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Türkçe'ye çevirisini yaptığımız bu yazı, Sünnilik, Şiilik ve Tasavvufaçısından Selçuklu dönemi İran'ındaki dini tutum ve cereyanları elealmaya çalışmaktadır. Müellif, dönemin önemli şahısları veeserlerinden hareketle, . adı geçen bu mezhep ve cereyanların budönem zarfındaki dahili durumunu ve bunların diğer . mezhep vecereyanlara karşı tutumunu ortay·a koymaya çalışmıştır. Selçukludönemi İran dini tarihinin sonrciki dönemlerdeki bazı dini-siyasiiçtimalgelişmeleri belirleyen biçimlendirici bir çağ olması yönüyleehemmiyet ;:ırz etmesi, makaleye daha bir önem kazandırmaktadır., This paper which I have translated into Turkish attempts to examinethe religious attitudes and movements in Iran in Seljuq period interms of Sunnism, Shiism and Sufism. The author of the article,based on notable personalities of the period and their works, tries toshow the interior condition of the religious sects and movementsmeıitioned above in Seljuq period and their attitudes towards othersects and movements. It is the importance of Seljuq period as aformative epoche in giving a directian to some religious-politicalsocialdevelopments in later periods of religious history of Iran thatwhichrenders the article more significant.

CHDS State/Local The 1979 Islamic Revolution in Iran has significantly shaped and impacted developments in the Near and Middle East and inspired the regional rise of Shia Islam. Iran's Islamic government has consistently played a leading role in promoting anti-Western and anti-American sentiments within the global context of Islamic radicalization. It is imperative, therefore, that United States government officials more fully understand the role of religion in Iran's approach to international relations. This thesis topic fulfills a specific and important knowledge gap in understanding Iran's religious beliefs as trigger points for strategic actions against the United States. In particular, this research examines Iran's religious tools and sacred carriers as potential triggers in the form of individual leaders, end-times beliefs, religious traditions, or divine justifications. It explores Iran's end-times beliefs, to include how the earth will be governed before the Day of Judgment, and the extent to which these millenarian beliefs might affect the regime’s actions. Using primary source documents from Iran's most influential contemporary leaders, this research project revealed three major narratives that are central to the self-preservation of the Iranian regime: 1) establishing a government representing true or pure Islam; 2) protecting the Islamic Republic of Iran and the Revolution; and 3) fighting oppression and imperialism. These narratives serve as the backdrop to understanding Iran's religious options—the sacred carriers and tools—that could play a key role in future Iranian aggression directed at the United States. http://archive.org/details/pullingreligious1094543957 Civilian, United States Department of Homeland Security Approved for public release; distribution is unlimited.

International audience; How did Shi’ism, which was traditionally a mystical form of quietism and initiation, culminate in the Iranian revolution that brought Khomeini to power? After investigating the Shi’ite origins of Khomeinism, we look at the place and the function of the “jurist theologian” using the Lacanian theory of the social bond. We discover that where there is a general tendency to see the dominance of an authoritarian master, there actually reigns a “rational” brand of theological and juridicial knowledge: a knowledge without a master, and which claims to rule over all.; Comment le shî'isme, traditionnellement mystique, initiatique et quiétiste, a-t-il pu aboutir à la révolution iranienne qui porta Khomeini au pouvoir ? Après avoir exploré les sources shî'ites du khomeinisme, nous envisagerons la place et la fonction du « juriste-théologien » à partir de la théorie lacanienne du lien social. Nous découvrirons alors que là où l'on tend à voir la domination d'un maître autoritaire ne règne en réalité que le savoir théologico-juridique « rationnel » : un savoir sans maître, qui prétend tout régenter.

This paper will discuss the emergence of Shiʿite mourning rituals around the grave of Husayn b. ʿAli. After the killing of Husayn at Karbala’ in 61/680, a number of men in Kufa feel deep regret for their neglect to come to the help of the grand­son of the Prophet. They gather and discuss how they can best make penitence for this crime. Eventually, they decide to take to arms and go against the Umayyad army – to kill those that killed Husayn, or be killed them­selves in the attempt to find revenge for him. Thus, they are called the Penitents (Ar. Tawwābūn). On their way to the battlefield they stop at Husayn’s tomb at Karbala’, dedicat­ing themselves to remorseful prayer, crying and wailing over the fate of Husayn and their own sin. When the Penitents perform certain ritual acts, such as weeping and wailing over the death of Husayn, visiting his grave, asking for God’s mercy upon him on the Day of Judgment, demand blood revenge for him etc., they enter into already existing rituals in the pre-Islamic Arab and early Muslim context. That is, they enter into rituals that were traditionally performed at the death of a person. What is new is that the rituals that the Penitents perform have partially received a new content. As described, the rituals are performed out of loyalty towards Husayn and the family of the Prophet. The lack of loyalty in connection with the death of Husayn is conceived of as a sin that has to be atoned. Blood revenge thus be­comes not only a pure action of revenge to restore honor, but equally an expression for true religious conversion and penitence. Humphrey and Laidlaw argue that ritual actions in themselves are not bearers of meaning, but that they are filled with mean­ing by the performer. Accord­ing to them, ritual actions are apprehensible, i.e. they can be, and should be filled with meaning, and the people who perform them try to do so within the context where the ritual is performed. The story of the Penitents is a clear example of mourning rituals as actions that survive from earlier times, but that are now filled with new meaning when they are performed in a new and developing move­ment with a different ideology. In later Shiʿism, these rituals are elaborated and become a main tenet of this form of Islam. Hämnd eller martyrium! Berättelsen om Botgörarna som en länk till Shi`ismens tidiga utveckling

International audience; The resting place of Imam 'Ali Ibn Abi Talib - considered by Shi'i Islam the rightful successor to the Prophet Muhammad Najaf is endowed with a unique spiritual significance for millions of Muslims. This book traces the city's history to the present day by surveying its urban form and major religious monuments, and offering vivid portraits of its people. It also provides insight into Shi'i rituals from pilgrimages to passion plays and funerals in the cemetery of Wadi al-Salam, and explains Najaf's role as a centre of learning and religious authority.

This is a study of hudud - Islamic 'fixed penalties' - as they appear in Iranian law and courts. It first presents the codified laws and underlying elements from Twelver Shi‘i law (as interpreted by the Iranian legal community) governing the penalties of stoning for adultery, amputation of four fingers for theft, and execution for sodomy and certain variants of fornication (illicit carnal congress between unmarried males and females). It subsequently observes how these laws and concepts are used in practice by analysing previously unavailable court documents pertaining to theft, sodomy, fornication and adultery trials. It thereby seeks to discover opportunities for avoiding these hadd (singular of hudud) penalties, which are termed ‘irreversible’ because they change the condemned irrevocably by killing or maiming them. The material collected suggests several patterns characterising the application of hudud in Iran. The law itself provides so many opportunities for lenience that in most cases, irreversible penalties could theoretically be avoided. However, the law is often so vague that judges have enormous discretion about how to interpret and apply it. This is exacerbated by the fact that the codified law is underlain by Shi‘i texts which jurists, judges and lawyers acknowledge as the true and authoritative source of law. The law’s vagueness necessitates recourse to these texts, but different texts and interpretations thereof can be used in court, leading to unpredictable sentencing. Furthermore, in the cases analysed it was commonplace for laws to be contravened outright. Socioeconomic forces also affected, or were revealed by, some of the cases. As well as many opportunities for lenience, the law contains fundamental obstacles to it, many of which are difficult to abrogate in an ‘Islamic Republic’ because they originate from authoritative Shi‘i texts. Some jurists suggest ways to overcome even these, one being Khomeini’s doctrine whereby state interests can override Islamic orthodoxy to protect the Muslim community and hence Islam itself. The project serves as a ‘handbook’ of codified Iranian hadd law in light of its underlying Shi‘i concepts as understood by Iranian legal specialists. Through a systematic analysis of hadd cases, it shows how these ideas are applied in practice, and could also have practical applicability in the field of human rights.

In his Historia Monastica, the Syriac chronicler Thomas of Marga states that the East-Syrian catholicos Georges I (r. 661-681) was in office during the twenty-two years of al-Hasan b. 'Ali's reign, whereas Muslim sources consider that al-Hasan abdicated shortly after his father's death. Is Thomas of Marga just mistaken? In this short paper, I argue that his chronicle could reflect some early Shiʻi vision of the history of the caliphate., Dans son Histoire monastique, le chroniqueur syriaque Thomas de Marga affirme que le catholicos syro-oriental Georges Ier (r. 661-681) exerça ses fonctions pendant les vingt-deux années du règne du calife al-Hasan b. 'Ali, alors que les sources musulmanes considèrent qu'al-Hasan abdiqua peu après la mort de son père. Thomas de Marga commet-il ici une erreur grossière ? Dans ce court article, je propose que ce passage pourrait refléter une ancienne vision chiite de l'histoire du califat.

International audience; During the last 15 years several important sources have been published allowing the appraisal of the role of ulema during the Iranian constitutional movement (1906–11) and thus opening new lines of research. The 2006–7 edition compiled by Muhsin Kadivar from several unknown documents written by Akhund Muhammad Kazim Khurasani (d. 1330/1911) make it possible to measure his importance and his impact on the evolution of the events as well as his ideological influence. The usuli rationalist jurist Akhund Khurasani was considered at the beginning of the constitutional movement as one of the principal mujtahid and marja’-i taqlid of the Shiite world, and was possibly the best-known. After introducing the life and work of Akhund Khurasani and the theoretical principles (nazari) that he uses to define the constitutional movement, the main topics that arise in the study of this literature are identified. Particular attention is paid to his position as a rallying point and legitimizing force, his enthusiasm for an ambitious progressive policy, his intricate relations with western powers and his links with the Qajar.

International audience; history and present situation of the Shi'i community (Turks and Azeris) in Turkey (Istanbul and Eastern Turkey): mosques, cemeteries, press, political activities and shi'i rituals, its relations with Alevism

The corpus of texts attributed to the alchemist Jâbir ibn Hayyân, which was probably completed during the first half of the Xth century AD, delivers several elements of an original eschatological extreme shî`î doctrine. Jâbir does not give an opinion on the question of the succession of the Imams which divided the shî`î movement at that time : according to his school of thought, the encounter with the Imam happens by means of gnostic knowledge, and especially through the discovery of the secrets of alchemy as a global, universal science. The present article attempts to shed light upon new evidence on the basis of an analysis of the Kitâb al-Bayân. According to this text, the collective salvation of mankind from the prison of ignorance will happen with the help of the spreading of esoterical sciences. At the end of time, a messianic divine and human person called the Bayân will manifest the hidden dimensions of being and fulfil the destiny of the whole mankind., Le Corpus des écrits attribués à l'alchimiste Jâbir ibn Hayyân, achevé vraisemblablement dans la première moitié du X° siècle, contient des éléments d'une doctrine eschatologique ultra-chiite assez originale. Celle-ci ne se prononce pas sur les questions de succession à l'imamat qui avaient déchiré le mouvement chiite. Pour elle, la rencontre avec l'Imam a lieu par le truchement du savoir, et tout particulièrement par la compréhension des secrets de l'alchimie, science totale, universelle. Le présent article tente d'en dégager des données nouvelles à partir de l'analyse du traité Kitâb al-Bayân. Ce texte suggère que la libération collective de l'humanité des chaînes de l'ignorance aura lieu grâce à la diffusion de ces sciences ésotériques. A la fin des temps, un personnage messianique divino-humain désigné comme le Bayân viendra rendre manifeste le caché, et accomplir ainsi le destin de l'humanité entière.

International audience; To the Elizabethans (and perhaps to us as well), Persians were Muslims of an unusual kind. Inheritors of the Pagan empire of Cyrus, Darius and Xerxes, the non- Mediterranean, non-Turkish, non-Sunni Persians were a religious exception among the ‘‘Saracens’’ and a political foil to the Ottomans. The Sherley brothers’ diplomatic efforts towards a European alliance with Persia against the Turks added to and depended on this perspective. Traces of this special status and its representational instability are visible in a number of Shakespearean and other plays of the period. Their study helps open up a ‘‘space of negation, negotiation, and confusion of identity’’ called for by Daniel Vitkus as a necessary preliminary for the construction of a post-Saidian, non-dualistic paradigm of oriental otherness.

Ankara : The Department of History, Bilkent University, 2008. Thesis (Master's) -- Bilkent University, 2008. Includes bibliographical references leaves 174-182. The resurgence of religious political activism had predominantly been one of the foremost themes of structural transformations among societies during the nineteenth century. The major characteristic regarding the history of religion in the Middle Eastern context was a bilateral process, that of the mobilization of society and of the consolidation of organized social movements followed by a subsequent process of politicization. As for the Iraqi region, the influence of Shi’ism increased over certain segments of society thus “the spread of Shi’ism” primarily meant the increased activity and organization of Shi’i communities, which increased their weight in political spectrum rather than the magnitude of “the spread” itself. There were internal and external reasons for the rise of Shi’i politics. On the one hand, the intensifying governmental cohesion over the very segments of society during the process of centralization deeply influenced the existing social structure through dislocating various populations and many large tribal confederations. On the other hand, the rise of Usulism at the expense of the Akhbari interpretation of the Shi’i jurisprudence generated an innovative tendency, stimulating the Shi’i scholars to understand and interpret the worldly affairs in a different manner. It gave an impetus and a peculiar function to the position of Shi’i clerical notables, particularly the mujtahids, consolidating their authority in social as well as political matters. The growing influence of Shi’ism in the Iraqi region gave rise to Ottoman apprehension. As a common theme in the Ottoman official documentation, a strong emphasis was made upon the seriousness and urgency of “the spread of Shi’ism.” Ottoman officials embraced a policy of educational counter-propaganda to deal with the Shi’i Question. The major strategy, which they utilized, was not the use of forceful measures but the promotion of Sunni education through opening medreses and sending Sunni ulema to the Iraqi region. However, indoctrinating Sunnism at the expense of Shi’ism had much to do with the political unity and the social integrity of the empire rather than the pure religious motivation. This study further examines selected aspects of the social relations between Shi’is and Sunnis of Iraq in the late nineteenth century. However, the strong emphasis is made upon the relations between the Iraqi Shi’is and the Sunni Ottoman government drawing some conclusions on the antagonistic relations between governmental authorities and certain segments of Shi’i masses. This study also discusses a two-dimensional view developed by the Ottoman officials regarding Shi’ism and the Shi’is of Iraq, perceiving the former as a theological deviation from the “true” path of Islam and recognizing the latter as being similar to those of other local figures who made up the Iraqi society. Yaslıçimen, Faruk M.A.

National audience; History and present situation of the Shi'i communauty in Turkey: its mosques, cemeteries; religious and political activities

Rassemble en trois parties 17 articles sur le thème de la mémoire, de la mémorisation ou de la commémoration, précédés d’une bibliographie de l’œuvre de Wilferd Madelung (pp. 8-40). I. The Transmission of Knowledge : G. Makdisi, « Universities, Past and Present » : compare le développement des institutions d’enseignement supérieur en Orient et en Occident ; S. Schmidtke, « The ijâza from ‘Abd Allâh b. Sâlih al-Samâhîjî to Nâsir al-Jârûdî al-Qatîfî: A Source for the Twelver Shi’i Scholarly Tra...

Tulisan ini mencoba meneliti konsep walāyah dalam tradisi Sufisme dan Syi’isme. Walāyah adalah salah satu prinsip yang paling penting dalam Sufisme dan Syi’isme, menempati status mendasar dalam seluruh struktur doktrin metafisik mereka. Walāyah merupakan ide tentang kelanjutan otoritas spiritual Nabi Muhammad kepada otoritas tertentu setelah beliau mangkat. Berangkat dari sumber-sumber agama yang sama, kedua pihak tampaknya mengembangkan konsep yang sama tentang walāyah dan karakteristik mereka yang layak atas otoritas rohani, meskipun mereka mengartikulasikan konsep tersebut dalam terminologi dan fungsi yang berbeda.Kata-kata Kunci: Sufisme, Syi’isme, walāyah, manusia sempurna, keimaman (imāmah), penutup para nabi, risalah.Abstract : This paper tries to examine the concept of walāyah in Sufism and Shi’ism. Walāyah is one of the most important principles in both Sufism and Shi’ism, occupying such a fundamental status within the whole structure of their metaphysical doctrines. Walāyah constitutes the idea on the necessary continuation of the spiritual authority of the Prophet Muhammad to particular authorities after the prophet’s death. Drawing from the same religious sources, both parties seem to develop the same concept of what constitutes walāyah and what the characteristics of those who deserve that spiritual authority, although they articulated the concept in different terminologies and functions.Keywords: Sufism, Shi’ism, walāyah, perfect man, Imāmate, seal of the prophets, risālat.