History of Shia Islam

Hadis usulü kavramı ilimler tarihinde ‘ulûmü’l-hadîs, mustalahu’l-hadîs, kavâ‘idü’l-hadîs ve usûlü’l-hadîs şeklindeki kullanımlarla kaynaklarda yerini almıştır. Hadis ilminin rivâyet ve dirâyet olarak ilk kez İbnü’l-Ekfânî (ö. 749/1348) tarafından ikiye ayrıldığı bilinmekle birlikte hadis usulü kavramı daha çok dirâyetle bağlantılıdır. Hadis usulüne dair tartışmaların ilk usul eserlerinin ortaya çıkmasına müteakip başladığı söylenebilir. İbnü’s-Salâh (ö. 643/1245) ile birlikte belli bir sistematiğe kavuşturulmaya çalışılan hadis usulü günümüz Arap dünyasında da birtakım tartışmaların ortaya çıkmasına yahut devam eden tartışmaların daha farklı yönlerle irdelenmesine sebep olmuştur.

III./IX. ve IV./X. yüzyıl, hadis ilminin gidişatını daha iyi anlama açısından önem arz etmektedir. İlgili dönemlerde Bağdat siyasi ve ilmi açıdan merkezi bir konuma sahipti. Burada Katîatü’d-dakîk mahallesinde yaşayan Ebû Bekr el-Katîî (v. 368/979), döneminde “müsnidü’l-Irâk” unvanıyla tanınmıştır. O, muhaddis kimliğinin yanı sıra zâhid bir kişiliğe sahiptir.
Ayrıca Ahmed b. Hanbel’in (v. 241/855) Müsned’inin tamamını Abdullah b. Ahmed’den (v. 290/903) dinleyen ve rivayet eden tek râvidir. Ancak Katîî’nin Müsned’e yaptığı iddia edilen ziyâdeler/ilâveler tartışma konusu olmuş, ziyâde yaptığı hususunda ulemâ ittifak etmiş ancak bu ziyâdelerin sayısı hakkında farklı görüşler ileri sürülmüştür. Bunlar arasında İbn Hacer el-Askalânî’nin (v. 852/1449) tespitiyle de uyumlu olan Züheyr en-Nâsır ve Luheydân’ın dört ziyâde görüşü tercih edilmeye daha uygun görünmektedir. Cüz’ü’l-elf dînâr ve el-Fevâid gibi eserleri bulunan Katîî, münekkit muhaddisler nezdinde güvenilir bir râvi kabul edilmiş, kendisi hakkında müsnidü’l-vakt, sadûk, sika, hâfız sâhibü’s-sünne, müfîd, me’mûn gibi sıfatlar kullanılmıştır. Ta‘dîl niteliği taşıyan bu sıfatların yanı sıra Katîî’yi cerh edenler de bulunmaktadır. Nitekim kitaplarını sel baskınında kaybetmesinin ardından semâ yöntemi ile elde etmediği başka nüshalardan kitaplarını yeniden yazması, ömrünün sonlarına doğru ihtilâta uğraması ve görme duyusununun zayıflaması, mestûr olması ve Müsned’e
ziyâdede bulunması gibi durumlar cerh edilmesine neden olmuştur. Neticede onun adalet yönünden sika kabul edildiği; zabt yönünden ise cerhe uğradığı ifade edilebilir.

In Alevism and Bektashism, the ritual of walking to the God refers to the stages of obtaining consent, tawhid and burying in the funeral ceremony performed for a deceased soul. In Tokat Pir Sultan Abdal Cemevi, funeral services are carried out within the framework of a modern Alevism understanding, unlike the traditional Alevism understanding, without reading the Quran to the deceased, performing the funeral prayer and giving suggestions at the grave. Instead, it is performed with gulbenk, deyis, nefes, düvaz, and devriye, which are read in Turkish.In this study, which was conducted by focusing on the qualitative research technique, the cultural analysis method was used and the research area was limited only to the dedes serving in Tokat Merkez Pir Sultan Abdal Cemevi and the suitors receiving service from there. The data obtained was created as a result of interviews and participatory observations with the dedes and suitors within the scope of the field research, together with the written sources followed by the relevant group. As a result of the research, it was revealed that these practices started to be performed in the cemevi for the first time after 2018, and this service could be provided for one or two funerals a year, It has been revealed that since then, the performance of the ritual is stilldiscussed by the members of the cemevi and there are some difficulties in its implementation. In addition, it has been determined that the members of the cemevi in Tokat city center have never performed a funeral ritual accompanied by saz or baglama in the cemevi, and that the walking to the God ritual can be applied mostly to funerals coming from abroad and big cities.

Bu araştırmada, 334-453/945-1062 yılları arasında İran ve Irak’ta hüküm süren Deylem asıllı, Şiî eğilimli ve Mu‘tezilî etkiler taşıyan bir hanedan olan Büveyhîler dönemindeki iktidar-ulemâ ilişkisi ele alınmıştır.
Bölgedeki iktidar boşluğundan istifade ederek yeni bir güç olarak ortaya çıkan Büveyhîler’in, hilâfet merkezi Bağdat’ı ele geçirdikten sonra Şiî bir hilâfet kurup kurmayacakları merak konusu olmuştur. Ancak Büveyhîler, böyle bir teşebbüsten vazgeçerek Abbâsî hilâfet sistemi içerisinde var olmayı tercih etmişlerdir. Böylece tarihte ilk defa, Şiî Büveyhîler ile Sünnî Abbâsî Hilâfeti aynı anda iktidarda yer almış; bu ortamda yetişen âlimlerin faaliyetleri ve iktidar sahiplerinin ilme gösterdikleri ilgi dikkat çekmiştir.
Çalışmada, Büveyhîler’in mezhep politikaları, dinî ve sosyal hayata yansımaları ve ulemânın bu icraatlara karşı tavrı incelenmiştir. Bir yandan Şiî-Sünnî çatışmalarını tetikleyen uygulamaları, diğer yandan İslâm bilim, kültür ve medeniyetine yaptıkları katkılar ortaya konulmuştur. Ayrıca, ulemânın siyasî, idarî ve adlî görevlerdeki rolleri, iktidarın bu alanlardaki müdahaleleri ve bunun yansımaları değerlendirilmiştir. Son olarak, Büveyhî yöneticileri ile Abbâsî halifelerinin muhalif ulemâya yönelik tutumları karşılaştırmalı biçimde ele alınmıştır.

Abstract (English)
The Relationship Between the Rulers and Scholars (Umarā and Ulamā) During the Buyid Dynasty (334-453/945-1062)
The book examines the relationship between rulers and scholars (umarā and ulamā) during the Buyid period (334-453/945-1062), a Daylamite dynasty reigned in Iran and Iraq with Shi‘ī inclinations and Mu‘tazilī influences.
The Buyids emerged as a new force after capturing the center of caliphate, Baghdad, by taking advantage of contemporary political turmoil. Although debates arose regarding the establishment of a Shi‘ī caliphate, the Buyids preferred to remain within the Abbasid system rather than establishing their own governance. As a result of this decision, Shi‘ī Buyids and Sunni Abbasid Caliphate shared ruling power simultaneously for the first time in history. This socio-political context created inspirational environment for the intellectual enhancement of scholars, their scholastic contributions, and the rulers’ interest in knowledge and the scholars.
The book elucidates the sectarian policies of the Buyids, their impact on religious and social life, and the attitudes of the ulamā towards these practices. On the one hand, it highlights the Buyid’s activities that triggered Shiite-Sunni conflicts in terms of religious understanding. On the other hand, it explains the Buyid’s significant contributions to Islamic science, culture, and civilization. Additionally, the book also analyses the roles of the scholars in political, administrative, and judicial spheres, their interventions of political power in these areas, and the reaction of rulers toward the ulamā. Lastly, the book critically compares the approaches of the Buyid rulers and Abbasid caliphs towards dissident ulama of the contemporary period.

Ayesha Siddiqa, department of War studies, King's College Pakistan Army Chief Field Marshal Asim Munir's frequent citation of the holy text and emphasizing Pakistan's status as a religious state on the pattern of the historic city-state of Medina seems to have brought back the conversation regarding the ideological bearings of the country's military. But the religious tendencies of the military remain an enigma mainly because those asking the question tends to be driven by their memory of violent extremists that engaged the world in the past couple of decades. What raises concerns Pakistan military mindset around the world is whether the officer corps and bulk of the soldiers are inclined towards extremism. There is a worry that Islamist tendencies in a nuclear armed defense force may result in exchange of non-conventional defense technology to jihadis that seem to surround Pakistan. Pakistan's neighboring Afghanistan continues to be a hotbed of different religious extremist groups such as the Taliban network the Islamic State of Khorasan (ISK), Al-Qaeeda in the Indian Subcontinent (AQIS) and many others. Then there are the Pakistan-based militant groups like the Wahabi-oriented Lashkare Tayyaba (LeT) and the Deobandi Jaishe Muhammad (JeM). An additional reason for suspicion is that Islamabad's military has been engaged with most of these violent extremists for a long time, especially since the war in Afghanistan of the 1980s. Therefore, the American military, in particular, that has also been aligned with Pakistan for decades becomes concerned watching officers that have grown religiously inspired beards or are viewed as having a more than ordinary religious mindset. However, there has never been an instance when Pakistan armed forces were institutionally caught entirely replicating the jihadis. Indeed, American political scientist Christine Fair finds such a lens problematic and unsatisfactory. She believes that such fears are 'over-stated.' In fact, it could be argued that in many ways this military, born out the womb of the Royal British Army, like rest of the South Asian armed forces, has inherited a colonial institutional structure and adheres to the same formulas of hierarchical command and control, training and broader principles as were inherited by rest of the regional forces. It is technologically modern and operates comfortably with Western and Eastern armed forces. Another American political scientist Samuel P. Huntington considered this military, like that of Egypt and some other Muslim states as a rare modern institution in a relatively archaic social milieu.

This treatise will go over the comments of the narrative of Halima bint. Abi Dhu'ayb (al-Sa'diya) and her being a wet nurse for the Messenger of Allah (SAAW). Recently. I came across an academic and scholar of religion who claimed that the story of Halima nursing the Prophet (SAAW) is 'disputed' among the 'Ulama. The points and arguments which were made will be discussed in this treatise In'Sha'Allah

The article, which is titled as "The Characteristics of Hypocrites in terms of their Actions, "consists of an introduction, two chapters and a conclusion. In the introduction, the goal, the importance and the scope of the article is explained. In the first section which is named "the Hypocrite and Prayer" their attitudes towards prayers are noticed under the light of Islamic norms. In the second part, entitled "Hypocrites and the Zakat (Alms giving)" their features are explained by citing related verses and hadiths. At the conclusion their behavioral characteristics are determined by referencing to the religious duties of the prayers and alms giving.

İmâmiyye Şîası’nın teşekkülü açısında hicrî üçüncü asrın son yarısı oldukça belirleyici bir dönemeç olmuştur. Şiî iç farklılaşmanın temel kırılmaları bu dönemde yaşanmış ve yeni kodları inşa edilerek yola devam edilmiştir. Bu dönemde Şiî çevreler, “çocuk imamlar”, “gaybet” ve imamların sayısı gibi problemlerle hemhal olmuşlardır. Nazariyede bütünlük arayışı bu dönemin en önemli meselesi olmuş ve yeni bir kurgu ile çıkış yolları aranmıştır. Bu çalışmada Şiîlik için travmatik olarak tasavvur edilebilecek bir zaman diliminde tarih sahnesine çıkan Kütüb-i Erbaa’nın ilki olan el-Kâfî’nin yazarı Muhammed b. Ya‘kûb b. İshâk el-Küleynî (ö. 329/940-41) ve Şiî düşünceye olan etkisi incelenmiştir.
Küleynî özelinde yapılan bu araştırmada, kişiler üzerinde derinleşme prensibi çerçevesinde öncelikli olarak Küleynî’nin doğduğu, fikirlerinin oluşumuna ve gelişimine etki eden çevre; sosyal, siyasî, ekonomik ve kültürel açıdan ele alınmaya çalışılmıştır. Küleynî’ye kadar olan Şiî düşünce tasvir edildikten sonra, Küleynî’nin hayatı, yaşadığı çevre, ilmî kişiliğine dair mâlûmat verilmiş, bize ulaşan tek eseri el-Kâfî’nin tanıtımı yapılmıştır. Akabinde Küleynî’ye yönelik övgü, yergi ve Küleynî etrafında özellikle son dönemde mezhep çatışmasının etkisiyle gündeme getirilen şüpheler üzerinde durulmuştur. Son olarak Küleynî’nin Şiî düşünce üzerindeki izlerinin takip edildiği bir bölüm açılarak, Küleynî’nin el-Kâfî’yi yazma amacı, süreci sonrasındaki üzerine uygulanan karartma stratejisi ve Safevîler döneminde kazandığı otorite haline gelme süreci irdelenmiştir.
Bu çalışma neticesinde Küleynî gibi köşe taşı bir âlimin eseri aracılığıyla Şiî düşünceyi etkileyip şekillendirdiği; bu etkinin kendi dönemi ve sonraki süreçlerde Şiî-İmamî düşünceye ontolojik katkı sağladığı tespit edilmiştir. Çalışmada metin analizi yöntemi esas alınmıştır.

The Holy Quran is a book that guarantees the happiness of this world and the life after this world. It is a tool which everyone can reach their goals through. It is a source that scholars will never cease to stop reading and studying it. It is an everlasting miracle which will last until the day of judgment. This holly book has a series of rights over its followers which can be summarized as: The right to believe and respect, the write to recite and read, the right to think on it, the right to obey it, the right to explain and make it public and finally the right to defend from it. What are the rights of Holly Quran on a Muslim? This is the hypothesis of the research. The goal of this research is to explain the responsibilities of a Muslim with respect to Holly Quran, a Muslim has to trust on Holly Quran as the speech of Allah (SWT), respect it, read and recite it, think on its meaning and contents, follow its guidance, explain and spread the message of it to others and finally defend from this book.

Shah Shamas Sabzwari Tabrizi is a saint of Multan whose shrine is located near Ali Chowk, Shah Shamas complex Multan. His descendents are called Shamsi by surname and Jafari as they are decedents of Imam Jafar Sadiq. There are two major Shamsi Darbars i.e. Darbar Shah Shamas and Ali Akbar Shamsi in Multan. While Sadar Uddin, Hassan Darya and others of Shamsi Clan Darbars are spread all over Punjab, Pakistan. A number of Books, tombs, articles and newspapers are checked and analyzed for collection of data and information about Shamsi family. Textual criticism and evaluation of all the primary and secondary sources were done to make research more resourceful and informative. This paper throws light on Shamsi saints of Punjab and their religious, social and political role in their times and how these saints and Darbars are connected to Shah Shamas who came to Multan in Slave dynasty around 665AH / 1266 AD.

This article examines the proper manner of reciting Salawaat upon Muhammad (S) and his Ahl al-Bayt (as), drawing upon authentic Islamic traditions primarily from Sunni sources such as Sahih Bukhari and the works of Ibn Hajar. It highlights Rasulullah’s explicit instruction to include his family in all Salawaat, underscoring their Qur’ani status of perfect purity and divine favor (Qur’an 33:33). The study clarifies the theological significance of invoking Salawaat upon Rasulullah (S) and his Ahl al-Bayt (as), distinguishing this practice from mere ritual etiquette to a mandated Sunnah with profound spiritual benefits for the Muslims. It also addresses common misconceptions regarding honorifics (e.g., as versus ra) and the indispensable role of Salawaat in Ibadah in Islam, emphasizing    its role as a source of Rahmah, Shafa’at, and Noor. Through detailed analysis of Ahadith and Ayah of Qur’an, the article elucidates how Salawaat serves as a means for the Ummah to express Bayat, receive Barakah, and attain Qurba to Allah by following Rasulullah’s (S) explicit Hidayah, thus affirming the centrality of the Ahl al-Bayt (as) in Islamic devotion. This paper explores Sayyiduna Nasir’e Khusrow’s profound exposition of Salawaat as articulated in “Wajh’e Din”, emphasizing its spiritual, theological, and metaphysical dimensions. Far from being a mere ritual exclamation, Salawaat functions as a divine conduit, channeling Rahmah of Allah and increase Noor into the hearts of Muslims. Sayyiduna Nasir’e Khusrow underscores the inseparability of Muhammad (S) and his Ahl al-Bayt (as) in invoking Salawaat, highlighting that incomplete Salawaat those omitting the Ahl al-Bayt (as) fail to fulfill the intended spiritual effect. Drawing upon authentic Sunni and Shia traditions, clear injunctions of Qur’an, and several Hadith, the discussion reveals Salawaat as a transformative devotional act that aligns the Muslim with Hidayah, strengthens Misaq to the Ahl al-Bayt (as), and enables Taharah Ruhaniyyah, elevation, and proximity to Allah. This study further clarifies the proper form of Salawaat, its role in the acceptance of Salaat, and its deeper purpose as a Rahmah for the Ummah, not a need of Rasulullah (S) or his Ahl al-Bayt (as), thereby situating Salawaat at the heart of Islamic piety, theology, and communal unity.

Article type: Research Article The Generalities of Islamic History, Civilization, and Culture, written by Ayatollah Mohammad Hadi Yousefi Gharavi, has been organized as an educational work for a general course in the history of Islamic culture and civilization. Since the compilation and development of such a work focused on education at the higher education level for students and scholars of religious sciences in the field of history and civilization, the authors were prompted to review and examine the style and manner of compilation in the compilation, considering the important history and organization of Islamic history and civilization curriculum knowledge and the change in the innovative pattern in this field. The findings of this critical essay demonstrate the most important feature of this work, which is that it uses the methods and research methods collected to produce a study with an education-centered approach and innovative educational values in the field. In addition, this work is a specific framework of the main topic in question, meaning that Islamic culture and civilization are not presented so that the researcher can go anywhere and select and criticize the material in a visual way. This is evident in examining the effects of haste and lack of humanity in two areas: and it has been shown that this work is without innovative principles and values in creating educational texts, which is the reason for this, both from a formal perspective and because it lacks the characteristics of an educational, innovative, and creative work in education. form and effect. This work aims to address these issues and the issues in which they are included.

How Gaza has changed the narrative on global Jihad 900 years after Saladin conquered Jerusalem, we are seeing a new wave of fatwas issued encouraging jihad in the Holy Land, issued from mainstream institutions, major scholarly bodies, and Islamic scholars internationally.

Contours of Contemporary Islamic Thought
Mapping Theological Currents in the Modern Muslim World

In a time of ideological fragmentation and spiritual searching, this book offers a bold and necessary guide to the theological movements shaping Islam today. From reformist rationalism and political Islam to puritanical revivalism and contested claims to prophecy, we trace the origins, thinkers, and impact of each current with clarity and depth.

This is not a catalog of doctrines—it is a map of ideas in motion. Through rigorous analysis and accessible prose, the book reveals how Islamic thought responds to colonial legacies, modern challenges, and internal tensions. Whether you are a student, scholar, or seeker, this work invites you to engage with Islam not as a fixed system, but as a dynamic conversation.

A vital resource for anyone who wants to understand the soul of a global religion in the 21st century.

Ang labindalawang aral na ito ay naging gabay sa paglalakbay ng puso—mula sa liwanag ng dugo ni Imam Husayn (as) hanggang sa paninindigan sa gitna ng dilim. Nawa’y nagsilbing ilawan ang bawat pahina para muling buhayin ang sinumpaang katotohanan, at magbukas ng daan tungo sa mas malalim na pagninilay at pagbabago sa ating mga sarili at lipunan.

This research work explores the role of Pirs, spiritual leaders within the ecclesiastic tradition of Pakistan, and their indeterminate role in transforming Pakistan's strategic culture and security dynamics. Pirs have influenced Pakistan's social and political history by being agents of social cohesion and intermediaries between communities and the government in areas where government reach is limited. This study sheds light on how Pirs reinforce domestic stability, serve counterradicalization functions, while shaping perceptions and narratives around national security issues. Although moderate Pirs advocate principles of tolerance to curb extremism, their influence can complicate governance, posing a risk where excessive reliance on religious authority might undermine secular spaces and marginalize certain sects. This study advocates a nuanced approach that allows counterterrorism partnerships with moderate Pirs, while ensuring the protection of secular governance. Therefore, Pakistan needs to tread carefully around religious influence and utilize local religious networks to keep the country as stable as possible without undermining state power. This investigation urges to broaden the analysis of the role of religious networks in different contexts and calls for appropriate strategies that reconcile religious and state authority to attain sustainable security and effective governance.

Gerede Araştırmaları Ve Halk Kültürü, Bölüm adı:(Geredeli Emin Efendi’nin Şiirlerine Yapılan Besteler) (2024)., AKPINAR HÜSEYİN,DİLEK MUSTAFA SAİD, PA Paradigma Akademi Yayınları, Editör:AKTAŞ YASA Azize, Basım sayısı:1, Sayfa Sayısı 1852, ISBN:978-625-5548-09-2, Türkçe(Bilimsel Kitap) (Yayın No: 9433591)

This chapter from Mīrzā Muḥammad al-Akhbārī’s Fatḥ al-bāb (d. 1232/1817) debates the epistemic value of ḥadīth in Twelver Shiʿi legal theory. Responding to Uṣūlī claims that reports yield only conjectural knowledge, al-Akhbārī argues that the vast majority of Imamic traditions are clear, reliable, and sufficient for deriving certain legal rulings.

This article examines the historical background of the distinction between farāʾiḍ and sunan laws in early Shiʿi hadith literature. Unlike the farāʾiḍ, which are understood as laws that have been decreed by God, sunan are characterized as laws stipulated by the Prophet without any direct divine intervention. The Prophet is entrusted, Shiʿi hadiths suggest, with the authority of legislative delegation (tafwīḍ al-tashrīʿ). In this article I will: (1) analyze hadiths concerning the Prophet's legislative authority and legal stipulations; (2) examine the emergence of this nomenclature within the intellectual milieu of 2nd/8th century Iraq; and (3) explore the role of intra-Shiʿi debates on the transcendent status of the Imams and their contribution to the discourse on a two-layered sharīʿa, a framework that, within the Shiʿi legal tradition, facilitates the extension of legislative authority to the Imams in the absence of the Prophet.

The Safavid dynasty settled in Iran in the early 16th century (1501 AD). The establishment of the Safavid dynasty resulted in two collaborating and rival public spheres: the clergy and Diwani. Scholars, mujahids and clergies have worked successfully in two areas: institutionalization and theoretical attempts. The  institutionalization happened in two ways: on the one hand, they accepted government positions such as the presidency, Shaykh al-Islami, the position of judge, contact with the nobility and the court, and finally achieving class consciousness and, on the other hand, they Holding general prayers, erecting madreses and mosques, managing shrines, restoring foundations, managing imamzadehs, performing religious ceremonies, and working with guilds and traders and so became they stable institutions of Iranian institutions. Their other field of work was theorizing, which is the subject of this article: by proposing the theory of “Haier ruler”, “deputy of the absent Imam”, “guardianship”, “ijtihad”, “Taghlid” and finally “Majaiyat”, they provided not only a theoretical basis for their institutional efforts, but also dominantment of  public sphere of  Iranian society. The research method is derived from Robert Merton's conceptualization approach and the working method in modern historical sociology. Therefore, the categories of public, public sphere, plebility public sphere, representative public sphere, private sphere, structural change in the family, city, public sphere of the bourgeoisie, civil society and public opinion are briefly described.  The findings showed that the theoretical evolution of scholars and mujtahids not only strengthened their institutionalization process, but also led the clergy to dominate the public sphere of Iranian society. The final result of the research shows that the changes we have seen in Iran over the past two centuries do not represent a process of modernization, but the change of inactive and passive tradition to the reflexive tradition under the influence of the historical residues.

Essentialist assumptions that sectarian identities are fixed and primordial—and thus the primary drivers of conflict in the Middle East—have been widely critiqued. Scholarship increasingly shows that divisions between Sunni and Shiʿa Muslims are socially and historically produced. While the role of state actors and geopolitical forces in processes of “sectarianization” has received considerable attention, less explored are the everyday, embodied, and material practices through which sectarian boundaries are enacted and contested. Drawing on ethnographic fieldwork in Turkey, this article examines how food practices on the Day of Ashura—an important day for both Sunnis and Shiʿa—serve as a site of gastro-political negotiation. For Shiʿa communities, Ashura commemorates the martyrdom of Imam Husayn through mourning rituals, including the preparation of halva, a flour-based sweet symbolizing loss. Sunni interpretations, by contrast, frame Ashura as a day linked to multiple prophetic events, marked by the preparation of ashure, a pudding made with grains, fruits, and nuts. In Eastern Anatolia, where Sunni and Shiʿa communities live in close proximity, the sharing of these foods constitutes not only an act of religious devotion but also a medium through which intra-Muslim relationships are shaped, strained, and reimagined. This study foregrounds the material and sensory dimensions of religious practice as critical to understanding sectarian dynamics in everyday life.

Muḥammad Muḥyī al-Dīn ʿAbd al-Ḥamīd (1900-1972) edited dozens of important classical Arabic works during his long career. He produced numerous perennially popular vulgate editions but also attracted sharp criticism for some of his editorial choices and practices. This article analyzes his editing methods, explains their rationales, and evaluates his contribution to the renaissance of classical Arabic literature in the twentieth century.

This study traces the genealogy of the Kabara Library in Kano, Nigeria, one of the collections of oldest manuscripts embodying a legacy of centuries-old network of scholarship and literary production in Bilad al-Sudan. The history of the library dates to the late eighteenth century when Sheikh Umar Kabara migrated to Kano from Kabara near Timbukutu, alongside his private teaching collections. The collections were inherited and subsequently developed by his progenies, particularly the famous Qadiri scholar, Sheikh Nasiru Kabara. Using archival ethnography and in-depth interviews with members of the Kabara family, this research argues that libraries represent important sites not only for the production, distribution, and consumption of knowledge, but also contested spaces of power. This study is based on the premise that the Kabara Library, now under the custody of Sheikh Qaribullah, son and successor of Nasiru Kabara, has passed through a complex history of ownership, acquiring a distinct sociality of its own in the intellectual and social history of Kano.

which served as an introduction through which the researcher can determine the capabilities of the Hadith's translator. Also, the paper concludes with several results; the most important one is that most of the errors in Hadith's translation were due to the translator's ignorance of the Islamic culture. The conclusion also addressed several recommendations; the most important one is for the authorities in the Islamic world to set more strict conditions for those trying the translation of the Hadith, provided that being Muslim is at the top of those conditions .

The Holy Prophet Mohammad (peace and blessings of Allah be upon him and his purified progeny) is introduced in the Qur'ān as an interpreter, teacher, and explainer of the Qur'ānic verses and religious knowledge. After the Messenger of Allah, his Ahl al-Bayt (the Prophet's purified family) have always been guides for the people as the most knowledgeable individuals regarding the Book of Allah and the Sunnah of the Messenger of Allah. Like the Holy Prophet (peace and blessings of Allah be upon him and his purified progeny), they have explained the knowledge of the Qur'ān and religion to the people and, in reality, have been responsible for the leadership of Muslims. By referring to the Holy Qur'ān and authentic Shia and Sunni commentaries, one can clearly observe the scholarly position of the Holy Imams (peace be upon them), who, among all the companions, successors, scholars, and great figures of various Islamic schools of thought, held a special and unique position, and as a reliable authority and an endless source of knowledge, they have always been a point of reference for the people.

The article considers the origins of the artistic technique of depicting a face hidden by a veil in works of Persian miniature painting of the classical period. The traditionalist approach to the analysis in the study allows to interpret this technique as the embodiment of the meaning-forming concept of «hidden – revealed» rooted in the sacred texts of the Islamic tradition.

Key words: Persian miniature in Russian collections, Persian miniature painting, Persian painting, Illuminated manuscripts, Islamic art, hidden face, veil, sacred art

Perception management, cognition, and influencing public opinion have always been of interest since ancient times, especially by statesmen and various governments. To the extent that governments were forced to align public opinion with their goals and programs in order to continue their existence. Therefore, engaging in cognitive campaign is not a new phenomenon; rather, it is a new embodiment of perceptions and efforts that have existed since ancient times and are referred to in the present era under various titles such as cognitive warfare. In the meantime, examining the cognitive warfare of the Umayyad government against the Ahl al-Bayt (peace be upon them) as a historical example in this field is of particular importance. Because, according to history, the Umayyads were one of the greatest threats to Islamic society, and in the field of cognitive warfare, the roots of many intellectual deviations in the Islamic world also go back to this family. Therefore, in this article, we will use a descriptive and analytical method to address the issue of "changing the intellectual components of Islamic society" as one of the most important strategies of the Umayyad leaders during the cognitive war against the Ahl al-Bayt (peace be upon them), which was pursued by them in the form of various methods.

Historical memory," meaning the representation of the shared past of a group or society, plays a role in creating social unity and giving identity to a nation. In addition, as an effective force in the social arena, it plays an important role in meeting the political needs of governments and helping to maintain the desired identity and reshape the past towards the goals intended by governments and movements. Therefore, every system inevitably uses memory policies to achieve legitimacy and sustainability of its relationship with the nation. Using a descriptive-analytical method, this research seeks to examine the Umayyads' exploitation of the capacity of historical memory in the cognitive campaign against the Ahl al-Bayt(PBUT). By considering historical data and their description and analysis, it has identified and extracted the Umayyads' actions in this field. The Umayyads, who lacked prestige in the eyes of the general public of the Islamic community, made great efforts to gain legitimacy by harnessing the power of memory politics. The results of this research include knowledge of the actions taken by the leaders of the Umayyad Front to change the collective memory and understanding of the people of the society. The most important of these measures to control and manage the dissemination of information and data is the disregard for cultural and civilizational heritage and the downplaying of religious traditions, and the main focus of this research is to examine the angles of these issues.

The Iran 2040 Stanford Project is a document and program designed and compiled by Stanford University in the United States with the collective cooperation of Iranian students and faculty members residing abroad, with the aim of examining the quantitative situation of Iran and envisioning the country's future in the macro-demographic, economic, energy, water and Agriculture and human capital until 2040. One of the articles extracted from this document is the article "Scientific Output of Iran: Quantity, Quality and Corruption". In this research, with a critical, descriptive and analytical approach, the claims of the authors of the mentioned article regarding the lack of quality of the country's scientific progress, the non-scientific education of students, the unsupported production of articles with the aim of creating resumes for governments, and the failure of the country's scientific research to enter the field of technology and wealth generation are studied and investigated statisticly. Research findings indicate that the acceptance of such documents can create dangerous consequences, such as the official acceptance of Western cultural influence and the rejection of upper-level documents of the system, the injection of self-deprecation in the body of the country's scientific community, and the official acceptance of influence in the pillars of the Islamic system; because the contents of these documents are compiled with the culture and foundations of secular thought in order to seek the globalization of western secular culture.

Understanding the Ismaili Tradition Historical Development Key Theological Concepts Imamat Divinely appointed spiritual leadership passed down through hereditary succession Living Imam Central belief in a living, accessible spiritual guide with divinely inspired knowledge Esoteric Dimension Emphasis on inner meaning (batin) of Islamic teachings, complementing exoteric practice Historical Significance "The Ismaili tradition represents one of the longest continuous lines of Imamat in Muslim history, emphasizing the balance 632 CE Death of Prophet Muhammad Succession crisis begins, leading to the first major division in Islam 765 CE Death of Imam Jafar al-Sadiq Ismailis recognize Ismail ibn Jafar as the rightful successor, marking the beginning of the Ismaili branch 899 CE Emergence of Abdullah al-Mahdi End of the concealment period (dawr al-satr), beginning of public Ismaili leadership 909 CE Establishment of Fatimid Caliphate Golden Age begins, with significant cultural, scientific, and religious developments

Considering the fundamental role of the intellectual foundations of every theologian in his opinions and theological thoughts, this article aims to examine the epistemological and methodological foundations of two influential theologians in the history of Islamic theology belonging to the two major theological schools, the Shiites (Imamīyyah) and the Muʿtazilites. This research has been done through the descriptive-analytical method, using library resources. By analyzing the works and ideas of two thinkers, the researchers concluded that both theologians regard the knowledge of God as the primary obligation for every intellectually mature human being. This knowledge is intellectual and even pre-religious in nature. Furthermore, practical reason demands that every individual recognize the true Creator of themselves and the world. Morally, they are also bound to express gratitude to their benefactor.. Reason is not only the foundation of all religious knowledge but one must also seek guidance from the illuminating light of reason in understanding religion, for which the Book and tradition are the most important sources. These two thinkers align in their rational and narrative approaches to understanding religion; however, they differ regarding the function of reason, the relationship between reason and transmitted knowledge (naql), and specific instances within tradition, all of which are examined in this article.

The point of this paper was Leadership is a much investigated subject in the western/contemporary school. From alluring, value-based, transformational, and worker administration speculations, which were the most broadly talked about, the center has now moved to the moral and good element of leadership.1– 3 Hunt and Conger affirm that the scope of new authority originations is very abroad. In the western/contemporary school of thought, authority is enthusiastic about the agenda.In expansion to administration standards developing and hailed by best partnerships.

This article is about the nexus of Shi'ia doctrine with academia which will justify its positive role for US society. We see that Shi'ia Diaspora has sought the attention of international scholars towards the part of Shi'ism in the twentieth century as previously not much work has been done on this topic. Still, in upcoming years many renowned scholars have put in their effort and interest in Shi'ism, many are from the US, and numerous universities have started working on Shi'ism and what role it impacts on a country's society, politics and economy. Harvard University has also established Weather head centre for international affairs which is engaged in a project named "Project on Shi'ism and Global Affairs". The importance of this area can be analyzed by this initiative of Harvard University which is one of the world's top-ranking Institute of the contemporary era.

To this day, Wajid 'Ali Shah (1822-1887), the last nawab of Awadh, is remembered either as a hedonist and political failure who was forced to surrender his kingdom to the British East India Company or as a musical genius and important patron of the arts. However, few accounts engage with his personal religiosity and public acts of Shī'ah piety. This article examines Wajid 'Ali Shah's own scholarship and poetry, and considers his mourning practices and investment in rites relating to Muharram. By focusing on the era of his exile in Calcutta (1856-1887), I explore how these rituals integrated the nawab into the public life of the city. More broadly, this article considers his court's activities as a case study to explore the history of nineteenth-century Shī'ah sound art practices and examine how instrumentation, oratory, and processions were understood by contemporary Muslim scholars of religion, the arts, and music.

This research paper tries to trace the roots of Shia's community azadari based weeping through the study of devotional rituals and religious institutions in Persia and pre-colonial India. By starting from the tragedy of Karbala in 680, the devotional rituals and institution such as majlis, tazia, living symbols zuljinah and imambargah evolved through various phases in Persia, Damascus and Madina. This study also explores the impact of Shias migration to India and the dissemination of the religious ritualized weeping in Indian environment. Moreover, it also highlights the role of various dynasties, Sultanates, Shia kingdoms and Mughal empire in evoking the Shia's community weeping through rituals and religious institutions in pre-colonial India. The culture of weeping has a great significance in Shia community. By using the methodologies of the 'history of emotions' this study explores that weeping is one of the fundamental sources to construct and preserve Shia identity.

Enter into the world of medieval Baghdad as Zaytuna and Tein solve mysteries and come to terms with the legacy of their mother and the violence they believe have consigned them to lives without love. Widely used in university courses, each mystery uncovers a different aspect of medieval Islamic history.

Selected Reviews "[The Lover] synthesizes much of the finest and newest research in Islamic studies, and then places it in motion before our eyes. …It is in these details, so precisely and purposely placed, and yet backgrounded to the narrative, that the book becomes a brilliant kind of introduction, albeit inadvertent, to classical Islam and medieval Muslims. The Lover's first-rate storytelling and characters … propel it to enormity."-Adam Gaiser, The Muslim World, Florida State University

[The Jealous] works very well for undergrad courses in history, gender, religion. [The novel] enlivens dry historical facts, breathes life into characters and events. …The accuracy of its historical facts is matched by authenticity of characters. They are real and relatable. Their emotions are raw, making their issues and concerns universal. I felt I was not just reading about history, but about the human condition. I am personally more impressed by vivid imagery that the words on page evoke, and this book did not disappoint.-Mahdi Tourage, King's University College Western University

"In this exceptionally well-written and lucid book, Laury Silvers brings the intricacies of medieval Islamic religiosities and society to life. Exploring the little-known religious communities of medieval Baghdad, The Unseen invites the reader to journey through the often forgotten multifaceted dimensions of pre-modern society, addressing questions such as dissent, sectarianism, and communal relations."-Ahab Bdaiwi, Leiden and Cambridge Universities

"[In The Peace,] Silvers brings to life complex and consequential debates within specialized scholarly circles of Quran reciters of tenth century Baghdad."-Marijn van Putten,

This research paper presents a scholarly comparative analysis between Sunni and Ismaili Islam. It delves into the historical, theological, and sociopolitical foundations of both traditions. Major topics include the succession after Prophet Muhammad ‫,ﷺ‬ the emergence of the Imamate and Caliphate systems, the role of key figures like Hazrat Ali, Imam Hussain, Hazrat Muawiya, and the development of dynasties such as the Umayyads, Abbasids, and Fatimids. The paper aims to foster mutual respect, emphasizing shared beliefs, ethical teachings, and the spirit of Islamic unity. Chapter 1: Introduction Islam, a faith followed by over 1.9 billion people, began as a unified message of monotheism brought by the Prophet Muhammad ‫.ﷺ‬ However, political and spiritual disagreements following his death in 632 CE led to divisions. The primary schism was between the Sunni majority, who emphasized consensus (shura) in leadership, and the Shia minority, who believed that leadership belonged exclusively to the Prophet's family (Ahl al-Bayt). Among the Shia branches, the Ismailis are distinct for their emphasis on a living, hereditary Imam. This paper explores these two traditions in-depth, examining their development, beliefs, and coexistence.

Family Law 2 TA2D: Inheritance, Succession, and Estates
This "Family Law 2 TA2D" (குடும்பச் சட்டம் 2 TA2D) syllabus delves into the complex areas of inheritance and succession under various personal laws in India. We begin by clarifying the core Concepts of Inheritance (இறங்குரிமை), Succession (வாரிசுரிமை), and Survivorship (எஞ்சுநர்‌ உரிமை), providing a foundational understanding of how property passes after death.

The course then examines the Management of Joint Family Property (கூட்டு குடும்ப சொத்துக்களின் மேலாண்மை), including the unique Marumakkathayam Law (மருமக்கத்தாயம் சட்டம்) and the impact of modern legislation on the Hindu Joint Family System. We explore the Law of Stridhana (சீதனச் சட்டம்) and its legislative changes. A significant focus is placed on Inheritance Laws in Hinduism (இந்து மதத்தில் உள்ள இறங்குரிமைச் சட்டங்கள்), contrasting the Mitakshara and Dayabhaga Schools (மிதக்ஷரா பள்ளி, தாயபாகம் பள்ளி) and noting the changes brought by modern legislation.

The syllabus also covers Mohammedan Law of Inheritance (முஸ்லிம் இறங்குரிமைச் சட்டம்), with special reference to Shia and Sunni schools. Wills (உயில்) under Hindu and Muslim law, along with relevant portions of the Indian Succession Act, are discussed. We also touch upon Intestate succession for Christians (கிறிஸ்துவர்களின் இல்வழி வாரிசுரிமை), Charitable and Religious Endowments (அறப்பயனுக்கான மற்றும் சமய அறக்கட்டளை), Wakfs (வக்ஃபுகள்), Gifts and Preemption (கொடைகளும் முன்னுரிமையும்), and the Administration of Estates in Mohammedan Law (முகமதிய சட்டத்தில் சொத்து நிர்வாகம்). This comprehensive approach provides an in-depth understanding of diverse inheritance and property management frameworks within Indian family law.

Book review-The House of Awadh-A hidden tragedy In 1992, when I was a teenager, I read a news article in Navbharat Times in which it was written that there is a place called Malcha Mahal in Delhi, located amidst the forests, where a royal family lives. In this family, there is a woman named Vilayat Mahal, who lives with her two children, about a dozen servants, and dogs, and she doesn't like to meet anyone. She prefers to meet only foreign journalists, and the woman said that she is the heir of the Awadh royal dynasty. This story began when that woman said she is the heir of the former Nawab family of Awadh, Wajid Ali Shah, and that they should be given a palace to live in. With this demand, in 1975, she started a protest at the VIP guest room of New Delhi Railway Station in Delhi. After that, the protest continued for ten years and Vilayat Mahal insisted on her demand to be given a palace to live in. The government listened to her and gave her several options, such as the offer of a duplex flat in Delhi. But when the government tried to investigate Vilayat Mahal's background, they contacted people from the royal family of Awadh in Lucknow, who rejected Vilayat Mahal's claim. Later it was discovered that Vilayat Mahal's family was originally Kashmiri and her husband held the post of Registrar at Lucknow University. Even so, the government allotted Malcha Mahal to Vilayat Mahal, which was a hunting lodge built in the 14th century by Firoz Shah Tughlaq and is situated among forests in Delhi's Ridge area. Vilayat Mahal and her family began to live there, but there was no electricity or water connection there. In 1994, Begum Vilayat Mahal committed suicide; it is believed she died by grinding and consuming diamonds. She was sixty-two years old at that time. After their mother's death, for about ten days Cyrus and his sister S

Ibn al-Sakūn al-Ḥillī (c. 535 AH – c. 606 AH / c. 1140–1141 CE – c. 1209–1210 CE), a prominent Shi'i scholar of the 6th century AH, played an indispensable role in the preservation and transmission of the Imāmī Shi'i heritage. His renown stems primarily from his expert scribal work on several foundational texts of the Imāmī tradition, including Nahj al-Balāghah, al-Ṣaḥīfah al-Sajjādiyyah, Miṣbāḥ al-Mutahajjid by Shaykh al-Ṭūsī, and al-Amālī by Shaykh al-Ṣadūq. As a distinguished man of letters (adīb), his autograph manuscripts are recognized as exemplary copies (nusakh mumtāza) due to their exceptional accuracy and integrity. Consequently, these manuscripts were highly regarded by contemporary and later Shi'i scholars, and numerous copies were made from them, thus establishing his crucial role in the transmission of the Imāmī literary heritage. Among all the codices transcribed by Ibn al-Sakūn al-Ḥillī, two manuscripts have survived: Kitāb al-Amālī by Shaykh al-Ṣadūq and Mukhtaṣar Miṣbāḥ al-Mutahajjid by Shaykh al-Ṭūsī. This study aims to provide a thorough investigation into the history of these two manuscripts following a comprehensive introduction to each work. Drawing upon the extant manuscript evidence and employing codicological analysis—including the examination of colophons, the date and place of transcription, transmission licenses (ijāzāt), collation notes (muqābala), and ownership marks—this research endeavors to illuminate, as much as possible, the rich and complex history of the transmission of these key texts. Following this historical survey, the unique codicological features of these two manuscripts, such as the script, method of correction, and the signs and symbols employed by Ibn al-Sakūn, are analyzed and presented in detail.

Batı'da Hadis Araştırmaları, Batı akademisinde hadis ilmi sahasında gerçekleştirilen çalışmaların seyrini süreli yayınlar üzerinden tahlil eden kapsamlı bir çalışmadır. Doç. Dr. Fatma Betül Altıntaş'ın yürütücülüğünde gerçekleştirilen bu çalışma, 2012-2022 yılları arasında Batı'da yayımlanmış 170'i aşkın hadis odaklı makaleyi sistematik biçimde inceleyerek ilgili literatūre dair derinlikli bir bakış sunmaktadır. Eser, Batı'daki hadis araştırmalarında öne çıkan temalar, metodolojik eğilimler ve bilimsel yaklaşımlar üzerinden bir çerçeve çizmekte; araştırmacılara hem mevcut literatürü tanıma hem de yeni çalışmalar için yön tayin etme imkânı sunmaktadır. Hadis alanında çalışan akademisyenler, lisansüstü araştırmacılar ve Islam ilimlerine ilgi duyan ilim talipleri için güvenilir bir başvuru kaynağı olan bu çalışma, Batı'da hadis ilminin nasıl ele alındığını anlamak isteyenlere sağlam bir zemin sunmaktadır.

Mukhtaṣar Miṣbāḥ al-Mutahajjid of Shaykh al-Ṭūsī, A facsimile edition of the Mukhtaṣar Miṣbāḥ al-Mutahajjid of Shaykh al-Ṭūsī, transcribed in the hand of Ibn al-Sakūn al-Ḥillī, dated 558 AH (Library of Ayatollah Marʿashī Najafī, Qom, MS 13056).
This is the oldest known manuscript of Mukhtaṣar Miṣbāḥ al-Mutahajjid identified to date.