Shia studies

The formative period of Imāmī law is generally placed in Buwayhid Baghdad. However, by the end of the Buwayhid era, Imāmī law had not yet developed all of the features that would enable future scholars to elaborate the law along particular methodological lines. In particular, it was not until the 7th/13th century that Imāmī scholars invented a typology to systematize the use of ḥadīth as an independent source of law. Because the bulk of substantive law rests on the Sunnah, and because the main source of Muslims’ knowledge of the Sunnah is ḥadīth, it is argued that the moment when ḥadīth come to be regarded as an independent source of law is a strong indication of its formative period. While some scholars have tried to locate this development in an earlier stage of the development of Imāmī law, a careful examination of key passages in the relevant texts demonstrate that their argument is based on a misunderstanding of the nature of early bio-bibliographical writing as well as a misunderstanding of the arguments of critics of the typology.

Öz Diğer inanç sistemleri gibi İslam dini içinde de zamanla bazı farklı yollar oluşmuştur. Bu yollar mezheplerdir. Dinler ve mezhepler toplumların kültürlerine ve siyasal anlayışlarına yansır ve böylece toplumların liderlik ve egemenlik anlayışlarına şekil verir. İslam anlayışının da Müslüman toplumlara şekil veren bir egemenlik ve siyasal kültürü vardır. İslam'ın farklı mezheplerine inanan toplumların kurduğu devletler, mezheplerinin getirdiği inanç doğrultusunda bir egemenlik anlayışına sahip olmuşlardır. İslam dininin mezheplerinden biri olan Şia da, imamet inancı nedeniyle, kendine has bir egemenlik anlayışına sahiptir. Şia mezhebinin egemenlik anlayışının farklılığı, liderliğin, ümmetin seçimine bırakılmaması gerektiğine, liderliğin tanrısal bir hükümle geldiğine ilişkin inançtan kaynaklanmaktadır. Şia'da lider, Hz. Ali'nin soyundan gelen imamdır ve ilmi, ismeti, fazileti gibi nedenlerden dolayı otoritesi sorgulanamaz. Bu makalenin amacı, Şia'daki imamet meselesini ve Şia'nın egemenlik anlayışını açıklamaktır. Makale, İslam dininin bir mezhebi olan Şia'nın ortaya çıkışı ve inanç felsefesi, kollara ayrılması ve Şia'nın bazı fırkaları ve nihayet Şia'nın siyasal anlayışı ile bu anlayışın egemenlik biçimine nasıl yansıdığı üzerine bir çalışmadır. Abstract Some different paths occured also in Islamic religion like other belief systems over time. These different paths are sects. Religions and sects reflect in the cultures and political understandings of societies and thus shape understanding of leadership and sovereignty of societies. Islamic understanding too, has a sovereignty and political culture that gives a shape Muslim societies. The states established by societies that believe in different sects of Islam have acquired an understanding of sovereignty in the direction their sect's beliefs. Shia, on of the secst of Islamic religion has a unique understanding of sovereignty because of imamate belief. The difference of the Shia sect's sovereignty stems from the belief that the leadership shouldn't be left to the election of the ummah and that the leadership has come with a divine provision. The leader in Shia is the imam from Ali's progeny and his authority can not be questioned for reasons such us wisdom, innocence, virtue. The purpose of this article is to explain the imamate issue in Shia and the understanding of Shia'a sovereignty. The article is about the emergence of Shia, a sect of Islamic religion and the philosophy of the belief, the division of the arms, and some parties of Shia and finally Shia's political understanding and, how this understanding has reflected the form of sovereignty.

İçindekiler:                                                                     
“On İki İmamın Sözü, Allah’ın Sözü Gibidir”: İbn Bâbeveyh***Tanrısal Sıfatlarla Övüyordu, Fâtımî Halîfesini***“(Hz.) Ali, (Hz.) Âdem’den Önce Yaratılmıştır”: İbn Ebû Cumhûr***Sünnî Âlimleri ve Kadıları, Hz. Ali Dışındaki Halifelere Sövmeye Zorluyor, Kerekî ve Kendisine Şah İsmail Yetmiş Bin Altın Tahsisat Bağlıyor***“Kucakladı Beni On İkinci İmam”***Ölümünü Kabul Etmediler, Yedinci İmamın***Şîa’nın Meşhed Hacc’ına İbn Qayyım’dan Ağır Eleştiri***İslâm’da Olmayan Mehdî İnancı***Sebük Tekin, Meşhed Kentinin Tamamını da, İmam Rıza Türbesini de Tahrip Ettiriyor***Yirmi Yedi Milyon Şîî Geliyor, Her Yıl Meşhed’e***Hepsinin Kubbeleri Altın Kaplı, Minareleri Altınla Bezeli:Necef, Kerbelâ, Kâzimıyye/Bağdat’taki Şîî Türbeleri***Şîî Zenginlerin Cenazeleri Hindistan’dan, Pakistan’dan Getirilip, Necef’e, Kerbelâ’ya Gömülüyor***Altınla Kaplatıyor Kubbe’yi, Nâdir Şâh (1743 m.)***Hayvanların Dilinden Anlıyor muydu, Muhammed Bâqır?***Bin Yüz Elli (Beş) Yaşında! Şîîlerin Kayıp İmamı***Hillî Veriyor İstediği Fetvayı, Olcaytu Han’a Ve Olcaytu Şîî Oluyor: Paraların Üzerine “Aliyyun Veliyyyullâh” Basılıyor*** “Humeynî’nin Resmini Camilere Asmanın Yoktur Sakıncası”***Parayla Adam Tutarak, Ölünün Namazlarını Kıldırmak***“Evi Satın, Namaz Borcunu Ödeyin”***Ayaklanmak=İsyan Etmek İsteyenlere Prim Vermiyor, Cafer Sâdıq***Bayram Günü Hz. Hüseyin’in Kabrini Ziyaret Edene, Verilir mi, On Hac, On Umre Sevabı?***Bin Yıl Önce Şîîlerle Sünnîler Arasında Barışı Sağlayan(11. Yüzyılın Büyük Şîî Bilgini) Şerîf el-Murtezâ***Neye ve Kime Güvenemiyormuş da, Çıkmıyormuş Mehdî? ***Kolkola Bağdat’a Giriyor, Zâlim Hulâgu İle Nasîruddîn Tûsî***Qûtu’l-Amâre’de İngilizlere Karşı Savaşan Bir Âyetullah: Bütün Hayatı Boyunca Cesaretli Davranışlar Sergileyen Kâşânî (1882-1962).***Hamaney, Mehdî İle Görüşüyor !..

Bahrain’s Royal Family, the Al Khalifa, has long pursued a strategy of divide and rule in order to prevent the emergence of cross-opposition coalitions, while exacerbating the country’s sectarian divide has become a critical means of ensuring regime survival. This article examines the country’s twentieth century imperial and post-independence history through the framework of divide and rule theory, providing crucial context for current events in Bahrain. It demonstrates how a divide and rule strategy is structurally embedded within the ruling family’s mode of governance, and reveals how it continues to be employed as an effective means of maintaining absolute monarchy in Bahrain.

Keywords: Bahrain, Arab Spring, Gulf Cooperation Council, divide and rule, sectarianism

Rivâyetlerde ahir zamanda geleceği bildirilen Mehdî’nin insanlığa selamet getirerek bozulan adaleti tesis edeceği bildirilmiştir. Böylece mehdi beklentisi siyasî ve mezhebî olayların yoğun yaşandığı hicrî ilk asırlarda etkili olmuştur. Soyu Hz. Peygamber’e dayanan bu kurtarıcının nesebinde mezheplerin ihtilaf ettiği görülmektedir. Şiî itikatta mehdî olduğuna inanılan gâib 12. imam Muhammed b. Hasan’ın nesebi Hz. Hüseyin’e dayandırılmaktadır. Ancak Şiî kaynaklarda zikredilen Mehdî’nin Hz. Hasan’ın soyundan geleceği yönündeki haberler mezhep içi sorun oluşturmaktadır. Ayrıca Hz. Peygamber’in vefatından sonra imâmet ve hilâfet bağlamında mehdilik iddialarının Ali oğulları neslinde görülmesi, bu beklentinin Hz. Hüseyin nesline münhasır kılınmadığını da göstermektedir. Bununla birlikte Hz. Hasan’ın hilâfeti Hz. Muâviye’ye bırakarak sulh etmesi ve bu olayın Hz. Peygamber tarafından bildirildiğini ihtiva eden rivâyetler, Hz. Hasan’ı Sünnî telakkide öne çıkarmış, böylece bu haberler Sünnî dünyada Mehdî’nin Hz. Hasan neslinden geleceği yönündeki iddiada kullanılan en önemli argümanlardan olmuştur. Mezkûr bilgiler doğrultusunda makale, İmâmiyye Şîası ve Ehl-i Sünnet arasında Mehdî’nin nesebine işaret eden rivâyetlerde ve bunların yorumlanmasında mezhebî temayülü ortaya koymayı hedeflemektedir.

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Since the United States’ military invasion and occupation of Iraq in 2003, Iran has played a crucial role in defining the future of the Iraqi state through its involvement in the internal political process. Part of Iran’s strategy in Iraq has been to empower Shia political parties, which has involved the mobilisation of Shia militias in Iraq. These militias are now playing an essential role in ejecting the Islamic State, also known as ISIS or ISIL, from Iraq. There remain stiff challenges associated with the militias’ post-ISIS integration into the regular Iraqi security forces and the potential for other more destabilising Iranian missions.

این مقاله به بررسی روایات تشبیه اوصیای پیامبر اکرم ص به نقبای بنی‌اسرائیل، اسباط بنی‌اسرائیل، حواریون حضرت مسیح و ماه‌های سال و همچنین امکان وجود معنایی فراتر از تساوی عددی برای این روایات، پرداخته و درصدد پاسخ به این پرسش برآمده است که آیا در این تشبیهات، تنها عدد دوازده، بار شباهت را به دوش می‌کشد یا آن‌که شباهت دیگری نیز بین مشبّه و مشبّهٌ به در میان است؟ برای پاسخ به این پرسش، با بررسی جایگاه نقبا در تورات و ریشه‌شناسی واژه «نقیب» در نسخه‌های کهن تورات به زبان‌های عبری، آرامی، سریانی و یونانی، گوهر معنایی «منتخب و منصوص الهی بودن نقیب»، واکاوی شده است. از این منظر، نشان داده خواهد شد که می‌توان «انتخابی، انتجابی و منصوص بودن از سوی خداوند» را ویژگی مشترک دو سوی تشبیه مذکور در روایات دانست. در انتها، شواهد دیگری برای این ادّعا ارائه خواهد شد؛ یعنی امور دوازده‌گانه‌ای که اگرچه در روایات بیان‌کنندهٔ تعداد اوصیای پیامبر خاتم ص به کار نرفته‌اند، ولی دارای ویژگی منتجب بودن از جانب خداوندند.
حاصل این پژوهش، به فهم عمیق‌تر روایات تشبیه عددی انجامیده و جایگاه الهی ائمه و منصوص بودن آن‌ها را در منظومه فکری شیعه تقویت می‌کند. همچنین بر این واقعیت تأکید می‌ورزد که روایات دوازده وصی پیامبر اکرم، فقط بر امامان شیعه تطبیق می‌کند.

This article studies the hadiths analogizing the successors of the Holy Prophet to the naqībs (chieftains) of the Children of Israel, apostles of Christ, months, and eventually aims to highlight the possibility of a wider meaning beyond the mere numerical equality. The study is going to find an answer to the inquiry whether Number 12 bears the burden of Simile or there is another Simile between the Vehicle and the Tenor?
To reply to this question, the position of Chiefs described in Torah and the etymology of the terms (indicating ‘naqīb’) in the Hebrew, Aramaic, Syriac, and Greek manuscripts have been studied. It is proposed that the semantic concept of naqīb appertains to "divinely chosen".  In this way, it is shown that “being divinely chosen and appointed by God” can be regarded as the common characteristic of the two parallel groups. 
Due to this study, deeper understanding of numerical analogizing Hadiths is culminated and the concept of Imam as “being divinely chosen” in Shiite Thought is greatly strengthened. Furthermore, the fact underlines that the Hadith of twelve successors after Prophet Muḥammad (PBUH) is perfectly  matched Shiite Imams.

gq lS u ¼v0½ es vjkt&,&bUlkfu;r lS ;s nq y myek ekS ykuk vyh ud+ h lkfgc fd+ Cyk ¼rkck ljkg½ vuq oknd & ekS ykuk lq Q+ ;ku vgen unoh lkfgc iS nkb'k & 3 'kkcku] 3 ;k 4 fgtjh 'kgknr & 10 eq gjZ e 61 fgtjh ftl rjg gt+ jr beke glu ¼v0½ dh iS nkb'k ds ckjs es a nks d+ kS y gS 2 fgtjh vkS j 3 fgtjh mlh rjg ls beke gq lS u ¼v0½ dh iS nkb'k ds ckjs es a nks d+ kS y gS a 3 fgtjh vkS j 4 fgtjhA vxj mudh iS nkb'k 2 fgtjh es a gq bZ rks budh 3 fgtjh es a gS vkS j vxj mudh iS nkb'k 3 fgtjh es a gS rks budh 4 fgtjh es a iS nkb'k gq bZ gS A blh rjg jlw y ¼l0½ dh oQkr ds oD+ r budk NVk ;k lkrok lky FkkA ml t+ ekus vkS j mlds ckn vehj ¼v0½ ds t+ ekus es a tks dq N glus eq trck ds ckjs es a dgk tk pq dk og gq lS u ¼v0½ dh lhjr ls fcydq y tq M+ k gq vk gS blfy, fd ,d lky ds Q+ d+ Z ls dks bZ ,glklkr] rkLlq jkr vkS j t+ :jrks a es a dks bZ Q+ d+ Z ugh gks rkA ftu okds + vkr ls ftruk og eq rkfLlj gks ldrs Fks mruk gh ;g vlj ys ldrs Fks A jlw y ¼l0½ dh oQkr ds ckn ls 25 lky dk t+ ekuk tks veh#yeks feuhu us fdukjkd'kh bf[+ r;kj djds xq t+ kjk og ftl rjg muds fy, vkt+ ekbZ 'k dk t+ ekuk Fkk mlh rjg buds fy, Hkh FkkA tks tks gkykr lkeus vk jgs Fks og buds lkeus Hkh Fks cfYd beke glu ¼v0½ dks rks nq fu;k us flQZ uehZ djus okys vkS j 'kkfUr pkgus okys dh gS fl;r ls igpkuk blfy, og ml t+ ekus es a muds bfErgkuks a dh cM+ kbZ dks vklkuh ls eglw l u djs exj gq lS u ¼v0½ dks nq fu;k us vk'kw j ds fnu dh jks 'kuh es a ns [kk vkS j cM+ h bT+ t+ r vkS j 'keZ okyk] [kq n~ nkj] xeZ fet+ kt vkS j vkxs c<+ us okyk le>k gS bl jks 'kuh es a 25 lky dh [kkeks 'kh ds t+ ekus ij ut+ j Mkfy;s ] lkQ gS fd budh tokuh dh efUt+ ys a ogh Fkha tks gt+ jr beke glu ¼v0½ dh Fkha A 25 lky dh eq n~ nr ds iw jk gks us ij og rs a rhl lky ds Fks rks ;g cRrhl lky ds ] tS ls mez ds fglkc ls gq lS u ¼v0½ ml oD+ r vCckl ¼v0½ Fks A dcZ yk es a tks vCcq yQ+ t+ fyy vCckl dh tokuh dk t+ ekuk Fkk og 25 lky dh fdukjkd'kh ds ckn gq lS u ¼v0½ dh tokuh dk t+ ekuk FkkA bl mez rd og lkjs fd+ Lls lkeus vkrs gS a tks ml t+ ekus es a is 'k vkrs jgs ] vkS j beke gq lS u ¼v0½ [kkeks 'k jgs A eq lhcrks a vkS j ijs 'kkfu;ks a ds og lkjs >ks a ds vk, vkS j mudh [kkeks 'kh ds leq Unz es a ekS ts a u iS nk dj lds A buds 25 lky gt+ jr vyh ¼v0½ dh eDds dh ft+ Unxh ds 13 lky ds cjkcj gS a og jlw y ¼l0½ dh [k+ keks 'kh ds lkFkh] ;g gt+ jr vyh ¼v0½ dh [kkeks 'kh ds lkFkhA og gt+ jr jlw y ¼l0½ ij tq + Ye ns [k jgs Fks tks muds etkt+ h ¼x+ S j gd+ hd+ h½ gS fl;r ls cki Fks vkS j ;g gt+ jr vyh ¼v0½ ij tq + Ye ns [k jgs Fks tks buds gd+ hd+ h gS fl;r ls cki Fks ftl rjg ogk¡ dks bZ rkjh[k+ ugh crkrh fd fdlh ,d ckj Hkh vyh ¼v0½ dks tks 'k vk x;k gks vkS j jlw y ¼l0½ dks vyh ¼v0½ dks jks dus dh t+ :jr iM+ h

Abstract: Islam is the speedily rising religion in the first world and other parts despite unpleasant propaganda by the Zionist media. While Christian clergy is failing to stop the spread of Islam in the West, they have demonstrated their hostility with Qur’an by burning it. People from all walks of life continue to enter into the fold of Islam. They encounter rejection, resistance, hostility from their families, friends, and employers, but it does not discourage them in following Islam, the religion of peace and justice.

uoEcj&fnlEcj&2010 bZ 0 ekfld ^^'kq vk&,&vey** y[kuÅ ¼eq gjZ e uEcj&1432 fg0 ½ 32 [k+ rhcs bUds + ykc ekS ykuk lS 0 glu t+ Q+ j ud+ oh] djkph [k+ rhcs bUds + ykc ekS ykuk lS 0 glu t+ Q+ j ud+ oh] djkph [k+ rhcs bUds + ykc ekS ykuk lS 0 glu t+ Q+ j ud+ oh] djkph [k+ rhcs bUds + ykc ekS ykuk lS 0 glu t+ Q+ j ud+ oh] djkph [k+ rhcs bUds + ykc ekS ykuk lS 0 glu t+ Q+ j ud+ oh] djkph fgUnh :i% MkW 0 vkfjQ+ vCckl fgUnh :i% MkW 0 vkfjQ+ vCckl fgUnh :i% MkW 0 vkfjQ+ vCckl fgUnh :i% MkW 0 vkfjQ+ vCckl fgUnh :i% MkW 0 vkfjQ+ vCckl ekjd&,&dcZ yk dh 'kf[+ l;rks a dk bUrs [k+ kc ekjd&,&dcZ yk dh 'kf[+ l;rks a dk bUrs [k+ kc ekjd&,&dcZ yk dh 'kf[+ l;rks a dk bUrs [k+ kc ekjd&,&dcZ yk dh 'kf[+ l;rks a dk bUrs [k+ kc ekjd&,&dcZ yk dh 'kf[+ l;rks a dk bUrs [k+ kc dcZ yk dk okfd+ vk eq gjZ e 61 fg0 es a #uq ek gq vkA vkt lfn;k¡ xq t+ jus ds ckotw n Hkh lkus g&,&dcZ yk ds cs 'kq ekj igyw lkeus vk pq ds gS a vkS j rgd+ hd+ dk gj ckc pUn u;s vcokc ds [kq yus dk lcc cu jgk gS A ;s Hkh gd+ hd+ r gS fd ,rs jkt+ djus okyks a vkS j 'kd djus okyks a ds ,rs jkt+ kr vkS j 'kq dw dks 'kq Cgkr dk u [k+ Re gks us okyk flyflyk Hkh vc rd tkjh gS A exj ;s Hkh ,d rkjh[k+ h lPpkbZ gS fd rkjh[k+ s c'kfj;r es a dks bZ okfd+ vk ,s lk ugha ftl ij okfd+ v&,&dcZ yk ls T+ ;knk rkyhQ+ ks rluhQ+ dk dke gq vk gks A vkS j dks bZ 'k[k+ fl;r ,s lh ugha ftl ij tukc lS¸;nq ''kks gnk vkS j muds vUlkj ls T+ ;knk fy[kk x;k gks A pkgs uLj dk eS nku gks ;k uT+ e dk fdlh ,d 'k[k+ fl;r vkS j ,d okfd+ , ij bruk rkjh[k+ h vkS j vnch eokn ekS tw n ugha ftruk okfd+ v&,&dcZ yk vkS j beke gq lS u ij ekS tw n gS A gj nkS j es a bfrgkldkj vkS j eq gfD+ d+ hu lkus g&,&dcZ yk ds u;s &u;s igyw lkeus yk, gS a vkS j ykrs jgs a xs A vkS j blh rjg ,rs jkt+ djus okyks a ds ,rs jkt+ kr dk flyflyk Hkh cUn gks us okyk ugha A ,d ,rs jkt+ tks cjkcj fd;k tkrk gS og ;s gS fd vxj tukc lS¸;nq ''kks gnk v0 ds bYe es a ;s ckr Fkh fd og dcZ yk es a 'kghn dj fn;s tk,a xs rks fQj og vius lkFk [k+ kunku okyks a [k+ kl rkS j ij [k+ okrhu vkS j cPpks a dks D;ks a ys dj vk, Fks \ ge eq [k+ rfyQ+ ed+ kekr ij vius eq [k+ rfyQ+ ed+ kykr es a bl loky dk tokc rQ+ lhy ls ns rs gS a A ;gk¡ rQ+ lhy es a tkus dk oD+ r ugha A exj eq [+ rlj vtZ + fd, ns rs gS a fd tukc lS¸;nq ''kks gnk v0 us iw jh fgDers veyh ds lkFk dcZ yk ds fy, 'k[k+ fl;kr dk bUrs [k+ kc fd;k FkkA vxj vkius tukc eq gEen gufQ+ ;k dks vkS j tukc vCnq Yykg bCus tkQ+ js rS ;kj dks enhus es a jg tkus dk gq De fn;k Fkk rks mles a Hkh eq Lrfd+ y yk,g&,&vey iks 'khnk Fkk vkS j vxj nw /k ihrs cPps vyh vlx+ j v0 vkS j tukc ldhuk tS ls deflu cPpks a dks lkFk yk, Fks rks mles a Hkh fgDers beker dkjQ+ jek ut+ j vkrh gS D;ks a fd vxj ;s cPps vkS j vkS jrks a lkFk u gks rha ] ;s okfd+ vk flQZ + ,d ta x ds rkS j ij lkeus vkrkA ys fdu cPpks a vkS j [k+ okrhu ij gks us okys et+ kfye us ;t+ hfn;r dh fQ+ Ø dks iw jh rjg vk'kdkj dj fn;k vkS j vkt rd njckjh bfrgkldkj vkS j okfd+ vk fuxkj Hkh bl ckc es a ;t+ hn vkS j mlds dkfjUnks a dh lQ+ kbZ is 'k djus ls d+ kflj gS a A bl ft+ Eu es a ge ,d vkS j eq [k+ rlj nyhy is 'k dj ldrs gS a fd mu ,rs jkt+ djus okyks a dks bl rjQ+ Hkh lks puk pkfg, fd vkf[k+ j D;k otg gS fd beke gq lS u v0 tc ls eDdk ls bjkd+ dh rjQ+ pys Fks eq lyly vius lkFk vkus okyks a dks is 'k vkus okys gkykr ls vkxkg dj jgs Fks vkS j mUgs a okil tkus dk e'ojk ns jgs Fks A ys fdu dcZ yk igq ¡ pus ls igys tq + gS j fcu d+ S u dks viuh uq ljr dh nkor nh] dcZ yk igq ¡ p dj tukc gchc bCus et+ kfgj dks [k+ r fy[k dj cq yk;k vkS j 'kcs vk'kw j gq j ds fy, viuk njokt+ k [kq yk j[kkA cgjgky tS lk fd eS a us 'kq # es a vtZ + fd;k fd bu elk,y ij eS a eq [k+ rfyQ+ ed+ kykr es a rQ+ lhyu ft+ Ø dj pq dk gw ¡ A vc ge vkrs gS a ,d vkS j igyw ls dcZ yk es a ekS tw n ,d vkS j 'k[k+ fl;r ij xq ¶+ rq xw

Theological Instructions – Ayatollah Misbah Yazdi

Synopsis: This is a must read for every muslim to aid in the development of their theological understanding of the religion of Islam. 

Gathered from lectures given by Ayatollah Mohammad Taqi Misbah Yazdi, may his life be preserved.

The issuing of the Baghdad Manifesto by the Abbasid caliph al-Qādir in 402/1011 pervaded Sunni Muslim historiography, and  became an indelible marker for denouncing Fatimid claims to ʿAlid lineage. In the chapter on the Baghdad Manifesto, Shainool Jiwa examines the socio-political circumstances that led to the issuing of the Abbasid proclamation. Through a close reading of the surviving texts of the Manifesto and their signatories, she establishes the various purposes of the Manifesto. These reveal as much about the power dynamics in Abbasid circles between the caliph al-Qādir (r. 381–422/991–1031), his Būyid overlords as well as the Sunni and Shiʿi notables of Iraq, as they do about the growing influence of the Fatimid daʿwa in the region. The enduring questioning of their ʿAlid descent amongst Sunni historians, long after the Fatimids had been politically vanquished, suggests that the Baghdad Manifesto itself had become emblematic of the larger mosaic of ʿAlid-Abbasid relations.

6 The fellowship of faiths
8 Overtures for dialogue; The Roman Catholic Church on Islam and Muslim
10 A Thriving Islamic Community: Leading by example
12 ‘Tabletalk’: Christians and Muslims in conversation
14 ‘Unity and Tolerance in a Multicultural Society’
16 Monks and Muslims; towards a global Abrahamic community
20 Hujjatul-Islam Dr Mohammad Ali Shomali at ICEL Press Conference
21 Meeting for a Common Good
22 Prophecy, Yesterday & Today
24 Abraham: A Role Model and Guide for Mankind
26 Inclusiveness as a strategy for preventing and countering radicalisation
28 The Impact of Christian-Muslim Relations on World Peace
31 World Peace and Christian-Muslim Relations
32 The 7th Catholic -Shi‘a Dialogue Qum & Mashhad – Iran
35 Visit the ‘Instituto Universitario Sophia’
35 Muslims and Christians continue building bridges through dialogue
36 Personhood, virtue and moral cultivation A Christian – Muslim workshop
38 On the Wings of Unity
42 Shi‘a Muslims & the World Council of Churches
46 Palermo: a historical host
48 Identity & the Other
50 Understanding God’s Plan
54 Interfaith meeting at Lambeth Palace
56 A visit north of Hadrian’s Wall
58 The power of religion in motivating people
60 Love in Religions, the cutting-edge issue
62 Beyond just a dialogue
66 Can we call ourselves ‘one faith’?
68 Among Brothers and Sisters of Different Faiths
74 Special Award for Interreligious: Islam and Christianity
75 Going North of the Border
76 Dr Mohammad Ali Shomali’s speech at The Scottish Parliament
76 Travelling across the pond
78 Scotland: Giving Unity Wings
80 Interfaith Engagement; theory and practice
84 A retreat with a difference – Welwyn Garden City
86 Travelling for Peace
90 ‘Wings of Unity’: Theory and practice
94 Faith & Learning
96 “Unity of God – Unity in God”
100 Building Peace: The Culture of Interreligious Dialogue
102 Visits to Canada, Scotland and the Netherlands
104 Visit Scotland
105 Trip to the Netherlands
106 Seeing the face of God in other religions
107 The Rights of Children
108 Imam Husayn’s Message for humanity
110 Wings of Unity: Effective and Affective Dialogue
112 Jerusalem, History, Theology and International Law
116 Visit to Canada – The Wilfrid Laurier University Waterloo
118 Humbleness: A Christian perspective
120 Humbleness: An Islamic perspective
122 The importance of relating to others
124 Together on the Wings of Unity
128 Wings of Unity@ History, Methodology & Outcomes
132 On Emptiness – a Christian perspective
134 How to empty ourselves -an Islamic perspective
136 Suffering and Unity: An Islamic Perspective
140 The role of the ‘Word of God’ in our life
142 How Christians engage with the scriptures
144 Justice/Fairness – an Islamic presentation
146 Talk on Justice – a Christian presentation
148 Interfaith youth camp in Scotland
150 Lady Mary in the Qur’an
154 Week of Unity – Muslims & Christians

The city of Tehran contains countless murals of imposing dimensions, in various colors and styles, predominantly featuring portraits of the martyrs of the Iran-Iraq War (1980–1988). These paintings, which refer to various sociopolitical events, affect multiple different groups within the city: combatants and their family members, amateur or professional artists, public authorities, and more or less involved local residents. This article offers an anthropological reflection on the interactions between these different categories of actors and on the spatial dynamics and meaning of these images, both for those who produce them and those who see them. Based on observations and interviews carried out in Tehran, but also historical sources, published testimonies, and visual documents (photographs, drawings, and sketches), we analyze the progressive appearance and politicization of Tehran’s murals, and how they intersect with local affiliations, through distinct periods in the contemporary history of Iran.

The manuscript of al-Ṣaḥīfa al-sajjādiyya that forms the basis of this facsimile edition was written by the Twelver scholar Ibrāhīm b. ʿAlī al-Kafʿamī (d. 905/ 1499-1500). The manuscript was kept in India for about three centuries and is now in the private library in Qum. It was written on Saturday, 29 Shawwāl 867/17 July 1463 and contains 192 folios. In the lengthy introduction to this edition (around 250 pages), all of the features of the manuscript and the text of the book are addressed in detail. The introduction has four parts.
The first part deals with the history of research on the Ṣaḥīfa up to the eleventh/seventeenth century as well as the transmission of the text and its various versions.
The second part focuses on Muḥammad b. ʿAlī al-Jubaʿī (d. 886/1481) and his copy of the Ṣaḥīfa.
The third part is dedicated to Kafʿamī and the manuscripts copied by him.
The fourth part deals in detail with the codicology of this copy, exploring issues such as the date of copying, the calligraphy, the decorations, the transfer history of the manuscript, notes and corrections to it, and it's cover and paper.
After the introduction, the text of the Ṣaḥīfa’s fifty-eight prayers has been printed in excellent quality and in colour. It is worth mentioning that this copy has four more prayers than does the famous version of the Ṣaḥīfa, i.e. the Bahāʾ al-Sharaf version.

Qom, religious centre of Iran
The holy city of Qom is the leading center of Shi’ite Islam and one of the world´s most important
religious centers. For some people it is the true capital of Islamic Republic Iran. Although Qom is
mentioned in the West on many occasions (scholar works, analytical papers, journalistic
contributions), hardly anyone knows more than its name. A similar situation applies to the Qom
religious architecture that is not systematically documented (textually nor visually) in any of the
leading publication on Islamic architecture. The book comprehensively introduces the history of
the city, the development of the hawza Qom, the influence of Qomi clerics, and further the material
and spiritual culture and the architecture of Qom. The authors stayed several times in the holy
city of Qom and would like to take this opportunity to highlight the importance of Qom in the
history and contemporary world and to mediate its beauty and unique atmosphere for those who
have no such opportunity.
The book is basically divided into two main parts, the first deals with the history of the city, the
second part presents the architecture and the related spiritual culture. The history of the city
itself, to a certain extent, symbolizes the entire evolution of Shi’ite Islam and the events in Qom
have had a strong influence on the development of Persia, Iran and today´s Islamic Republic of
Iran. The specific chapter on the formation of Shiite Islam, the life and legacy of twelve Imams is
also inserted, as all this history has never been explained properly in the Czech academic
environment and the separation of branches of Islam has been presented always from the
viewpoint of mainstream Sunni Islam. The book further shows how the city became the Shi’ite
leading center and how it maintains its position as a counterbalance of shrine cities in Iraq. The
great attention is paid to the situation of city and its hawzas during the Pahlavi regime and
especially to the role of the Qom in the time of Islamic revolution. The historic section is completed
with a brief presentation of the importance of Qomi clerics in the current Islamic Republic of Iran
and with the short description of the system of seminary studies in Qom. The second part of the
book is opened with the general introduction concerning developments of architecture in Persia
and Iran. The main religious buildings in Qom are then introduced, including their historical
background, architectural features and elements. This part is richly accompanied by photographs
to illustrate (at least) a little of the beauty of sacral buildings and areas. The descriptions of the
material artefacts are further accompanied by selected examples of manifestations of the spiritual
life in sacral spaces including details related to the religious pilgrimages experience, the religious
festivals and its rituals, customs and traditions.
Some of the photos published in this book are especially valuable. Taking pictures in the interior
of the shrine Hadrat Masume is normally prohibited but thanks to kindly permission given by the
headquarters of the shrine Hadrat Masume we were able to take pictures of this unique place and
later to publish them. Also in the Library of Marashi Najafi we were kindly allowed to take pictures
of the rare and beautiful manuscripts. For this we are very grateful to both institutions.

The aim of the present paper is to examine how the German Alevi community developed, how it was possible for it to be recognized as religious group, and how in return the Turkish Alevi responded to that achievement in Germany. The paper does this by arguing that three decisive elements were necessary for the “German achievement”: The pogroms, the Alevi self-redefinition (in their inner and outer diaspora), and the internal German political opportunity. Thus the second foothold of Alevism in Germany provides a powerful mean of (external) pressure to influence the Turkish state from outside to give Alevism in Turkey recognition to some degree.

This is an excellent resource from Harvard's Religious Literacy Program. I can no longer find it online, so I'm uploading it to Academia.edu. I did not author the primer, but Academia.edu does not let me remove my name from authorship. Thanks, Zahra

European travel accounts have often been incorporated into scholarship on Safavid Iran as sources for historiography and ethnographic information. The study of previously underexplored travel narratives composed by Safavid Iranians, although outnumbered by European accounts, foregrounds Persian travel writing as a self-referential and self-reflective source for Safavid and Shi‘i historiography. The image of Iran in Safavid narratives of travels, none of which were destined for Europe, emerges in close encounters with Iran’s neighbours in the Muslim world and beyond. Safavid travel narratives, as the site of self-inscription, reveal how Iranians envisaged Iran and their identity in the course of their travels within and outside Iran. 

Ala Amjadi, Maryam

Conference: The Idea of Iran: The Second Safavid Century

Link: https://www.soas.ac.uk/lmei-cis/events/idea-of-iran/11may2019-the-idea-of-iran-the-second-safavid-century.html

Qu’est-ce que le nationalisme iranien ? La République islamique porte-elle une idéologie nationaliste-religieuse ou plutôt une idéologie religieuse transnationale ? Ce débat existe tout aussi bien au sein même de la communauté des chercheurs que parmi les acteurs du mouvement révolutionnaire iranien de 1978-1979.

Saeed Akhtar Rizvi (1927–2002) was an Indian preacher who established the Bilal Muslim Mission in East Africa to spread the Ithna¯ ʿAsharı¯ creed to Africans through the support of the Ithna¯ ʿAsharı¯ Kho¯ja¯ community of Dar es Salaam and the Africa Federation.

يعدّ الاطلاع الدقيق على الماضي والحاضر والأدوار المستقبلية المحتملة للقيادة الدينية للطائفة العلوية ومهامها مسألة إشكالية وسط الصراع السوري المستمر. ويتمثّل الهدف من هذه المقدمة القصيرة في إلقاء بعض الضوء على موضوع القيادة الدينية العلوية، وإبراز الأهمية التاريخية لشيوخ الدين العلويين في الحفاظ على مجتمعهم. طبقت الدراسة منهجاً استقرائياً واستكشافياً ونوعياً يعتمد على الأدبيات الثانوية الموثوقة، والملاحظات الميدانية، والمقابلات مع بعض الشخصيات الرئيسة من داخل الطائفة. الاكتشاف الأبرز لهذه المقالة هو أن النفوذ التقليدية وقدرة القادة الدينيين العلويين على توجيه المجتمع والحفاظ عليه قد ضعفت كثيراً منذ ثمانينات القرن الماضي، الأمر الذي أصبح عاملاً حاسماً في المعضلة التي واجهت العلويين في بداية الأزمة السورية في العام 2011. تأمل هذه الدراسة في المساهمة في مسألة الهوية الدينية والمجتمعية للعلوية في القرن الحادي والعشرين، وذلك لأهمية الموضوع في الجهود المبذولة لحل الأزمة السورية.

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Shi'a Muslim populations constitute a majority sectarian community in a number of nations.. Although exact population figures are difficult to ascertain, they are a majority or significant plurality in the following nations: Iran, Iraq, Azerbaijan, Bahrain, Yemen and Lebanon. In addition, Shi’a Muslims are a significant minority in  several states, including such surprising areas as Albania, Senegal and Nigeria. For the purpose of this
discussion I include all branches of Shi’ism. It is noteworthy that Shi’a Muslims constitute a similar percentage of the Muslim populations of many states (10-15%) as diverse as Afghanistan, Germany, Great Britain,
India, Turkey and the United States

The issue of Najashi book`s authenticity has been seen as obvious and unquestionable principle in the most of contemporary Islamic scholars works. This fact by taking in mind the deep effect of this book in the Shia tradition is unjustifiable toleration. If this tolerance was based on lacking negative or positive evidence, it was more acceptable but closer look in resources will open a number of negative evidences in front of us. Two important category of this evidences are the post Najashi era scholars ignoring of him and paucity of references to him as a hadith sheikh. Moreover, the positive evidences mentioned up to day are distorted and unauthentic. Lastly about accuracy of books transmission isnad it should be known that Najashi book has conjunct and accurate isnad but never a mutawatir or mustafidl one.

مسئله اعتبار کتاب رجالی نجاشی در عمده آثار علمای معاصر جزو مشهورات و مفروغ عنه تلقی شده است که باتوجه به عمق تاثیر این کتاب در حدیث شیعه تساهلی بلاوجه است. این تساهل اگر صرفا به علت فقدان شواهد نفیی یا اثباتی بود موجه تر می‌نمود در حالی که نگاهی دقیق تر به تراث شواهدی منفی را پیش روی ما خواهد گشود. دو دسته مهم از این شواهد بی اعتنایی طبقات پس از نجاشی به کتاب او و همچنین ندرت مراجعات به او به عنوان شیخی محدث است. از طرف دیگر آنچه تا کنون به عنوان شواهد اثباتی وثاقت کتاب یادشده طرح شده است مخدوش و غیرقابل استناد هستند. نهایتا برای تحقیق اعتبار استناد کتاب باید دانست که رجال نجاشی طرقی متصل و صحیح اما در حد خبر واحد دارد و هرگز به حد استفاضه و تواتر نمی رسد.

This article is about a very important aspect in the life of the devotees of Ahl al-Bayt (as)the Majlis al-Aza of Al-Imam al-Husain (as). From covering the basics like the meaning of the word Majlis, its use in the context of the tragedy of Karbala, its origin, historical background, religious and social significance, etiquettes, and manners of observance, what kind of scholars should be allowed to deliver these sermons, and what is expected of those who attend this commemoration, all is clearly laid out in this article. By referring to authentic narration from Ahl al-Bayt (as), the propaganda of those who use Majlis al-Aza of Al-Imam al-Husain (as) as an opportunity to hoard wealth and build palaces is countered. They do this by quoting cherry-picked Ahadith which supports their deceptive narratives such as giving false assurances that mere mourning and expression of grief on Al-Imam al-Husain (as) and his Ahl al-Bayt (as) is sufficient to earn Shafa'at in A'akhirah and securing a place in Jannah. This is utterly false and especially does not apply to those whose character and actions are contrary to the Talim and principles for which Al-Imam al-Husain (as) sacrificed everything in the plains of Karbala on the day of A'ashurah. Practice the Talim of Husain Ibn Ali (as) if you truly love him.

Organizations such as the Islamic Culture and Relations Organization and the religious outreach arms of the Iranian state play an important role in helping cement transnational religious links between Iran and the wider Muslim world. Such links not only take the shape of traditional religious activities affiliated with the seminaries but also involve educational and diplomatic missions undertaken abroad by the Iranian government. The outreach and development of such parastatal organizations operating across the world highlights a complex and multi-layered articulation of Iran's combined spiritual and political mission in global politics. This brief is a product of the Geopolitics of Religious Soft Power (GRSP) project, a multi-year, cross-disciplinary effort to systematically study state use of religion in foreign affairs. KEY TAKEAWAYS • Iran's foreign policy draws on core Shia themes around fighting oppression and injustice to craft messages capable of transcending sectarian and regional boundaries. • The utilization of such themes leverages Iran's position as a global religious hub, but its projection of religious soft power is just one aspect of a multidimensional foreign policy. • Iran's cultural and religious diplomacy is agile and multifaceted and can shift gears depending on the target audience. • Iran relies on various parastatal organizations to enact its cultural and religious diplomacy on the world stage.

The reputation of Agha Shahid Ali, the Kashmiri-American poet, as a poet of exile is well established. Much of his poetry deals with themes of loss, lamentation, and longing where he speaks in a powerful voice about the plight of people of Kashmir. Shahid’s personal memories are not only of Kashmir but also of Delhi, the city where he was born, studied, taught, and published his first collection of poems. In his poems about Delhi he revisits both old Delhi and New Delhi: he roams around the city, listens to Qawwali at Saint Nizamuddin’s mausoleum, meets Muslim butchers, remembers his parents, remembers Shahjahan, and recites Bahadur Shah Zafar’s poem. This article investigates the representations and recollections of Delhi in Agha Shahid Ali’s poems and explores the city’s centrality in understanding socio-cultural history, the importance of particular individuals, and spatial specificity. It studies how the poet explores the city in relation to its languages, histories (the Rebellion of 1857, Partition, post-Partition), and cultures (Mughal and modern). I further investigate how Ali’s literary cartography of Delhi is influenced both by indigenous genres such as Shehr Ashob and the modern English poetic tradition, and how certain Indo-Islamic tropes become central to the poet’s literary memorialization of India’s capital city.