The Glory and Dignity of the Woman from the Viewpoint of Imam Ali (P.B.U.H)

Total Page:16

File Type:pdf, Size:1020Kb

The Glory and Dignity of the Woman from the Viewpoint of Imam Ali (P.B.U.H) Open Journal of Women's Studies Volume 1, Issue 1, 2019, PP 39-43 The Glory and Dignity of the Woman from the Viewpoint of Imam Ali (P.B.U.H) Dr. Mohammad reza Afroogh Islamic Azad University, Lorestan, Iran. *Corresponding Author: Mohammad reza Afroogh,. Islamic Azad University, Lorestan, Iran. [email protected] ABSTRACT Allah Almighty has created Man of both sexes, men and women, and each of them has a special attributes to achieve spiritual achievements with good merit and to thrive on the direct path of their talents. Islam does not regard the superiority of individuals as being male and female, but it is based on pure faith, righteous deeds and doing divine assignments, and does not make any action even a little disadvantageous. Nevertheless, in some societies there is the false view of women so there is a need to write articles and reciprocating women on the basis of authentic Islamic sources. In this article some aspects such as: women's nature, women's duties, reverence for women, and introduction of women's social participation patterns, women's mother position and women's position in the family are collected from Imam Ali (P.B.U.H)* point of view with documents in Nahj al-Balaghah. *Imam Ali (P.B.U.H) is the first Imam of Shia among Muslims. This great unique man has been praised by all religions and denominations because his superiority in knowledge and virtue Keywords: Woman, Mother, Family, Imam Ali (P.B.U.H), Nature. INTRODUCTION her to take part of the burden of the mission of Imam Ali (P.B.U.H), as a great Islamic figure, educating the community and take the path of has drawn a long standing for women and perfection. God created the woman, who family institutions. In valuable words and also represents God's divine, and made her a calm Imam Ali's common life with Fatima 1 and quiet wife to bring home and family in the (P.B.U.H), one can find the depth of woman's shadow of his grace and mercy, because mercy dignity in his supreme thoughts. Ali Imam Ali and harmony are the basis of the survival of life. (P.B.U.H), in a comprehensive approach to The Imam Ali (P.B.U.H) Considering the nature women's issues at various angles, including of women, women are considered as the sermons, letters and wisdom, analyzes the elegance and beauty they are as an important interpretation of religious laws in women's factor in protecting women and state: "Verily, affairs, so that there is no ambiguity in the planning the woman is a flower, not a hero" (Letter 31, of women's issues. In the rich collection of Nahj last paragraph), according to this statement, al-Balaghah, women's discussions in 53 cases, woman, It is like a flower that should be taken which are described in detail in 25 sermons, one care of to be refreshed and fresh, and in the light letter and thirteen wisdoms, in this article, we of its aroma and delicacy, it will make the center try to explain a brief look at women's reverence of the family beautiful and delicious. from the viewpoint of Ali (P.B.U.H) Because of the value and position that Islam The Position of the Woman from the Viewpoint attaches to women, many orders have been of Imam Ali (P.B.U.H) made for reverence, affection and respect for The Nature of Women women. The Islamic religion honors the woman as a woman. Ali (P.B.U.H) says in this regard, A woman is a delicate creature, with a strong quoting from the Prophet, "It does not protect sense of affection that Allah Almighty created the respect of women, except one who is magnanimous and evil, and does not insult them, unless one is humiliated and 1 Fatima or Fatemah (P.B.U.H) is the great majestic daughter of Prophet Mohammad (P.B.U.H) and humiliated.”(Nahj al-Fasaheh, Alaei Rahmani, She is also the wife of Imam Ali (P.B.U.H) the first Fatima, quoted from the woman's book from Imam of Shia. Nahj al-Balaghah's point of view) Open Journal of Women's Studies V1 ● I1 ● 2019 39 The Glory and Dignity of the Woman from the Viewpoint of Imam Ali (P.B.U.H) The importance of women's talents and abilities Introducing Women's Social Participation and its many executive abilities is remarkable, Pattern in Nahj Balabagh such as education, targeting, and responsibility The Imam of mystics, by describing the in the planning of women in the family, because organizational structure of the presence of being away from nature brings the biggest blows women in social institutions, puts the best to the balance, balance and evolution of a possible pattern in this area: If you can work for woman. women other than you (in the organization), do Women's Duties so (Letters 31, 62). Based on the model provided by Imam Ali (P.B.U.H) within the Women pay attention to their main tasks. framework of the organization, the relationship Perhaps today, in the society, women are trying of women is only with general management, and to enter some occupations that have nothing to their demands are reflected through sub- do with their spirits, while the first Shi'ite Imam, collections through the management head. first starts and states on giving women a role: Attention to this point, today, the planning of women are more than capable and do not women's issues in the world is a major problem, impose any affairs, because these considerations and the contemporary world still does not have a are more suitable for them, more beneficial for clear idea about women and its characteristics, their relaxation and more effective for their and they are not planning to make the best of the beauty. plan by putting male and female similarities in Of course, women sometimes forget that the place. Therefore, the need to address the basic main task of a Muslim woman is primarily to issues of Islam, such as the Qur'an and Nahj al- raise children, and to properly carry out these Balagha, is increasingly being felt in order to duties, the basic basis of the Islamic system is to highlight the value and status of women in the ensure that the path to prosperity and perfection world. of God will proceed more quickly and safely. WOMEN'S MOTHERHOOD POSITION The successor of the Messenger of Allah, with this understanding, addresses the following to In another place, the holy Imam Ali (P.B.U.H) the women's community: Jihad, the wife, is a praised the mother's position and said: "If a good husband. Therefore, the proper way of child loves the mother's right, she cannot marriage, which is rooted in the strength of the compensate her for a pregnancy." family, is one of the important strategic In the pre-Islamic Arab community, people did principles of women's issues, which is essential not value women and girls, and if they had a for the social system to plan it. child's daughter, they would not live her alive. Reverence for Women But after the advent of Islam, with the efforts of the Prophet (P.B.U.H), a great transformation Women's Respect is one of the Indicators and took place on women, and new attitudes Significant Results of the Religious Government. emerged in society that revered and respected Imam Ali (P.B.U.H), in the sermon 105, pp. 9-11, women. Dear Muslim Prophet. Mohammad mentions the great blessings of religious (P.B.U.H), when saw Fatima (P.B.U.H) her government, and praises women as one of the daughter, she was very proud and kissed her important indicators of the religious government: daughter's forehead. Principally, the respect and due to the dignity of God and authority you disposition of the woman's position in the soul found that (even) the handmaid, you were and speech of the Prophet's (PBUH) prophet is a honored. In this regard, the religious authorities hallmark, as Ali (P.B.U.H) says: "The daughter of Allah (P.B.U.H) regard the respect for the is good and the son of blessings has good women as an example for the growth of the rewards, but they are blessed." They ask about society, because before the time of Islam, the how to use it "(Mustardak, Abu'ab al-Olaud, PB disbelievers did not respect to the women and by 5, p. 6). Again, the Prophet (P.B.U.H) says:" A appearance of Islam women found their real person who has a girl, help him to raise her. God position. blessing and forgiveness includes him. "(Same) Also, Imam Ali (P.B.U.H) has considered women Ali (P.B.U.H) mentions some of the issues in and men of the same culturally different capital, order to protect the woman's personality and each of which has manifested itself differently prevent her physical and mental harm. In the in men and women, although men and women eyes of the Imam, a woman can be present in are common in some traits, but in some other society with her privacy, and participate in traits they are different. economic, political and social activities, and 40 Open Journal of Women's Studies V1 ● I1 ● 2019 The Glory and Dignity of the Woman from the Viewpoint of Imam Ali (P.B.U.H) prevent foreign aggression.
Recommended publications
  • Fazlallah Astarabadi and the Hurufis
    prelims.046 17/12/2004 4:58 PM Page i MAKERS of the MUSLIM WORLD Fazlallah Astarabadi and The Hurufis “Shahzad Bashir is to be commended for producing a remarkably accessible work on a complex subject; his explanations are models of lucidity and brevity.” PROFESSOR DEVIN DEWEESE, INDIANA UNIVERSITY prelims.046 14/12/2004 1:37 PM Page ii SELECTION OF TITLES IN THE MAKERS OF THE MUSLIM WORLD SERIES Series editor: Patricia Crone, Institute for Advanced Study,Princeton ‘Abd al-Malik, Chase F.Robinson Abd al-Rahman III, Maribel Fierro Abu Nuwas, Philip Kennedy Ahmad ibn Hanbal, Christopher Melchert Ahmad Riza Khan Barelwi, Usha Sanyal Al-Ma’mun, Michael Cooperson Al-Mutanabbi, Margaret Larkin Amir Khusraw, Sunil Sharma El Hajj Beshir Agha, Jane Hathaway Fazlallah Astarabadi and the Hurufis, Shazad Bashir Ibn ‘Arabi,William C. Chittick Ibn Fudi,Ahmad Dallal Ikhwan al-Safa, Godefroid de Callatay Shaykh Mufid,Tamima Bayhom-Daou For current information and details of other books in the series, please visit www.oneworld-publications.com/ subjects/makers-of-muslim-world.htm prelims.046 14/12/2004 1:37 PM Page iii MAKERS of the MUSLIM WORLD Fazlallah Astarabadi and The Hurufis SHAHZAD BASHIR prelims.046 14/12/2004 1:37 PM Page iv FAZLALLAH ASTARABADI AND THE HURUFIS Oneworld Publications (Sales and editorial) 185 Banbury Road Oxford OX2 7AR England www.oneworld-publications.com © Shahzad Bashir 2005 All rights reserved Copyright under Berne Convention A CIP record for this title is available from the British Library ISBN 1–85168–385–2 Typeset by Jayvee,
    [Show full text]
  • The Differences Between Sunni and Shia Muslims the Words Sunni and Shia Appear Regularly in Stories About the Muslim World but Few People Know What They Really Mean
    Name_____________________________ Period_______ Date___________ The Differences Between Sunni and Shia Muslims The words Sunni and Shia appear regularly in stories about the Muslim world but few people know what they really mean. Religion is important in Muslim countries and understanding Sunni and Shia beliefs is important in understanding the modern Muslim world. The beginnings The division between the Sunnis and the Shia is the largest and oldest in the history of Islam. To under- stand it, it is good to know a little bit about the political legacy of the Prophet Muhammad. When the Prophet died in the early 7th Century he not only left the religion of Islam but also an Islamic State in the Arabian Peninsula with around one hundred thousand Muslim inhabitants. It was the ques- tion of who should succeed the Prophet and lead the new Islamic state that created the divide. One group of Muslims (the larger group) elected Abu Bakr, a close companion of the Prophet as the next caliph (leader) of the Muslims and he was then appointed. However, a smaller group believed that the Prophet's son-in-law, Ali, should become the caliph. Muslims who believe that Abu Bakr should be the next leader have come to be known as Sunni. Muslims who believe Ali should have been the next leader are now known as Shia. The use of the word successor should not be confused to mean that that those that followed the Prophet Muhammad were also prophets - both Shia and Sunni agree that Muhammad was the final prophet. How do Sunni and Shia differ on beliefs? Initially, the difference between Sunni and Shia was merely a difference concerning who should lead the Muslim community.
    [Show full text]
  • Shiism: What Students Need to Know - FPRI Page 1 of 4
    Shiism: What Students Need to Know - FPRI Page 1 of 4 Footnotes Search The Newsletter of FPRI’s Wachman Center Shiism: What Students Need to Know By John Calvert May 2010 Vol. 15, No. 2 John Calvert is Fr. Henry W. Casper SJ associate professor of history at Creighton University in Omaha, Nebraska. This essay is excerpted from his book “Divisions within Islam,” part of a 10-volume series for middle and high school students on the World of Islam, put out by Mason Crest Publishers in cooperation with FPRI. Also see his “Sunni Islam: What Students Need to Know.” For information about the series, or to order, visit: http://www.masoncrest.com/series_view.php?seriesID=90 Shiism is the second-largest denomination of Islam, after Sunni Islam. Today, the Shia comprise about 10 percent of the total population of Muslims in the world. The most important group within the Shia is the “Twelvers,” so called for the 12 Imams, or leaders, they venerate. The largest concentrations of Shia Muslims are found in the Islamic Republic of Iran, where they make up 89 percent of the country’s total population; Iraq, where they comprise 63 percent of the country’s total; and Lebanon, where they are 41 percent of the total population. Numerically significant Twelver Shia communities also exist in the Arab Gulf (Bahrain, Kuwait, and northeastern Saudi Arabia), Afghanistan, Pakistan, and India. Subgroups within the Shia include the Zaydis, who exist mostly in Yemen; and the Ismailis, who live mainly in India, in East Africa and in scattered communities in North America and Western Europe.
    [Show full text]
  • Muhammad Ali's Main Bout: African American Economic Power and The
    1 Muhammad Ali’s Main Bout: African American Economic Power and the World Heavyweight Title—by Michael Ezra Muhammad Ali announced at a press conference in January 1966 that he had formed a new corporation called Main Bout, Inc. to manage the multi-million-dollar promotional rights to his fights. “I am vitally interested in the company,” he said, “and in seeing that it will be one in which Negroes are not used as fronts, but as stockholders, officers, and production and promotion agents.” Although racially integrated, Main Bout was led by the all-black Nation of Islam. Its rise to this position gave African Americans control of boxing’s most valuable prize, the world heavyweight championship. Ali envisioned Main Bout as an economic network; a structure that would generate autonomy for African Americans. Main Bout encountered resistance from the beginning. It came initially from white sportswriters. But about a month after Main Bout’s formation Ali’s draft status changed to 1-A, which meant that he had become eligible for military service in the Vietnam War. When Ali then opposed the war publicly, politicians nationwide joined the press in attacking Main Bout. The political controversy surrounding Ali made it easier for Main Bout’s economic competitors— rival promoters, closed-circuit television theater chains, and organized crime—to run the organization out of business. Money and politics were important elements of white resistance to Main Bout as was the organization’s potential as a black power symbol. Like his civil rights contemporaries, Muhammad Ali understood the importance of economic power.
    [Show full text]
  • Saudi Arabia 2020 International Religious Freedom Report
    SAUDI ARABIA 2020 INTERNATIONAL RELIGIOUS FREEDOM REPORT Executive Summary According to the 1992 Basic Law of Governance, the country’s official religion is Islam and the constitution is the Quran and Sunna (traditions and practices based on the life of the Prophet Mohammed). The legal system is based largely on sharia as interpreted by the Hanbali school of Sunni Islamic jurisprudence. Freedom of religion is not provided under the law. The law criminalizes “anyone who challenges, either directly or indirectly, the religion or justice of the King or Crown Prince.” The law criminalizes “the promotion of atheistic ideologies in any form,” “any attempt to cast doubt on the fundamentals of Islam,” publications that “contradict the provisions of Islamic law,” and other acts including non-Islamic public worship, public display of non-Islamic religious symbols, conversion by a Muslim to another religion, and proselytizing by a non-Muslim. In practice, there is some limited tolerance of private, non-Islamic religious exercise, but religious practices at variance with the government-promoted form of Sunni Islam remained vulnerable to detention, harassment, and, for noncitizens, deportation. According to Shia community members, processions and gatherings continued due to decreased political tensions and greater coordination between the Shia community and authorities, and Ashura commemorations (of the martyrdom of Hussein ibn Ali, the grandson of the Prophet Mohammed) were marked by improved sectarian relations and public calls for mutual tolerance. Shia activists stated, however, that authorities continued to target members of their community on a religious basis with security operations and legal proceedings. In July, Shia Rights Watch (SRW) reported that security forces raided the largely Shia town of Safwa, resulting in several arrests and one injury.
    [Show full text]
  • ʿalī Ibn Abī Ṭālib, Born C
    S T U D Y U N I T Y S T R U G G L E LANGAT SINGH COLLEGE NAAC Grade – ‘A’ (A Constituent unit of B.R.A. Bihar University, Muzaffarpur) Department Of Persian PAY BACK TO SOCIETY TO BACK PAY -: ONLINE CLASS E-CONTENT :- Topic :- Ali ibn Abi Talib, the fourth caliph of Islam M. A 1st Semester (Persian) Course No & title :- Per 104 – History Of Islam FREE EDUHEALTH FOR ALL FOR EDUHEALTH FREE By MD. IMTEYAZ ALAM Assistant Professor (Guest), Department Of Persian L. S. College, Muzaffarpur, Bihar (Call + WhatsApp :- 9031203050) (Email :- [email protected]) S T U D Y TO C H A N G E S O C I E T Y He ruled as the Ali ibn Abi Talib fourth caliph from January 601 – September 661 656 until his assassination in 661. He is one of the central figures in ʿAlī ibn Abī Ṭālib, born c. Jan 601 in Shia Islam and is Mecca, Arabia [now in Saudi Arabia], regarded as the cousin, son-in-law, companion of the rightful immediate Islamic prophet Muhammad and fourth successor to of the “rightly guided” (rāshidūn) Muhammad as an caliphs. Imam by Shia Muslims. He was the first imam (leader) of Shiʿism in all its forms. The question of his right to the caliphate (the political-religious structure comprising the community of Muslims and its territories that emerged after the death of Muhammad) resulted in the only major split in Islam, into the Sunni and Shiʿi branches. Names and sources ʿAlī is known within the Islamic tradition by a number of titles, some reflecting his personal qualities and others derived from particular episodes of his life.
    [Show full text]
  • Muhammad Ali
    28 Days of Black Excellence - Muhammad Ali Muhammad Ali was a heavyweight boxing champion, philanthropist, and a social activist who was considered to be one of the greatest athletes of the 20th century. Ali was born on January 17, 1942 in Louisville, Kentucky, and was given the name Cassius Marcellus Clay Jr. As a young boy, Clay was tough because he grew up in a time of segregation and racial discrimination. At 12 years old, he picked up boxing after a thief stole his bike and he wanted to be able to fight. Five years after his first amateur win in 1954, Clay won the National Golden Gloves Tournament of Champions in 1959. Four years after winning the light heavyweight Olympic gold medal in 1960, Clay converted to Islam and called himself Muhammad Ali, and was drafted into the military seven years later. He refused to serve due to his religious beliefs preventing him from fighting. He was arrested for committing a felony and was sentenced to five years in prison. His world title and boxing license were taken away from him, but he fought to appeal his conviction. After missing three years, Ali eventually returned to boxing in 1970 and his conviction was overturned a year later. By his retirement at 39 years old, Ali had a record of 56 wins, 5 losses, 37 knockouts and he was a three-time heavyweight champion. His most famous quote, “Float like a butterfly, sting like a bee. The eye can’t hit what the eye can’t see,” arose from his unique fighting style that earned him the title “World’s Greatest”.
    [Show full text]
  • The Alevi and Questions of Identity, Including Violence and Insider/Outsider Perspectives
    TINA HAMRIN-DAHL The Alevi and Questions of Identity, Including Violence and Insider/Outsider Perspectives Alevilik is the second largest religious movement in Turkey after Sunnite Islam. The Alevi worship Ali and the twelve Imams of his family. Ali is more or less deified and therefore Alevis are considered as being ghulat (‘exaggerated’, ‘extremist’) and heterodox. The elevated Ali personifies an aspiration to justice and righteousness. He fought on the side of the weak and oppressed against those with power in society. Theologically, Ali is as- sumed to be blessed by the divine light and is therefore able to see into the mysterious spirituality of Islam (Ataseven 1997: 256). Many Alevis today however totally dissociate themselves from Shi’ism. Still, the degrading label kızılbaş (‘red-head’) is associated with Ali and thus is something al- leged to be anti-Osman, since Isma’il fought against the Osman Empire. The colour red represents the blood of Mohammed: he was wounded in battle and Ali saw the prophet’s blood flowing. As Ali grew older, he wanted to remind people of Mohammed’s struggle and therefore started wearing red headgear. Red thus became the colour of the Shi’ites and over time a symbol of Shi’ite martyrdom. Later red also gained political signifi- cance for the Alevis (Ataseven 1997: 259). The religious and the political are closely intertwined, but despite this, neither the Left nor Shi’ism does simply stand on one side and the Right/Sunni on the other – there are no such simple dichotomies in reality. As for martyrdom, blood has indeed flowed, and early attacks on Alevis have great symbolic significance today.
    [Show full text]
  • Formulations of Australian Isma'ili Muslim Identity
    Cont Islam DOI 10.1007/s11562-017-0382-x Two cultures, one identity: formulations of Australian Isma’ili Muslim identity Karim Mitha1,2,3,4 & Shelina Adatia5 & Rusi Jaspal6,7 # The Author(s) 2017. This article is published with open access at Springerlink.com Abstract The Shi’a Imami Nizari Isma’ili Muslims have often been considered the Bposter child^ for pluralistic integration (Cayo 2008). This ethos has been inculcated within members of the community, with its adherents seeing themselves as a diverse and multi-ethnic collective. Nevertheless, despite this purported pluralism, social research on the Isma’ilis has primarily focused on the diasporic and post-diasporic migrant communities of South Asian descent, the ‘first and second-generation immi- grants,’ in the Euro-American context (Mukadam and Mawani 2006, 2009; Nanji 1983, 1986). The experiences of co-religionists in other contexts have often been neglected. This study examines how members of the self-described geographically and socially isolated Isma’ili community in Australia construct their identity vis-à-vis the larger, global, Isma’ili community, and how they have responded to the potential of identity threat given the arrival of another group of Isma’ilis with a differing migratory history integrating into the extant community. Using the approach of identity process theory, this study examines how salient features of identity are constructed amongst the * Karim Mitha [email protected] 1 Edinburgh Migration, Ethnicity, and Health Research Group (EMEHRG), Centre for Population
    [Show full text]
  • Islam: Sunnis and Shiites
    Islam: Sunnis and Shiites Christopher M. Blanchard Analyst in Middle Eastern Affairs March 3, 2010 Congressional Research Service 7-5700 www.crs.gov RS21745 CRS Report for Congress Prepared for Members and Committees of Congress Islam: Sunnis and Shiites Summary The majority of the world’s Muslim population follows the Sunni branch of Islam, and approximately 10-15% of all Muslims follow the Shiite (Shi’ite, Shi’a, Shia) branch. Shiite populations constitute a majority in Iran, Iraq, Bahrain, and Azerbaijan. There are also significant Shiite populations in Afghanistan, Kuwait, Lebanon, Pakistan, Saudi Arabia, Syria, and Yemen. Sunnis and Shiites share most basic religious tenets. However, their differences sometimes have been the basis for religious intolerance, political infighting, and sectarian violence. This report includes a historical background of the Sunni-Shiite split and discusses the differences in religious beliefs and practices between and within each Islamic sect as well as their similarities. The report also relates Sunni and Shiite religious beliefs to discussions of terrorism and sectarian violence that may be of interest during the 111th Congress. Also see CRS Report RS21695, The Islamic Traditions of Wahhabism and Salafiyya, by Christopher M. Blanchard. Congressional Research Service Islam: Sunnis and Shiites Contents Historical Background ................................................................................................................1 International Terrorism..........................................................................................................1
    [Show full text]
  • Islam: Sunnis and Shiites
    Order Code RS21745 Updated December 11, 2006 Islam: Sunnis and Shiites Christopher M. Blanchard Analyst in Middle Eastern Affairs Foreign Affairs, Defense, and Trade Division Summary The majority of the world’s Muslim population follows the Sunni branch of Islam, and approximately 10-15% of all Muslims follow the Shiite (Shi’ite, Shi’a, Shia) branch. Shiite populations constitute a majority in Iran, Iraq, Bahrain, and Azerbaijan. There are also significant Shiite populations in Afghanistan, Kuwait, Lebanon, Pakistan, Saudi Arabia, Syria, and Yemen. Sunnis and Shiites share most basic religious tenets. However, their differences sometimes have been the basis for religious intolerance, political infighting, and sectarian violence. This report1 includes a historical background of the Sunni-Shiite split and discusses the differences in religious beliefs and practices between and within each Islamic sect as well as their similarities. The report also relates Sunni and Shiite religious beliefs to discussions of terrorism and Iraq that may be of interest during the first session of the 110th Congress. This report will be updated as necessary. Related papers include CRS Report RS21432 and CRS Report RS21695. Historical Background The differences between the Sunni and Shiite Islamic sects are rooted in disagreements over the succession to the Prophet Muhammad, who died in 632 AD, and over the nature of leadership in the Muslim community. The historic debate centered on whether to award leadership to a qualified, pious individual who would follow the customs of the Prophet or to transmit leadership exclusively through the Prophet’s bloodline. The question was settled initially when community leaders elected a companion of the Prophet’s named Abu Bakr to become the first Caliph (Arabic for "successor").
    [Show full text]
  • 2021 Ismaili Studies Conference
    Third International Ismaili Studies Conference Histories, Philosophies & Communities Friday, August 6 - Tuesday, August 10, 2021 Hosted by Leiden University Shi’i Studies Initiative Convened by: Dr. Khalil Andani (Augustana College) Dr. Ahab Bdaiwi (Leiden University) Organizing Committee: Dr. Daniel Beben (Nazarbayev University) Dr. Ali Asgar Alibhai (University of Texas at Dallas & EODIAH) Dr. Alyshea Cummins (University of Ottawa) Syed A. H. Zaidi (Emory University) Register and Attend the Conference at bit.ly/IsmailiStudiesConference Welcome to the Third International Ismaili Studies Conference (2021) Welcome to the Third International lsmaili Studies Conference, "Histories, Philosophies and Communities," organized by the Leiden University Shii Studies Initiative. This Conference builds on the progress of the 2014 and 2017 Ismaili Studies Conferences held at the University of Chicago and Carleton University respectively. These conferences are a progressive and autonomous endeavor for presenting the work of academics based in universities and research establishments and independent scholars engaging with the intellectual space termed broadly called "Ismaili Studies". The ISC is not aligned with any communal, political, or ideological organization. The conferences seek to provide multi- disciplinary and interdisciplinary platforms for scholarly exchanges. ISC2021 is pleased to welcome speakers from multiple countries and presentations on a variety of academic and constructive themes. This year's ISC includes: Keynote Address by Prof. Karim H. Karim; several panels on Ismaili history, esoteric exegesis, literature, and contemporary Ismaili theological reflection; and the announcement of the (inaugural) 2021 Karim and Rosemin Karim Prize; and a concluding Scholars Roundtable featuring senior scholars of Ismaili Studies. ISC offers a unique forum for academic discussion and debate in lsmaili Studies.
    [Show full text]