Relevant bibliographies by topics / Shiites - History

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Shiites - History'

Author: Grafiati
Published: 4 June 2021
Last updated: 11 February 2022

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Journal articles on the topic "Shiites - History"

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Cole, Juan R. I., and Matti Moosa. "Extremist Shiites: The Ghulat Sects." American Historical Review 94, no. 3 (June 1989): 823. http://dx.doi.org/10.2307/1873903.

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Asmaran As, Asmaran As. "GENEALOGI ALIRAN SYI�AH." Jurnal Ilmiah Ilmu Ushuluddin 13, no. 2 (April 6, 2016): 155. http://dx.doi.org/10.18592/jiu.v13i2.729.

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This paper intends to address the emerging of Shiite genealogy in the history of Islamic thought. There are somequestion that needs to be asked: What is the Shiite? Furthermore, what is the background of the rise of the Shiite?As for the writer, Shiite is a group of Muslims who believe that the successor (khalifa) on leadership (Imamate) bothin the field of religion and politics after the Prophets death was Ali bin Abi Talib, cousin of Prophet Muhammadand his descendants were called Ahli bayt. There are several theories about the background of Shiite. Some said it iscaused by the privilege of Ali in comparating with the other prophets companion. Some said it is caused by theinfluence of non islamic cultural and religious teachings such as Persian and Jews. Some said it is caused by thepolitical conflicts in the Islamic community after the death of the Prophet. For the Shiites themselves believe that thequestion of replacement of the Prophet, that Ali bin Abi Talib, has got the legitimacy of both the Quran andHadith.
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Jumadil Kubro, Achmad Darojat, Nyarminingsih Nyarminingsih, and Isti Faizah. "Questioning the Islam of Abu Thalib: Critical Study to the Sunni’s Hadith and the Shiite’s Hadith." Millati: Journal of Islamic Studies and Humanities 4, no. 2 (December 15, 2019): 137–52. http://dx.doi.org/10.18326/mlt.v4i2.137-152.

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Sunnis and Shiites place the Hadith as a source of law, but both have different methods of examining Hadith. The most prominent difference is how both of them accept the Prophet companions as a hadith narrator. Sunnis believe that all companions were just. But this examination was rejected by the Shiites. The second difference is the reception about the ma’sum. Sunnis reject the concept of ma'sum other than the Prophet, while Shiites believe imams of ahlu al-bait are ma’sum. The implication of these differences is the different narratives of Islamic history, which are based on the hadith. In this issue is the case of the Islam of Abu Thalibwhich is narrated from each different tradition. Therefore, this research is trying to examine the validity of their narrations and its historicity. The result of this paper is that al-Musayyab bin Hazn, the Prophet companion who narrate the hadith about the death of Abu Thalib, is judged differently by each traditions. Sunnis judged him with Siqah, while Shiites said that he only became Islam after fathu makkah and he was not at the scene when Abu Thalib died.
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Cohen, Ronen A., and Dina Lisnyansky. "Salafism in Azerbaijan: Changing the Sunni-Shiite Balance from Within." Iran and the Caucasus 23, no. 4 (November 21, 2019): 407–18. http://dx.doi.org/10.1163/1573384x-20190410.

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The main effort of the Azerbaijani government regarding the historical conflict between the Shiites and the Sunnis in the state, is to keep the status quo between these factions. However, the Arab Spring’s regional impact and the emergence of ISIS (ISIL and IS) led to waves of religious radicalisation, especially in the Sunnite part of Azerbaijan, which is more Turkic aligned, yet far territorially from the immediate influence of the Islamic radicalism. The article’s main conclusion is that the Islamic radicalisation in Azerbaijan could emerge only as a result of the structurally unbalanced status quo, which the Sunnis view as favouring more the Shiites.
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Dodkhudoeva, Lola N. "A Unique Manuscript of the Shibanid Epoch from the Fund of the Center of the Written Heritage of Tajikistan." Письменные памятники Востока 18, no. 2 (July 26, 2021): 114–32. http://dx.doi.org/10.17816/wmo72311.

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The article introduces the results of a preliminary study of the unique work, the Manaqib al-khulafa (The Virtues/Excellences of the Caliphs) compiled by Qawam ad-Din Muhammad al-Husaini alSanaujiradi al-Ziyaratgahi al-Harawi in 997/1588. This is a response to the protest message of the Shiites of Herat, who survived the siege and capture of the city by the Sunnis the Shibanid troops. The Manaqib recreates the early stages of the history of Islam before the split caused by the difference in the understanding of principles of the supreme political power (elective or hereditary) transfer and reveals the virtues of the four righteous caliphs. Fragments of the Quran and hadiths cited in the treatise present irrefutable evidence of the Sunnis superiority over Shiism. The treatise is an excellent example of polemical literature of bitter ideological struggle between two orthodoxies Sunni and Shiite and contains valuable information on the religious and political history of Eurasia in the premodern period.
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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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Manan, Nuraini A. "Dinasti Fatimiyah Di Mesir (909-1172): Kajian Pembentukan dan Perkembangannya." Jurnal Adabiya 19, no. 2 (July 21, 2020): 125. http://dx.doi.org/10.22373/adabiya.v19i2.7512.

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The discussion of the Fatimid Dynasty was an interesting discussion, because the controversy caused by the dynasty was enough to stir the Islamic world. Some author said this kingdom has a great contribution to introduce Muslims to science, because they build the University of al-Azhar. On the other hand, this kingdom is said to be an intolerant extremist kingdom, suppressing Sunni Muslims or Ahlussunnah wal Jamaah. The history of the kingdom filled with oppression, deceit, and deviation from the teachings of Islam is also another side that needs to be raised and discussed. Before discussing the political power of the Fatimid dynasty, we first discuss the ideology of this kingdom, because this is the underlying political movement. Fatimid dynasty was a Shiite-ideological kingdom, more precisely the Ismailis. Isma’ili Shi’ah is a Shi’ite sect who believes that Ismail bin Ja’far is the seventh priest, as for the majority of Shia (Shi’a Itsna Asyriyah) believes that Musah bin Ja’fa was the seventh imam after Ja’far ash-Sadiq. The differences in this subject matter then evolved into other doctrinal principles that increasingly distinguished Ismaili Shiite teachings from mainstream Shiite, Shiite Asna Asyriyah, so this teaching became a separate sect. Ismailis have beliefs that deviate far from the teachings and creeds of Islam. Like other Shiite sects, Isma’ilis Shiites also believe that priests are awake from sinful deeds, they are perfect figures, and there is no gap at all
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Goncharova, Anastasia, Elena Savicheva, and Vladimir Yurtaev. "Islamic factor in historical and political processes in the Middle East: New realities and trends." OOO "Zhurnal "Voprosy Istorii" 2020, no. 11-2 (November 1, 2020): 58–68. http://dx.doi.org/10.31166/voprosyistorii202011statyi53.

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The article examines the influence of the Islamic factor on various spheres of the Middle East societies, as well as on the process of transformation of the regional relations subsystem. A special attention is focused on the exacerbation of relations within the Islam world, especially between the followers of the two main trends - Sunnis and Shiites, which accompanies the struggle for leadership in the Middle East. It is emphasized that a distinctive feature of the modern situation in the Islamic countries is a high potential for social explosion and a significant level of conflict, which has an extremely negative impact on the ensuring national and regional security.
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SHKVARUN, MAKSIM, and SEJRAN ISKENDEROV. "HISTORICAL ANALYSIS OF THE PROBLEMS OF ISLAM IN THE XXI CENTURY." Sociopolitical sciences 10, no. 5 (October 30, 2020): 134–40. http://dx.doi.org/10.33693/2223-0092-2020-10-5-134-140.

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The subject of the research is the degree of influence of Sunni and Shi’ism on political processes in Arab countries. The object of the research is Islam as the legal basis of the state. The authors examine in detail such aspects of the topic as the historical analysis of the origin of Islam, the reasons for the division of Islam into Sunnis and Shiites, a comparative analysis of the two branches of Islam, the peculiarities of the legal schools of Islam, the interaction of Sunnis and Shiites with state power. Particular attention is paid to the analysis of interpretations (kalams) of the Qur’an and Sunnah. The study is fundamental and is aimed at the historical and political analysis of Islam in the XXI century. The relevance of this topic is confirmed by numerous studies of the described problems. The main conclusions of the study are that one of the key problems in the Arab states is the issue of the origin of power, which remains relevant even in the XXI century. The authors’ special contribution to the study of the topic is the hypothesis that the radicalism of Islam is associated with its short history in comparison with Christianity. Thus, Islam in the XXI century. is still at an active stage of formation, which leads to the emergence of Islamic terrorist organizations. The novelty of this scientific study lies in the consideration of historical processes in the political discourse of the XXI century.
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Mir-Hosseini, Ziba. "David Pinault: The Shiites: ritual and popular piety in a Muslim community. xiii, 209 pp. London: I. B.Tauris, £24.95." Bulletin of the School of Oriental and African Studies 56, no. 3 (October 1993): 595–96. http://dx.doi.org/10.1017/s0041977x00007825.

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Dissertations / Theses on the topic "Shiites - History"

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Buyukkara, Mehmet Ali. "The Imami Shi'i movement in the time of Musa al-Kazim and Ali al-Rida." Thesis, University of Edinburgh, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.537908.

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Hylén, Torsten. "Ḥusayn, the Mediator : A structural Analysis of the Karbalā´ Drama according to Abū Ja`far Muḥammad b. Jarīr al-Ṭabarī (d. 310/923)." Doctoral thesis, Uppsala University, History of Religions, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-7457.

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The present study has a twofold purpose: Firstly, it is an analysis of the Karbalā´ Drama—i.e. the death of Ḥusayn b. `Alī in the hands of an army which had been sent out by the Umayyad authorities, at Karbalā´ in 60/680—as it is retold by the Muslim jurist and historiographer Abū Ja`far Muḥammad b. Jarīr al-Ṭabarī (d. 310/923). Despite its importance, especially to Shī`ite Islam, this text as such has received relatively little attention among scholars of Islam. In this study, the Karbalā´ Drama is regarded as a myth and the method used to analyze it is inspired by the structuralism of Claude Lévi-Strauss. Lévi-Straussian structuralism has probably never before been applied to early Arabic material to the extent that it is used here. The second purpose of the study, then, is to investigate to what extent and in what mode such a method is applicable to this material.

A portion of the text, called the “Text of Reference,” has been selected and thoroughly analyzed. In that analysis, a number of structural features such as codes, oppositions, mediations, and transformations have been identified and made the basis for a more cursory study of the rest of the story. An important structural feature that is detected in this way is the way the argument of the story is forwarded. By the transformation of metaphors into metonyms, the story attempts to make arbitrary relationships look natural and intrinsic. Such a relationship is that between water and blood—two liquids which are at times shed, at times withheld in the story. Husayn takes a mediating position in that he gives his water and his blood. He acts as mediator both in a negative sense (he establishes the basic Islamic opposition of good and evil), and in a positive sense (as religious guide he acts as a bridge between them).

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Baltacioglu-Brammer, Ayse. "Safavid Conversion Propaganda in Ottoman Anatolia and the Ottoman Reaction, 1440s-1630s." The Ohio State University, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=osu1466582807.

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Ali, Rukhsana. "The images of Fāṭimah in Muslim biographical literature." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=22367.

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In the Islamic tradition, as in other religious traditions, female saints are relatively few and not much scholarly attention has been given to them. Fatimah, the daughter of the Prophet Muhammad, is one such example. It is, however, a point of interest in her case is that in the twentieth century she has captured the attention of writers of Muslim religious literature to such an extent that there now exist at least eleven fairly recent biographies of her in Urdu, English, Arabic and Persian. This is remarkable, given that the earliest sources of Islamic history contain only a minimal amount of information on her. These modern biographies present Fatimah in a manner which interweaves historical information with hagiographic accounts, thus reinforcing her status as a saint.
This thesis attempts to identify, from the earliest available sources, the details concerning Fatimah as a historical person but ultimately shows that there is little real evidence for her life and even what facts do exist are the subject of controversy. Following this it examines the growth of the hagiographical tradition which created out of her a true Muslim saint and discusses its significance particularly for the Shi'ah. Finally, the conclusion presents some of the possible reasons for Fatimah's exalted status and for the resurgence of interest in her in the context of the modern Islamic world.
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Erginbas, Vefa. "THE APPROPRIATION OF ISLAMIC HISTORY AND AHL AL-BAYTISM IN OTTOMAN HISTORICAL WRITING, 1300-1650." The Ohio State University, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=osu1363868855.

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Neyestani, Mohammadreza. "Fondations waqf dans le chiisme duodécimain en Iran du 16ème au 18ème siècle selon les ḥadîths, le fiqh et la société safavide." Thesis, Aix-Marseille, 2014. http://www.theses.fr/2014AIXM3045.

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Le waqf est l'un des phénomènes socioculturels religieux majeurs du monde musulman, en vigueur dans les sociétés islamiques depuis les débuts de l'islam jusqu'à nos jours. Dans cette recherche, on s'est attaché à l'étude du waqf selon l'école chiite imâmite duodécimaine en Iran du 16ème au 18ème siècle. Pour que cette analyse soit la plus complète possible, on a abordé la question sous trois aspects complémentaires. Ainsi, la première partie examine le waqf dans les ḥadîths de la tradition chiite duodécimaine, les présentant, les traduisant et les analysant alors que la seconde partie se concentre sur des positions des jurisconsultes les plus influents de la période concernée par rapport à la praxis et à la théorie de waqf. La recherche sur les pratiques de waqf dans la société safavide compose la troisième partie de cette thèse. Cette approche tripartite a produit une étude qui analyse les fondements théoriques de waqf dans le chiisme duodécimain ainsi que des pratiques mêmes de waqf en islam chiite. Cette recherche constitue une première étape pour comprendre la spécificité du waqf chiite dans un cadre géographique et historique précis qui façonna les bases de la jurisprudence chiite contemporaine sur le waqf qui reste toujours d'actualité
Waqf is one of the major sociocultural phenomena in Islam since the early generations up until today.This dissertation focuses on waqf according to the Twelver Imamite Shiite doctrine in Iran from the 16th to the 18th century. To study this in different ways, we have used three complemetary aspects. The first part closely examines waqf in Twelver Shiite ḥadîths, presenting, translating and analyzing them while the second section concentrates on the positions of the most influential Shiite ulama of the period with respect to waqf theory and praxis. Research on waqf practices in Safavid society make up the third section of this thesis. This tripartite approach has produced a study which analyzes the theoretical foundations of waqf in Twelver Shiism as well as the practices of waqf in Shiite Islam. This research is a step on the way to understanding the specificity of Shiite waqf within a geographical and historical context which has established the basis for contemporary Shiite jurisprudence on waqf up until today
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Hussain, Ali J. "A developmental analysis of depictions of the events of Karbalāʼ in early Islamic history /." 2001. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3006511.

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Stedem, Kelly Alicia. "Syria and Saudi Arabia in post-Ta'if Lebanon." Thesis, 2011. http://hdl.handle.net/2152/ETD-UT-2011-05-3381.

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The tiny nation-state of Lebanon has been marred by political instability and violence over the past 35 years. Most scholars blame the consociational structure of the bureaucratic system as the main culprit for the precarious state of the republic. It is an understatement to say that the delicate power-sharing balance divided between the Christian and Muslim sects has been one of the most detrimental elements to government stability and socioeconomic development. Underneath these sectarian affiliations, however, lie numerous patronage systems all vying for power and control over the Lebanese system. These systems not only act to support their Lebanese sectarian leader, but many have reached across the border and found the open hands of foreign powers. The actions of these foreign entities have also constituted a divisive role in undermining the unification of the nation into a cohesive and functioning state, particularly during the post-civil war time period. The end of the 15 year civil war through the passage of the National Reconciliation Accord heralded in a sense of promise for a future free of war and political mismanagement through the abolition of the consociational system. This promise, however, has yet to be fulfilled. This thesis is an examination into the role and impact of Syrian and Saudi Arabian patronage ties in the Lebanese system. By looking at the states through the actions of their clients we can come to a better understanding of both why and how the goals of Ta'if have yet to be achieved and potentially come to understand the needs facing Lebanon's future.
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Razavi, Sam. "La politique étrangère iranienne vis-à-vis des arabes shiites : une analyse réaliste néoclassique." Mémoire, 2009. http://www.archipel.uqam.ca/2432/1/M10952.pdf.

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Cela fait bientôt trois décennies que la population iranienne renversa la monarchie pro-occidentale de Mohammad Reza shah Pahlavi (1979). Une des conséquences inattendues de cette révolution sera la naissance de la République Islamique d'Iran; un État souvent qualifié de "révolutionnaire". Si l'on se fie aux néoconservateurs américains, depuis l'avènement de cette théocratie, les dirigeants iraniens mettent dorénavant de l'avant une politique étrangère réactionnaire "khomeyniste". Des charges facilement attribuables avec les récentes diatribes verbales du président iranien Mahmoud Ahmadinejad. L'objectif de ce mémoire est donc d'analyser la politique étrangère iranienne afin de voir si elle doit être qualifiée de pragmatique ou d'idéologique. Dans notre premier chapitre, nous verrons la théorie réaliste des relations internationales. Ainsi, nous analyserons de plus près les concepts comme l'anarchie du système, l'équilibre des puissances et le pragmatisme des dirigeants. Dans le même chapitre, nous étudierons l'apport des réalistes néoclassiques à ce champ d'étude, en nous concentrant sur un de leur apport: la question de la perception des dirigeants. Par conséquent, notre deuxième chapitre sera consacré à quatre facteurs qui affectent la perception des décideurs iraniens, soient l'histoire impériale de l'Iran, l'Islam shiite, les idéaux de la révolution de 1979 et les souvenirs de la guerre Iran-Irak (1980-1988). Dans notre troisième chapitre, en se concentrant sur six étude de cas, nous verrons comment la République Islamique d'Iran réagit lorsqu'elle est confronté à faire un choix entre sauvegarde de l'intérêt national et respect de l'idéologie officielle. Dans notre dernier chapitre, nous appliquerons le même cadre théorique réaliste néoclassique à la politique étrangère iranienne, mais cette fois-ci vis-à-vis des Arabes shiites du Liban et d'Irak. Nous verrons alors comment Téhéran use de son influence au Liban (à travers le Hezbollah) et en Irak (grâce à la majorité shiite) pour en retirer des avantages stratégiques.
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Books on the topic "Shiites - History"

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Halm, Heinz. The shiites. 2nd ed. Princeton, N.J: Markus Wiener Publishers, 2007.

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Hājirī, Yūsuf. al- Baqīʻ: Qiṣṣat tadmīr Āl Saʻūd lil-āthār al-Islāmīyah fī al-Ḥijāz. Bayrūt, Lubn1an: Muʾassasat al-Baqīʻ li-Iḥyāʾ al-Turāth, 1990.

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Majmaʻ-i Z̲akhāʼir-i Islāmī (Qum, Iran), ed. Mazārāt-i farzandān-i bilā faṣl-i aʼimmah dar ʻIrāq. Qum, Īrān: Majmaʻ-i Z̲akhāʼir-i Islāmī, bā hamkārī-i Muʼassasah-i Āl al-Bayt ʻalayhim al-salām li-Iḥyāʼ al-Turās̲, 2015.

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Riyāḍ al-maṣāʼib. Qum: Intishārāt Ufuq Fardā, 2002.

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Tankābnī, Muḥammad Mahdī. Riyāḍ al-maṣāʾib. Bayrūt: Muʾassasah al-ʻAlamī, 2002.

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Riyāḍ al-maṣāʼib. Qum: Intishārāt Ufuq Fardā, 2002.

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Winter, Stefan. The Shiites of Lebanon under Ottoman rule, 1516-1788. Cambridge: Cambridge University Press, 2010.

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The Shiites of Lebanon under Ottoman rule, 1516-1788. Cambridge: Cambridge University Press, 2010.

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Sacred space and holy war: The politics, culture and history of Shi'ite Islam. London: I.B. Tauris, 2002.

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Adīb, ʻĀdil. Dawr a'immat ahl al-bayt fī al-ḥayāh al-siyāsīyah. Bayrūt, Lubnān: Dār al-Taʻāruf, 1988.

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Book chapters on the topic "Shiites - History"

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Pinault, David. "The Patterns that Inform History: Shiite Worldviews and the Understanding of Past and Future." In The Shiites, 53–57. New York: Palgrave Macmillan US, 1992. http://dx.doi.org/10.1007/978-1-137-06693-0_5.

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Hitti, Philip K. "A Shiite Caliphate in Egypt: The Fatimids." In History of the Arabs, 617–24. London: Macmillan Education UK, 2002. http://dx.doi.org/10.1007/978-1-137-03982-8_43.

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"Asserting Towns, Tribes and the Shiites in National History, 1970s to Present." In Historiography in Saudi Arabia. I.B.Tauris, 2014. http://dx.doi.org/10.5040/9780755608416.ch-004.

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Yılmaz, Hüseyin. "The Myth of the Ottoman Caliphate." In Caliphate Redefined, 218–76. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691197135.003.0006.

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This chapter discusses the mystification of the Ottoman caliphate and the apocalyptic-messianic reconstruction of imperial ideology in the context of the long Ottoman–Safavid conflict of the sixteenth century. Current studies in the main treat the Ottoman–Safavid conflict as no more than a sectarian conflict between two expanding Muslim empires. The Ottomans, however, perceived it as an apocalyptic conflict between primordial forces of faith and disbelief, often expressed in manicheistic dichotomies. Being one of the most aggressively fought religious wars in Islamic history, it profoundly altered both Sunni and Shiite conceptions of history and rulership. The Safavids, being at once a Turkoman chieftainship, a Shiite dynasty, and a Sufi order, were better endowed with esoteric image-making skills than the Ottomans, whose juristic and theological arguments against heresy were, simply, by definition nullified. Despite the Ottoman military might that overwhelmed the Safavids in multiple battles, the Safavid–Shiite call resonated much more strongly among the vast Turkoman diaspora from Central Asia to the Balkans, particularly among popular mystical orders of the countryside.
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Szanto, Edith. "Economies of Piety at the Syrian Shrine of Sayyida Zaynab." In Muslim Pilgrimage in the Modern World, 172–82. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469651460.003.0008.

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The author of this article has focused on the shrine of Sayyida Zaynab on the outskirts of Damascus, Syria. The shrine is visited by Iraqi, Afghan, and Iranian Shiite Muslims. This chapter provides a brief history of the shrine town and examines the geographical distribution of economic activities in the shrine town. By examining the various pious "economic” activities in and around the shrine, she contributes to a more nuanced understanding of how space and consumerism influence religious practices and consumer relationships.
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Sarkis, Hashim. "A Vital Void: Reconstructions of Downtown Beirut." In The Resilient City. Oxford University Press, 2005. http://dx.doi.org/10.1093/oso/9780195175844.003.0019.

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A few lines before the end of The Tiller of Waters, the protagonist, Nicholas Mitri, wakes up after his death in a void. Once he orients himself, he realizes that this void is actually the center of Beirut that he has inhabited alone during the 1975–1990 civil war and that he has been desperately trying to narrate and preserve throughout the novel. Mitri, a Greek Orthodox man from the predominantly Muslim West Beirut, had been forced out of his house by Shiite Muslim refugees from South Lebanon who had, in turn, been displaced by an Israeli invasion. Homeless, he drifts to his father’s textile shop in downtown Beirut, the contested battle zone between Christian East and Muslim West Beirut. There, he lives alone like Robinson Crusoe in the wilderness of the city center and recounts his family’s story and the history of the different peoples and religious groups that inhabited his life and the prewar city. The house where he lived with his Greek Alexandrian parents and with the Kurdish maid he loved, the shop owned by a Sunni Muslim next to his father’s in the bazaar of downtown Beirut, and the parlor where his mother was trained by an Armenian piano teacher are all eventually wiped out—not by the war but by the reconstruction project. The void, at the end of the story, represents the futility of his efforts to preserve the places. The buildings and streets, it turns out, are more fragile than the memories that inhabit them. The civil war that entrapped Mitri was triggered in 1975 by disagreements between Lebanon’s Christians and Muslims over the presence and power of the Palestinian militias in Lebanon. The war would briefly stop in 1977, with the intervention of Arab forces led by Syria, only to be resumed again, this time with the participation of the Syrians on the side of the Palestinians and Muslims. When the Israelis invaded Lebanon in 1982 to support the Christians and expel the Palestinians, the war took on an international scope with a failed American and European military intervention.
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