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Journal articles on the topic 'RELIGION / Islam / Shi'ism'

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Published: 26 July 2024

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1

Farazmand, Ali. "Religion and politics in contemporary Iran." International Journal on Minority and Group Rights 3, no. 3 (1995): 227–57. http://dx.doi.org/10.1163/157181196x00074.

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AbstractThis article discusses religion and politics in contemporary Iran, with an emphasis on Shia radicalism, revolution, and national character. The relationship between religion and politics in Iran is analyzed in an historical context from the ancient time, the role of religious leaders in the Iranian political movements is discussed with a focus on the Iranian Revolution and on the Islamic Government, and aspects of Shia radicalism and Iranian national character are analyzed in some details. It is argued that the Iranian innovation in introducing Shi'ism as a minority, radical sect of Is

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2

Faghfoory, Mohammad H. "Doctrines of Shi'i Islam." American Journal of Islam and Society 20, no. 2 (2003): 119–21. http://dx.doi.org/10.35632/ajis.v20i2.1861.

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The growing interest in Shi'ism in the western world since the Iranian revolutionhas resulted in the publication of numerous books and articles onShi' i f slam. Most studies, however, focus on Shi' ism's historical development, highlight differences between Shi'i and Sunni Islam, or discuss Shi'ipolitical behavior in the context of the politics of violence. This book byAyatullah Ja'far Sobhani, an emjnent scholar of Shi'ism and professor ofIslamic studies in the Hawzah 'llmiyah of Qum (Iran), is a notable exception. The author is a Qur'anic commentator, a prolific writer, a biographerof the

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3

Makhsum, Ali. "STIGMATISASI DAN PROPAGANDA ANTI-SYIAH: SOROTAN DESKRIPTIF GERAKAN ANNAS." Jurnal CMES 12, no. 2 (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. Th

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4

Rakel, Eva Patricia. "Iranian Foreign Policy since the Iranian Islamic Revolution: 1979-2006." Perspectives on Global Development and Technology 6, no. 1-3 (2007): 159–87. http://dx.doi.org/10.1163/156914907x207711.

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AbstractThis article analyzes Iranian foreign policy since the Iranian Islamic revolution of 1979. The main questions to be dealt with are: what influences has the Iranian Islamic revolution had on foreign policy orientation and formulation of the Islamic Republic of Iran? What influences has Shi'ism had on foreign policy formulation in Iran? What impact have Supreme Leader Ayatollah Ruhollah Khomeini, and the three presidents Hojjatoleslam Ali Akbar Hashemi Rafsanjani, Hojjatoleslam Mohammad Khatami, and Mahmoud Ahmadinejad had on foreign policy orientation? Have there been major shifts in fo

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Muslih, M. Kholid, Munar Moh Shobirin, Muhammad Dhiaul Fikri, Khotimatul Mahbubah, and Silmi Kaffah. "SYIAH: POLITIK ATAU AGAMA?" TAJDID: Jurnal Ilmu Ushuluddin 21, no. 1 (2022): 150–79. http://dx.doi.org/10.30631/tjd.v21i1.235.

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Judging from the history of the emergence of Shia there are different views of Shia leaders. Some say that the early emergence of Shi'ism was just a political movement. This is seen by the support for Sayyidina Ali as caliph after the death of the Prophet. Another opinion states his appearance as a supporter and follower of Sayyidina Ali in the battle of Jamal and Shiffin. However, it is different from a contemporary thinker who wrote about Shi'ism in the book Al-Khututh al-'Aridhah Li Dini al-Syi‘ah, namely Muhibuddin al-Khatib. Departing from the contradiction of the emergence of Shi'ism its

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Alinejad Omran, Ruhollah, and Mousa Abdollahi. "Theological principles of communicative (Takfiri) thought." E3S Web of Conferences 258 (2021): 05013. http://dx.doi.org/10.1051/e3sconf/202125805013.

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Looking at the calamities that have inflicted on the Islamic society by its atheistic currents, it is indispensable to confront and fight against it radically. Getting acquainted with the principles of the criticism of the aforementioned currents is of great importance. Among the contemporary seditions that have led to the separation of the Muslim ummah is the excommunication (Takfir) of Muslims by each other in which one religion is accused of blasphemy by another school and they have to hear the most severe and most vulgar words and ultimately due to an imaginary crime of blasphemy and shirk

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7

Durand, Edwige. "Tradition chiite et islamisme khomeiniste (Note)." Études internationales 25, no. 1 (2005): 5–24. http://dx.doi.org/10.7202/703277ar.

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If we compare the religious tradition of Shi'ite Islam with the ideology Khomeini propounded from 1979 on, it emerges that Khomeini-style Islamism is more of a revolutionary political ideology falling within the category of Western Third-Worldism. It diverges from Shi'itism which has traditionally preached the illegitimacy of power, the need for contestation, the challenging of whatever is established, the search for social justice, the giving of support to the oppressed, and the expectation of a coming messiah. Khomeini exploited this tradition to serve political ends. He interpreted it in hi

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8

Kadhum, Oula. "Unpacking the role of religion in political transnationalism: the case of the Shi'a Iraqi diaspora since 2003." International Affairs 96, no. 2 (2020): 305–22. http://dx.doi.org/10.1093/ia/iiz252.

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Abstract This article explores the role of religion in political transnationalism using the case of the Shi'a Iraqi diaspora since 2003. The article focuses on three areas that capture important trends in Shi'a transnationalism and their implications for transnational Shi'a identity politics. These include Shi'a diasporic politics, transnational Shi'a civic activism, and the cultural production of Iraqi Shi'a identity through pilgrimages, rituals and new practices. It is argued that understanding Shi'a Islam and identity formation requires adopting a transnational lens. The evolution of Shi'a

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9

Omar, Lrfan A. "The Need for a Sacred Science." American Journal of Islam and Society 12, no. 2 (1995): 263–67. http://dx.doi.org/10.35632/ajis.v12i2.2377.

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Looking through humanity's experience of history one finds, in a varietyof ways, a tendency to go beyond time. This was true in premodemman and is equally prevalent in the postmodern view of human spirituality,even though postmodemism as an entity has failed to recognize the needand logic of such an idea. In response, contemporary religious thinkers,philosophers, and spiritualists have argued for the revival of "tradition,"religious values, and spirituality. Some of the main proponents of this "traditionistschool" (p. 53) are Huston Smith, Frithjof Schuon, Gai Eaton,Titus Burckhardt, Martin Li

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10

Leichtman, Mara. "Revolution, Modernity and (Trans)National Shi'i Islam: Rethinking Religious Conversion in Senegal." Journal of Religion in Africa 39, no. 3 (2009): 319–51. http://dx.doi.org/10.1163/157006609x461456.

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AbstractThe establishment of a Shi'i Islamic network in Senegal is one alternative to following the country's dominant Sufi orders. I examine Senegalese conversion narratives and the central role played by the Iranian Revolution, contextualizing life stories (trans)nationally in Senegal's political economy and global networks with Iran and Lebanon. Converts localize foreign religious ideologies into a 'national' Islam through the discourse that Shi'i education can bring peace and economic development to Senegal. Senegalese Shi'a perceive that proselytizing, media technologies, and Muslim netwo

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11

Matti, Nathalie. "Shi'i Islam in Iranian Cinema: Religion and Spirituality in Film (review)." Journal of Shi'a Islamic Studies 5, no. 3 (2012): 344–48. http://dx.doi.org/10.1353/isl.2012.0040.

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12

Woods, John E. "The Vision of Islam." American Journal of Islam and Society 14, no. 1 (1997): 120–21. http://dx.doi.org/10.35632/ajis.v14i1.2260.

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The Vision of Islam forms part of a series, entitled Visions of Reality,designed to focus on religions as worldviews. According to the statement of theeditorial board on the flyleaf, each religion studied in the series will be presentedin the context of its own inner dynamic or ethos using a methodologyappropriate to itself. Murata and Chittick have succeeded admirably in livingup to this commiunent by allowing Islam to speak through abundant quotationsfrom the Qur'an and the hadith.The outgrowth of an introductory course on Islam taught by the authors atthe State University of New York at Sto

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13

Arjomand, Said Amir. "Crisis and Consolidation in the Formative Period of Shi'ite Islam. Hossein Modarressi." Journal of Religion 75, no. 2 (1995): 314–15. http://dx.doi.org/10.1086/489614.

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14

Meçin, Mehmet Mekin. "The Example of Perfect Man in Zoroastrianism and Illuminations: Kayhosrow." Journal of The Near East University Faculty of Theology 8, no. 2 (2022): 258–74. http://dx.doi.org/10.32955/neu.ilaf.2022.8.2.07.

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Innovations and creations in fields such as religion, thought, art, literature, music, wisdom, gnosism and philosophy are the common products of the human civilization epic. Almost all these creations are the result of chained and cumulative efforts based on the common heritage of humanity throughout history. Again, every thinker has established and grounded his system of thought by interpreting, renewing, updating and adding to the legacy of previous thinkers. As a matter of fact, each successor set out with the power and inspiration he received from his predecessor, deepened and grounded the

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15

Poonawala, Ismail K., and Hossein Modarressi. "Crisis and Consolidation in the Formative Period of Shi'ite Islam: Abu Ja'far ibn Qiba al-Razi and His Contribution to Imamite Shi'ite Thought." Journal of Law and Religion 15, no. 1/2 (2000): 455. http://dx.doi.org/10.2307/1051546.

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16

Mohomed, Carimo. "Female Religious Authority in Shi'i Islam: Past and Present." American Journal of Islam and Society 40, no. 1-2 (2023): 144–49. http://dx.doi.org/10.35632/ajis.v40i1-2.3252.

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Islamic religious authority is conventionally understood to be an exclusively male purview. Yet when dissected into its various manifestations – leading prayer, preaching, issuing fatwas, transmitting hadith, judging in court, teaching law, theology, and other Islamic sciences and, generally shaping the Islamic scholarly tradition – nuances emerge that hint at the presence of women in the performance of some of these functions. This collection of case studies, covering the period from classical Islam to the present, and taken from across the Twelver Shi‘i Islamic world, reflects on the roles t

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17

Madelung, W. "Review: Sacred Space and Holy War: The Politics, Culture and History of Shi'ite Islam * Juan Cole: Sacred Space and Holy War: The Politics, Culture and History of Shi'ite Islam." Journal of Islamic Studies 15, no. 2 (2004): 219–20. http://dx.doi.org/10.1093/jis/15.2.219.

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18

Dar, Showkat Ahmad. "Naser Ghobadzadeh, Religious Secularity: A Theological Challenge to the Islamic State." ICR Journal 7, no. 1 (2016): 144–46. http://dx.doi.org/10.52282/icr.v7i1.294.

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This book is an important - though controversial - addition to the discourse surrounding Islamic political thought. It traces its lineage to the debate advocating a separation of religion and politics. By putting this politico-religious discourse into a new oxymoronic term, ‘religious secularity’, the author attempts to construct another theological challenge to the concept of an Islamic state. Hailing from Iran, Dr. Naser Ghobadzadeh (currently a Research Fellow at the Institute for Social Justice, the Australian Catholic University), examines Islamic politico-religious discourse in the conte

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19

Behl, Aditya. "Religious Performance in Contemporary Islam: Shi'i Devotional Rituals in South Asia. Vernon James Schubel." Journal of Religion 75, no. 3 (1995): 459–60. http://dx.doi.org/10.1086/489666.

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20

Sobotková, Veronika. "Are We Playing God? Medical Technology and the Change in God's Creation from the Perspective of Shi'ite Islam." Studia theologica 23, no. 2 (2021): 151–69. http://dx.doi.org/10.5507/sth.2020.055.

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21

Amanat, Abbas. "The Just Ruler in Shi'ite Islam: The Comprehensive Authority of the Jurist in Imamite Jurisprudence. Abdulaziz Abdulhussain Sachedina." Journal of Religion 72, no. 2 (1992): 309–10. http://dx.doi.org/10.1086/488900.

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22

Clayer, Nathalie. "The Bektashi Institutions in Southeastern Europe: Alternative Muslim Official Structures and their Limits." Die Welt des Islams 52, no. 2 (2012): 183–203. http://dx.doi.org/10.1163/157006012x641692.

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AbstractThere has always been a plurality of trends within Islam, to which Sufism also belonged. Within the Ottoman Empire, mystical groups remained among the uncentralized forms of Islam until the end of the 19 th century and the creation of an association of the dervish orders, which, however, provided only a very partial structure for them. In 20 th -century Balkans, the Bektashis, one of the major Sufi orders present in the region, secured an official and institutionalized structure in Albania from the beginning of the 1920s. After the collapse of the Communist regimes in Albania and Yugos

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23

Dossa, Shiraz. "From Nationalism to Revolutionary IslamSaid Amir Arjomand, ed. Albany: State University of New York Press, 1984, pp. xxi, 256 - Religion and Politics in Iran: Shi'ism from Quietism to RevolutionNikki R. Keddie, ed. New Haven: Yale University Press, 1983, pp. ix, 258 - Islam and PoliticsJohn L. Esposito Syracuse: Syracuse University Press, 1984, pp. xviii, 273 - Occidentosis: A Plague From the WestJalal Al-i Ahmad Hamid Algar, ed., translated by R. Campbell Berkeley: Mizan Press, 1984, pp. 160." Canadian Journal of Political Science 18, no. 4 (1985): 830–33. http://dx.doi.org/10.1017/s0008423900059850.

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24

Ball-Haleem, H. "Chosen Among Women: Mary and Fatima in Medieval Christianity and Shi'ite Islam * BY MARY F. THURLKILL." Journal of Islamic Studies 20, no. 1 (2009): 136–39. http://dx.doi.org/10.1093/jis/etn067.

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25

Sayeed, Asma. "Chosen among Women: Mary and Fatima in Medieval Christianity and Shi'ite Islam. Mary F. Thurlkill." Speculum 84, no. 4 (2009): 1115–17. http://dx.doi.org/10.1017/s0038713400208853.

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26

Momen, Moojan. "Millennialism and Violence: The Attempted Assassination of Nasir al-Din Shah of Iran by the Babis in 1852." Nova Religio 12, no. 1 (2008): 57–82. http://dx.doi.org/10.1525/nr.2008.12.1.57.

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The association of millennialist movements with violence has been a subject of much study following recent high-profile events. This article examines a case of millennialism and violence that occurred just over 150 years ago. It tracks the events leading to the attempted assassination of Nasir al-Din Shah of Iran in 1852 by a small group of followers of the religion of the Bab, a religious leader who claimed to fulfill the prophecies of Shi'i Islam about the coming of the Imam Mahdi. The factors leading to the violence are analyzed and compared with other cases of millennialism and violence. T

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27

Fazlhashemi, Mohammad. "Yafa Shanneik, The Art of Resistance in Islam: The Performance of Politics among Shi'i Women in the Middle East and Beyond." Svensk Teologisk Kvartalskrift 98, no. 3 (2022): 265–67. http://dx.doi.org/10.51619/stk.v98i3.24739.

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28

Akbulut, Zeynep. "The Last Great Revolution." American Journal of Islam and Society 18, no. 3 (2001): 120–24. http://dx.doi.org/10.35632/ajis.v18i3.2009.

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Robin Wright's The Last Great Revolution reflects her 27 years of studyand observations of Iran's cultural and political transformations.She interviews thinkers, parliamentarians, administrators, and averagepeople on the streets as she portrays the radical shift in Iran since the 1979Islamic revolution.Wright starts with her "Personal Odyssey" as an introduction. Shedescribes her first encounter with Iran after the revolution at the airplane ina detailed way. Indeed, she wants her book to "help outsiders to see what isthere not just what [they] want to see." She distinguishes this book fromher

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Saade, Bashir. "Clerics and Communists." Monthly Review 67, no. 9 (2016): 48. http://dx.doi.org/10.14452/mr-067-09-2016-02_5.

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<div class="bookreview">Rula Jurdi Abisaab and Malek Abisaab, <em>The Shi'ites of Lebanon: Modernism, Communism, and Hizbullah's Islamists</em> (Syracuse, NY: Syracuse University Press, 2014), 350 pages, $49.95, hardcover.</div>In the West today, political Islam is mostly equated with ISIS's spectacle of violence, and with the narrow, bigoted understanding of religion and society that inspires it. It will thus intrigue many readers to discover that the legacy of Islamic intellectual and political activity, from the turn of the twentieth century until today, bore the imp

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30

Rizvi, Ali. "Islam in the West: Iraqi Shi'i Communities in Transition and Dialogue (Studies in Theology, Society and Culture). By KieranFlynn, Pp. x, 259, Oxford, Peter Lang, £50.94." Heythrop Journal 60, no. 3 (2019): 531–32. http://dx.doi.org/10.1111/heyj.13222.

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31

Gaiser, Adam R. "Chosen Among Women: Mary and Fatima in Medieval Christianity and Shi'ite Islam. By Mary F. Thurlkill. Notre Dame, Ind.: University of Notre Dame Press, 2007. xii + 211 pp. $27.00 cloth." Church History 77, no. 4 (2008): 1027–29. http://dx.doi.org/10.1017/s0009640708001649.

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32

Newman, A. J. "ROBERT GLEAVE, Scripturalist Islam: The History and Doctrines of the Akhbari Shi'i School (Islamic Philosophy, Theology and Science, Texts and Studies 72)." Journal of Semitic Studies 55, no. 2 (2010): 616–18. http://dx.doi.org/10.1093/jss/fgq024.

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33

Naef, Silvia. "Yann Richard: Shi'ite Islam, Polity, Ideology and Creed. Oxford: 1995, Blackwell (= Studies in Social Discontinuity), trad. par Antonia Nevill (Titre original: L'islam chiite, Croyances et idéologies, Paris, Fayard, 1991), 242 p., hardcover £50.00/ $54.95, paperback £12.99/$21.95, ISBN 1-55786-469-1/ISBN 1-55786-470-5 (paperback)." Die Welt des Islams 36, no. 2 (1996): 268–70. http://dx.doi.org/10.1163/1570060962597436.

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34

Geyik, Eda. "Said Amir Arjomand, The Shadow of God & The Hidden Imam: Religion, Political Order, and Societal Change in Shi'ite Iran from the Beginning to 1890, The University of Chicago, 1984." Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi, May 13, 2023. http://dx.doi.org/10.60163/tkhcbva.1283563.

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Said Amir Arjomand tarafından kaleme alınan The Shadow of God & The Hidden Imam: Religion, Political Order, and Societal Change in Shi’ite Iran from the Beginning to 1890 (Tanrı'nın Gölgesi ve Gizli İmam: Başlangıçtan 1890'a Kadar Şii İran'da Din, Siyasi Düzen ve Toplumsal Değişim) isimli kitap çalışması Şii İslam’ın tarihsel sürecini, Gizli İmam doktrinini ve bunun siyasi ve toplumsal yaşama yansımasını konu edinmektedir. Ayrıca Gizli İmam kavramının Şii İslam geleneğindeki yeri ve önemi açıklanmaktadır. Bu eserde İran’da Şiiliğin seyri, Mehdi’nin zuhuru, Serbedarlar hareketi, Maraşîlerin

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35

Amin, Ali. "REVITALISASI AGAMA DI SULUT(KASUS STUDI KELOMPOK ALIRAN SYIAH DI MANADO)." Potret Pemikiran 21, no. 2 (2017). http://dx.doi.org/10.30984/pp.v21i2.743.

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Abstract. This study discusses the social history and development of Shiite groups in Manado. It is known in Manado that there are Shi'ite religious groups with various organizations. This study wants to answer the question: how come and the development of Shi'ite followers in Manado. Start when it comes and develops. Who are the characters, and how they relate to similar flow groups in Indonesia. Through the method of observation and in-depth interviews with various parties involved in Manado and surrounding areas, this research found several important things including: the understanding or i

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36

Evstratov, Anton. "LIFE OF SHI'I PILGRIMS IN NAJAF AND KARBALA IN THE 19TH CENTURY." Odysseus. Man in History 31, no. 2 (2023). http://dx.doi.org/10.32608/1607-6184-2023-31-2-6.

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The only pilgrimage as a “pillar of Islam” prescribed for every Muslim is the Hajj to Mecca and Medina, but adherents of this religion make “pious journeys” to other places. Sunni Muslims recognize holy cities that contain desirable sites to visit (for example, Jerusalem, considered the “third holy city,” and the Al-Aqsa Mosque located there), however, these pilgrimages are not obligatory, but recommendatory. Shiite pilgrimages to the land of Iraq - primarily to Najaf and Karbala, on the contrary, have a status very close to mandatory. The first and third Shiite Imams, Ali and Hussein, are bur

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