Journal articles: '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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Rizvi, S. H. "The Other Shiites: From the Mediterranean to Central Asia * Edited by ALESSANDRO MONSUTTI, SILVIA NAEF and FARIAN SABAHI." Journal of Islamic Studies 21, no. 1 (January 1, 2010): 122–24. http://dx.doi.org/10.1093/jis/etp100.

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Weiss, Max. "Stefan Winter . The Shiites of Lebanon under Ottoman Rule, 1516–1788 . (Cambridge Studies in Islamic Civilization.) New York : Cambridge University Press . 2010 . Pp. xii, 204. $95.00." American Historical Review 116, no. 2 (April 2011): 546–47. http://dx.doi.org/10.1086/ahr.116.2.546.

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Welch, Logan. "Sufism." American Journal of Islam and Society 35, no. 2 (April 1, 2018): 111–12. http://dx.doi.org/10.35632/ajis.v35i2.840.

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Alexander Knysh’s Sufism: A New History of Islamic Mysticism provides athorough understanding of Sufism. His detailed chapters break down thedifferent elements of Sufism, from how the term and practice emerged tothe specific traditions carried out by Sufis.The first chapter, “How and Why Sufism Came to Be,” contrasts SufiMuslims who believe they are supposed to live a frugal lifestyle with otherMuslims who believe they should enjoy all they have in life while remainingpious. Kynsh focuses heavily on American scholar Marshall Hodgson andhis argument of “temperament”, and Russian Ukrainian scholar AgafangelKrymskii and his contention that the Sufi sect is a result of socio-economicconditions. Hodgson claims that Sufism was developed in order that peoplepractice the piety which complements their temperament. Krymskii claimsthat an ascetic-mystical Sufism helped underprivileged people cope withthe historical conditions of the Arab conquests. Kynsh then considers the various definitions of Sufism in the chapter,“What’s in a Name?” Sufis in Iran experience hostility from Shiites becauseof the latter’s belief that Sufism is related to Sunnism. Meanwhile, Westernperceptions of Sufism are of a sophisticated and enchanting sect of Islam. This description creates an allure but “up-close-and-personal observation,if conducted in a noncommittal and unprejudiced manner, often results instripping Sufism of its aura of mystery and exoticism” (40) ...

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Al-Wahsh, Shaden Mohammed. "The Forces Opposed to Abu Al-Abbas the Slaughter and the Mechanism of Dealing with Them." Asian Culture and History 10, no. 2 (August 31, 2018): 82. http://dx.doi.org/10.5539/ach.v10n2p82.

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The Abbasid Call has declared its victory and the end of the Umayyad state and the beginning of the era of a new state, the Abbasid state. Abu Abbas, the first of the Abbasid caliphs, bore the burden of leadership over Ibrahim the imam, as well as the obstacles to its establishment and the various reactions that were issued in word and deed.However, leaders in history differ in their response to attitudes from one leader to another, the presence of the opposition forces in the Abbasid state showed the caliphs mechanism of dealing with the various positions and the extent of their knack and intelligence in dealing with them, and show the hidden aspects of the personality of each of the caliphs.Perhaps Abu Abbas the slaughter was the most prominent caliphs who suffered from the large number of opposition forces where he faced a large number of forces that threatened to remain in power, but his will and political intelligence managed to address them.Many scholars have studied the Umayyads or the ovaries or the revolutions of the Shiites in the Abbasid period, as many have studied the leaders of such as Abu Musallam Al-Kharasani and Abu Salamah, but Abu Abbas the slaughter did not have a large presence in these studies, and this research specialized about the methods and ways that Abu Abbas the slaughter used to deal with those different forces.

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DEHQAN, MUSTAFA. "Zîn-ə Hördemîr: A Lekî Satirical Verse from Lekistan." Journal of the Royal Asiatic Society 18, no. 3 (July 2008): 295–309. http://dx.doi.org/10.1017/s1356186308008523.

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With the exception of a minor mention, which Sharaf Khān (b.1543) made in theSharafnāma, the first information about the most southern group of Kurdish tribes in Iranian Kurdistan, the Lek, first became available to modern readers inBustān al-Sīyāḥa, a geographical and historical Persian text by Shīrwānī (1773–1832). These hitherto unknown Lek communities, were probably settled in north-western and northern Luristan, known as Lekistan, by order of Shāh ‘Abbās, who wished in this way to create some support for Ḥusayn Khān, thewālīof Luristan. Many of the centres of Lekî intellectual life in the late Afshārīd and early Zand period, which is also of much importance in that the Zand dynasty arose from it, are located in this geographical area. One has only to call to mind the names of such places as Alishtar (Silsila), Kūhdasht, Khāwa, Nūr Ābād, Uthmānwand and Jalālwand in the most southern districts of Kirmānshāh, and also the Lek tribes of eastern Īlām. The very mention of these cities and villages already sets in motion in one's imagination the parade of Twelver Shiites, Ahl-i Haqq heretics, and non-religious oral literary councils which constitutes the history of Lekî new era. But unfortunately little of this is known in the West and Lekî literature remains one of the neglected subjects of literary and linguistic Kurdish studies. This important oral literature and also some written manuscripts are unpublished and untranslated into western languages. The subject of this article is the translation ofZîn-ə Hördemîr, as an example of a genre of Lekî written literature which also provides linguistic data for the Lekî dialect of southern Kurdish.

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Maevskaya, L. B. "THE INFLUENCE OF ISRAILIYAT ON THE TEACHINGS OF THE SECT OF EARLY ANTHROPOMORPHISTS, THE HISTORY OF THE HANBALI MADHHAB AND THE FORMATION OF RELIGIOUS AND PHILOSOPHICAL VIEWS OF IBN TAYMIYYAH." Innovative Solution in Modern Science 4, no. 40 (July 5, 2020): 39. http://dx.doi.org/10.26886/2414-634x.4(40)2020.4.

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The relevance of this topic is due to the lack of study of the history of the formation of two mutually exclusive concepts of God, tanzih akyda (impropriety) and tashbih akyda (likening God to created) and the influence of this process on the formation and development of the Hanbali madhhab in Russian history and religious studies. The influence of Israiliyat, individual stories and beliefs inherent in some Jewish and Christian sects on the formation of the teachings of anthropomorphic sects is also noted. In this regard, the special role of neophytes, who formally accepted Islam and actively introduced Israelism, was noted. This applies primarily to Kab al-Akhbar and Wahb Ibn Munabbih. The subject of the study is tanzih akida and tashbih akida, the influence of Israiliyat on its formation and its role in the history of the Hanbali madhhab. Due to the fact that our research is primarily of a philosophical and religious nature, we applied research methods adopted in these Humanities. As a result, we studied the processes of influence of Israiliyat on the formation of tashbih akyda and came to the conclusion that it had a great impact on the formation of the Hanbali madhhab and the historical features of its development. Particular emphasis was placed on the fact that Imam Ahmad Ibn Hanbali, the eponym of Hanbali madhhab, held the aqida of unlikening God to created, but some of his disciples, who were followers of some anthropomorphistic sects, brought tasbih aqida mazhab, which was formed largely under the influence of Israiliyat. This has led to the fact that for many centuries, under the name of Hanbali madhhab, researchers unite two groups of people who profess a diametrically opposite concept of God. This research occupies an important place in religious studies, history and philosophy, because it reveals new aspects of the formation and historical development of this madhhab. There is also shown the Israiliyat influence on the formation of tasbih aqida and religious-philosophical doctrine, which at the turn of XIII – XIV centuries was preached by a famous religious figure from Syria – Ahmad Ibn Taymiyah, known for having the key influence on the formation of the Wahhabi sect in Arabia. The scope of the research results includes: theoretical development of courses and textbooks on the history of Islam, Islamic theology and sectarianism, etc. Practical application of the research results is possible in the development of methods for resolving religious and political conflicts of modern times, mainly between Sunnis and Shiites, as our research helps to understand the origins of their appearance and the formation of religious and political differences.Key words: Islam, Muslim, Israiliyat, tanzih aqida, tasbih aqida, Kab al-Ahbar, Wahb Ibn Munabbih, Hanbali madhhab, Ahmad Ibn Imam Hanbali, Ibn al-jawzi, the history of Baghdad

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STEWART, DEVIN J. "Ibn al-Nadīm's Ismāʿīlī Contacts." Journal of the Royal Asiatic Society of Great Britain & Ireland 19, no. 1 (January 2009): 21–40. http://dx.doi.org/10.1017/s1356186308009048.

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Iraq in the tenth and eleventh centuries witnessed a flowering of Shiite cultural production with lasting effects on the Islamic sciences such as law, hadith, theology, and Qur'anic commentary. The works of al-Shaykh al-Mufīd (d. 413/1022), al-Sharīf al-Murtaḍā (d. 436/1044), and al-Shaykh al-Ṭūsī (d. 460/1067) not only broke significant new ground in Shiite intellectual history and defended Shiite doctrinal positions against opponents, but also set parameters for production in these fields that would remain in effect, grosso modo, until modern times. During the same period, Shiite authors made substantial contributions to fields not directly related to Shiite religious doctrine, playing a crucial role in elaborating and preserving Islamic heritage in general. Al-Masʿūdī's (d. 345/956) famous history Murūj al-dhahab and Abū al-Faraj al-Iṣfahānī's (d. 356/967) collection of songs, poetry, and associated lore, Kitāb al-Aghānī, are prominent examples of Shiite authors' contributions to general Arabo-Islamic cultural production. Arguably yet more important is the Fihrist, composed in Baghdad in 377-378 ah/987-988 ce by Ibn al-Nadīm, an Imāmī Shiite bookseller. This work, a comprehensive catalogue of Arabic book titles, is widely recognised as one of the most important sources for the history of all learned disciplines recorded in Arabic in the course of the first four Islamic centuries. As a consequence, the present understanding of entire swaths of Islamic intellectual history, including the rise and development of Muʿtazilī theology and the translation of the Greek sciences into Arabic, is heavily indebted to a Shiite author.

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Norton, Augustus Richarard. "The Shiite “Threat” Revisited." Current History 106, no. 704 (December 1, 2007): 434–39. http://dx.doi.org/10.1525/curh.2007.106.704.434.

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Marjuni, Kamaluddin Nurdin. "KONSEP KEPEMIMPINAN DALAM PERSPEKTIF TEOLOGI SYIAH." Transformasi : Jurnal Kepemimpinan & Pendidikan Islam 3, no. 2 (June 11, 2020): 42–51. http://dx.doi.org/10.47945/transformasi.v3i2.337.

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Imamah (Leadership of the State) is the main factor causing disputes among Muslims until today, thus splitti ng Islam into various streams, classes and schools. The conflict between Islamic groups aft er the Prophet based on a question: who should and deserve to be the leader of the state. In the Shiite concept known as “Imamah” which mean that Shiite Imamah is not a matter of personal interest given to the general choice, but it is one of the principles and foundati ons of Islamic religious principles (Arkan ad-Din). This paper will explain the implementati on of imamah concept and the conflicts that occur in the issue of political differenti on between Shiite groups. Various problems are analyzed through Shiite primary books. This study shows that Shiite throughout the history of Islamic politics always be a dissident side.

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Mustain, Mustain. "Pertautan Teologi dan Politik: Kajian terhadap Aliran Religio-Politik Syi’ah dan Khawarij." Ulumuna 13, no. 2 (December 31, 2009): 255–76. http://dx.doi.org/10.20414/ujis.v13i2.361.

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The history of emergence of sects of Islamic theology can not be separated from political issues as shown in the history of Shiite, Khawarij, Murjiah, Jabariyah, Qadariyah, Mu'tazilite, and Ash'arite. This paper tries to assess such linkage, particularly in the case of Shiite and Khawarij. The emergence of both sects was backed by sharp tribal political competition among the supporters of Ali ibn Abi Talib; both sects then showed their characteristics more as political stream (religio-political) rather than sects of theology. Although both, especially Khawarij, have important contributions in the debate concerning major sins commit which then lead to debate about broader and in-depth issues of divinity, but their political activities are more dominant than their theological thoughts. While the Shiite was preoccupied by searching for the ideal figure of priest (imam), Khawarij flow into a political insubordination movement to the government that they consider infidels.

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Arabadzhyan, Z. A. "Shiite clergy among Iranian Masons." Minbar. Islamic Studies 13, no. 1 (April 7, 2020): 13–37. http://dx.doi.org/10.31162/2618-9569-2020-13-1-13-37.

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The article is devoted to the history of the origins and development of Iranian Freemasonry and the Shiite clergy participation in Masonic structures. Since Freemasonry itself has historically been the conductor of liberal ideas in Europe, it would seem that religious figures in Iran, who are in the position of traditionalism, should have been extremely hostile to this trend. However, Iranian experience has shown that this is not so, and a large group of Shiite ulama, including even the most authoritative, at various times entered the local Masonic lodges. The clergy were especially active during the era of the Constitutional Revolution of 1905-1911, when they used Masonic lodges and quasi-Masonic structures to fight the absolutist monarchy. Most of its representatives held a leadership positions in these structures and inﬂuenced the course of specific historical events and the decisions made. In the second half of the twentieth century the participation of religious leaders in the Masonic lodges of Iran began to weaken. The author also analyzes the rumors about Ayatollah Khomeini’s belonging to Freemasonry in order to determine the degree of their reliability.

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Jamkarani, Ali. "Human Rights: Illusion or Reality; Theological (Shiite) Perspective." Bangladesh Journal of Bioethics 6, no. 1 (August 1, 2015): 15–21. http://dx.doi.org/10.3329/bioethics.v6i1.24400.

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The discussion is based around these issues, history of Human Rights, timeline for Human Rights history, question asked in this regard and enemy and friend of human rights. Describing the problems and its resolve from logical reasoning perspective; intellectual argumentation based on logical reason of, what is universal human right, democracy and illegal wars in the world by super powers as example America? Attempt to describe the inner construction of a human being-perfection-. Introduction to the concept of infallibility in different parts in the article, purify yourself and being purified. What is it, is it possible for a creation named human to be not fallible, is the idea or practicing it impossible or there is a great sphere of being able to practicing it and reaching the status if one finds guidance for the right way with peace and human rights prevailed in the world. Majority of the thought in the text, based on hadith-tradition- from the Prophet of Islam Peace upon Him and His family Ahl al-Bait Peace upon Them.Bangladesh Journal of Bioethics 2015 Vol.6 (1):15-21.

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Sarabiev, A. V. "Lebanon: An Ordinary “Consociational Democracy” in the Regional Context." MGIMO Review of International Relations 12, no. 4 (September 9, 2019): 89–112. http://dx.doi.org/10.24833/2071-8160-2019-4-67-89-112.

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Lebanon has a number of features that determine its special position in the region and its importance in the system of relations between the Middle East states. An important role in this is played by the ideological and strategic aspects of world politics in the region in which Lebanon is organically inscribed in both the historical and geopolitical plans. The stability of a country that has passed through a long civil war makes it stand out from a number of states in the region. The author's hypothesis is that the reason for the extraordinary stability — of Lebanese society, the system of state power, political elites, economic ties and foreign policy contacts, despite all the negative regional factors — can be rooted in the consociational principle of making key decisions based, paradoxically, on the notorious political confessionalism. The peculiarities of the Lebanese political model (although they are subject to well-deserved criticism) distinguish it from the multitude of “customary” democracies, bringing together with examples of the unique democratic systems of Europe and other continents. The motley confessional composition of society, along with the historically determined foreign policy guidelines of individual communities, suggested a special informal decision-making mechanism throughout the country — not on the basis of majority power, but on a contractual, compromise principle. Leading theorists of consociationalism often had in mind the Lebanese pattern of democracy in their political studies, and many of their developments are still well applicable for analyzing the functioning of the main state institutions of Lebanon. A theoretical study, along with an analysis of the current regional situation, convince the author of the correctness of the hypothesis put forward. Both in Lebanese history and now, it is the inveterate forms of external influences that forced Lebanese society to balance on the verge of aggravated intercommunal clashes. The combination of external factors served as the beginning and further warmed up the civil war. Heightened relations with Syria by 2005, the Israeli attack in 2006, the gravest threat from jihadi-caliphatists – all these factors have negatively affected intra-civil and inter-group relations. Stereotypical forms of use of religious communities (Shiites, Sunnis, Christians of different denominations, etc.) from the outside and even direct pressure from abroad continue to confront them, imposing ideas on social relations and political participation that are alien to Lebanese. Diversification of political and business contacts of Russia with representatives of different Lebanese communities can serve as a good example of Lebanon’s perception of all the features of its political system as a full subject of international relations.

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Buckley, R. "The early Shiite Ghulah." Journal of Semitic Studies 42, no. 2 (September 1, 1997): 301–25. http://dx.doi.org/10.1093/jss/42.2.301.

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Capezzone, Leonardo. "The solitude of the Orphan: Ǧābir b. Ḥayyān and the Shiite heterodox milieu of the third/ninth–fourth/tenth centuries." Bulletin of the School of Oriental and African Studies 83, no. 1 (February 2020): 51–73. http://dx.doi.org/10.1017/s0041977x20000014.

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AbstractThe community of Shiite alchemists gathered under the pen name of Ǧābir b. Ḥayyān produced an important corpus first studied by Paul Kraus, who dated it between the third/ninth and fourth/tenth centuries. The religious, doctrinal and political issues of the corpus – especially in the last two collections – show that the Ǧābireans were a real sectarian trend unknown to heresiographers. Kraus, along with some scholars after him, understood the Ǧābirean community to be an expression of Ismaili thought. This paper aims to reconsider: a) the religious and political affiliation of Ǧābir's alchemical community in the light of textual comparisons that show a close connection between the Ǧābireans and the esoteric tenets characterizing the Shiite ġuluww as mirrored in the heresiographic sources of the late third/ninth and early fourth/tenth centuries, and in the Ġulāt literary sources; and b) the last collection of the Ǧābirean corpus as a polemical outcome specific to the Shiite milieu between the lesser and the greater Occultation of the twelfth Imam.

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Chaudhary, Shamila N. "In Pakistan, a New Focus for Counterterrorism." Current History 112, no. 753 (April 1, 2013): 152–54. http://dx.doi.org/10.1525/curh.2013.112.753.152.

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A spike in Sunni-Shiite violence, increasing collaboration between sectarian and insurgent groups, and US forces' drawdown in neighboring Afghanistan warrant a fresh review of counterterrorism strategy in Pakistan.

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Serwer, Daniel. "Iraq Struggles to Govern Itself." Current History 109, no. 731 (December 1, 2010): 390–94. http://dx.doi.org/10.1525/curh.2010.109.731.390.

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Stewart, Devin J. "The Heirs of the Prophet." American Journal of Islam and Society 25, no. 3 (July 1, 2008): 131–33. http://dx.doi.org/10.35632/ajis.v25i3.1458.

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This substantially revised version of a dissertation completed at the Schoolof Oriental andAfrican Studies in 1990 focuses on the disciples (rijal) of theImams in the Twelver Shiite tradition, arguing that they developed, throughthe routinization of charisma, a distinct type of religious authority in theeighth and ninth centuries based on their special relationship with theImams, but to some extent independent of them. It investigates an importantchapter in Twelver Shiite religious history while touching on questions ofreligious authority and orthodoxy in Islam that remain poorly described inscholarship to date.The work includes two chapters on aspects of religious authority in classicalIslam, two on the Imams’ disciples and the roles they played, and oneon how these disciples were portrayed in later biographical texts ...

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Vilozny, Roy. "Between Myth-Making and Shiite Exegesis: Nasnās and Qurʾān 2:30." Intellectual History of the Islamicate World 6, no. 3 (May 30, 2018): 281–99. http://dx.doi.org/10.1163/2212943x-00603003.

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Abstract This paper explores the role that the myth of the Nasnās, a pre-Adamic humanlike creature, plays in the Shiite exegesis of Qurʾān 2:30. It aims to shed light on the blurry line between myth-making, fiction and Quranic commentary. Of a cosmological nature, this verse has long provoked speculation by Muslim exegetes about universal history. Nevertheless, the Shiite evocation of the Nasnās in this context is unique and reflects a somewhat different cosmological perception. Whether this perception is the result of commentators’ endeavors to tackle some of the theological difficulties posed by this verse or a mere reflection of their heretofore existing cosmological notions, is an additional tension to be addressed.

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Jamkarani, Ali. "Human Rights: Illusion or Reality; Theological (Shiite) Perspective (Part 2)." Bangladesh Journal of Bioethics 6, no. 2 (November 19, 2015): 26–37. http://dx.doi.org/10.3329/bioethics.v6i2.25743.

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The discussion is based around these issues, history of Human Rights, timeline for Human Rights history, question asked in this regard and enemy and friend of human rights. Describing the problems and its resolve from logical reasoning perspective; intellectual argumentation based on logical reason of, what is universal human right, democracy and illegal wars in the world by super powers as example America? Attempt to describe the inner construction of a human being-perfection-. Introduction to the concept of infallibility in different parts in the article, purify yourself and being purified. What is it, is it possible for a creation named human to be not fallible, is the idea or practicing it impossible or there is a great sphere of being able to practicing it and reaching the status if one finds guidance for the right way with peace and human rights prevailed in the world. Majority of the thought in the text, based on hadith-tradition- from the Prophet of Islam Peace upon Him and His family Ahl al-Bait Peace upon Them.

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Cole, Juan. "A “Shiite Crescent”? The Regional Impact of the Iraq War." Current History 105, no. 687 (January 1, 2006): 20–26. http://dx.doi.org/10.1525/curh.2006.105.687.20.

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US policies in the Middle East … may have helped create the conditions for a second phase of Iran's Islamic Revolution, which is now at long last having a significant impact among Iran's Arab neighbors.

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Ende, Werner. "The Nakhāwila, a Shiite Community in Medina." Die Welt des Islams 37, no. 3 (1997): 263–348. http://dx.doi.org/10.1163/1570060972597020.

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Kedourie, Elie. "The Shiite issue in Iraqi politics, 1941." Middle Eastern Studies 24, no. 4 (October 1988): 495–500. http://dx.doi.org/10.1080/00263208808700760.

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Mirskii, G. "Is Iraq Drama Going to End?" World Economy and International Relations, no. 2 (2011): 70–78. http://dx.doi.org/10.20542/0131-2227-2011-2-70-78.

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The withdrawal of American troops from Iraq marks the beginning of a new stage in the history of that country. Iraq once again becomes a sovereign independent state. From now on, the huge task of ensuring security and putting an end to the terrible internal strife must be entrusted to the local authority. It is crucial to find a compromise solution to the Sunni-Shiite conflict. To achieve this end, the central power has to be really inclusive, giving the Sunnis their legitimate place in governing the country. The worst scenario would be the establishment of a Shiite-dominated regime that is prone to neglect the grievances of the Sunni population. The rights of the Kurdish minority, too, have to be safeguarded unless the state falls apart. Judging by their past behavior, however, it is hard to believe in the goodwill and adequate judgment of Iraqi politicians. The author concludes that the situation may well get worse before it starts to better off.

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Stewart, Devin. "The Ottoman Execution of Zayn al-Dīn al-'Āmilī." Die Welt des Islams 48, no. 3 (2008): 289–347. http://dx.doi.org/10.1163/157006008x364695.

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AbstractThis study attempts to sort out the partial and contradictory accounts of the last years and martyrdom of the prominent Twelver Shiite jurist Zayn al-Dīn al-'Āmilī (d. 965/1558), drawing on Shiite biographical works, Zayn al-Dīn's writings and the scholarly paraphernalia attached to them, Safavid chronicles, and a recently published travelogue that includes an eye-witness account of his execution in Istanbul. It argues in particular that the influential account of Zayn al-Dīn's arrest and execution included in al-Hurr al-'Āmilī's biographical work Amal al-āmil is a forgery from the late seventeenth century and should be discarded as evidence for Zayn al-Dīn's biography.

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Clarke, Morgan. "Neo-Calligraphy: Religious Authority and Media Technology in Contemporary Shiite Islam." Comparative Studies in Society and History 52, no. 2 (April 2010): 351–83. http://dx.doi.org/10.1017/s0010417510000071.

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Religious authority and its relation to the mundane, and especially to the domains of politics and the state, is a perennial issue of sociological and theological concern. Within the Islamic world, my focus here, this issue takes particular form, inflected through the powerful trope of the shari‘ah (Arabic,sharī‘ah), most commonly glossed in English as “Islamic law,” although God's right “way” through life potentially addresses every aspect of human life. This comprehensiveness, conjoined with the “openness” that the shari‘ah's nominally divine and hence, in the final analysis, inscrutable source entails, has consequences for the ways in which one might imagine a state that grounded its legitimacy in following that right path. Brinkley Messick's (1993) monographThe Calligraphic Statehas provided a now classic exploration of such a polity in North Yemen, and its transformations under modernization. His analysis of these processes turns on a central image: the shift from a “calligraphic,” that is, personalized form of “textual domination,” drawing its authority from the endlessly open and interpretable field of “shari‘ah discourse” (1993: 1–3), to the rationalized, impersonal authority of modern legal texts, fixed and monopolized by state officials and symbolized, following the master metaphor, by uniform, rigid print.

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Chatziprokopiou, Marios, and Panos Hatziprokopiou. "Between the Politics of Difference and the Poetics of Similarity." Journal of Muslims In Europe 6, no. 2 (December 4, 2017): 198–215. http://dx.doi.org/10.1163/22117954-12341348.

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Abstract This paper studies the ritual of Ashura as performed by a group of Shia Pakistani migrants in Piraeus, Greece, inscribed in the context of the financial crisis that is currently shaking the country and its socio-political implications, notably the rise of the far-right. Based on participant observation, we start by unfolding the discourses through which our interlocutors attempt to legitimise their religious practices, by connecting the Karbala narrative with the current political oppression of Shiite minorities, but also by articulating a poetics of similarity with equivalent acts of faith from the Greek cultural context, rather than arguments on multiculturalist difference. We then turn our attention to the way Ashura is portrayed by Greek art and media, and we unpack how the poetics of similarity and the politics of difference are presented from different viewpoints. Finally, we study how the interrelations between this migrant Shiite community and ideas regarding the “national self” are manifested in symbolic uses of blood—from murderous threats received by Neo-Nazi groups, to their rejected proposal for a blood-donation campaign parallel to the Ashura.

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Amoretti, Biancamaria Scarcia. "How to Place Women in History: Some Remarks on the Recent Shiite Interest in Women’s Shrines." Oriente Moderno 89, no. 1 (August 12, 2009): 1–12. http://dx.doi.org/10.1163/22138617-08901002.

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Deimary, Nima, and Mohammad Mohammadi. "Methods of expressing religious beliefs through sacred numbers in the architecture and sport of Zurkhaneh." Revista Eletrônica em Gestão, Educação e Tecnologia Ambiental 24 (January 8, 2020): 3. http://dx.doi.org/10.5902/2236117040265.

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Ancient sports, dating to the size of the history of Mithraism, have undergone many changes throughout history and have been mixed with Sufism and Shiism. As a result of these developments, Zurkhaneh's building also has a distinct root in the Islamic era by preserving patterns of the ancient world. The structure and its components are based on beliefs and sentiments that have been exhibited in different shapes in the architecture of Zurkhaneh building throughout history, holding symbolic concepts like sacred numbers. As in other examples of Iranian architecture, it has played a major role in the formation of architecture and sports of Zurkhaneh. Examples like the octagonal Field of Zurkhaneh, which is a symbol of the eight gates of Paradise and commemorating the eighth Shiite Imam, and the dome is a symbol of unity. This research tries to investigate the effect of sacred numbers on formation of archery sports and Zurkhaneh architecture by using a descriptive and analytic approach and using library documents and resources.

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Lewisohn, Leonard. "An introduction to the history of modern Persian Sufism, Part I: The Ni'matullāhī order: persecution, revival and schism." Bulletin of the School of Oriental and African Studies 61, no. 3 (October 1998): 437–64. http://dx.doi.org/10.1017/s0041977x00019285.

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Following the political upheavals of 1978, the history and development of Shiite religious thought in modern-day Persia has been the subject of detailed scholarly studies, but the modern development of Sufism—the mystical tradition that lies at the heart of traditional Persian culture, literature and philosophy, which is, from the cultural and literary point of view at least, the most fascinating aspect of the Perso-Islamic religious tradition—remains almost completely uncharted. In contrast to the classical and medieval periods of Persian Sufism which have undergone much scholarly investigation in recent years, the study of the modern period of Iranian tasawwuf, though far better known and documented, has been seriously neglected by scholars.

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Lorkojuri, Atefeh, Mohamad Ali Heidari, and Masoud Raei. "Alienation of a Property in Shiite Jurisprudence and Positive Law of the Islamic Republic of Iran." Journal of Politics and Law 9, no. 9 (October 30, 2016): 8. http://dx.doi.org/10.5539/jpl.v9n9p8.

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<p>The concept of alienation is a condition for consideration that has many interpretations and in jurisprudence, especially Shiite jurisprudence. Civil law has no reference to alienation of property a condition for consideration or or dealers. By commenting on legal provisions, some few jurists have noted “non-belonging to a third party” as a general condition for the accuracy of transactions. The impact of alienation in the correctness of contracts and other financial possessions belongs to certain object or an indirect possession as well as the absence of clear legal carrier to verify this requirement has signified the importance of explaining the provisions, the position, and the procedure of the subject’s involvement in the correctness of financial seizure. From the perspective of jurisprudence, lack of reasons preventing possession by others for the correctness of a transaction results in the fact that the necessary alienation in each instances of this discussion requires a particular reason; in the absence of such reason, the owner’s seizure becomes effective. This article tries to explain ownership, the process of transfer, and its extinction at first; then, it reviews alienation (literally and legally), its history, the conditions for alienation in Shiite jurisprudence in Iranian positive laws.</p>

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Wisnovsky, Robert. "On the Emergence of Maragha Avicennism." Oriens 46, no. 3-4 (November 26, 2018): 263–331. http://dx.doi.org/10.1163/18778372-04603002.

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Abstract This article examines the earliest surviving commentary on Avicenna’s Kitāb al-Shifāʾ: ʿAllāmah al-Ḥillī’s (d. 726/1325) Kitāb Kashf al-khifāʾ min Kitāb al-Shifāʾ, composed when Ḥillī was working with the Īlkhānid vizier Rashīd al-Dīn al-Hamadānī (d. 718/1318). Only part of this work—covering the initial chapters from the Maqūlāt (Categories) of the Manṭiq (Logic) section of the Shifāʾ—is extant. After describing the manuscript (Chester Beatty Ar. 5151), the article situates the Kashf al-khifāʾ within the history of kalām appropriations of Avicenna’s metaphysics. Ḥillī’s commentary contains evidence of a tug-of-war between Sunni and Shiite mutakallimūn over proprietorship of the Avicennian legacy.

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Amir Moezzi, Mohammad Ali. "Shahrbānū, princesse sassanide et épouse de l'imam Husayn. De l'Iran préislamique à l'islam shiite." Comptes-rendus des séances de l année - Académie des inscriptions et belles-lettres 146, no. 1 (2002): 255–85. http://dx.doi.org/10.3406/crai.2002.22428.

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Kalinock, Sabine. "Touching a sensitive topic: research on Shiite rituals of women in Tehran." Iranian Studies 37, no. 4 (December 2004): 665–74. http://dx.doi.org/10.1080/0021086042000324206.

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Arjomand, Said Amir. "The Clerical Estate and the Emergence of a ShiIte Hierocracy in Safavid Iran." Journal of the Economic and Social History of the Orient 28, no. 2 (1985): 169–219. http://dx.doi.org/10.1163/156852085x00028.

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Stewart, Devin J. "Polemics and patronage in Safavid Iran: The debate on Friday prayer during the reign of Shah Tahmasb." Bulletin of the School of Oriental and African Studies 72, no. 3 (October 2009): 425–57. http://dx.doi.org/10.1017/s0041977x09990024.

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AbstractThis study argues that five treatises on the legal status of Friday prayer in Twelver Shiite law that were composed between 1555 and 1563, in the middle of the reign of Safavid Shah Tahmasb, were all penned as part of a heated competition over the post of shaykh al-islām of the Safavid capital Qazvin. Detailed analysis of the first four treatises and the context in which they were produced, building on a 1996 article that discussed the fifth, demonstrates the influence of politics and academic rivalry on texts of Islamic law and other sciences, the types of rhetorical strategies used by scholars in the competition for patronage, and the importance of support of scholars for the establishment of legitimate rule and an official religion.

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Kanukova, Zalina V., and Berta V. Tuaeva. "The Persian community in Vladikavkaz: preserving ethnic identity in an alien cultural environment." RUDN Journal of Russian History 18, no. 3 (December 15, 2019): 560–88. http://dx.doi.org/10.22363/2312-8674-2019-18-3-560-588.

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On the basis of archival sources and materials taken from periodical press, the authors investigate the history of the Persian diaspora in Ossetia. The article discusses the causes of Persian migration to Ossetia, which began in the second half of the 19th century; their settlement and adaptation processes; and mechanisms of intra-ethnic consolidation. The authors identify the means Persians used to adapt to the economy of the host society, in particular by fi nding economic niches in industry, craft, trade, and domestic services, and analyze their integration into new economic forms of urban lifestyle. Ethnic entrepreneurship emerges as the foundation of Persian community life. The article investigates the diaspora’s infrastructure, including the Persian Consulate, a Shiite mosque, the Persian school Navruz , the charitable society Himmat , and several other institutions. In general, for most minority communities the place of worship becomes the focus point of intraethnic consolidation and preservation of national identity, especially when the community is not simply ethnic but rather ethno-confessional. In the Persian community, however, the main regulatory and communicative functions were performed by the Consulate. The authors argue that the prominence of the Consulate resulted from the uncertain status of the mosque, from the fact that Shiite worshippers came from various nationalities, and from the confl icts among them. The authors examine the degree of preservation of traditional Persian culture in festive and ceremonial life, community behavior, and relations with the motherland. They identify how the Persian community integrated into the socio-cultural environment of poly-ethnic Vladikavkaz through trade relations, everyday contacts, and other means.

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Stewart, Devin J. "Ḥusayn b. ʿAbd al-Ṣamad al-ʿĀmilī's draft letter to his teacher: The culture of scholarly correspondence and the Islamic republic of letters in the sixteenth century." Bulletin of the School of Oriental and African Studies 83, no. 2 (May 5, 2020): 201–23. http://dx.doi.org/10.1017/s0041977x20002384.

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AbstractThis study focuses on a draft letter by Ḥusayn b. ʿAbd al-Ṣamad al-ʿĀmilī (d. 984/1576) for his teacher Zayn al-Dīn al-ʿĀmilī (d. 965/1558); both were prominent Twelver Shiite jurists from the region of Jabal ʿĀmil in what is now Lebanon. Yūsuf Ṭabājah, who first published the text, argued that Ḥusayn wrote the letter while he was in Iraq c. 957/1550 and that it describes Zayn al-Dīn's legal work al-Rawḍah al-bahiyyah. It is argued here that the book in question is more likely Zayn al-Dīn's work Tamhīd al-qawāʿid, on legal and grammatical maxims, and that the letter dates to c. 958/1551. The text provides insight into the relationship between Ḥusayn and Zayn al-Dīn and the culture of scholarly correspondence.

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Açıkyıldız, Birgül. "The sanctuary of Shaykh ʿAdī at Lalish: Centre of pilgrimage of the Yezidis." Bulletin of the School of Oriental and African Studies 72, no. 2 (May 28, 2009): 301–33. http://dx.doi.org/10.1017/s0041977x09000536.

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AbstractThe sanctuary of Shaykh ʿAdī, the only monumental complex of the Yezidis, lies at Lalish, 35 kilometres north of Mosul, in Iraqi Kurdistan. It is dedicated to its founder, Shaykh ʿAdī (d. 1162). Although it has been suggested that it was converted from a Christian monastery, Arabic sources and architectural analysis indicate that it may originally have been the zāwiya where Shaykh ʿAdī and his disciples retired to meditate. After his death, the sanctuary grew up around his tomb and became a centre of pilgrimage. It is a large complex containing buildings of different sizes and functions. It was not conceived as a centrally planned structure and its different parts were added progressively as and when circumstances dictated. The dominant architectural style is derived from that which characterizes the twelfth–thirteenth-century Shiite buildings of Mosul, and was continued by the Yezidis until the present day.

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Hosseini, Seyedeh Behnaz. "An Ethnography of a Community's Re-appropriation of Yārsān in Cyberspace: The Facebook Phenomenon." Journal of Religion, Media and Digital Culture 6, no. 1 (May 16, 2017): 1–22. http://dx.doi.org/10.1163/21659214-90000093.

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This article presents a nuanced approach for qualitative research on the Internet, based on the synthesis of qualitative data-gathering methodologies both online and offline, and contributes to recent knowledge of changing practices within Yārsāni communities around the world. Yārsān is a religious belief of Indo-Iranian origin that traces back to Hooraman, a region in Iranian Kurdistan. Yārsān thought, which Islamic Shiite authorities treat as heretical, has extensively used processes of adaptation and strategies of survival throughout the course of its history. The research presented here makes a case for the significance of the Internet and, more specifically, social network sites in connecting Yārsānis in their homelands and in the diaspora. How does Facebook provide a new space for this minority group to disclose their beliefs to the world, thereby reassessing the clandestine nature of their religion, which is a tenet required by traditional belief and defined by their adage, “don’t tell the secret”?

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Journal articles on the topic 'Shiites - History'

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