کتابخانه اسلامی و تصوف

2nd International Conference on Shi'i Studies.

Dates: 7-8 May 2016
Location: The Islamic College, 133 High Road, London NW10 2SW
Registration: Visit www.islamic-college.ac.uk/shiistudies or email editor@islamic-college.ac.uk.
Registration fees (including lunch):
Saturday & Sunday - £40.00 (£25.00 for students)
Saturday or Sunday - £25.00 (£20.00 for students)

REGISTRATION LIMITED TO 100 PEOPLE PER DAY

Schedule (subject to change)
Please note that Session A and Session B are parallel sessions held in separate rooms.

Saturday (7 May 2016)

9:30-10:00 – Registration, coffee
10:00-10:30 – Opening talks
10:30-11:30 – Panel 1
Session A: Qur’an & Hadith
• Translating Al-Kafi: how to make a classical Shii text accessible to 21st century readers
Oliver Scharbrodt
• Devotional Literature and Practice in Twelver Shi‘ism: An Exploration of the Supplication of Kumayl ibn Ziyād as Attributed to ‘Alī ibn Abī Ṭālib
Vinay Khetia

Session B: Worldwide Islamic heritage
• Lines Back to Ali, Roads Forward to Shiism: An Historical Anthropology of Cham Sayyids’ Trajectories from Cambodia to Iran
Emiko Stock
• “Our Vanished Lady”: Memory, Ritual, and Shi’a-Sunni Relations at Bibi Pak Daman
Noor Zehra Zaidi

11:45-12:45 – Panel 2
Session A: Modern thought
• A comparative study of feminist and traditional Shi‘i approaches to Qur’anic exegesis
Mohammed Ali Ismail
• The Disenchantment of Reason: An Anti-rational Trend in Modern Shi‘i Thought- Tafkikis
Ali Paya

Session B: Worldwide Islamic Heritage (continued)
• Shi‘ite Manuscripts Collection in the Biblioteca Ambrosiana / Milano: Remarks on Kitāb Ġurar al-fawāyd by aš-Šarīf al-Murtaḍā)
Ali Faraj
• Judaeo-Islamic Heritage
M. J. Shomali

12:45-2:00 – Lunch

2:00-3:30 – Panel 3
Session A: Philosophy and Shi’ism
• Shi’a Philosophers and the Question of Criterion of Truth
Mohammad Hoseinzadeh
• The meaning of knowledge in early philosophical Shiism. A comparative analysis of the Kitāb al-Yanābīʿ of Al-Sijistānī and its Neoplatonic sources.
Lucas Oro Hershtein
• Is Shi’i Philosophy a Useful Concept?
Oliver Leaman

Session B: Shi’ism in North America and Europe
• A Study Examining Iraqi Immigrants: Has The Shia-Sunni Conflict Been Transferred To Canada?
Jafar Ahmed
• African American Twelver Shia Community of/in New York
Abbas Aghdassi
• Muslim (Shi'a) Migration to Europe, and the Engagement of English and Islamic Laws
Tahir Wasti and M. Mesbahi

3:45-5:15 – Panel 4

Session A: Philosophy and Shi’ism (continued)
• The Perfect Man According to Sadra and Buddhism: A Comparative Study
Ali Jafari
• Revelation and Philosophy: From Distinction to Equality. Study of the Maktab-i Tafkīk and their opponents in the contemporary Shī’a Seminary
SeyedAmirHossein Asghari
• Reason, Metaphysics, and Ayatollah Javadi Amoli
Javad Esmaeili

Session B: Shi’ism in Nigeria
• Shia Processions and the Competition for Religious Public Space in Northern Nigeria 1994-2015
Sani Yakubu Adam
• Sunni Literary Reaction to the Growth of Shia Ideology in Northern Nigeria
Kabiru Haruna Isa

5:15-5:30 – Closing

Sunday (8 May 2016)

10:00-10:30 – Coffee, announcements

10:30-11:30 – Panel 5

Session A: Fiqh and minorities
• Fiqh for Minorities: Shi’i Law in the Diaspora
Liyakat Takim
• Making of a Textual Source for the Law: the Case of Ritual (Im)purity of the People of the Book in the Twelver Shi’ite Jurisprudence
Mahmoud Pargoo

Session B: Kalam
• The narrations of Clay (Tinat) and their analysis
Morteza Karimi
• A Critique of Prof. Amir-Moezzi’s Views on Messianic Teachings
Valipoor and Daryabari

11:45-1:15 – Panel 6

Session A: Multiple voices
• Tradition of Multivocality among Shia ʿUlamāʾ
Abbas Mehregan
• A New Approach to Twelver Shi‘ism
Aun Hasan Ali
• Shrinkage of the Scope of Ijtihād in Shī‘a Jurisprudence and its Reasons
Qasem Mohammadi

Session B: Shi’ism in Pre-Modern Iran and Surrounding Regions
• Where is the Imām? The Returning Messiah in the Tīmūrid Age
Tanvir Akhtar Ahmed
• The Polemical Work of Ali Quli Jadid al-Islam in the Context of European Missionaries to Safavid Iran
Alberto Tiburcio Urq

مقاله منتشره در سایت های خبری آفریقایی در خصوص شناخت اهل سنت و مذهب تشیع و ذکر تفاوت آنها با یکدیگر
این نوع مقالات فارغ از اینکه تا چقدر صحیح بوده و توانسته باشند، اصول مذهب تشیع را به نسل جدید آفریقا و متفکران آن ، باید مورد بررسی قرار گیرد.
دوستانی که مطالعه کردند ، نظرات خود را اعلام فرمایند.
مرکز مطالعات راهبردی آفریقا

With Arab world conflicts so often making headlines, the terms Shia and Sunni – the two main branches of Islam – are now familiar to many non-Muslims following world news, even if the characteristics that distinguish one from the other remain unclear. Here we look at the history of the two sects of Islam, their differences and the distribution of their followers across the world.

The Shia (sometimes written Shi’ite) movement within Islam has political origins; after the death of the Prophet Muhammed in AD 632, the founders of the Shia sect (who are collectively known as Shi’a) wanted power to pass to the Prophet’s son-in-law and cousin, Ali, and then to his male successors. Over the centuries that followed, religious differences developed between Shi’a and non-Shi’a Muslims alongside the initial political distinctions. The Shi’a – who account for around 10-13% of the world’s estimated 1,6 billion Muslim believers – acknowledge Ali as the divinely appointed Caliph (ruler of the nation of Islam) and his successors as Imams, who are blessed with divine knowledge.

Muhammad didn’t appoint his successor definitively and in the wake of his death the community of Arabic tribes he had converted to Islam a short time before, drifted to the edge of collapse.

Muhammad’s followers hastily appointed his successor as Caliph themselves, chosing his father- in-law, who also happened to be among his closest friends, Abu Bakr.

According to some Shia sources, many Muslims believed Muhammad had appointed Ali, the husband of his daughter, as his successor. The division started at around this moment of history- those who backed Ali against Abu Bakr became the Shi’a. The name itself comes from the Arabic word sía, which means ’party’ or ’successors’, referring to the first successors of Ali, namely the ’party of Ali’ or ’síat Ali’.

As it transpired Ali was selected to be the fourth Caliph, between AD 656 and AD 661. The division in Islam crystallised when Ali’s son, Hussein, was killed in AD 680 in Karbala, Iraq by the ruling Caliph’s troops. After Hussein’s killing, the Sunni Caliphs seized and consolidated their political power, leaving the Shi’a marginalised.

According to the Pew Research Center’s Forum on Religion & Public Life, in most countries in the Middle-East, at least 40% of Sunnis don’t consider Shi’a to be real Muslims; meanwhile, among Shi’a criticism of Sunnis is sometimes an accusation that Sunni dogmatism can be a fertile breeding ground for Islamic extremist.

Differences in religious practices

Aside the fact that Shi’a pray three times a day and Sunnis five times, there are also differences between Shi’a and Sunni perception of Islam. Both branches are based on the teachings of the holy Quran, with the second most important source being the Sunnah, the exemplary way of life for Muslims as defined by both the Quran and the teachings of the Prophet Muhammed, known as Hadith. Shi’a Muslims also consider the of the imams as Hadith.

One of the most important differences between the ideology of the two sects is that the Shi’a consider Imams to be divine and in possession of spiritual authority, a mediator between Allah and the believers. For Shi’a, the Imam is not simply the deputy of the Prophet, but his representative on Earth. Thus the Shi’a do not only make their pilgrimage (Hajj) to Mecca, but also to the tombs of 11 of the 12 Imams, who are considered saints (the 12th Imam, Mehdi, is considered ‘hidden’ or disappeared.

Sunni Muslims do not attach such reverence to an Imam and in Sunni Islam the term Imam refers to a contemporary mosque or Muslim community leader.

The five pillars of Islam – the declaration of Faith, Prayer, Fasting, Charity and Pilgrimage – while shared between Shi’a and Sun

In the company of Haider Al-Mansury, professor of Applied linguistics at the University of Kufa and Dr. Hassan Abbas, professor of international relations at the National Defense University in Washington (NISA), senior advisor at Harvard University, and author of the book ( the Prophet's heir: the biography of Ali ibn Abi Talib) published by Yale University in the United States, I participated in a productive dialogue that lasted for three hours in which we discussed various perspectives. The most significant of our discussion cast light on interfaith dialogue and the message of Imam Ali and the universality of his message which ought to be popularised by the influentials scholars and research centres around the globe.

✨🍃✨🍃✨🍃✨🍃✨🍃✨🍃
💠💠💠💠﷽💠💠💠💠💠

🌺 A Shi’ite Anthology 🌺
Part One

On the Unity of God

A follower of the Islamic religion must first accept the testimony of faith: "There is no god but God" (la ilaha illa-llah). This profession of God's Unity is Islam's first pillar (rukn). All else depends upon it and derives from it.

But what does it mean to say that there is no god but God? For Islam, the manner in which the believer answers this question displays the depth to which he understands his religion. And, paraphrasing a hadith of the Prophet often quoted in Sufi texts, one might say that there are as many ways of understanding the meaning of this profession as there are believers.1

Islamic intellectual history can be understood as a gradual unfolding of the manner in which successive generations of men have understood the meaning and implications of professing God's Unity. Theology, jurisprudence, philosophy, Sufism, even to some degree the natural sciences, all seek to explain at some level the principle of tawhid, "To profess that God is One." Some of the most productive of the intellectual schools which have attempted to explain the meaning of tawhid have flourished among Shi'ites.

Many historians have looked outside of Islam to find the inspiration for Islam's philosophical and metaphysical expositions of the nature of God's Unity. Such scholars tend to relegate anything more than what could derive - that is, in their view from a "simple bedouin faith" to outside influence.

Invariably they ignore the rich treasuries of wisdom contained in the vast corpus of Shi'ite hadith literature pertaining to Islam's first centuries, i.e., the sayings of the Imams who were the acknowledged authorities in the religious sciences not only by the Shi'ites but also by the Sunnis. Even certain sayings of the Prophet which provide inspiration for the Imams have been ignored. In particular, the great watershed of Islamic metaphysical teachings, Ali ibn Abi Talib, the Prophet's cousin and son-in-law and the Shi'ites' first Imam, has been largely overlooked.

In the following selections from Bihar al-anwar, fifteen out of hundreds that can be found in Shi'ite sources, the reader will see the seeds for much of later Islamic metaphysical speculation. It will be noticed that the style of the hadiths varies little from the Prophet himself to the eighth Imam, the last from whom large numbers of such sayings have been handed down. The most important sources for such hadiths, i.e., the Prophet, the first, fifth, sixth, seventh and eighth Imams, are all represented.

💠💠@AbodeofWisdom 💠💠💠
✨🍃✨🍃✨🍃✨🍃✨🍃✨🍃

✨🍃✨🍃✨🍃✨🍃✨🍃✨🍃
💠💠💠💠﷽💠💠💠💠💠

🌺 A Shi’ite Anthology 🌺
Part One

On the Unity of God

A follower of the Islamic religion must first accept the testimony of faith: "There is no god but God" (la ilaha illa-llah). This profession of God's Unity is Islam's first pillar (rukn). All else depends upon it and derives from it.

But what does it mean to say that there is no god but God? For Islam, the manner in which the believer answers this question displays the depth to which he understands his religion. And, paraphrasing a hadith of the Prophet often quoted in Sufi texts, one might say that there are as many ways of understanding the meaning of this profession as there are believers.1

Islamic intellectual history can be understood as a gradual unfolding of the manner in which successive generations of men have understood the meaning and implications of professing God's Unity. Theology, jurisprudence, philosophy, Sufism, even to some degree the natural sciences, all seek to explain at some level the principle of tawhid, "To profess that God is One." Some of the most productive of the intellectual schools which have attempted to explain the meaning of tawhid have flourished among Shi'ites.

Many historians have looked outside of Islam to find the inspiration for Islam's philosophical and metaphysical expositions of the nature of God's Unity. Such scholars tend to relegate anything more than what could derive - that is, in their view from a "simple bedouin faith" to outside influence.

Invariably they ignore the rich treasuries of wisdom contained in the vast corpus of Shi'ite hadith literature pertaining to Islam's first centuries, i.e., the sayings of the Imams who were the acknowledged authorities in the religious sciences not only by the Shi'ites but also by the Sunnis. Even certain sayings of the Prophet which provide inspiration for the Imams have been ignored. In particular, the great watershed of Islamic metaphysical teachings, Ali ibn Abi Talib, the Prophet's cousin and son-in-law and the Shi'ites' first Imam, has been largely overlooked.

In the following selections from Bihar al-anwar, fifteen out of hundreds that can be found in Shi'ite sources, the reader will see the seeds for much of later Islamic metaphysical speculation. It will be noticed that the style of the hadiths varies little from the Prophet himself to the eighth Imam, the last from whom large numbers of such sayings have been handed down. The most important sources for such hadiths, i.e., the Prophet, the first, fifth, sixth, seventh and eighth Imams, are all represented.

💠💠@AbodeofWisdom 💠💠💠
✨🍃✨🍃✨🍃✨🍃✨🍃✨🍃