By Farhad Daftary, Gurdofarid Miskinzoda

ISBN-10: 1780765061

ISBN-13: 9781780765068

Shi'i Islam, with its wealthy and broad heritage, has performed a vital function within the evolution of Islam as either an immense global faith and civilization. The prolific achievements of Shi'i theologians, philosophers and others are testomony to the non secular and highbrow wealth of this neighborhood. but Shi'i reports has unjustly remained a long-neglected box, regardless of the real contribution that Shi'ism has made to Islamic traditions. basically in contemporary a long time, in part spurred by means of worldwide curiosity in political occasions of the center East, have students made a few major contributions during this sector. The examine of Shi'i Islam offers papers initially brought on the first overseas colloquium devoted completely to Shi'i reports, held in 2010 on the Institute of Ismaili reports, London. in the ebook are 8 sections, specifically, background, the Qur'an and its Shi'i interpretations, hadith, legislation, authority, theology, rites and rituals, and highbrow traditions and philosophy. every one part starts off with an advent contextualizing the points of learning Shi'i Islam specific to its subject matter, sooner than happening to deal with themes akin to the nation of the sphere, technique and instruments, and the first concerns with which modern students of Shi'i reviews are dealing. The scope and intensity the following lined makes this ebook of especial curiosity to researchers and scholars alike in the box of Islamic studies.
The quantity advantages from the varied services of approximately 30 world-class students, together with Mohammad-Ali Amir-Moezzi, Meir M. Bar-Asher, Farhad Daftary, Daniel De Smet, Gerald R. Hawting, Nader El-Bizri, Etan Kohlberg, Wilferd Madelung, Andrew Newman, Ismail ok. Poonawala, Sabine Schmidtke and Paul E. Walker.

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In the Qurʾan, the title to prophethood and religious authority (imāma) is inherited by continuous male descent. Ibrāhīm was the forefather of all later prophets. When God promised to make him the Imam of his people, Ibrāhīm asked Him to extend His compact to his offspring. 2:124). Exceptionally, however, God might elect a woman of the prophetic family for His unique favour, as He did with Maryam, the daughter of ʿImrān and mother of ʿĪsā. Might He not choose one of Muḥammad’s daughters for His special favour in the absence of a son?

Masʿūd, who preferred holding on to the practices of the Prophet. The phenomenal achievements of the Muslim armies under ʿUmar as Commander of the Faithful assured wide recognition of his title as the Fārūq, the Saviour of Islam, and the second in rank as head of the Muslim community after Muḥammad. Yet ʿUmar must have been keenly aware that, contrary to his warning to the Prophet that Quraysh would never countenance a caliphate of his family, the majority of the Muslim community including Quraysh were longing for it, even if it meant dynastic succession.

Sabaʾ. See also the abridged version of this account in al-Balādhurī, Ansāb al-ashrāf, vol. 4/a, ed. M. Schloessinger and M. J. Kister (Jerusalem, 1972), p. 225. Admittedly, al-Khathʿamī’s response is ambiguous, hence Muʿāwiya’s embarrassment. His ʿdissociation’ from ʿAlī’s religion is surely based on the obligation of taqiyya, but one wonders if the expression dīn ʿAlī does not in fact stem from Muʿāwiya or more generally from ʿAlī’s adversaries. The expression does indeed seem to have posed a problem for at least some of ʿAlī’s supporters, since it could establish a distinction between ‘the religion of ʿAlī’ and Islam.

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The Study of Shi’i Islam: History, Theology and Law by Farhad Daftary, Gurdofarid Miskinzoda

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