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Copyright of Annals of Juridica Sciences / Roczniki Nauk Prawnych is the property of Towarzystwo Naukowe KUL & Katolicki Uniwersytet Lubelski Jana Pawla II and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Annals of Juridica Sciences / Roczniki Nauk Prawnych is the property of Towarzystwo Naukowe KUL & Katolicki Uniwersytet Lubelski Jana Pawla II and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The writings of al-Ghazālī give the distinct impression that he was highly concerned with the threat the Ismailis and their doctrines posed. By his own admission, he wrote six separate treatises to refute and condemn them, most importantly his Faḍāʾiḥ al-bāṭiniyya (The infamies of the esotericists), which he composed in the year 488h (1095) in the months prior to his renunciation of government service and departure from Baghdad. His attack focused on the doctrine known as taʿlīm, with its insistence on the unrivaled absolute authority of a single infallible Imam. He had in mind the Alamut teaching by Ḥasan-i Ṣabbāḥ of a doctrine then widely advocated in the Abbasid–Seljuk East. Significantly, there is no sign of this term used in this manner in the western Fatimid domains either earlier or later. However, our knowledge of events in the career of Ḥasan and of his teachings come from much later sources and are in part legendary at best. Although the doctrine of taʿlīm was certainly implicit in Ismaili works long before, in this particular work al-Ghazālī directed his attentions squarely against a new teaching he encountered personally in his own time and place. But we know it otherwise primarily from accounts recorded much later, in particular al-Shahrastānī’s al-Milal wa-l-niḥal. [ABSTRACT FROM AUTHOR]

Mushegh Asatryan has recently criticised the use of the word "community" as a framework for understanding early Shiʿism. This article makes the case in favour of community as a framework when used precisely as a foundation for a properly sociological approach to early Imāmī Shiʿism. Imāmī Shiʿism has most often been treated as a community of belief. However, if we understand the early Imāmī community through the lens of its social institutions centred upon the unifying presence of a visible imām, we are better able to explain the coherence of the community and how it came to define its boundaries until its collapse and supersession by the Twelvers with their doctrine of Occultation. [ABSTRACT FROM AUTHOR]

This research article explores the dynamics of discrimination faced by Pakistani Muslim women in contemporary history regarding the issue of legitimacy of female imams and muezzins. Although there are no authoritative statements affirming that women cannot become imams within the religious scripture of Islam, women from Muslim communities around the world in general and from Pakistan in particular suffer under patriarchal structures and dynamics. This makes it difficult for women to assume imam and/or muezzin positions, as they are often ignored and denied basic opportunities to practice their religious rights such as offering prayers in the mosque. A transformative theoretical underpinning structures and constructs an understanding of the situation, with the help of scholarly interpretations within the framework of modern-day social interactions. [ABSTRACT FROM AUTHOR]

Since its earliest exposure to Iranian Sufis in the mid-seventh century, Ibn ʿArabī's mysticism has been the subject of lively discussion and examination. It has also left its imprint on many intellectual tendencies, particularly Sufism, esotericism and ḥikmat discourse. The way Ibn ʿArabī's books were read, interpreted and commented upon by his Iranian followers is indicative of the fact that al-Shaykh al-Akbar was too grand a figure to ignore. Even scholars such as Shaykh Aḥmad al-Aḥsāʾī (d. 1241 AH/1826), who never hesitated in showing his distaste for Mumīt al-Dīn Ibn ʿArabī in one way or another, was influenced by his discourse. However, despite the general interest of a few scholars in al-Aḥsāʾī's so-called "love–hate relationship" with Akbarīan mysticism, our knowledge of the nature of this relationship is quite limited. Different dimensions need to be examined to see how these two apparently conflicting worldviews understood mysticism and its fundamental tenets, including the doctrines of wilāya, theophany (tajallī), tawḥīd and divine knowledge. This article cites and analyzes al-Aḥsāʾī's key texts, focusing on Risālat al-Rashtīyah, to examine how he understands Akbarīan mysticism, and how he develops his alternative by emphasizing a definition of the correct mysticism (maʿrifah/gnosis) in its relation to the teachings of the imāms. It explains how by distancing himself from Sufism in general, and from Ibn ʿArabī's mysticism in particular, al-Aḥsāʾī seeks to draw the boundaries of the Shaykhī cause, not only as the true representative of Twelver Shīʿīsm, but also as the arch enemy of Ibn ʿArabī's teachings that were but misunderstandings of Islam and of the teachings of the imāms. [ABSTRACT FROM AUTHOR]

What we are going to address in this article is the lexical introduction of the word despair, the meaning of the Word. Vocabulary, an introduction to the word from the perspective of etymology or the etymology of illusion. Such is the introduction of the various meanings of this word in terms of Quranic, literary and philosophical. The main purpose is to critique the concepts and works of despair in the poetry of the Third Brotherhood and the Western philosophers Spinoza and Nietzsche. This article emphasizes the critique of the poems of the Third Brotherhood for this purpose from the teachings of the Holy Quran. We have used the hadiths of the Ahl al-Bayt (peace be upon them) as a solution to critique and study this. Absurd thoughts with the school of nihilism. Undoubtedly, the issues raised in the Qur'an and Hadith can be the main criteria in this critique be us. [ABSTRACT FROM AUTHOR]

In Ibn ʿArabī's (d. 638/1240) highly developed theory of walāya ('sainthood' or 'friendship with God'), Jesus is conceived of as the 'Seal of Absolute walāya' whereas Ibn ʿArabī is the 'Seal of Restricted walāya'. After explaining how Ibn ʿArabī understands these two designations, we shall move on to Sayyid Ḥaydar Āmulī's (d. ca. 787/1385) critique of Ibn ʿArabī's hagiology. Although Āmulī was one of Ibn ʿArabī's most prominent Shīʿī admirers, he was opposed to the identification of Jesus as walāya's Absolute Seal and Ibn ʿArabī himself as its Restricted Seal. Instead, Āmulī contends, these titles can only apply to ʿAlī b. Abī Ṭālib (the first Shīʿī Imam) and the Mahdī (the twelfth Shīʿī Imam) respectively. In order to demonstrate his point, Āmulī deploys his arguments from three different perspectives, namely those of transmission (naql), the intellect (ʿaql), and unveiling (kashf). Since Āmulī's understanding of the Seal of Restricted walāya turns out in many ways to be a natural corollary to his identification of the Seal of Absolute walāya, this article will only be concerned with Āmulī's explication of the latter. It is hoped that this investigation will help shed greater light on a key feature of Āmulī's Imamology, which is inextricably tied to his simultaneous critical reading of, and commitment to, Ibn ʿArabī. [ABSTRACT FROM AUTHOR]

What are the reasons behind the failure of the Islamic theology and imam-training programmes at the Dutch universities? To address this question, we employed qualitative content analysis of semi-structured interviews (N = 38) conducted between July 2016 and January 2017. The sample consists of stakeholders such as academics teaching in the programmes, imams, Qur'an teachers, chairs of the largest Islamic organisations, and Dutch ministry and municipality officials. We analysed the establishment of the state-funded Islamic theology and imam-training programmes in the Netherlands in the light of the different theoretical accounts about the evolution of Dutch secularism after the de-pillarisation of the Dutch society. The findings suggest that the failure of the programmes stemmed from distrust in the intentions of the funding by the Dutch government, lack of confidence in the expertise of the non-Muslim academics teaching the programmes and refusal by the Turkish Presidency of Religious Affairs (Diyanet), to cooperate with the universities for the set-up of the programmes. This study shows that future attempts for Islamic theology programmes in the Dutch universities will need to establish better connections with the grassroots of the Dutch Muslim communities. [ABSTRACT FROM AUTHOR]

The experience of obsessive-compulsive disorder (OCD) symptoms that have a religious theme is common. Recent research has found that religious participants with religious OCD symptoms frequently turn to religious advisors, such as imams or clergy, for help to understand and alleviate their symptoms. As such, the advice provided by imams or clergy may have an important impact on the response of the person seeking help. This study examined the attitudes, beliefs and experiences of 64 Muslim imams with mosque-goers who had religious OCD symptoms, particularly scrupulosity. This study also examined imams' familiarity with first-line psychological treatments for OCD such as Exposure and Response Prevention (ERP). Sunni imams from Australia and Shia imams from Iran completed an online survey based on the research of Deacon, Vincent, and Zhang (2012), which was conducted with Christian clergy in the United States. Results showed that the majority of imams were unfamiliar with scrupulosity as a possible symptom of a mental health problem, such as OCD, and with ERP as a recognised treatment for OCD. While 37% of participants reported having been approached by mosque-goers for help with scrupulosity, only 9% referred mosque-goers to mental health professionals, and only one imam reported having referred a mosque-goer for ERP. Sunni imams located in Australia were more likely to provide advice inconsistent with the ERP approach and were also significantly less likely than Shia imams located in Iran to recommend referral to a mental health professional who was not affiliated with their own religious denomination. Finally, Sunni imams had significantly higher scores than Shia imams on Thought Action Fusion (TAF) subscales. Results of multiple regression analysis revealed that TAF explained a considerable amount of the variance related to ERP-inconsistent advice. Research implications and limitations are discussed. [ABSTRACT FROM AUTHOR]

Prayer is one of the devotions that have been emphasized in all religions, especially the religion of Islam. In the Holy Quran, the traditions of the Prophet and the Imams on the quantitative and qualitative development of prayer are insisted that the condition of accepting other worship is the acceptance of prayer. In the practice of Imam Reza, prayer has a special place. The Prophet created the name and remembrance of God on all sides and transferred this culture to his fellow believers. From Imam Reza's point of view, prayer should be performed at the beginning of time with the presence of the heart and with the congregation. In this research, the individual and social implications of prayer in SīraRazavi have been studied. Therefore, it is necessary to answer this fundamental question. What are the consequences of prayer both in individual and in social terms from Imam Reza's point of view? The method and focus in this research are to arrive at a desirable, descriptive-analytical result, based on the sources of the source. In the study of the individual and social consequences of prayer in SīraRazavi, it was concluded that mental peace, hope for the future, vitality in life, patience and tolerance to problems, preventing corruption and depravity, social unity and equality and equity from individual and consequential consequences. The social was prayer in SīraRazavi. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Al-Anbar University for Islamic Sciences is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

M an as an exceptional creature of God has constantly attempted to encounter the scheme of reality in various ways. Out of his own curiosity and by using his different perceptive faculties, he has endeavored to make such an encounter intelligible both for himself and for his fellow human beings. this crucial task has brought about a variety of rationality in proportion to man's existential dimensions and gradual enrichment and development of his understanding as a result of his reffections on the divine Book of Revelation (Holy Quran) as well as the Book of Creation (Nature). God's thoroughly innovative ways of manifestation both in His World and Word, and man's positive response in the form of faith and religious knowledge with different levels, are to be considered as productive grounds for the development and treatment of multifaceted rationality. The present article is an attempt to dwell upon the dimensions of rationality ranging from theoretical, practical, prudential, and experiential to analogy-based and aesthetic sorts of it from the perspective of Shia Islam as embodied in verses of Holy Quran and in hadiths (sayings) of the holy Prophet and the Imams as his impeccable successors. [ABSTRACT FROM AUTHOR]

The Shi'a are those who follow Ali--the cousin and son-in-law of Prophet Muhammad--and believed in his Imamate and caliphate according to the explicitly teachings and testament of the Prophet Muhammad. In this article, Imam al-Sadiq, the sixth Shi'a Imam, gives advice to his companion Abd-Allah ibn Jundab on the features of a true Shi'a, some of which are those who know God, heed the hereafter, constantly engage in self-reckoning (muhasabah), being generous, and treat wrongdoers with respect and forgiveness. [ABSTRACT FROM AUTHOR]

The article explores the distinction between power and authority in Muslim scholar al-Juwayni's intervention in pragmatic political thought. It looks into the foundational nature of power in relation to the continuity of society by emphasizing the role of the community in the absence of the imām. The author argues that power is inextricably tied to the presence of government, while authority can eclipse governmental structures and provide social order.

In April 1839, 29 Muslims in Vellore (South India) accused their maulvi, Sayyid Shah Modin Qadiri, of preaching seditious sermons in his mosque, which exhorted Muslims to wage jihad against the ruling East India Company. The ensuing criminal trial of Maulvi Modin illustrates key aspects of liberal imperialism as it was interpreted and implemented in pre-Mutiny India. As a central ideology of the British empire, liberalism championed the rights and freedoms of rational individuals and constraints on state power. At Modin's trial, however, this framework did not lend itself to a sanitary, evidence-based enquiry that bracketed the identities of the accused or the accusers. Rather, the trial measured a Muslim's place within networks of patronage that ensured namak halal, or the bonds of loyalty between rulers and subjects. Far from being a post-Enlightenment adjudication of guilt or innocence, his trial reveals the Company's investment in a particular kind of social order maintained by its scrutiny of class backgrounds and its patronage of traditional identities—a fact that softens the distinction often made between a commitment to liberal transformation before the Great Rebellion of 1857 and a return to conservatism afterwards.1 [ABSTRACT FROM AUTHOR]

The aim of this article is to analyse the locus of Muslim religious authority in Europe. It has shifted, leading to an increased number of Muslim voices demanding space for critical and intellectual participation and a degree of rivalry for religious and social authority. Those competing for religious authority have primarily been men, but women – contrary to prevailing opinion – have not been wholly excluded. We may thus affirm that women also participate in this competition for authority, although only to a certain degree. Ultimately, there are ever more Muslim social, political and religious leaders advocating a range of causes with the aim of satisfying the sophisticated demands of the individualised Muslim community. [ABSTRACT FROM AUTHOR]

Although the Shi'a Imams attained the rank of Imamate at different ages, they guided the Shi'a as best as their time requirements necessitated because their knowledge was God-given, and they were infallibles. This article offers a brief biography of the young and brilliant Imam al-Jawad and addresses his role in guiding the Shi'a community. It also touches upon the Imam's God-given knowledge, extraordinary acts, wise political measures taken against opposition, and educational training of scholars. [ABSTRACT FROM AUTHOR]

This is a study of Mullā Ṣadrā's arguments for the necessity of the imamate based on a chapter from his commentary on al-Uṣūl al-kāfī, one of the earliest canonical collections of the Shīʿī traditions ( ḥadīth). After an overview and brief literature review of the subject, the paper shows Mullā Ṣadrā's use of philosophical teachings to prove the most pivotal doctrine of his Shīʿī faith. It summarizes the philosopher's arguments under the two categories of knowledge and existence. At the level of knowledge, the unrivaled access of the Imam/ ḥujja to true knowledge after the Prophet makes him the only one who can reach the depth of the Qurʾan, hence the necessity of his existence in every age. As for the existential aspect of the imamate, Mullā Ṣadrā argues that there are intermediaries through whose existence the hierarchical ladder of creation unfolds, and he considers the Imams to be such intermediaries without whom nothing would exist. [ABSTRACT FROM AUTHOR]

In the frame of European Islam, imams assume a fundamental socio-theological relevance. In a minority context, they have to face the main task of, on the one hand, preserving religion, on the other, adapting God's message to daily life, filtering it between different universes of sense, elaborating new interpretations to legitimate diverse practices and habits. The increase of imams' tasks and skills has raised the question of their training, in particular that provided in European Institutes. Using an approach conjugating an islamological analysis with some concepts of the phenomenological sociology, the article analyses the history and the training programs of the main institutes for imam in France, in order to highlight their main limits, opportunities and risks. [ABSTRACT FROM AUTHOR]

The article presents a study on the collection of the Qur'ān in the early Shīite discourse and the traditions ascribed to the fifth Imīm Abū Ja'far Muhammad al-B#299;qir. It aims to trace a forgery attempt in the early Shīite traditions by using the isnīd-cum-matn method developed and implemented by Harald Motzki and Gregor Schoeler and Andreas Görke.

Shaykh Kishk's pulpit sermons dominated the political scene in Egypt and beyond. For 20 years (1961-1981) when he held sway at the 'Ayn al- Hayāt Mosque in Cairo as the Imam, Kishk's fearless sermons were a reference point to his admirers and the less privileged. He was actively involved in the campaigns for socio-political justice in Egypt. This blind Egyptian scholar was imprisoned twice because of his powerful Friday sermons that often led to public outrage against the despotic governments throughout the Middle East. Though the Egyptian Government appointed him as an employee Imam, he refused to be silenced by the government-prepared sermons until he was sacked in 1981. The significance of his khutbah (sermon) lies in their relevance to the socio-political situations in most Gulf countries. This paper navigates the content and style of Kishk's khubah presentation. [ABSTRACT FROM AUTHOR]

In this article, I explore how entanglements between two international development organizations, the state and male Muslim imams or congregational prayer leaders, in Bangladesh from the early 1980s to the present time combine in the ‘developmentalization’ of thousands of male imams as mobilized, institutionally fixed repositories of male Islamic authority. Following Arturo Escobar’s argument that development discourse organizes and manages the South through problematizing specific issues that development apparatuses then proceed to resolve, I suggest that male imams are mobilized in order to satisfy specific contingencies elaborated by, among other things, development itself. Drawing on textual analysis and empirical work with development policymakers and imams in Bangladesh, I analyse the origins, conditions and exigencies under which male imams become partners in development activity, including programmes that target women’s reproductive health choices and provide intimate, personal contraceptive care. I adopt a critical feminist development studies perspective, wherein gender concerns and women’s issues are a critical consideration of development interventions in the South, to explicate how both gendered resistance and complicity are evident in complex ways within these alliances. My research suggests that although evident in Bangladesh, imam mobilizations are facilitated by linkages at local, national, regional and transnational levels. [ABSTRACT FROM AUTHOR]

One of the most controversial Shi'i texts today is a sermon in Nahj al-Balaghah (an early eleventh century collection of materials attributed to 'Ali ibn Abi Talib) describing women as deficient in faith and intellect. This is only one of several passages in Nahj al-Balaghah which come across as unfavourable to women. While, in the Shi'i tradition, the authenticity of materials in Nahj al-Balaghah is rarely challenged, this paper challenges the authenticity of these passages about women through three means: (a) a traditional approach based on alternative sources and chains of narration; (b) textual criticism, including the suggestion that the notion of women being 'deficient' was actually taken from Aristotle, not Imam 'Ali; and (c) comparing the treatment of women in Nahj al-Balaghah with the treatment of women in Kitab Sulaym ibn Qays, the earliest extant Shi'i text. This will be done under the premise that if the portrayals significantly conflict, the material in Nahj al-Balaghah may reflect a later set of cultural-religious norms and have been attributed to 'Ali ibn Abi Talib posthumously. Additionally, it argues against the common view that some of these passages were addressed specifically to 'A'ishah (as opposed to all women) due to her participation in the Battle of the Camel by a deeper examination of the alternative textual sources. It also highlights the ethical problems involved in attacking women through their gender -- which is often done in Shi'i historical narrative with respect to 'A'ishah -- and considers the persistence of these ideas about the nature of women in contemporary Shi'i ideologies of gender. [ABSTRACT FROM AUTHOR]

Examining the traditional Pamiri stories associated with 'Ali ibn Abi Talib, this article aims to explore a hagiographic image of 'Ali, which is based on myths and legends, and its relationship to the historical sites and objects hitherto preserved in Badakhshan. Using case study material from the Wakhan and Zibak districts, it demonstrates how the legends about 'Ali's heroic adventures and miracles, especially his encounters with Qahqahah -- a local pre-Islamic ruler -- and mysterious dragons, have contributed towards the formation of the local collective memory about him as a mythical chivalrous knight, in addition to his religious importance as the first Shi'a Imam. [ABSTRACT FROM AUTHOR]

An Imam who exceeds all people in every virtue whether it be knowledge, bravery, or piety, and who leads fairly leads people and guides them towards morality is a grace of God. The concept of Imamate in Shi'i Islam refers to the necessity of having a divinely-appointed leader who will lead the Islamic nation after the Prophet's death. This series is a list of responses to objections raised against Imamate from prominent scholar Allamah Hilli's Kashf ul-Murad, expanded on from Nasir al-Din al-Tusi's Tajrid al-I'tiqad -- the first treatise on Shi'i theology. Kashful Murad is one of the most widely read of Allamah al-Hilli's publications as it is the first commentary written on Allamah al-Tusi's work. The previous part included discussions on the proofs for the Imamate of Ali, the Imamate of the eleven Imams after him, and rules concerning those opposed to his leadership. This part expands on the proofs for his authority over the companions that qualify him for leadership such as his extraordinary courage, deep insight, matchless asceticism and devotion, and boundless patience. [ABSTRACT FROM AUTHOR]

The Qur'an is the main text of Islam for the purpose of guiding human beings to perfection and felicity, a book that leads the ignorant to the light. The Qur'an without the Ahlul Bayt and the Ahlul Bayt without the Qur'an cannot enable a person to achieve the highest -- the two must correspond with one another. This article offers a collection of sayings by Imam Zain al- Abideen akSajjad, the fourth Shi'a Imam, regarding various aspects of the Qur'an in his supplication "Upon Completing a Reading of the Qur'an" from his collection of supplications called Sahifa al-Sajjadiyya. These sayings revolve around topics such as the Qur'an as a manifestation of God's light, the most beautiful speech, and as guidance for humankind. The Imam also teaches us the importance of familiarizing ourselves with it and reflecting on it. [ABSTRACT FROM AUTHOR]

NO doubt all the Imams are connected to each other and reflect the same light. However, there is a special connection and affinity between Imam Husayn and Imam Mahdi, that is, Imam Husayn is very clearly connected to what will happen in the End of the Time (Akhir alZaman) when Imam Mahdi comes. Part I included verses from the Qur' an and hadiths to demonstrate this connection. This part explains why there is such a close connection between the two and why Imam Mahdi refers to Imam Husayn in his universal mission for establishing justice. [ABSTRACT FROM AUTHOR]

It is necessary for all people to have a leader, or Imam, who guides them towards morality and abandoning corruption. This type of leader is a blessing and grace of God. In Shi'i Islam, the concept of Imamate refers to the necessity of having a divinely-appointed leader who will lead the Islamic nation after the Prophet's death. This Imam surpasses all people in every venerable quality such as piety, knowledge, courage, and wisdom. The infallible Imam carries the role of both continuing the task of the Prophet in presenting true Islam as well as being a political leader. This is a chapter on the responses to objections raised against Imamate from prominent scholar Allamah Hilli's Kashf ul-Murad, expanded on from Nasir al-Din al-Tusi's Tajrid al-I'tiqad -- the first treatise on Shi'i theology. Kashf al-Murad is one of the most widely read of Allamah al-Hilli's publications as it is the first commentary written on Allamah al-Tusi's work. [ABSTRACT FROM AUTHOR]

Ja'far ibn Muhammad al-Sadiq, the sixth Imam, was celebrated by both Sunni and Shi'a Muslims for his piety, Islamic knowledge, and academic accomplishments. He was particularly most renowned as the initiator of Shi'a Islamic fiqh, called Ja'fari jurisprudence, as well as his extensive knowledge in a variety of fields which had a great academic impact on the people of his time. This article includes a brief biography of his life, his revered conduct, and his deep knowledge in jurisprudence; it also delves into the state of the Shi'as during his time as well as his political confrontations with the Ghulat, or extremists, who held ideas that resulted from overstating particular Islamic beliefs. To eliminate the Ghulat beliefs from pouring into Shi'a ideology and affecting its adherents, Imam Sadiq was compelled to confront them through refuting their ideology, declaring them as apostates, and demanding the Shi'a to avoid their presence. [ABSTRACT FROM AUTHOR]

This paper aims to engage in a critical comparison of the spiritual authority of the awliyā' in the Shi'i and Sufi traditions in order to examine an area of Islamic belief that remains unclearly defined. Similarities between Shi'i and Sufi doctrine have long been noted, but little research has been conducted on how and why they developed. Taking a central tenet of both, walāyah, the paper discusses several of its key aspects as they appear recorded in Shi'i adīth collections and as they appear later in one of the earliest Sunni Sufi treatises. By extention, it seeks to explore the identity of the awliyā' and their role in relation to the Twelve Imams. It also traces the reabsorption into Shi'i culture of the Sufi definition of walāyah via two examples: the works of one branch of the Dhahabi order and those of Allamah Tabataba'i, a popular twentieth-century Iranian mystic and scholar. [ABSTRACT FROM AUTHOR]

This article argues that the rise of Mahdism within Shi'a political Islam during Ahmadinejad's presidency did not lead to a significant break with previous persuasions. The relevance of Mahdism within the politicised and ideologised Shi'a Islam in Iran has been on the rise since the second half of 20th century. The issue occurred in Shi'a political philosophy and theory prior to the Islamic Revolution in Iran and in the post-revolutionary period, Mahdism became an inherent part of the Islamic political system. The emphasis placed on Mahdism during Ahmadinejad's political career could be also explained by the complex relationships among key political, cultural, economic and religious actors. This article conceptualises Mahdism as a doctrinal catch within the Shi'a political Islam in Iran, focusing on the rise of Mahdism and on the roles key religious leaders played since 1978. In this regard, the role of political philosopher Ali Shariati and theoretician Ayatollah Khomeini are investigated. Revolutionary and post-revolutionary Iran is also evaluated in the text though more attention is paid to the issue of Mahdism. Specifically, the article looks at the "timing" of Mahdism during Ahmadinejad's period in office. [ABSTRACT FROM AUTHOR]

This paper explores how Shi'i sacred history and hagiography communicate social norms about race. It problematizes the characterization of Jawn ibn Huwayy in the Karbala narrative as the African slave at the Battle of Karbala (680 ad/61 AH), and traces the evolution of a racialized portrayal of him in Shi'i texts. It also raises the question of whether Jawn ibn Huwayy actually existed, or whether he was a racialized construction built upon the stereotype of an African slave who entered communal memory later. It contrasts the 'othering' of Jawn through his Africanness against the common perception of an Arabo-Iranian norm, reinforced through drawings of the twelve Imams with Arab or Iranian features. This norm is then challenged through presenting the Imams in an ethnic image which reflects their racial backgrounds (as reported in Shi'i narrations) to create cognitive dissonance and explore subconscious assumptions about race and divine authority in contemporary Shi'ism. [ABSTRACT FROM AUTHOR]

This article focuses on the hagiographies and debates related to Bibi Pak Daman, a small shrine in Lahore's Old City. Said to house the graves of six women from the Prophet Muhammad's household and subject to a range of theories regarding its origins, Bibi Pak Daman is critical space in validating Pakistan's religious character and centrality in broader map of Islam. The most widely disseminated claim maintains that the main mausoleum in Bibi Pak Daman is that of Bibi Ruqayyah bint Ali, daughter of ῾Ali ibn Abu Talib, the fourth of the 'Rightly Guided' Caliphs and the first Shiite Imam. The implications of this presence allow devotees to link Bibi Pak Daman to seminal events in the formation of Islamic and Shiite history in particular, affirming that the lands that would become Pakistan were vital at Islam's inception, rather than a much later, peripheral recipient of Muhammad's message. Yet like no other site in Pakistan, Bibi Pak Daman exemplifies the tensions that exist between state sanctioned religious rhetoric and local and folk traditions, with the unease with the government's role as religious arbitrator, between nationalism and communal rivalry, and within a minority Shiite community often struggling to legitimate its beliefs in a nation with a rapidly-narrowing space for public religious plurality. [ABSTRACT FROM AUTHOR]

Background. Referral between psychiatrists and spiritual workers (e.g. Christian pastoral care workers, traditional healers, imams, rabbis and others) in the heterogeneous South African (SA) society is complicated and requires investigation to establish appropriate norms. Objective. To capture the views of some local psychiatrists on referral and collaboration between SA psychiatrists and religious or spiritual advisers. Methods. This explorative qualitative study involved in-depth, semistructured interviews with 13 local academic psychiatrists selected through purposive sampling. Each participant had a single interview with the aim of exploring themes related to the referral and collaboration process between psychiatrists and spiritual advisers. Theme content analysis of interview transcripts was done. Results for one of the six identified themes are reported; other results are reported elsewhere. Results. Within the theme 'referral and collaboration between psychiatrists and spiritual professionals', three subthemes were identified: facilitating appropriate referral and intervention for individual users; information sharing and mutual awareness between disciplines; and addressing stigmatisation of users with psychiatric conditions. Conclusion. Dialogue between psychiatrists and religious or spiritual advisers should be developed on an individual practitioner and facility basis, as well as on an organised basis between representative societies. The process of formalising a relationship between local psychiatrists and different spiritual workers may, however, still have some way to go. [ABSTRACT FROM AUTHOR]