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Journal articles on the topic 'Imamate'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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1

Tesaev, Zelimkhan Adamovich. "On the issue of cataloging the orders of Chechen mudirs, naibs and murtazeks from the times of the Imamat (1840–1859)." Genesis: исторические исследования, no. 4 (April 2024): 71–85. http://dx.doi.org/10.25136/2409-868x.2024.4.70548.

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The article examines a number of awards and official badges (orders) from the times of the Imamat (1840–1859), awarded both by Shamil himself and his subordinates to the Chechen mudirs, naibs and murtazeks. Not only the surviving medals themselves are described, but also sources, illustrations, as well as material monuments that preserve information on the subject of research. In particular, for the first time, the awards of the naibs Baysangur Benoevsky, Gazi-Hadzhi Zandaksky, Tyurshi Tsikaroysky, the supposed medals of the naibs Eski and Uma, as well as epigraphic monuments (grave steles), which depict the lifetime awards of the buried, are being introduced into scientific circulation. An attempt is being made to catalog newly identified and previously known signs associated with the Chechen vilayat (region) of the Imamate. An analysis of graphic images of signs recorded on epigraphic monuments is also carried out. There is a shortage of works on the topic of the article, which determines the relevance of the issue and indicates the long-term nature of the task set by the author (compiling a catalog of Imamate awards given to Chechens). Previously, no attempts were made to catalog the Imamate's awards in the context of the Chechen region. An important result of the work carried out is the introduction into scientific circulation of five Imamate award signs, two of which have the names of the owners written on them, and another sign is dated; attribution of at least five signs depicted on funeral steles; attribution of medals shown in illustrations, as well as photographs from 1885. In addition, it has now been established that for the 19 individuals discussed in the article, there are 28 awards and 4 official categories, with the record holders being Atabi Ataev (4 awards) and Eski Khulkhulinsky (3 awards).
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2

Edris, Mosaab Elkhair. "جليل الكلام ودقيقه لدى الشيعة الإمامية قبل بداية فترة الغيبة الكبرى." DINIKA : Academic Journal of Islamic Studies 2, no. 1 (April 30, 2017): 89. http://dx.doi.org/10.22515/dinika.v2i1.622.

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This study would serve as sequel to the views of the Imami theologian Hisham bin al-hakam on Jalil al-Kalam and Daqiq al-Kalam by explaining the theological views of Zurarah bin Aʻyun, Abu Jaʻfar al-Ahwal, al-Fadl ibn Shazan and Banu Nubakht; it will focus on their known writings, explicating their available theological views as far as possible, on the basis of Sunni and Shi’ite sources in the context of the history of theology. The objective behind that is to explain the theological trends that emerged in the history of the Twelver Imamite community, their connections; this would, first of all, provide knowledge of the intellectual foundations of the Twelver theology, which reached its pinnacle at the hands of the theologians of the fifth century AH beginning with Shaykh al-Mufid bin Muhammad bin al-Nuʻman al-ʻAkbari al-Baghdadi. Secondly, this study would provide an understanding of the relational basis between the Twelver and the Mutazilite theological thought. I think that it is the result of a mutual cross-fertilization on the one hand, while on the other since they both derive from the same sources, they lead to similar results. It is not a case of Shi’ite subservience to a predominant Mutazilite influence because the Twelver Shi’ite theologian was conscious of his requirements in support of his doctrine, which revolves around the issue of the Imamah in Jalil al-Kalam and Daqiq al-Kalam alike. In addition, this study will also identify the real origins of the idea of limiting the imamate to twelve imams, ending with the consideration of the early Imamite scholars through which they established their arguments against their opponents in their writings and debates. This is all the more important since the titles of the Shi’ite Imami writings and from what is quoted in their debates on the issue of Imamate, do not point to the imamate of only twelve imams, as the history of the Imami Thought depicts and which starts with the period of the Minor Occultation, which lasted about 70 years from 260 to 329 AH. KeywordsImami Shiʻites, Jalil al-Kalam, Daqiq al-Kalam, Major Occultation
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3

Ibrahim Khudair, Assist Prof Dr Thaer, and Dr Jafar Hassan Lefta. "Divine attributes between the Mu'tazilah and the front Capacity is a model." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 225, no. 2 (September 1, 2018): 377–404. http://dx.doi.org/10.36473/ujhss.v225i2.157.

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The question of divine attributes is one of the important issues studied by the two great schools (the Imamite and the Mu'tazid). The second topic is the essence of the difference between the imamate and the isolationist, and the third is the ability. The research concludes that the difference between the imamate and the isolationist in the question of the divine attributes was precise. Very, and that the most likely say the words of Imamiyah, which proved qualities, and that the eye of the self, unlike the audience of the Mu'tazila who once said the acting, and once the conditions, and once the eye. The most likely question of divine power is absolute and infinite, unlike a number of Mu'tazilites who said that God is indescribable to the ability of the ugly and evil.
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4

Eickelman, Dale. "From Theocracy to Monarchy: Authority and Legitimacy in Inner Oman, 1935–1957." Monsoon 1, no. 1 (May 1, 2023): 33–50. http://dx.doi.org/10.1215/2834698x-10345969.

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Abstract In principle, the theocracy of the twentieth-century Imamate of the northern Oman interior, ruled by an imam, was incompatible with the royal authority of Sultan Sa‘id bin Taymur (r. 1932–70). In practice, the points of collaboration were many. Seen from the vantage of ordinary tribespeople, the Imamate was a government. In the words of a former member of the Imamate's militia in 1980, “It killed; it taxed; it imprisoned.” The Ibadi imam had fourteen governors to represent his authority. Many qadis (judges) worked for both the Imamate and the Sultanate, always after first seeking permission from the Imam. Many judges often divided their time annually between the lands governed directly by the Imam and those of the Sultan. Several key incidents from the 1940s through the mid-1950s indicate the level of tacit cooperation, including 1952 support for combined military action to expel Saudis from an oasis in Buraimi. In the 1950s, Sultan Sa‘id was initially successful in assimilating the former domains under imamate control into direct Sultanate rule. He had, after all, assured tribal leaders that he would preserve what was essentially Islamic in the life of the interior—except of course for the nature of rule at the top. He preserved the status quo but by the 1960s it became increasingly obvious that he was unwilling or unable to face the shifting perceptions of “just” Islamic rule and the country's economic stagnation and desperate poverty.
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5

Al-Fahdawi, Abdul Mukhlif Jawad, and Samar Abdul Aziz Rajab Al-Hayali. "Likelihoods of Al-Bayhaqi in His Book “Khilafiyat” in The Imamah of Infidel, Boy, And The Imamah of a Woman Amongst Women." Journal of AlMaarif University College, no. 32(1) (January 27, 2021): 226–46. http://dx.doi.org/10.51345/.v32i1.363.g195.

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The science of Fiqh is one of the best sciences regarded as permissible and forbidden (Halal and Haram) and what is true of acts and what is not true. This science would not have reached what it is without men who spent valuable time collecting and spreading it and clarifying it, so they were the good example and the path to Allah's rule. This research therefore was studied as one of the Imams of jurisprudence and as a possibility for the study of the methods of possibilities and their causes, as well as the research contained an introduction and three sections (the possibility of Imam Al-Bayhqi in a Kafir imamate, boy and imamate women in women). The first section is in the kid's imamate, the second in the Kafir imamate and the third in the female imamate, and then research was completed and the most important findings mentioned.
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6

ZUFTAROV, ALIMAHAMMAD. "IMAMAT ACCORDING TO THE JAFARI SCHOOL OF SHIATE." NEW ERA JOURNAL OF INTERDISCIPLINARY SOCIAL STUDIES 7, no. 14 (July 25, 2022): 25–33. http://dx.doi.org/10.46291/newera.185.

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Studies in some areas need to be reconsidered because they do not meet the need, are incomplete or incorrect. There are different reasons for this. If the researched subject is a sensitive subject of any sect, it should be researched and explained correctly, trying to maintain the same sensitivity. Besides, when considering the opinion of a sect, the sources of different sects should be consulted and a research far from bigotry should be revealed. If the allegations are not taken into consideration, we think that the same study should be handled again, since the study will not meet the need, and it will be incomplete or misunderstood. That's why we preferred to investigate the issue of imamate in Jafarism. The Shiite Jafari creed on the issue of imamate, being discussed among Islamic sects, is handled in this study. The views of different sects on imamate are mentioned and compared with the views of the Jafaris. The basis of the Jafari's taking the issue of imamate as a basic belief and the nasses that can be evidence for the Jafari scholars' own claims on the issue of imamate are discussed and their explanations on them are analyzed.
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7

Purnamawati, Zulfa, Sangidu Sangidu, Fadlil Munawwar, and Taufiq Dardiri. "IDEOLOGI PERLAWANAN DALAM ANTOLOGI PUISI FĪ ṬARĪQI AL-FAJRI KARYA ABDULLAH AL-BARADDUNI." Poetika 7, no. 1 (July 30, 2019): 72. http://dx.doi.org/10.22146/poetika.v7i1.44452.

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Artikel ini bertujuan untuk mengungkap ideologi perlawanan dalam antologi Puisi Ilā Ṭarīqi al-Fajri (Menyongsong Fajar) yang diciptakan pada tahun 1960-1979 oleh Abdullah al-Baraddūnī seorang penyair buta asal Yaman Utara. Untuk mengungkapkan Ideologi perlawanan dalam antologi tersebut digunakan kritik sastra materialistik yang disampaikan oleh Terry Eagleton. Adapun meteode yang digunakan adalah metode dialektik, yaitu pembacaan timbal balik antara elemen internal puisi tersebut dengan elemen-elemen eksternal. Puisi-puisi dalam antologi ini diciptakan saat Yaman Utara berada di bawah kekuasaan dengan ideologi Imamah Zaidiyyah yang bertindak sewenang-wenang dalam menjalankan kekuasaannya. Puisi dipilih sebagai genre untuk mengungkapkan ideologi perlawanan karena kondisi pengarang yang buta, produksi sastra di Yaman Utara yang menjadikan puisi sebagai sastra rakyat, dan kondisi sosial Yaman yang sebagian besar penduduknya masih buta huruf. Perlawanan dalam puisi-puisi tersebut adalah perlawanan rakyat terhadap pemerintahan imamah yang telah berlaku sewenang-wenang terhadap rakyat sehingga hak kebebasan, hak politik, dan hak ekonomi rakyat tidak terpenuhi. Sebagai puncaknya adalah revolusi yang menuntut digantinya ideologi imamah dengan ideologi republik yang memberikan ruang kepada rakyat untuk terlibat dalam persoalan negara dan kehidupan yang lebih baik.Kata kunci: ideologi perlawanan; kritik sastra materialistik; Imamah Zaidiyyah; Yaman Utara This article attempts to explore the ideology of resistance in the poetry anthology Ilā Ṭarīqi al-Fajri (On the Path of Dawn) was created in 1960-1979 by Abdullah al-Baraddūnī, a blind poet from North Yemen. The ideology of resistance in this anthology was analyzed by using materialist literary criticism, which was used by Terry Eagleton. The method used in this study is the dialectical method, namely reciprocal reading between the internal elements of the poem with external elements. The poems were created when Yemen was under control the Zaydi Imamate, who arbitrarily exercised his power. The poetry was chosen as a genre to express the ideology of resistance because of the conditions of blind poet, literary production in North Yemen which made poetry as a folk literature, and the social conditions of Yemen, where the majority of the population was illiterate. The ideology of resistance in this anthology is resistance to the arbitrariness of the ruling government, which did not recognize freedom rights, political rights and economic rights of the people of North Yemen. In addition, there was a resistance to the ideology of Imamate.The ideology of Imamate was replaced by an ideology of the republic which provided space for the people of North Yemen to participate in the management of the country and to pursue a more prosperous life.Keywords: ideology resistance; materialist literary criticism; Zaydi Imamate; North Yemen
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8

العنزي, طالب, and حوراء الخزاعي. "Ismail and the emergence of Ismailism." Kufa Journal of Arts 1, no. 15 (November 18, 2013): 45–74. http://dx.doi.org/10.36317/kaj/2013/v1.i15.6466.

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The Ismaili call is a single model in Islamic history that was not repeated at all. It was of a distinct religious and philosophical nature that wanted to extend its influence throughout the Islamic world in order to achieve its distant goal, which is to replace the Abbasid caliphate as the sole rulers of the Islamic world., Ismailism appeared on the stage of history during the second half From the second century AH / the eighth century AD, after the death of Imam Jaafar bin Muhammad al-Sadiq, peace be upon him, and what he did before his death in not attributing the imamate to his eldest son Ismail - who died during the life of his father - which led to a disagreement among the Shiites over the issue of the imamate, so the Twelvers It says the imamate of Musa al-Kazim, the youngest son of Imam Jaafar al-Sadiq, while the Ismailis believe in the imamate of the eldest son, Ismail.Past conditions and events paved the way for the emergence of Ismailism
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9

Melamid, Alexander, and John C. Wilkinson. "The Imamate Tradition of Oman." Geographical Review 79, no. 2 (April 1989): 259. http://dx.doi.org/10.2307/215544.

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10

Landen, Robert G., and John C. Wilkinson. "The Imamate Tradition of Oman." American Historical Review 94, no. 2 (April 1989): 494. http://dx.doi.org/10.2307/1866944.

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11

Al‑Naboodah, Hasan. "The Rise and Fall of the Early Imamate in Oman (132—280 / 750—892)." Manuscripta Orientalia. International Journal for Oriental Manuscript Research 29, no. 1 (2023): 35–48. http://dx.doi.org/10.31250/1238-5018-2023-29-1-35-48.

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The bipartite division of the Islamic political scene into Sunni and Shi‘a is well known. However, the Ibadi movement is a much less prominent branch of this political scene. A particularly understudied era in the long history of Ibadism is the Imamate, which developed in Oman during the 3rd/9th century. In order to fill the knowledge gap about the early Imamate in Oman, we set out to analyze the political context in which the Imamate emerged, consolidated itself and laid the ground for the Imam to assert absolute authority over his followers. Second, we evaluate the political‑religious context that eventually developed into a protracted period of religious discord and bitter tribal battles. We conclude by appraising the causes that led to an evident time of political and religious stagnation of the movement and to its ultimate fall.
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12

Al shahrani, Saeed Ali, Faisal Ahmad Faisal Abdul Hamid, and Aizan Binti Ali. "The Regime of Governance and Administration in The Saudi State and The Participation of The Shahran Tribe." Al-Muqaddimah: Online journal of Islamic History and Civilization 5, no. 1 (June 27, 2017): 172–95. http://dx.doi.org/10.22452/muqaddimah.vol5no1.10.

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The regime of imamate and Succession play a great role in the inception and continuity of states, especially the Royal States. Like the establishment of the Saudi Arabia State in Najd at the twelfth century Hijri, these regimes emerged because the state needed it. Despite the succession of the three countries to rule the state of Saudi Arabia, but the regime is close to each other extremely. Because the family that ruled the area is a sequential family since its inception till present time, the historical and analytical, descriptive approach is used in this study Based on the points are mentioned above, this study focuses on the following issues, the concept of imamate and succession, its terms and condition, Sheikh Mohammed bin Abdul Wahab, The State of Saudi Arabia in its three stages, The Shahran tribe's participation in the regime of the Imamate and Succession
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13

Rizvi, Sajjad. "The Shiʿi Imamate. A Fatimid interpretation." British Journal of Middle Eastern Studies 44, no. 2 (January 24, 2017): 289–91. http://dx.doi.org/10.1080/13530194.2016.1272220.

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14

Madelung, Wilferd. "The Imamate in Early Ismaili Doctrine." Shii Studies Review 2, no. 1-2 (April 16, 2018): 62–155. http://dx.doi.org/10.1163/24682470-12340019.

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Abstract This paper analyses the theorisation of the Imamate in Ismaili thought before and during the Fatimid period, drawing on Ismaili and Druze sources. It outlines early Ismaili interpretations of the doctrine of historical cycles of seven imams and the culmination of these cycles in the Mahdi/Qāʾim, and it traces the evolution of this doctrine under the Fatimids as well as among the eastern Ismailis, with attention to issues such as the genealogies of the first Fatimids, adherence to the law, and the role of the Mahdi or Qāʾim.
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15

Zeinali, Gholamhusein. "The Imam’s Imamate in Sunni Sources." Journal of the Contemporary Study of Islam 3, no. 1 (July 25, 2022): 66–82. http://dx.doi.org/10.37264/jcsi.v3i1.07.

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Followers of every Islamic school believe in a number of principles, including the belief in the Prophet’s (SAW) twelve successors and the leaders of the Islamic ummah. The significant principle of faith has its origin in successively transmitted riwāyahs narrated from the Messenger of God (SAW) and recorded in reliable sources by scholars of hadith and other disciplines from different Islamic schools. Sunni scholars have tried, based on their articles of faith, to identify the twelve successors. The findings of the present study indicate that there are certain features attested in the riwāyahs, recorded in Twelver Shia sources, that prove the perspective adopted by Shia scholars and disprove the stance adopted by Sunni scholars.
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16

Hashemi-Najafabadi, Adel. "The Shi'i Concept of Imamate and Leadership in Contemporary Iran." Studies in Religion/Sciences Religieuses 40, no. 4 (September 14, 2011): 479–96. http://dx.doi.org/10.1177/0008429811420408.

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The Imamate is one of the most important pillars in Twelver Shi’ism. However, its meaning has been greatly debated by religious modernists in recent years. In this article, the Iranian religious modernists' position on the concept of the Imamate, in contrast to the traditional view, is expounded. In addition, this work presents the major critical remarks of the religious modernists on the theory of Velayat-e Faqih (guardianship of the jurist), as an implementation of the concept of Imamate, which is in practice in contemporary Iran. L’Imamat est l’un des piliers les plus importants dans le chiisme duodécimain. Toutefois, sa signification a été grandement débattu par les modernistes religieux dans ces dernières années. Dans cet article, la position des modernistes religieux iraniens sur le concept de l’Imamat, contrairement à la vision traditionnelle, est exposée. En outre, cet ouvrage présente les remarques principales critiques des modernistes religieux sur la théorie du velayat-e faqih (la tutelle du juriste), comme une mise en œuvre du concept de l’Imamat, qui est en pratique dans l’Iran contemporain.
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17

Ибрагим Дагаевич, Хабаев. "Reforming the power structures in the imamate of Sheikh Mansour." NORTH CAUCASUS LEGAL VESTNIK 1, no. 1 (March 29, 2024): 18–24. http://dx.doi.org/10.22394/2074-7306-2024-1-1-18-24.

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The article is devoted to state-legal construction in the imamate of Sheikh Mansour. Having studied all available scientific publications and materials on the life and work of the «first Imam of the Caucasus», as well as the movement named after him, the author reveals the main directions of the evolution of the power structures of the state created by him. Despite the relative scarcity of legal sources related to this topic, the work outlines the most significant aspects of the reforms of administrative and territorial administration, social policy, fiscal service and the military department of the imamate.
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18

Hatta, Mawardy. "KONTROVERSI PERSOALAN IMÂMAH DI KALANGAN KAUM SYI’AH." Jurnal Ilmiah Ilmu Ushuluddin 15, no. 2 (July 2, 2017): 129. http://dx.doi.org/10.18592/jiiu.v15i2.1296.

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Imamate is the main Shi'ite doctrine. They use the term Imam as a substitute for a degree of prophet office after his death. Shi'ites in particular Imami Itsna Asy'ari and Isma'ilism found an eligible priest to be after Prophet Muhammad’s death is Ali bin Abi Talib. While the Prophet never specify who should be a priest, he only mentions the qualities of a priest and accidental properties that are owned by Ali bin Abi Talib, so Ali should be chosen become a priest. Thinking about the Imamate, Shiites refer to events that occurred in Ghadir Khum, where the prophet has returned from the Farewell Pilgrimage stopped in Ghadir area Arafah. Then, he appointed and inaugurated Ali bin Abi Thaib to be his successor as priest. This event is believed by a group of Imami Itsna Asy'ari and Isma'ilism as the basis for the appointment of Ali as priests. In addition they also use Qur’anic verses that are understood and interpreted according to their version, as a proposition or argument in strengthening the doctrine of the Imamate. While the group did not seem to wear Zaidiyyah the arguments and the Ghadir event.
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Rezai, Javad, S. Ahmadreza Shahrokhi, and Mohammadreza Karimivala. "Quranic-Intellectual Recitation of the Truth of the Religion Perfection, Considering the Necessity of Internal and External Compatibility of the Third Verse of Surah Ma'idah, along with a Critique of Sunni Views." International Journal of Multicultural and Multireligious Understanding 8, no. 7 (July 17, 2021): 331. http://dx.doi.org/10.18415/ijmmu.v8i7.2808.

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The perfection verse (third verse of Surah Ma'idah) is one of the most important verses of the Qur'an in the guardianship and Imamate discussion, in which the sects generally refer to the following interpretive narrations in explaining it while there is a lot of controversies. Shiite narrations consider the verse revelation on the day of Ghadir and about the guardianship of Imam Ali (PBUH), but the Sunnis deny this. In this article, for the first time, by categorizing the views of the Sunnis and considering the necessity of internal compatibility of the content of the verse and external compatibility with other verses and the intellectual necessities and without quoting narrations, is proven that the perfection of religion is possible only with Imamate and Wilayah with a novel style; and this is the Shiite vote. This research easily refuted all the possibilities mentioned in Sunni sources by the mentioned method and without the need to enter into the usual disputes in the interpretation of the verse. Recognize the time of verse revelation and proving the scope and territory of the Imamate and the Imam’s conditions are other results of this research.
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Kemper, Michael. "The Daghestani legal discourse on the Imamate." Central Asian Survey 21, no. 3 (September 2002): 265–78. http://dx.doi.org/10.1080/0263493022000039980.

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21

Sobhani, Saeid. "Imamate and the Principle of Loving-Kindness." Journal of the Contemporary Study of Islam 3, no. 1 (July 25, 2022): 98–111. http://dx.doi.org/10.37264/jcsi.v3i1.09.

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In the theology of ‘Adliyyah, the principle of loving-kindness (luṭf) is the most important maxim after the maxim of the intelligibility of good and evil (ḥusn wa qubḥ ‘aqlī). From their point of view, many doctrinal teachings such as the necessity of religious duties, the necessity of prophethood, the necessity of the infallibility of His messengers, promise (waʻd) and threat (waʻīd) are based on this maxim. Shiʻah theologians also prove the necessity of Imamate through ‘this maxim’. Accordingly, it is incumbent on God to select some individuals as the Imams to reveal to humankind the way of goodness and felicity via them.
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22

Latifi, Rahim. "Necessity of Imamate from Mulla Sadra’s Perspective." Journal of the Contemporary Study of Islam 3, no. 1 (July 25, 2022): 53–65. http://dx.doi.org/10.37264/jcsi.v3i1.06.

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In proving the necessity of imamate, Mullā Ṣadrā (1571-1640) attends to the Imam’s societal, political, and governance aspects and the role he plays in leading individuals and the society. The zenith of his thoughts lies in the Imam’s guidance and existential aspects and their role in creation. He studies the necessity of the Imam’s existence through maintaining societal and public life as well as the necessity of the guide (hādī) and Argument (ḥujjah), and having been inspired by the Qur’an, the riwāyahs (narrations), and the affirmation of philosophical principles, Mullā Ṣadrā concludes that the earth may never be devoid of the divinely designated Imam and Argument for whom the world and existence have been divinely created.
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23

Jung, Sejin. "Religious and spiritual characteristics of the Imamate." OOO "Zhurnal "Voprosy Istorii" 2023, no. 3-2 (March 1, 2023): 42–49. http://dx.doi.org/10.31166/voprosyistorii202303statyi60.

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This article shows the religious and spiritual characteristics of the Imamate in the North Caucasus region in the first half of the 19th century. Religious and spiritual trends in North Caucasus were of a militant nature, centered around the anti-Russian protests.
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Morady, Hassan, Ehsan Kordy Ardakany, and Mahmoud Seyedy. "Criticism of Riffat Hassan's Theory of “Incompatibility of Shiite Mahdism with Qur’anic Verses”." International Journal of Multicultural and Multireligious Understanding 6, no. 5 (November 6, 2019): 562. http://dx.doi.org/10.18415/ijmmu.v6i5.1101.

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Riffat Hassan, a Pakistani-American thinker, is a Muslim open-minded and leader of the Islamic feminist movement, who criticizes Shiite Mahdism through Qur’anic verses in several parts: the fundamental concepts and elements of Messianism, Imamate and hence Imam Mahdi (AS) in Shi’a, and psychological reasons for the tendency of Muslims to the Savior and Messianism. The present research critically examines the theory of Riffat Hassan in these cases and proves the compatibility of Mahdism with the Qur’anic verses. Therefore, elements of Shiite Mahdism, the Imamate, and the existence of the promised Mahdi (AS) are rooted in Qur’anic verses and hadiths, so the secularism or backwardness of Muslims are not because of the belief of Mahdism or seeking refuge in the Savior.
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25

Ferris, Jesse. "The Collapse of the Imamate and Foreign Intervention." Journal of Arabian Studies 8, no. 1 (January 2, 2018): 87–98. http://dx.doi.org/10.1080/21534764.2018.1553255.

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26

Abrahamov, Binyamin. "Al-Kāsim Ibn Ibrāhīm's Theory of the Imamate." Arabica 34, no. 1 (1987): 80–105. http://dx.doi.org/10.1163/157005887x00351.

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Pukhovaia, Ekaterina. "Sayyids, Tribal Kinship, and the Imamate in Zaydi Yemen under Imam Yaḥyā Sharaf al-Dīn (d. 965/1558)." Medieval Encounters 29, no. 5-6 (November 16, 2023): 442–63. http://dx.doi.org/10.1163/15700674-12340173.

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Abstract Studies of Zaydi Yemen tend to underline the divisions, rather than connections, between sayyids, descendants of the Prophet, and tribal groups in the political sphere. This paper answers the question what value family connections to tribes had for ambitious sayyids in early modern Yemen who wanted to become Zaydi imams. To this end, the article examines a section of Imam Yaḥyā Sharaf al-Dīn’s (d. 965/1558) unpublished biography, containing the genealogy of his second wife, Tāj al-Bahāʾ bint al-shaykh Sharaf al-Dīn. The paper argues that the imam and his circle valued the connections that the marriage to a daughter of a shaykh brought to the imamate, and that it is due to its symbolic value for the legitimacy of the imamate that her genealogy was included in the biography.
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Benkari, Naima. "THE FORMATION AND INFLUENCE OF THE MILITARY ARCHITECTURE IN OMAN DURING AL-YA'ARIBA PERIOD (1034-1162 AH/1624–1749 AD)." Journal of Islamic Architecture 6, no. 4 (December 26, 2021): 217–28. http://dx.doi.org/10.18860/jia.v6i4.12104.

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Despite its richness, the research corpus published about Islamic architecture presents some discontinuities in the knowledge of the architecture in the lands ruled by Muslims. Similarly, the dynamics of influence that might have operated between the "monumental" architecture in these lands and their popular architectures are insufficiently addressed. Moreover, the material culture related to the Islamic civilization is almost exclusively studied as a product that has stopped evolving. The architecture produced during Al-Ya'ariba (Al- Ya'rubi) Imamate (1624-1749) is an instance of these understudied topics in the history of Islamic architecture. This research argues that Al-Ya'rubi Imamate is not only an important chapter in the history of Oman, the Arabian Peninsula, Indian Ocean, and Eastern Africa, but also the architecture of this period has created the identity of Omani architecture as we know it today. Nonetheless, there is no architectural production in this era both in the major references and scientific publications of Islamic architecture in the 17th and 18th centuries. Through field research, comparative analysis, and literature review of the history of Omani architecture, especially in the 17th -18th centuries, this research examines the military architecture in Oman during Al-Ya'ariba Imamate including its reference, and its influence on other architectures. It is a contribution to the scientific endeavour to address this specific architectural typology from the perspective of its mechanism of (trans) formation and its continuity of forms until the contemporary architecture of Oman.
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Fahd Mohammed Rajian Al-Saadi, Fahd Mohammed Rajian Al-Saadi. "Examples of the Shi'a Imami’s Distortions of the Meanings of the Qur’anic." journal of King Abdulaziz University Arts And Humanities 29, no. 7 (January 1, 2021): 203–32. http://dx.doi.org/10.4197/art.29-7.8.

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Abstract. the research talks about the definition of the Shiites, the meaning of distortion, and the reason for saying it among the Imamate, then it mentions the evidence for the existence of distortion from their original sources,
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Mohammad Qaed Hassan Alwajeeh, Mohammad Qaed. "The Origin of Transformation of ‘Aqidah and Their Impact on Politics: A Study on Zayd bin ‘Alī and Yaḥyā bin al-Ḥusayn." Jurnal Akidah & Pemikiran Islam 23, no. 1 (June 30, 2021): 345–88. http://dx.doi.org/10.22452/afkar.vol23no1.10.

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This study highlights the differences of political thought between Zayd bin ‘Alī bin Abi Talib r.a and Yaḥyā bin al-Ḥusayn, founder of Zaydiyyah state in Yemen regarding the doctrine of al-Imamah, al-Wisayah, al-‘Ismah, al-Rajʽah and al-Taqiyyah. Therefore, this article adopts the inductive descriptive historical approach to achieve the objectives of the study. The most significant results shows that Zayd bin ‘Alī denied the Imams’ infallibility, al-Mahdiyyah and rajʽah, al-Wisayah (guardianship), taqiyyah and otherwise acknowledged the legitimacy of the two early caliphs; which makes his madhhab among the most moderate and the closest to the Sunni. In contrast, Yahyā bin al-Ḥusayn linked the concept of imamate to the Prophethood, acknowledged rajʽāh and al-Wisayah as proof of the legitimacy of ‘Ali (radiyallah anh) and his sons as imams. This stand shows an agreement with the Twelver (Shia Ithna ‘Ashariyyah).
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Adem, Rodrigo. "Classical Naṣṣ Doctrines in Imāmī Shīʿism: On the Usage of an Expository Term." Shii Studies Review 1, no. 1-2 (March 29, 2017): 42–71. http://dx.doi.org/10.1163/24682470-12340002.

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This article reexamines the use of the termnaṣs, which since Marshall Hodgson has been used in modern historiography to refer to an indigenous Shīʿī mechanism of succession to the imamate. An alternative thesis is proposed here which situates the origins of the term in Shīʿī usage over the 8th to 11th centuries within the scholarly discourses ofkalāmanduṣūl al-fiqh. From the perspective of theological hermeneutics, classical Imāmīnaṣṣdoctrines valorized revelatory specification (naṣṣ) of authority to the exclusion of opinion and interpretive effort (ijtihād). As is shown here, the elaboration of these doctrines was historically predicated on an attempt to explain the Shīʿī imamate as a solution to the problem of epistemological uncertainty in Islamic scholarship. This is illustrated with reference to Sunnī, Muʿtazilite, Zaydī, Imāmī, and Ismāʿīlī literature, documenting the earliest usage of the termnaṣṣwithin a broader intellectual milieu than has hitherto been the case.
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Makarim Shirazi, Nasir. "A Message to the Summit of Muslim Scholars, Clerics, and Preachers throughout the UK." Journal of the Contemporary Study of Islam 3, no. 1 (July 22, 2022): 1–2. http://dx.doi.org/10.37264/jcsi.v3i1.01.

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A fundamental principle of Islam, Imamate is the leadership of people as the Prophet’s (SAW) successorship in the affairs of religion and those of this world and it is incumbent on everybody to follow the instructions issued by the custodian of the affairs.
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Jung, Sejin. "The Function and Role pf the Naib in the Era of Shamil." OOO "Zhurnal "Voprosy Istorii" 2022, no. 1-1 (January 1, 2022): 240–49. http://dx.doi.org/10.31166/voprosyistorii202201statyi56.

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This article consists of the functions and roles of the naibesduring the imamate of Shamil, focusing on the period after Shamil became the 3rd Imam in 1834. The Imam gave role to the naib and fought against the military aggression of Tsar Russia.
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34

Eickelman, Dale F. "From Theocracy To Monarchy:Authority And Legitimacy In Inner Oman, 1935–1957." International Journal of Middle East Studies 17, no. 1 (February 1985): 3–24. http://dx.doi.org/10.1017/s0020743800028737.

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The twentieth-century Ibadi imamate of “inner” Oman (1913–1955) constituted one of the world's last theocracies. In a demise unique for the mid-twentieth century, it became assimilated into one of the world's last absolute monarchies. The 1955 shift from theocratic to dynastic rule met initially with the support, or at least the acquiescence, of most of the tribesmen and notables of the interior. This acquiescence at first appears surprising because the fundamentalist Islamic religious and political principles for which the imamate stood continued to be properly supported. One of these principles for Ibadis was that the imām, the spiritual and temporal leader of the Islamic community, should be the most qualified of available candidates and chosen by a consensus of the community's religious men of learning and notables, a notion markedly at contrast with the ascriptive one of dynastic rule. Conflict between these two forms of rule is basic to much of Islamic political history and to that of pre-1970 Oman in particular.
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Arjomand, Said Amir. "The Crisis of the Imamate and the Institution of Occultation in Twelver Shiʿism: A Sociohistorical Perspective." International Journal of Middle East Studies 28, no. 4 (November 1996): 491–515. http://dx.doi.org/10.1017/s0020743800063807.

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The formative period of Imami Shiʿism from the mid-8th century to the mid-10th century remains obscure in many respects. This study is an attempt to organize the historical information about the period around a central problematic: the twin crisis of the nature of the Imamate and the succession to this office. The crisis of the Imamate and the efforts to resolve it serve as a focal point for constructing a conceptually coherent overview of these two formative centuries from a sociohistorical perspective. This perspective requires that the endeavors to create a stable system of authority in Imami Shiʿism be considered in the context of the social change and politics of the early ʿAbbasid era: ʿAlid–ʿAbbasid relations, massive conversion of the population of Iran to Islam, and the dialogue and competition between Shiʿism and other contemporary religious and intellectual trends and movements. Our approach suggests a new periodization of the early history of Imami Shiʿism.
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Meisami, Sayeh. "Mullā Ṣadrā's philosophical arguments for the necessity of the imamate." Religion Compass 10, no. 10 (October 2016): 247–56. http://dx.doi.org/10.1111/rec3.12221.

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Madelung, Wilferd. "A Treatise on the Imamate Dedicated to Sultan Baybars I." Arabist: Budapest Studies in Arabic 13-14 (1995): 91–102. http://dx.doi.org/10.58513/arabist.1995.13-14.9.

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The article provides an analysis of the contents of MS Or 579 of the Bodleian Library, which is a short treatise (risāla) on the imamate. The author, apparently a member of the religious class with strong Ṣūfī leanings, is not named. The ruler for whose service (li-ḫidma) the treatise was composed is addressed with a long series of flowery epithets and titles on the basis of which he could be identified as the Baḥrī Mamlūk sultan Baybars aṣ-Ṣāliḥī (r. 658-676/1260-1277). The special interest of the risāla lies in the date of its composition during the early phase of the Mamlūk sultanate.
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Mirhoseini, Yahya, Ali Mohammad Mirjalili, Mohammad Zarei Mahmoudabadi, and Zahra Ebrahimi. "Crisis Management Patterns in the Lives of Ibna Al-Reza (PBUH); a Case Study of the Economic Crisis." International Journal of Multicultural and Multireligious Understanding 7, no. 9 (October 1, 2020): 104. http://dx.doi.org/10.18415/ijmmu.v7i9.2017.

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A crisis is an unexpected and sometimes growing event that imposes problems on society and becomes an acute and unstable situation for individuals or society, the solution of which requires fundamental measures. In the history of Shiite Imamate, the years 203 to 260 AH (819 to 874 B. C.) are dedicated to the leadership and supervision of Ibna Al-Reza (PBUH), those Imamas who were the offsprings of Imam Reza (PBUH). Friendship with Imam Javad, Imam Hadi and Imam Askari (PBUH) was being led to consequences such as confiscation of property, dismissal from work, poverty and destitution. By taking measures and making decisions, Ibna al-Reza (PBUH) were able to improve the unfavorable economic situation of the Shiites. This article, which was organized by descriptive-analytical method, summarizes the actions of the late Shiite Imams in order to prevent and prepare confrontational and deterrent strategies in three stages: "before the crisis", "during the crisis" and "after the crisis". This article has categorized and introduced management principles that can be considered by citizens in the present era.
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Alnaimat, Mohammad, and Atef Almhameed. "The Duality of al-Zahir and al-Batin (the esoteric interpretation): A Reading of the Diwani Messages in Egypt during the Fatimid era." Dirasat: Human and Social Sciences 49, no. 2 (August 2, 2022): 336–48. http://dx.doi.org/10.35516/hum.v49i2.1795.

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This paper deals with the study of the impact of the Shiism on the Arabic literature in general, and on the Fatimid literature in particular. It treats the issue of)al-Zahir and al-Batin(in the Holy Qur’an or what is called the esoteric interpretation. The Fatimid writers exerted more attention and paid their effort in employing Qur’anic verses through esoteric interpretation, their goal in that was to get the Imamate or the Caliphate, it was the utmost motivation for the esoteric interpretation. the Imamate was right for Ali bin Abi Talib and for his descendants and they sought to maintain this right contextually not by selection. The study deals with the concept of "esoteric interpretation" and its relationship to the issue of Alzaher and Albatin (deep and surface meaning), as it was mentioned in the Diwaniyah letters of the Fatimid writers. It also examines the manifestations of the esoteric interpretation with the Imam on one side and with the Fatimid writers on the other side. The study ends with presenting the elements of their use of esoteric interpretation through selected models from the Diwaniya messages, directly related to the thought and belief of the Fatimids.
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Bokov, Timofey A. "One Problem in the Study of the Houthi Movement (Three Сliches of anti-Houthi Propaganda)." Vestnik of Saint Petersburg University. Asian and African Studies 13, no. 1 (2021): 74–90. http://dx.doi.org/10.21638/spbu13.2021.105.

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The article identifies and analyzes three main accusations leveled in the 2000s by the Yemeni Government against Houthis: a desire to restore the Imamate, gaining support from Iran and conversion to Twelver Shiism. It is shown that these accusations are incorrect and are consequences of the Yemeni authorities’ discrimination policy against practicing Zaydis and especially sayyids — Zaydi religious “aristocracy”. It is demonstrated that reestablishment of theocratic rule was not part of the Houthi political agenda since a majority of Yemenis were against it; the goal of allegations about Houthi connections with Tehran, made by the Yemeni political establishment, was to secure additional financial aid from Washington and Riyadh; Al-Houthi was not a Twelver Shiite and was critical of the main ideas of this denomination. The author of the article suggests that many Yemenis and several Russian and Western scholars believed the accusations due to the dominance of anti-Zaydi sentiment in the Yemeni information space and the fact that these accusations complement each other in a quasi-logical way: to reestablish the Imamate, Houthis need support, which can be gained from Iran, while conversion to Twelver Shiism guarantees such support.
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Takim, Liyakat. "Religious Authority and Political Thought in Twelver Shi‘ism." American Journal of Islam and Society 32, no. 2 (April 1, 2015): 114–16. http://dx.doi.org/10.35632/ajis.v32i2.976.

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Utilizing a wide variety of primary and secondary sources, Hamid Mavaniexamines the locus of religious authority and its contemporary expression inTwelver Shi‘ism. Starting with the time of the Prophet, he provides a comprehensiveand nuanced analysis of the doctrine of the Imamate and Shi‘i religiousand political authority from traditional, rational, theological, andpolitical perspectives.The first part of the book, comprising three chapters, focuses on the doctrineof the Imamate and contains some of the material that has already beencovered by scholars like Amir Moezzi, Wilferd Madelung, Mousawi, and MariaMassi Dakake. Here, Mavani examines the authority of the Imams and that ofthe jurists during the Twelfth Imam’s occultation. He stresses the Imams’ spiritualand religious-political authority as well as the ensuing doctrines of taqlīdand ijtihād during this period. Citing Shi‘i sacred sources, he provides a Shi‘iself-understanding of the concepts underpinning the Imamate, namely, thoseof wilāyah and walāyah (the Imams’ moral-spiritual authority).Mavani argues, convincingly, that Khomeini’s model of governance(wilāyat al-faqīh) has received a disproportionate amount of attention in recenttimes. His theory was only one among others that have been proposed by suchscholars as Montazeri, Muhammad Baqir al-Sadr, Fadlallah, and Mahdi Shamsal-Din. Other Shi‘i theories of governance have been largely ignored. His discussionand critique of this model is both incisive and erudite, for not only doeshe examine the views of its proponents and opponents, but he also provides adetailed and nuanced discussion of other possible forms of government andthe dangers involved in Iran’s currently centralized form of leadership.The last three chapters cover material that has been largely neglected bywestern scholarship on contemporary Islam. This is where Mavani’s majorcontribution lies: his criticism of traditional ijtihād as being deficient and ineffectiveas regards meeting contemporary challenges (pp. 226-27) and someof the discriminatory rulings that are based upon it, many of which are casuistic,arbitrary, and often based on the principle of secondary rulings.Most works on religious authority in Shi‘ism focus on the authority ofthe Imams and the jurists during the Twelfth Imam’s occultation. Mavani proposesother state models to the one practiced in contemporary Iran ...
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42

Qadrdan Qaramaliki, Mohammad Hasan. "The Imam’s Infallibility (‘Iṣmah) and Responses to Criticisms." Journal of the Contemporary Study of Islam 3, no. 1 (July 25, 2022): 23–37. http://dx.doi.org/10.37264/jcsi.v3i1.04.

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The Twelfth Imam’s infallibility (‘iṣmah), as a constituent of the Imami School, has been criticized and denied in the last centuries. The present article, adopting a critical and analytic approach, treats the subject by defining imamate, infallibility, its origin, and its causes and proceeds to prove infallibility based on Qur’anic, narrative, and rational arguments. The second section critically discusses various doubts cast upon the Imams’ infallibility.
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43

حسن, زينب. "Imam Muhammad al-Jawad, an Employment of Scientific Excellence in Proving the Imamate and Guiding the Ummah." Kufa Journal of Arts 1, no. 18 (April 21, 2014): 423–46. http://dx.doi.org/10.36317/kaj/2013/v1.i18.6420.

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Imam Muhammad al-Jawad played , like his purified fathers , a great role in explaining the situation of imamate as an important ideological origin and the elements which it stand on . He emphasized his right in it through a scientific and brave protest . According to all these scientific justification .I wrote this research about him and his attitudes . The research divided into four topics and a conclusion .
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44

Carney, ‘Abd al-Hakeem. "Imamate and Love: The Discourse of the Divine in Islamic Mysticism." Journal of the American Academy of Religion 73, no. 3 (September 1, 2005): 705–30. http://dx.doi.org/10.1093/jaarel/lfi076.

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45

Wildan Fatoni Yusuf and Hilmi Husaini Zuhri. "TELAAH HADIS KEPEMIMPINAN QURAISY MELALUI PENDEKATAN SOSIO-HISTORIS." Al-Shamela : Journal of Quranic and Hadith Studies 1, no. 2 (October 10, 2023): 197–213. http://dx.doi.org/10.61994/alshamela.v1i2.182.

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Al-Mawardi listed the Quraish nasab as the seventh condition for the Ahl Imamah, which received many corrections from hadith scholars. The main reason is that the meaning of hadith is no longer relevant when it collides with current sociological realities. However, Al-Mawardi's argument is quite strong, because the majority of fuqaha simultaneously require that the highest leadership of the country must be of the Quraysh line. Therefore, this research answers this problem by examining the universal meaning in the Hadith and then contextualizing it. This research is included in library research whose methodological steps focus on interpretation using the asbabul wurud 'am approach (the cause of the decline of hadith at a macro level). The results of this research show that the hadith of the Quraish leadership which reads "al-Aimmatu min Quraishin" has a strong position as proof and evidence for the requirement of Imamah from the descendants of the Quraish. According to the majority of ulama, the scope of this hadith only focuses on the context of the highest leader of an Islamic state, not the area of ​​leadership whose political power is under the imamate of Zuma. Therefore, these hadiths tend to be technical and casuistic. However, the context of this hadith shows that the Quraysh had great power and influence. Leadership which has a strong influence in society is ultimately implemented in the leadership model in Indonesia.
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46

Musaev, Makhach A. "NAIB OF IMAMAT AND ADVISOR OF SHAMIL HAJI YUSUF: BIOGRAPHY IN THE CONTEXT OF CRITICISM OF AUTOBIOGRAPHY." History, Archeology and Ethnography of the Caucasus 17, no. 2 (July 1, 2021): 330–51. http://dx.doi.org/10.32653/ch172330-351.

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A Turkish citizen of Chechen origin, Haji Yusuf played a significant role in the formation of the administrative and military institutions of the Imamat, the construction of fortifications, in communications with officials of the Ottoman Empire; he is considered one of the important figures of the Shamil era, "the behind-the-scenes mind of the imam."Several studies of different times have been devoted to the fate of Haji Yusuf, but quite a lot of time has passed since their publication, new information has been revealed that make it possible to clarify the details of his life path and describe in more detail the biography of this remarkable personality. His scientific biography helps to raise the level of knowledge of the life of a particular person, to recreate the history of a person in connection with historical realities and social reality, to characterize time against the background of a person.For this, his autobiographical information was used, as well as an array of identified sources and materials, the analysis of which was made in comparison. The results obtained demonstrate the stages of the life of Haji Yusuf in chronological order: birth in the village. Aldy; the family moved to the Ottoman Empire, received an education there and then served in the army of the Egyptian Pasha (until 1834); return to the Caucasus, work as a home teacher for the Kabardian prince (1834 - 1839); desire to return to Turkey and departure to the Black Sea coast of Circassia (1839 - 1841); establishing contacts and moving to Imam Shamil (1841); activity in the service of the Imamat - naib, adviser, engineer (until 1854); exile for attempting to discredit the imam (1854 - 1856); flight to the Russians (1856). In addition, the study publishes the legacy of Haji Yusuf - maps and diagrams drawn by him to inform the officials of the Ottoman Empire about the Imamate.
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Hakyemez, Cemil. "Bada and Its Role in the Debates over Shi `i Doctrine." American Journal of Islamic Social Sciences 25, no. 1 (January 1, 2008): 20–39. http://dx.doi.org/10.35632/ajiss.v25i1.394.

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This article examines the sense and significance of bada. I investigate when and who devised this concept, discuss its use as a proof in debates among the Shi`ahs concerning the Imamate after going through several transformations, and analyze the Shi`i theologians’ efforts to interpret it in line with the doctrine of naskh (abrogation) in order to demonstrate that bada is not one of the bases upon which Shi`i belief is grounded.
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Takhnaeva, Patimat I. "ABOUT REBURIAL IMAM GHAZI MUHAMMAD: RECONSTRUCTION OF EVENTS (1832-1843 BIENNIUM)." History, Archeology and Ethnography of the Caucasus 18, no. 1 (March 31, 2022): 39–49. http://dx.doi.org/10.32653/ch1139-49.

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This article presents a micro-research on the reconstruction of the history of the burial (1832) and reburial (1843) of Imam Gazimuhammad (1795-1832), carried out according to well-known local and Russian sources, as well as new and little-known local history materials. It is of interest as one of the answers to the question about the precedents and the permissibility of the reburial of Muslims in the Islamic state - the imamate.
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Takhnaeva, Patimat I. "ABOUT REBURIAL IMAM GHAZI MUHAMMAD: RECONSTRUCTION OF EVENTS (1832-1843 BIENNIUM)." History, Archeology and Ethnography of the Caucasus 18, no. 1 (March 31, 2022): 39–49. http://dx.doi.org/10.32653/ch1139-49.

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This article presents a micro-research on the reconstruction of the history of the burial (1832) and reburial (1843) of Imam Gazimuhammad (1795-1832), carried out according to well-known local and Russian sources, as well as new and little-known local history materials. It is of interest as one of the answers to the question about the precedents and the permissibility of the reburial of Muslims in the Islamic state - the imamate.
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50

Hakyemez, Cemil. "Bada and Its Role in the Debates over Shi `i Doctrine." American Journal of Islam and Society 25, no. 1 (January 1, 2008): 20–39. http://dx.doi.org/10.35632/ajis.v25i1.394.

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This article examines the sense and significance of bada. I investigate when and who devised this concept, discuss its use as a proof in debates among the Shi`ahs concerning the Imamate after going through several transformations, and analyze the Shi`i theologians’ efforts to interpret it in line with the doctrine of naskh (abrogation) in order to demonstrate that bada is not one of the bases upon which Shi`i belief is grounded.
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