuhud and brought it to its peak of perfection. And the mention of the causes and effects is such that in the time of Mujaddid, there were governments behind which, in one way or another, there was a religious identity of Ahl-e-Sunnat or Ahl-e-Shia. The effect of these conditions can be felt in the writings of Hazrat Mujaddid. The political changes that kept happening. Hazrat Mujaddid kept a close eye on them and various suggestions regarding commentary and correction of these conditions can be easily seen in the letters. Purified their character and action. He also sent letters to notable scholars and started a series of meetings for communication. For this purpose, you also spread caliphs in the country. In the same way, with the purity of character and morals and habits of the workers who strive for the revival of Islam, you have to fight against them in a masculine manner. Create the spirit of and the attributes of adopting measures to remove dangers and obstacles.
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Obeidat, Adnan Abdullah. "Mu'tazlites Band: A Study of the Causes of Weakness and Fading". Journal of Humanities and Social Sciences Studies 6, n.º 5 (17 de mayo de 2024): 108–16. http://dx.doi.org/10.32996/jhsss.2024.6.5.15.
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The Mu'tazilites obtained the concern of many thinkers and researchers, they devoted themselves to studying their ideas and beliefs adopted by the ruling authority since the beginning of the Caliph Al-Ma'moon reign (198-218 H./ 813-833 A.D), especially it was connected with the plight of Imam Ahmed Bin Hanbal (241 H./ 855 A.D), but the fame of Mu'tazilites started to fade at the beginning of Mutawakkil Caliphate (332 – 347 H./ 943 – 958 A.D), more accurate meaning, their doctrine became no longer an ideological doctrine with followers as another doctrine such as Shia and Sufis, this is in addition to Hanbali doctrine. These all were popular to the public till they led to its sustainability and continuation to the present time. However, the Mu'tazilites doctrine was confirmed by the elite intellectuals’ minds. The significance of the study came from many thinkers and historians who dedicated their study to the principles of Mu'tazilites. They deeply studied their principles and analyzed them. Thinkers and historians were interested in historical aspects, those important to hasten the end of their doctrine. In addition to the political factors and beliefs, people of the public played an important role in ending their doctrine, which was confined to caliphs and the elite of intellectuals and philosophers. The Mu'tazilites stand, and the ruling authority from Ahmed Bin Hanbal contributed to what is known as the plight of having a hostile attitude towards Mu'tazilites.
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., Humaidy. "PETA GERAKAN SYI�AH DI KALIMANTAN SELATAN". Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman 13, n.º 1 (12 de mayo de 2014). http://dx.doi.org/10.18592/al-banjari.v13i1.394.
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This article traces back the entry of the Shia in South Kalimantan through the inclusion of Islamic Wujudiyah (panentheism) Sufism which was first spread in the kingdom of Banjar. This is due to the similarity between Wujudiyah Sufism with the concept of Irfan in Shi'a. However, the influence of Shia in South Kalimantan suffered a setback at the era of Syekh Muhammad al-Banjari Arsyad (1710-1812 AD). According to Habib Ali, Shia began to revive in South Kalimantan after the Iranian revolution in 1979. Jafari school of thought (madhabs) is the growing Shiah in South Kalimantan. The Development of Shia in South kalimantan faces many challenges since Muslims in South Kalimantan have a strong belief in Sunni.
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"THE IMAGE OF SHIA IMAMS IN THE EARLY TEXTS OF ASCETICISM AND SUFISM. By MohammedSoori. Qom, Iran: Islamic Sciences and Culture Academy, 2022. 360pp. 1200000 IRR." Religious Studies Review 48, n.º 4 (diciembre de 2022): 586. http://dx.doi.org/10.1111/rsr.16258.
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Ali, Jafar y Nazim Osman. "The role of Shiite clerics during the Safavid state (1501-1722)." Humanities Journal of University of Zakho 11, n.º 2 (3 de julio de 2023). http://dx.doi.org/10.26436/hjuoz.2023.11.2.1031.
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This study deals with the political situation in Iran during the Safavid authority and the declaration of Shiism doctrine as the official state religion by Shah Ismael I (1501-1524). It presents how the Shiism was formed and strengthened, and also deals with the appearance of Shia religious men in the political and social fields from the declaration of the Safavid state until the end of their authority. Additionally, the religious changes and the relations of the Safavid rulers with religious men are investigated.The religious policy of Shah Tahmasp I (1524-1577) manifested in bringing a great number of scientists and Shia religious men from the Arab homeland to Iran. The Shah used those religious men in writing and publishing Shia jurisprudence books and expanding the Shiism. The fundamentals of Shiism was written during the reign of this Shah, and the authority of religious men reached the top. Besides, a great number of posts and religious titles were created at the reign of Shah Tahmasp. Another part of this study tackled the arrival of Ismael II (1576-1577) and his policy to weaken the authority of Shia religious men, and pay attention to the Sunni doctrine.Moreover, the study presented the religious policy of Shah Abbas the Great (1587-1622), who was the strongest Safavid Shah, and his attempt to remove the Qizal- Bash Sufis. He also reduced the political role of religious men and tried to establish a strong authority away from religious men. The authority of the religious men increased after Shah Abbas the Great, especially at the final reign of the Safavid authority at the reign of Hussein Al-Safawi (1694-1722). During that period, the Safavid state was completely controlled by religious men. At the reign of Shah Hussien, the Safavid authority became under the control of Mala (Mahmoud Baqir Majlisi) , who practiced a great deal of violence against other religions, especially the Sunni and Zaradashti religions.The degree and posts of religious men, their social position, class and their influence on the Iranian society will be investigated. The study also will discuss the role of religious men in the field of education, and how Sharia courts were managed by religious men, because these two important and influential points were the reason behind strengthening the authority of religious men as it was completely supervised by them.
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Azarm, Milad. "Shadow Performance in Iran". Iranian Studies, 8 de junio de 2023, 1–17. http://dx.doi.org/10.1017/irn.2023.37.
Texto completoResumen
Abstract This study argues, contrary to some opinions, that shadow performance existed in Iran from at least the tenth to the twentieth century. Through a textual analysis of newly discovered ancient texts, two plays specifically, this study shows how shadow performance originated in the Indian subcontinent, was transported from Iran to the historical region now known as Iraq, and then spread to Egypt, developing over time through its historical progression. This study also looks at the reasons for the decline of shadow performance in Iran, including the centuries-old Iranian Sufi criticism of the form and the establishment of the Safavid dynasty, which introduced Shiism as the official religion of Iran in the sixteenth century. Certain Iranian Sufisms considered shadow performance debaucherous until the fifteenth century. After the sixteenth century, influenced by the Turkish Karagöz, shadow performance was considered a theatrical form associated with Sunni infidels. Consequently, shadow performance was replaced with Muharram mourning rituals, ritualistic forms that reflect Shia identity.