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Articles de revues sur le sujet « Sufism - Shia »

Auteur : Grafiati

Publié le 26 juillet 2024

Mis à jour le 31 juillet 2025

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1

Shiho, Alimtohte. "A History of Chinese Scholarship: Cantered on World Islam Religion Studies." History Research 12, no. 1 (2024): 52–60. http://dx.doi.org/10.11648/j.history.20241201.17.

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The sorting out of the academic history of Islamic education abroad should start with the translation of foreign achievements and their introduction and analysis. Undoubtedly, the translation and annotation work of the Quran is the most important. The Quran is a fundamental classic of Islam and a fundamental work in Islamic research. Chinese translations are certainly helpful for this study. Since the 1920s, new translations have been continuously released around the world, and to this day, there are still new translations about to be published. To study the translation and annotation of the Q

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Imran, Imran, Siti Syamsiyatun, and Dicky Sofjan. "Sunni to Shia Conversion in Indonesia." Daengku: Journal of Humanities and Social Sciences Innovation 3, no. 4 (2023): 529–41. http://dx.doi.org/10.35877/454ri.daengku1898.

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Since the Iranian Islamic revolution led by Imam Khomeini, Shia and its community have received a lot of attention as a research subject. This paper aims to examine how the phenomenon of conversion from Sunni-Shia in Indonesia. What underlies the choice to convert even with the consequence that conversion to Shia has the potential to cause psychological, economic, social and political tensions. This research was conducted in four cities in Indonesia, namely Jakarta, Bandung, Yogyakarta and Makassar. These cities are used to represent Indonesia. The results of the study show that there are at l

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Asghari, SeyedAmirHossein. "Sufism in the Contemporary Shii Seminary?" Religions 14, no. 10 (2023): 1248. http://dx.doi.org/10.3390/rel14101248.

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This paper investigates the intersection of Sufism and philosophy in the Shii context during the post-Mulla Ṣadrā era. Specifically, it traces the scholars who emphasized Ṣadrian philosophical and mystical approaches on both theoretical and practical levels and identifies the roots of the Ṣūfī order in the Shia seminary after 1850, namely the Ṣūfī school of Najaf. I argue that these scholars were connected to Ṣūfī orders such as the Dhahabīyya and the Niʻmatullāhī order, contrary to the claim that they were not affiliated with any formal Ṣūfī order. Furthermore, I highlight the reluctance of t

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Yemelianova, Galina M. "Sufism and Politics in the North Caucasus." Nationalities Papers 29, no. 4 (2001): 661–88. http://dx.doi.org/10.1080/00905990120102138.

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After the collapse of communism in Russia, which is the home of more than 14 million Muslims, there has been an Islamic revival that has been part of the process of political and intellectual liberalization of society. The major Islamic enclaves of the Russian Federation are located in the Volga-Urals, the North Caucasus, and central Russia. Russian Muslims are concentrated in the eight autonomous republics of Tatarstan, Bashkortostan, Adyghea, Kabardino-Balkaria, Karachay-Cherkessia, Ingushetia, Dagestan, and Chechnya. Most Muslims belong to theHanafi madhhab(the juridical school) of Sunni Is

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Sohrabi, Esmaeil, Ahmad Kamranifar, and Shokooh Sadat Arabi Hashemi. "The Effects of Shah Tahmasp I's Religious Beliefs on His Political-Cultural Actions." Journal of Social-Political Studies of Iran's Culture and History 2, no. 2 (2023): 23–37. https://doi.org/10.61838/kman.jspsich.2.2.2.

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The Safavid Dynasty holds a unique position in the history of Iran as it established, for the first time after nine hundred years, a comprehensive government with national borders in Iran. The Safavids founded their rule relying on both material and spiritual bases such as Sufism, Qizilbash, Sayyidism, and Twelver Shi'ism, which later, particularly under the shadow of Shah Tahmasp I's religious policies, Sufism and the Qizilbash lost their primary status. The Shia clergy, with the support of the Safavid kings, became a power equivalent to the monarchy. Iranians adapted their individual and soc

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Filimonova, Alina L. "Social and Political Role of Sufism in the Present-Day Deccan." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 5 (2024): 240. https://doi.org/10.31696/s086919080031986-1.

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Deccani Sufism is a unique phenomenon in both doctrinal and socio-political respects. However, though its conceptual and ritualistic components have been thoroughly studied, the nature and the extent of inclusion of Sufi institutions in social and political mechanisms of Central India have not until now become the object of a separate research. Nevertheless, the position Sufism occupies in contemporary Deccan results directly from the Sufi system of beliefs adapted to local realities. The analysis of connection between time-space characteristics of Sufi paradigm in the present-day Deccan regio

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Selamat, Kasmuri, Wiza Atholla Andriansyah, Khotimah Khotimah, Abd Ghofur, and Deswita Deswita. "The Controversy of Understanding Wahdatul Hamzah Fansuri Mufti in The Sultanate of Aceh." Alfuad: Jurnal Sosial Keagamaan 8, no. 2 (2024): 113. http://dx.doi.org/10.31958/jsk.v8i2.12373.

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Hamzah Fansuri was a Sufi figure, writer and Mufti in the Sultanate of Aceh Darussalam during the time of Sultan Alaudin Riayat Syah (1596-1604). The controversy about his thoughts is one of the reasons for the interest in this article. The interesting thing about his thoughts is about wahdatul wujud. At first glance, this thought is normal, but the interesting thing is the understanding that was developed in the process of Islamization in the archipelago when the two schools of Sufism, Sunni and Shia, met. Therefore, this article will discover this side of the controversy and of course its in

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Handoko, Wuri. "NASKAH KUNO DAN PERKEMBANGAN ISLAM DI MALUKU STUDI KASUS KERAJAAN HITU, MALUKU TENGAH ABAD XVI-XIX M." Berkala Arkeologi 35, no. 2 (2015): 169–82. http://dx.doi.org/10.30883/jba.v35i2.64.

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This study uses data codex to see the process of Islamization in the former Kingdom of Hitu . This study aimed to identify the forms of Islamization and the development of Islamic teachings and sects. Research methods with quantitative and qualitative approaches codex of data based identification and classification of the type and content of the manuscript. Methods of emphasizes quantitative comparison of the quantity and percentage of types of texts, while the qualitative approach to identify the contents of the script to see the development of the Islamic streams in the region. The results s

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Handoko, Wuri. "Old Manuscript and Spreading of Islam in Moluccas: a case Study from Hitu Monarchy, Central Mollucas." Berkala Arkeologi 35, no. 2 (2015): 169. http://dx.doi.org/10.24832/berkalaarkeologi.v35i2.64.

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This study uses data codex to see the process of Islamization in the former Kingdom of Hitu . This study aimed to identify the forms of Islamization and the development of Islamic teachings and sects. Research methods with quantitative and qualitative approaches codex of data based identification and classification of the type and content of the manuscript. Methods of emphasizes quantitative comparison of the quantity and percentage of types of texts, while the qualitative approach to identify the contents of the script to see the development of the Islamic streams in the region. The results s

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Mokhber Dezfouli, Fahimeh. "The Alevism-Bektasism Order and The Akhis Organisation in Anatolia: Ideas and Practices." ALEVİLİK–BEKTAŞİLİK ARAŞTIRMALARI DERGİSİ, no. 30 (December 27, 2024): 279–95. https://doi.org/10.24082/2024.abked.465.

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The Seljuk Turks’ victory at the Battle of Manzikert (1071 AD) and their entry into Anatolia marked a new chapter for this ancient land. The emergence of the Sultanate of Rum led to extensive political, social, and cultural transformations in the region. Gradually, with the consolidation of Seljuk rule, nomadic and urban Turks, drawn by the promise of prosperity and security in Anatolia, crossed the deserts of Central Asia and flocked to Anatolia in droves. To strengthen the foundations of their weakening caliphate in the 6th-7th/12th-13th centuries, the Abbasid caliphs supported the futuwwa m

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Hamsah, Yudi. "Normative Approach in the Study of Islamic Law Based On The Thoughts Of Charles J Adams." Tazkir: Jurnal Penelitian Ilmu-ilmu Sosial dan Keislaman 9, no. 1 (2023): 01–16. http://dx.doi.org/10.24952/tazkir.v9i1.6911.

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This article discusses Islamic law which is in the spotlight of many groups, especially western scientists who feel moved to study Islamic law with various theories to solve all the problems contained in Islamic law. In this article the author uses library research by collecting various literatures that discuss normative approaches in the study of Islamic law according to Charles J Adams. The results of this study stated that Charles J Adams studied Islam by using his theory, namely using normative and descriptive approaches. The normative approach consists of three parts: the Traditional Miss

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Ibrahim, Musa. "Sunni and Shia Muslim and Christian encounters in northern Nigeria." Africa 92, no. 5 (2022): 678–98. http://dx.doi.org/10.1017/s0001972022000614.

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AbstractThis article analyses how the circulation of ideas and hybrid rituals between Shia Muslims and Christians reveals a much more intentional political process whereby minority religious groups consciously create shared experiences and a sense of commonality in the face of political marginalization in northern Nigeria. One example is the Shia invention of Jesus’s Mawlid (Jesus’s birthday), which they perform in a different way from the conventional Christmas but that is attended by some Christians. Also, some Christians participate in the annual celebration of Mawlid al-Nabiy (the Prophet

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Ahmadi, Ghasem, Fatemeh Lajavardi, and Mohammad Reza Adli. "The Reciprocal Relationship Between Muslims and Zoroastrians During the Rashidun Caliphate." Journal of Social-Political Studies of Iran's Culture and History 2, no. 1 (2023): 341–80. https://doi.org/10.61838/kman.jspsich.2.1.14.

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The advent of Islam in Iran intensified certain intellectual and practical tensions among Iranians. In this period, the Zoroastrian religion was influenced by Islam, and reciprocally, it impacted Iranian Islamic forms such as Sufism and the Shia creed in ways that are clearly observable. The shift from Zoroastrianism to Islam meant accepting aspects of beliefs, behaviors, habits, and tastes that distinguished both Arab and Iranian Muslims from others. In this article, we aim to elucidate the religious situation of Zoroastrians in Iran after Islam during the era of the first four caliphs throug

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Kurşun, İlahe Memmedova, and Reşat Öngören. "Between Sunnism and Shiism." Islamic Studies 64, no. 1 (2025): 9–36. https://doi.org/10.52541/isiri.v64i1.6712.

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There are several different approaches between the Sunnis and the Shia when defining the characteristics of the Ahl al-Bayt. The views of the Sufis representing the Sunni tradition on this issue follow a unique path. Because the esteem and spiritual depth assigned to ‘Alī (d. 40/661) and his progeny by most Sufis of the Sunni tradition resembles the Shia approach in certain regards, some believe that this perspective emerged as a result of a Shia-Rāfiḍī influence. However, the source of the understanding of Ahl al-Bayt, which emerged under the example of the views of Yaḥyā Shirvānī (d. 1466),

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Ulfa, Fadillah, Che Zarrina Sa’ari, and Syed Mohammad Hilmi Syed Abdul Rahman. "[SUFISM A STUDY ON IBN KHALDUN’S VIEWS WITH THE SPECIAL REFERENCE KITAB SHIFA’ AL-SA’IL WA TAHDHIB AL-MASA’IL] TASAWUF DALAM PESPEKTIF SEJARAH IBN KHALDUN: KAJIAN ANALISIS KITAB SHIFA’ AL-SA’IL WA TAHDHIB AL-MASA’IL." Malaysian Journal Of Islamic Studies (MJIS) 5, no. 1 (2021): 104–18. http://dx.doi.org/10.37231/mjis.2021.5.1.175.

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Sufism is a spiritual philosophy based on morals and intuition. It has affected the daily lives of Muslims and their behaviours as well. Actually, Sufism itself since its development has changed in terms of values, since it involves other knowledge which influences the purity of its teachings. To study the concept of Sufism and the history of its development, maintaining the purity of Sufism and returning it to the original teachings of tassawuf is needed especially in regards to Ibn Khaldun’s views since he is one of the scholars who emphasises the discussion and study of Sufism seriously and

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Moaddel, Mansoor. "Secular Shift Among Iranians: Findings from Cross-national & Longitudinal Surveys." Freedom of Thought Journal, no. 12 (December 2022): 1–28. http://dx.doi.org/10.53895/ftj1209.

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To what extent do Iranians reject the foundational principle of the Islamic regime and support secular politics? This paper contends that in 2020, 70% of Iranian adults supported the separation of religion and politics and 30% otherwise, but no more than 9% strongly favored an Islamic political system. These figures rest on the analysis of data from the 2000, 2005, and 2020 surveys carried out in the country, and well-over twenty cross-national and longitudinal surveys in other Middle Eastern countries in the past twenty years – a total of more than 70,000 face-to-face interviews. Despite the

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Ulfa, Fadillah Ulfa. "Ibnu Khaldun’s Thoughts on Sufism Through his Books al-Muqaddima and Syifa’ al-Sail." Nuansa 16, no. 2 (2023): 79. http://dx.doi.org/10.29300/njsik.v16i2.12787.

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The practice of Sufism in the present day has gained significant popularity and widespread adherence. However, a Muslim individual can encounter challenges in comprehending the teachings of Sufism, leading to a sense of disorientation in their knowledge. The primary purpose of this article was to analyze the theoretical framework of Sufism as elucidated by Ibn Khaldun. The present study employed a methodology that combined deductive and inductive analysis, drawing on historical sources such as the Muqaddimah and Shifa al-Sail books and previous relevant research. The findings indicate that Ibn

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Şimşek, Halil İbrahim. "İmâm-ı Rabbânî Ahmed Farûkî Sirhindî'nin Şîa ve Ehl-i Beyt'e Bakışı." Marife 4, no. 3 (2004): 191–201. https://doi.org/10.5281/zenodo.3343533.

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<b>The Shi'a and the Ahl al-Bayt in the View of Imam al-Rabbani Ahmad Faruqi Sirhindi</b>This paper examines the Shi'a and the Ahl al-Bayt in the view of Ahmad Fārūqī Sirhindī who is one of the most eminent sufīs of Naqshbandī-Mujaddidī Order. It has been written a treatise and some apostles by him concerning the Shi'a/Rafida views. According to him, the Shi'a denies some followers of the Prophet and curses some of them such as Abu Bakr, Umar, Uthman and the Prophet's wife Aishe. Sirhindi emphasizes that their thoughts and claims about them have never been accepted and moreover they must have

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Akhundova, N. F. "The Safavid fraternity: shiism or sufism? Historiographical review of the Western European researchers' works." Orientalistica 3, no. 3 (2020): 765–80. http://dx.doi.org/10.31696/2618-7043-2020-3-3-765-780.

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This article offers a detailed analysis of the religious and ideological foundations of the Safavid dynasty. It is based upon the modern predominantly Western European historiography. The methodological basis is the comparative analysis. Along with the works of British, French, German, Turkish, Russian and other scholars the author also uses medieval texts written in original (Oriental) languages. These are court chroniclers from the 16th-17th cent. by Fazl al-lah Ruzbikhan Khundji (Tarih-e alamara-ye Amini) and Iskender bek Turkman Munshi (Tarih-e alamara-ye Abbasi) and others. The Safavid dy

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Pamment, Claire. "Performing Piety in Pakistan's Transgender Rights Movement." TSQ: Transgender Studies Quarterly 6, no. 3 (2019): 297–314. http://dx.doi.org/10.1215/23289252-7549414.

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Abstract Pakistani hijra/khwaja siras make up structured communities of feminine-identified gender-variant persons who have long but marginalized traditions of performing religious-cultural roles. Supreme Court rulings in 2009, promising rights to marginalized khwaja siras, have led to increased backlash against these performances and the community structures on which they rest. This article explores these traditional performance practices, within the Sufi shrine and in homes, as well as in explicit activism as khwaja siras contested their place in the national 2013 elections. These assertions

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Qasim, Muhammad. "Historical Review of the Theory of Unity of Evidence And Its Causes And Effects." Al Khadim Research journal of Islamic culture and Civilization 2, no. 2 (2021): 94–113. http://dx.doi.org/10.53575/arjicc.u7-v2.2(21)94-113.

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Hazrat Mujaddid Al-Fathani has promoted the theory of unity of witnesses. Not that he invented it. Because the concept of this ideology is found in the Sufis of the time before him. Who has spoken on this unity of witness and it has been formally invented by Sheikh Allawalullah Samnani (736 AH). Hazrat Mujaddid al-Fathani called this unity Wahdat al-Shuhud and brought it to its peak of perfection. And the mention of the causes and effects is such that in the time of Mujaddid, there were governments behind which, in one way or another, there was a religious identity of Ahl-e-Sunnat or Ahl-e-Shi

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Obeidat, Adnan Abdullah. "Mu'tazlites Band: A Study of the Causes of Weakness and Fading." Journal of Humanities and Social Sciences Studies 6, no. 5 (2024): 108–16. http://dx.doi.org/10.32996/jhsss.2024.6.5.15.

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The Mu'tazilites obtained the concern of many thinkers and researchers, they devoted themselves to studying their ideas and beliefs adopted by the ruling authority since the beginning of the Caliph Al-Ma'moon reign (198-218 H./ 813-833 A.D), especially it was connected with the plight of Imam Ahmed Bin Hanbal (241 H./ 855 A.D), but the fame of Mu'tazilites started to fade at the beginning of Mutawakkil Caliphate (332 – 347 H./ 943 – 958 A.D), more accurate meaning, their doctrine became no longer an ideological doctrine with followers as another doctrine such as Shia and Sufis, this is in addi

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Shobirin, Abdurrahman, Ahmad Fakhril Aziz, Hikmat Abdurochman, and Muhammad Fadhlan. "Charles J. Adam's Framework for the Study of Religion." Indonesian Journal of Islamic Education and Local Culture 1, no. 1 (2023): 22–36. http://dx.doi.org/10.22437/ijielc.v1i1.27804.

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Charles J. Adams' concern about methods and approaches to the study of Islam is an academic concern about the failure of historians of religion to expand our knowledge and understanding of Islam as a religion, and experts on Islam (Islamists) to explain precisely the phenomenon of Islamic religiosity. To answer this academic anxiety, Charles J. Adam uses two disciplines, namely the history of religion and Islamic studies as a theoretical framework or framework (conceptual tool). To analyze the two disciplines, he uses two approaches, namely a normative or religious approach and a descriptive a

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Hadari, Ghalib Mattola, Kamaludin Abu Nawas, and Andi Aderus. "Jimat dan Pengobatan dengan Ayat Al-Qur’an (Studi Terhadap Kitab Tajul Muluk Oleh Sheykh Ismail Al-Asyi)." CBJIS: Cross-Border Journal of Islamic Studies 7, no. 1 (2025): 39–55. https://doi.org/10.37567/cbjis.v7i1.3670.

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The Qur'an can be used as a cure (Shifa') for various diseases, both physical and non-physical diseases and can be used as a mediator that has magical powers. Talisman in philosophical view, an influence over the human soul. This is done in an unnatural way that can affect a person's body. But the influences that arise, sometimes from the state of the spirit: such as the warmth that arises and the sense of excitement and joy, or sometimes and other psychic perceptions such as those arising from anxiety. The amulet in the process of its reaction seeks help from spiritual properties, the secrets

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Jahirul, Haque. "SOCIO-CULTURAL TRANSITION OF THE MUSLIMS IN COOCH BEHAR FROM THE REIGN OF THE KOCH KINGS TO MODERN AGE." International Journal of Interdisciplinary Research in Arts and Humanities 2, no. 1 (2017): 211–16. https://doi.org/10.5281/zenodo.806875.

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Cooch Behar was one of the mighty kingdom in the political map of India. From the time immemorial Cooch Behar has been a part of Indian culture. The Cooch kingdom which was founded by Biswasingha in 1515 has become a district of West Bengal since 1<sup>st</sup> January 1950. The arrival of the Muslims in the Cooch Behar State took place in the beginning of the 13<sup>th</sup> century. The several Muslim invasions of the Mughal and Pathan rulers and the contribution of the Pirs and Fakirs had contributed in the spread of Islam in this region. A large section of indigenous Hindu population conve

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Üçer, Cenksu. "Alevîliğin Neliği ve Şiîlik (Caferîlik) ile İlişkisinin Çerçevesi." Marife 8, no. 3 (2008): 205–38. https://doi.org/10.5281/zenodo.3344014.

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Bu çalışmada, Alevîlik-Şiîlik (Caferîlik) ilişkisinin çerçevesi ele alınmıştır. Alevîlik bir şemsiye kavramdır ve bu şemsiye altında "soy-boy-aşiret" sistemine da-yalı sosyal bir yapı ve bu yapıya uyarlanmış bir tasavvuf anlayışı sürdüren topluluk-lar yer almaktadır. Alevîlikte senkretik bir yapı söz konusudur ve sözlü kültür özellikleri baskın-dır. Günümüzde Alevî kelimesiyle nitelenen gruplar, tarihsel süreçte pek çok tasav-vufî ve mezhebî cereyandan etkilenmiştir. Ancak Alevîlikte dînî hayatla ilgili bütün telakkîler tasavvuf hayatı çerçevesinde şekillenmiştir. İlk dönemden itibaren daha ço

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., Humaidy. "PETA GERAKAN SYI�AH DI KALIMANTAN SELATAN." Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman 13, no. 1 (2014). http://dx.doi.org/10.18592/al-banjari.v13i1.394.

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This article traces back the entry of the Shia in South Kalimantan through the inclusion of Islamic Wujudiyah (panentheism) Sufism which was first spread in the kingdom of Banjar. This is due to the similarity between Wujudiyah Sufism with the concept of Irfan in Shi'a. However, the influence of Shia in South Kalimantan suffered a setback at the era of Syekh Muhammad al-Banjari Arsyad (1710-1812 AD). According to Habib Ali, Shia began to revive in South Kalimantan after the Iranian revolution in 1979. Jafari school of thought (madhabs) is the growing Shiah in South Kalimantan. The Development

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Hafizov, Siyovash, and Siyovash Oqiljon o'g'li Hafizov. "ZAHABIYYAH SECT OF THE SUFISM." October 13, 2024. https://doi.org/10.5281/zenodo.13924602.

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<em>The “Zahabiyyah” sect is one of the Sufism sects, which is widespread among the people who believe in the Shia sect of Islam. In this scientific study, some information about this sect, including the conditions of its emergence, poles, founder, laws and Sufi paintings, were analyzed on the basis of sources in different languages.</em>

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Hafizov, Siyovash Oqiljon o'g'li. "ZAHABIYYAH SECT OF THE SUFISM." October 13, 2024. https://doi.org/10.5281/zenodo.13925196.

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<em>The “Zahabiyyah” sect is one of the Sufism sects, which is widespread among the people who believe in the Shia sect of Islam. In this scientific study, some information about this sect, including the conditions of its emergence, poles, founder, laws and Sufi paintings, were analyzed on the basis of sources in different languages.</em>

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Imran, Imran, Siti Syamsiyatun, and Dicky Sofjan. "Conversion Within Islam: Becoming Shia in Majority Sunni in Indonesia." Indonesian Journal of Interdisciplinary Islamic Studies, September 25, 2023, 1–26. http://dx.doi.org/10.20885/ijiis.vol.6.iss1.art1.

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Since the Iranian Islamic Revolution in 1979, Shia and its community have been the subject of much research. This paper examines the phenomenon of conversion from Sunni to Shia in Indonesia. It seeks to identify the reasons people choose to convert to Shia, even though it can lead to psychological, economic, social, and political tensions. This is a qualitative research based on a fieldwork conducted in four cities in Indonesia, namely Jakarta, Bandung, Yogyakarta and Makassar. These cities are representative of Indonesia. The results of the study show that there are at least four 'gates' that

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"THE IMAGE OF SHIA IMAMS IN THE EARLY TEXTS OF ASCETICISM AND SUFISM. By MohammedSoori. Qom, Iran: Islamic Sciences and Culture Academy, 2022. 360pp. 1200000 IRR." Religious Studies Review 48, no. 4 (2022): 586. http://dx.doi.org/10.1111/rsr.16258.

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Ahmed, Ali Mousi Kamel, Afify Shaker Zainab, and Muhammed Othman Othman. "Echoes of Guardianship: Examining the Convergences and Divergences Among Sunni, Sufi, and Shia Philosophies." June 7, 2025. https://doi.org/10.5281/zenodo.15058619.

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An examination of the doctrines of extremist Sufis and extremist Shia reveals that these two schools of thought nearly originate from a common source, ultimately pursue a singular objective, and share overarching beliefs and principles. Both extremist Shia and Sufis assert possession of esoteric knowledge that sets them apart from other Muslim sects, which remains inaccessible to the broader populace. A particularly perilous issue confronting both extremist Sufis and Shiites is the notion of Wilayah (guardianship). The assertions made by the Shiites regarding their Imams parallel those made by

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Ali, Jafar, and Nazim Osman. "The role of Shiite clerics during the Safavid state (1501-1722)." Humanities Journal of University of Zakho 11, no. 2 (2023). http://dx.doi.org/10.26436/hjuoz.2023.11.2.1031.

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This study deals with the political situation in Iran during the Safavid authority and the declaration of Shiism doctrine as the official state religion by Shah Ismael I (1501-1524). It presents how the Shiism was formed and strengthened, and also deals with the appearance of Shia religious men in the political and social fields from the declaration of the Safavid state until the end of their authority. Additionally, the religious changes and the relations of the Safavid rulers with religious men are investigated.The religious policy of Shah Tahmasp I (1524-1577) manifested in bringing a great

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Azarm, Milad. "Shadow Performance in Iran." Iranian Studies, June 8, 2023, 1–17. http://dx.doi.org/10.1017/irn.2023.37.

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Abstract This study argues, contrary to some opinions, that shadow performance existed in Iran from at least the tenth to the twentieth century. Through a textual analysis of newly discovered ancient texts, two plays specifically, this study shows how shadow performance originated in the Indian subcontinent, was transported from Iran to the historical region now known as Iraq, and then spread to Egypt, developing over time through its historical progression. This study also looks at the reasons for the decline of shadow performance in Iran, including the centuries-old Iranian Sufi criticism of

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Sara, Ann Knutson. "The 'Abbāsids." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574199.

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The 'Abbāsids, as defined here, refers to the rulers (caliphs) and ruling elites of the 'Abbāsid Caliphate (750- 1258 CE), as well as the governed people who also comprised this empire and influenced the political, social, cultural, economic developments during this period. Collectively, the 'Abbāsids created what has since become known as the "Golden Age" of Islam. Following the Mongol siege of Baghdad and the end of the 'Abbāsid Caliphate of Baghdad in 1258 CE, Mamluk rulers re-established the 'Abbāsid Caliphate in Cairo, from 1261 to 1517 CE. The 'Abbāsid Caliphate of Cairo is not covered i

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Harini, Kumar. "Tamil Muslims." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573859.

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Tamil Muslims are a community in southern India who practice Islam. Although a very diverse group, they share some common religious, cultural, and linguistic affinities. They are primarily located in Tamil Nadu, India, with populations spread across India, Sri Lanka, South East Asia, Gulf Cooperation Countries (GCC), and the United States. Muslims in Tamil Nadu are not a monolithic community; they speak multiple languages (mainly Tamil, Urdu, Telugu, and Bohri Gujarati), and have diverse histories and practices. This entry primarily focuses on Tamil-speaking Muslims in India. Islam has a long

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Madhab, Chandra adhikary. "COMPOSITE CULTURE OF MEDIEVAL BENGAL." September 7, 2018. https://doi.org/10.5281/zenodo.1465690.

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The conquest of Bengal by Ikhtiyaruddin Muhammad Baktiyar Khalji in 1200 AD was a significant event in the history of Medieval India. The Ulemas, Pir-fakir, Gazi-shahid, and Murshid have come to Bengal immediately after the domination of Islam in Bengal. Being coming West and North India, Sufi and Shia community of Iran also came to Bengal for their security and safety of culture in Bengal. Thus, Bengal became the centre of Indo- Islamic culture. In course of time, both the Hindu and the Muslim Community came to contact with each other. In spite of two different cultures in Bengal both they co

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Abdul, mumin Alawiye. "Islam in Hausaland." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574774.

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Defining the Hausaland is somewhat quagmiry. This is because some scholars give its definition based on the land where people's mother tongue is Hausa language. Meanwhile, the land covers in the main a large area of northern Nigeria and part of the present-day Republic of Niger. The territory of the Hausa states lay above the confluence of the Niger and Benue rivers (in present-day northern Nigeria), between the Songhai empire in the west and that of the Kanem-Bornu, or Bornu, in the east. The seven true Hausa states, or Hausa Bakwai (Biram, Daura, Gobir, Kano, Katsina, Rano, and Zaria (Zazzau

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