Part VI the Scholarly Output of Professor Hossein Modarressi

Total Page:16

File Type:pdf, Size:1020Kb

Part VI the Scholarly Output of Professor Hossein Modarressi P a r t V I The Scholarly Output of Professor Hossein Modarressi Bibliography of Works by Professor Hossein Modarressi Compiled by Intisar A. Rabb and Hassan F. Ansari Books Modarressi, Hossein. Qum dar qarn-i nuhum-i hijrī, 801-900: Fas.lī az Kitāb-i Qum dar chahārdah qarn. [Qum]: H. ikmat, 1350/[1972]. ———. Farmānhā-yi Turkmānān-i Qarāqūyūnlū va Āqqūyūnlū. Qum: H. ikmat, 1352/[1973]. ———. Rāhnamā-yi jughrāfiyā-yi tārīkhī: Majmūʿa-yi mutūn va asnād. Qum: H. ikmat, 1353/[1974]. ———. Mithālhā-yi s.udūr-i S.afavī: Barrasī-yi kūtāhī dar bārah-yi yik nawʿ az asnād-i dīvānī-yi dawra-yi S.afavī. Qum: H. ikmat, 1353/1974. ———. Kitābshināsī-yi āthār-i marbūt. bih Qum. Qum: H. ikmat, 1353/1974. ———. Khāndān-i Fath. ān: Ah. wāl va āthār-i dānishmandān-i yikī az khāndānhā-yi ʿilmī-yi Qum dar qarnhā-yi haftum tā dahum. Qum: H. ikmat, 1353/1974. ———. Turbat-i pākān: Āthār va bināhā-yi qadīmī-yi mah. dūda-yi kunūnī-yi dār al-muʾminīn-i Qum. 2 vols. Qum: Anjuman-i Āthār-i Millī; Chāpkhāna-yi Mihr, 1355/1976. ———.Bargī az tārīkh-i Qazvīn: Tārīkhchihʾī az āstāna-yi Shāhzāda-yi H. usayn va dūdmān-i Sādāt-i Marʿashī-yi Qazvīn. [Qum]: Kitābkhāna-yi ʿUmūmī-yi H. ad. rat-i Āyat Allāh al-ʿUz.mā Najafī Marʿashī, 1361/1982. ———. Kharāj in Islamic Law. [Tiptree, Essex]: [Anchor Press], 1983. Persian Translation: Zamīn dar fiqh-i Islāmī. 2 vols. Tehran: Daftar-i Nashr-i Farhang-i Islāmī, 1362/ 1983. ———. An Introduction to Shīʿī Law: A Bibliographical Study. London: Ithaca Press, 1984. Persian Translation: Muqaddamaʾī bar fiqh-i Shīʿa: Kulliyyāt va kitābshināsī. Translated by Mu- h.ammad Ās.if Fikrat. Mashhad: Bunyād-i Pazhūhishhā-yi Islāmī, 1368/[1989]. 294 Compiled by Intisar Rabb and Hassan Ansari Modarressi, Hossein. Crisis and Consolidation in the Formative Period of Shīʿite Islam: Abū Jaʿfar ibn Qiba al-Rāzī and His Contribution to Imāmite Shīʿite Thought. Princeton, NJ: Darwin Press, 1993. Persian Translation: Maktab dar farāyand-i takāmul: Naz. arī bar tat.awwur-i mabānī-yi fikrī-yi tashayyuʿ dar sih qarn-i nukhustīn. Translated by Hāshim Īzadpanāh. Princeton, NJ: Darwin Press, 1374/[1995]. Revised Edition: Maktab dar farāyand-i takāmul: Naz. arī bar tat.awwur-i mabānī-yi fikrī-yi tashayyuʿ dar sih qarn-i nukhustīn. Translated by Hāshim Īzadpanāh. New edition with new introduction. Tehran: Intishārāt-i Kavīr, 1386/[2007]. Supplement: Khāndānhā-yi h. ukūmatgar-i Shīʿī dar Baghdād dār awākhir-i ghaybat-i s.ughrā (supplement to Maktab dar farāyand-i takāmul: Naz. arī bar tat.awwur-i mabānī-yi fikrī-yi tashayyuʿ dar sih qarn-i nukhustīn). Translated by Hāshim Īzadpanāh. New ed. Tehran: Intishārāt-i Kavīr, 1386/[2007]. Arabic Translation: Tat.awwur al-mabānī al-fikriyya lil-tashayyuʿ fī ’l-qurūn al-thalātha al-ūlā. Translated by Fakhrī Mashkū r. Edited by Muh.ammad Sulaymā n. [Iran]: n.p., 1996. Reprints: 1. [Qum]: Nū r Wah.y, 1423/[2002–3]. 2. Beirut: Dār al-Hādī lil-T. ibāʿa wa’l-Nashr wa’l-Tawzīʿ, 2008. ———. Tradition and Survival: A Bibliographical Survey of Early Shīʿite Literature. London: Oneworld, 2003. Persian Translation: Mīrāth-i maktūb-i Shīʿa az sih qarn-i nukhustīn-i hijrī. Translated by Rasūl Jaʿfariyān and ʿAlī Qirāʾī. Qum: Kitābkhāna-yi Takhas.s.us.ī-yi Tārīkh-i Islām va Īrān, 1383/[2004]. Revised Edition: Mīrāth-i maktūb-i Shīʿa az sih qarn-i nukhustīn-i hijrī. Translated by Rasul Jaʿfariyān and ʿAlī Qirāʾī. Rev. ed. Qum: Nashr-i Muʾarrikh, 1386/[2007]. Collected Articles [Persian & Arabic] Modarressi, Hossein. Qum-Nāma: Majmūʿa-yi maqālāt va mutūn dar bārah-yi Qum. Qum: Kitābkhāna-yi ʿUmūmī-yi H. ad. rat-i Āyat Allāh al-ʿUz.mā Najafī Marʿashī, 1364/[1985–6]. Works by Hossein Modarressi 295 ———. Qummiyyāt: Majmūʿa-yi maqālāt dar bārah-yi Qum. Majmūʿa-yi Āthār-i Qadīm, no. 2. [NJ]: Zagross, 2007. ———. Sanadiyyāt: Majmūʿa-yi maqālāt dar bārah-yi asnād-i tārīkhī. Majmūʿa-yi Āthār-i Qadīm, no. 3. [NJ]: Zagross, 2008. ———. Kitābiyyāt: Majmūʿa-yi maqālāt dar zamīna-yi kitābshināsī. Majmūʿa-yi Āthār-i Qadīm, no. 4. [NJ]: Zagross, 2009. ———. Tārīkhiyyāt: Majmūʿa-yi maqālāt va tah. qīqāt-i tārīkhī. Majmūʿa-yi Āthār-i Qadīm, no. 5. [NJ]: Zagross, 2009. ———. Ijtimāʿiyyāt: Guzīdaʾī az maqālāt dar masāʾil-i madhhabī va ijtimāʿī. Majmūʿa-yi Āthār-i Qadīm, no. 1. [NJ]: Zagross, 2010. Articles and Chapters [Arabic, English, Persian] Modarressi, Hossein. “Katībahā-yi dawra-yi S.afavī dar Qum.” Wah. īd 47(1346/ [1967]): 1017–23. ———. “Dhayl bar Katībahā-yi dawra-yi S.afavī dar Qum.” Wah. īd 48 (1346/ [1967]): 1107. ———. “al-Ashʿariyyūn.” In Dāʾirat al-maʿārif al-islāmiyya al-Shīʿiyya, vol. 2, 3–8. Beirut: Dār al-Taʿāruf, 1968. ———. “H. āfiz. Rajab Bursī va Kitāb mashāriq anwār al-yaqīn-i ū.” Haftigī-yi Wah. īd 39 (1347/[1968]): 6ff. ———. “Waqfnāma-yi dū qanāt dar Qum (Farmānī az Nās.ir al-Dīn Shāh va sang nabishtaʾī-yi manz.ūm).” Wah. īd 54 (1347/[1968]): 575–77. ———. “Gach burīhā-yi bāzamānda az qarn-i haftum tā nuhum dar Qum [1].” Wah. īd 55 (1347/[1968]): 683–84. ———. “Gach burīhā-yi bāzamānda az qarn-i haftum tā nuhum dar Qum [2].” Wah. īd 56 (1347/[1968]): 793–96. ———. “Gach burīhā-yi bāzamānda az qarn-i haftum tā nuhum dar Qum [3].” Wah. īd 57 (1347/[1968]): 839–41. ———. “Sang nabishtahā-yi tārīkhī dar Qum az dawra-yi Afshāriyya va Qājariyya.” Wah. īd 58 (1347//[1968]): 931–36. ———. “Dhayl-i chand athar va katība-yi tārīkhī dīgar.” Wah. īd (1348/[1969]): 389–92. ———. “Namūnahā-yi nathr va naz.m-i Fārsī dar dū qarn-i nukhustīn-i hijrī [1].” Wah. īd 77 (1349/[1970]): 578–84. ———. “Namūnahā-yi nathr va naz.m-i Fārsī dar dū qarn-i nakhustīn-i hijrī [2].” Wah. īd 78 (1349/[1970]): 733–37. ———. “Namūnahā-yi nathr va naz.m-i Fārsī dar dū qarn-i nakhustīn-i hijrī [3].” Wah. īd 80 (1349/[1970]): 921–24. ———. “Madāris-i qadīm-i Qum [1].” Wah. īd 86 (1349/[1970]): 201–6. ———. “Madāris-i dīgar-i Qum [2] (dar qarnhā-yi shishum tā nuhum).” Wah. īd 87 (1349/[1970]): 409–11. ———. “Madrasa-yi āstāna-yi muqaddasa (Fayd. iyya) [3].” Wah. īd 88 (1350/[1971]): 126–29. ———. “Madrasa-yi Ghiyāthiyya-yi Qum [4].” Wah. īd 90 (1350/[1971]): 383 –87. 296 Compiled by Intisar Rabb and Hassan Ansari Modarressi, Hossein. “Madāris-i [qadīm-i] Qum (dar dawra-yi S.afaviyya) [5].” Wah. īd 94 (1350/[1971]): 1015–20. ———. “Madāris-i qadīm-i Qum (dar dawra-yi S.afaviyya) [6].” Wah. īd 95 (1350/ [1971]): 1247–52. ———. “Madāris-i qadīm-i Qum (dar dawra-yi Qājariyya) [7].” Wah. īd 99 (1350/ [1971]): 1767–72. ———. “Madāris-i qadīm-i Qum (dar dawra-yi Qājariyya) [8].” Wah. īd 100 (1351/ [1972]): 34–39. ———. “Madāris-i qadīm-i Qum (mustadrakāt) [9].” Wah. īd 101 (1351/[1972]): 199–206. ———. “Iʿjāz-i Qurʾān [1] (Pāsukh-i shubahāt-i pādirī-yi ‘Henry Martin’ dar mawd. ūʿ-i iʿjāz-i Qurʾān az muh.aqqiq Mīrzā Abū al-Qasim Gīlānī Qummī (d. 1231).” Wah. īd 109 (1351/[1972]): 1115–18. ———. “Iʿjāz-i Qurʾān [2].” Wah. īd 110 (1351/[1972]): 1225–37. ———. “Asnād va ah.kāmī az khāndān-i Afshār Urūmī.” Barrasīhā-yi tārīkhī 40 (1351/[1972]): 145–202. ———. “Fulūshā-yi d. arb-i Qum.” Hunar va mardum 117 (1351/[1972]): 46–48. ———. “Az daftar-i khāt.irāt-i buzurgān.” Khāt.irāt-i Wah. īd 13 (1351/[1972]): 19–23. ———. “Az Furāt tā Nīl (Guzarī bar ʿahd-i adyān-i buzurg va tamaddunhā-yi kuhan [1]).” Khāt.irāt-i Wah. īd 14 (1351/[1972]): 81–88. ———. “Az Furāt tā Nīl (Guzarī bar ʿahd-i adyān-i buzurg va tamaddunhā-yi kuhan [2]).” Khāt.irāt-i Wah. īd 16 (1351/[1972]): 107–14. ———. “Az Furāt tā Nīl (Guzarī bar ʿahd-i adyān-i buzurg va tamaddunhā-yi kuhan [3]).” Khāt.irāt-i Wah. īd 18 (1352/[1973]): 67–78. ———. “Nāmaʾī az Mīrzā-yi Qummī bih Āghā Muh.ammad Khān Qājār.” Wah. īd 122 (1352/[1973]): 1150–51. ———. “Āshināʾī bā Ustādī-yi Buzurg dar hunar-i gach burī-yi Īrān ʿAlī b. Mu- h.ammad b. Abū Shujāʿ Bannā.” Hunar va mardum 132 (1352/[1973]): 36–47. ———. “Yik sanad az qarn-i dahum.”Wah. īd 121 (1352/[1973]): 991–96. ———. “Khāndān-i ʿAlī S.afī: Shahriyārānī gumnām [1].” Barrasīhā-yi tārīkhī 44–45 (1352/[1973]): 13–40. ———. “Khāndān-i ʿAlī S.afī: Shahriyārānī gumnām (Qismat-i duvvum) [2].” Barrasīhā-yi tārīkhī 47 (1352/[1973]): 25–68. ———. “Dū risāla az Āghā Muh.ammad Bīdābādī dar sayr va sulūk.” Wah. īd 115 (1352/[1973]): 384–97. ———. “Mukātibāt-i Fayd. va Qād. ī Saʿīd-i Qummī.” Wah. īd 117 (1352/[1973]): 667–78. ———. “H. ājj Mullā Muh.ammad S.ādiq Qummī, Faqīh-i ʿĀlī-qadr-i dawra-yi Qājār va nāma-yi-ū bih Nās.ir al-Dīn Shāh dar shakwa az maz.ālim-i ʿummāl-i dawlat.” Wah. īd 126 (1353/[1974]): 211–19. ———. “Maʾākhidhī tāza barāh-yi tah.qīqāt-i marbūt. bih Is.fahān.” Wah. īd 128 (1353/[1974]): 372–75. ———. “Chand athar-i nū yāfta dar munāz.arāt-i kalāmī-yi Shīʿī.” Wah. īd 134 (1353/[1974]): 874–86. ———. “Waqfnāmaʾī az Turkumānān Qarāqūyūnlū.” Farhang-i Īrān zamīn 20 (1353/[1974]): 245–65. Works by Hossein Modarressi 297 ———. “Kitābcha-yi thabt-i mawqūfāt va khulās.a-yi jāt-kishvar dar dawra-yi Nāz. irī.” Rāhnamā-yi kitāb 18 (1354/[1975]):435–42. ———. “Qād. ī Ah.mad Qummī: Nigāranda-yi Khulās.at al-tawārīkh va Gulistān-i hunar.” Barrasīhā-yi tārīkhī 57 (1354/[1975]): 61–100. ———. “Panj nāma az Fath.-ʿAlī-Shāh Qājār bih Mīrzā-yi Qummī.” Barrasīhā-yi tārīkhī 59 (1354/[1975]): 245–76.
Recommended publications
  • The Birth of Al-Wahabi Movement and Its Historical Roots
    The classification markings are original to the Iraqi documents and do not reflect current US classification. Original Document Information ~o·c·u·m·e·n~tI!i#~:I~S=!!G~Q~-2!110~0~3~-0~0~0~4'!i66~5~9~"""5!Ii!IlI on: nglis Title: Correspondence, dated 24 Sep 2002, within the General Military Intelligence irectorate (GMID), regarding a research study titled, "The Emergence of AI-Wahhabiyyah ovement and its Historical Roots" age: ARABIC otal Pages: 53 nclusive Pages: 52 versized Pages: PAPER ORIGINAL IRAQI FREEDOM e: ountry Of Origin: IRAQ ors Classification: SECRET Translation Information Translation # Classification Status Translating Agency ARTIAL SGQ-2003-00046659-HT DIA OMPLETED GQ-2003-00046659-HT­ FULL COMPLETED VTC TC Linked Documents I Document 2003-00046659 ISGQ-~2~00~3~-0~0~04~6~6~5~9-'7':H=T~(M~UI:7::ti""=-p:-a"""::rt~)-----------~II • cmpc-m/ISGQ-2003-00046659-HT.pdf • cmpc-mIlSGQ-2003-00046659.pdf GQ-2003-00046659-HT-NVTC ·on Status: NOT AVAILABLE lation Status: NOT AVAILABLE Related Document Numbers Document Number Type Document Number y Number -2003-00046659 161 The classification markings are original to the Iraqi documents and do not reflect current US classification. Keyword Categories Biographic Information arne: AL- 'AMIRI, SA'IO MAHMUO NAJM Other Attribute: MILITARY RANK: Colonel Other Attribute: ORGANIZATION: General Military Intelligence Directorate Photograph Available Sex: Male Document Remarks These 53 pages contain correspondence, dated 24 Sep 2002, within the General i1itary Intelligence Directorate (GMID), regarding a research study titled, "The Emergence of I-Wahhabiyyah Movement and its Historical Roots".
    [Show full text]
  • Shi'ite Tradition and the Iranian Mujtahids' Reflection on The
    Rivista di Studi Indo-Mediterranei VII (2017) Plurilingual e-journal of literary, religious, historical studies. website: http://kharabat.altervista.org/index.html Rivista collegata al Centro di Ricerca in “Filologia e Medievistica Indo-Mediterranea” (FIMIM) Università di Bologna cod. ANCE (Cineca-Miur) E213139 ISSN 2279-7025 Shi’ite Tradition and the Iranian Mujtahids’ Reflection on the Question of the Veil Minoo Mirshahvalad Abstract This paper examines two correlated issues regarding the phenomenon of the veil. Firstly, I intend to analyse the role that the second source of the Shi’ite law performs in defining the limits of veiling. The reason of restrictiveness the Shi’ite narratives regarding women’s attire will be explained through a historical lens. We will see how the social context of the formative period of the Shi’ite jurisprudence promoted the definition of a certain standard of attire for women. Secondly, I aim to demonstrate whether and to what extent the Iranian female mujtahids can readdress that standard. The Shi’ite narratives have two specific peculiarities that require the intervention of experts capable of authenticating and interpreting them. Given this dependence of the Islamic law to human reason, in a country governed by fiqh, the access of women to the office of mujtahid, should hypothetically improve women’s status. Here, the issue of the veil works as a touchstone for the plausibility of this hypothesis, Keywords veil, mujtahids, Shi’ite tradition, women, Iran How have Shi’ite jurists interpreted those passages of the sacred texts that address women’s attire to establish the necessity of head cover for women? How have the limits of modesty been established by these jurists in a society governed by the Islamic law like Iran? What is the importance of Hadith concerning this question? 1 The primacy of the Koran over the other sources of fiqh and yet its ambivalence in determining the limits of covering for women have been widely discussed by various authors.
    [Show full text]
  • Islam and the Challenge of Democratic Commitment
    Fordham International Law Journal Volume 27, Issue 1 2003 Article 2 Islam and the Challenge of Democratic Commitment Dr. Khaled Abou El-Fadl∗ ∗ Copyright c 2003 by the authors. Fordham International Law Journal is produced by The Berke- ley Electronic Press (bepress). http://ir.lawnet.fordham.edu/ilj Islam and the Challenge of Democratic Commitment Dr. Khaled Abou El-Fadl Abstract The author questions whether concurrent and simultaneous moral and normative commit- ments to Islam and to a democratic form of government are reconcilable or mutually exclusive. The author will argue in this Article that it is indeed possible to reconcile Islam with a commitment in favor of democracy. The author will then present a systematic exploration of Islamic theology and law as it relates to a democratic system of government, and in this context, address the various elements within Islamic belief and practice that promote, challenge, or hinder the emergence of an ideological commitment in favor of democracy. In many ways, the basic and fundamental ob- jective of this Article is to investigate whether the Islamic faith is consistent or reconcilable with a democratic faith. As addressed below, both Islam and democracy represent a set of comprehensive and normative moral commitments and beliefs about, among other things, the worth and entitle- ments of human beings. The challenging issue is to understand the ways in which the Islamic and democratic systems of convictions and moral commitments could undermine, negate, or validate and support each other. ISLAM AND THE CHALLENGE OF DEMOCRATIC COMMITMENT Dr. Khaled Abou El Fadl* The question I deal with here is whether concurrent and simultaneous moral and normative commitments to Islam and to a democratic form of government are reconcilable or mutually exclusive.
    [Show full text]
  • International Protection Considerations with Regard to People Fleeing the Republic of Iraq
    International Protection Considerations with Regard to People Fleeing the Republic of Iraq HCR/PC/ May 2019 HCR/PC/IRQ/2019/05 _Rev.2. INTERNATIONAL PROTECTION CONSIDERATIONS WITH REGARD TO PEOPLE FLEEING THE REPUBLIC OF IRAQ Table of Contents I. Executive Summary .......................................................................................... 6 1) Refugee Protection under the 1951 Convention Criteria and Main Categories of Claim .... 6 2) Broader UNHCR Mandate Criteria, Regional Instruments and Complementary Forms of Protection ............................................................................................................................. 7 3) Internal Flight or Relocation Alternative (IFA/IRA) .............................................................. 7 4) Exclusion Considerations .................................................................................................... 8 5) Position on Forced Returns ................................................................................................. 9 II. Main Developments in Iraq since 2017 ............................................................. 9 A. Political Developments ........................................................................................................... 9 1) May 2018 Parliamentary Elections ...................................................................................... 9 2) September 2018 Kurdistan Parliamentary Elections ......................................................... 10 3) October 2017 Independence
    [Show full text]
  • The Emergence and Development of the Shi'ite Ḥadīth Canon Ali
    The Emergence and Development of the Shi’ite Ḥadīth Canon Ali Hammoud 17246880 Master of Research 2018 Western Sydney University Acknowledgements This thesis owes much to the efforts of others, without whom I would not have been able to complete it. First, I would like to thank my dear friends Ali Latash and Ahmed Othman. Whether it was assistance with referencing, translating obscure terms, or being available for a chat, their support was crucial, and very much appreciated. I look forward to enjoying their future successes in the academic world and beyond. Secondly, I would like to thank the scholars, or ʿulamaʾ who assisted me, namely Professor Mohammad Ali Amir-Moezzi and Sayyid Ahmad Madadi. Professor Moezzi was kind enough to point me in the right direction for critical sources in this study. For this I thank him, and hope to continue to benefit from his works in the coming years. Sayyid Madadi graciously welcomed me into his home on a public holiday for a discussion on the historical development of Shiʿa ḥadīth. The structure of this thesis owes much to his insights. I can only express the utmost gratitude for his kindness and assistance. Finally, I would like to thank my Supervisors, Dr. Milad Milani and Dr. Alison Moore. Alison encouraged me to pursue postgraduate research whilst I was still an undergraduate student. Her unit, ‘Theories and Methods of History’ piqued my interest in research, and three years later she has continued to support me through the ups and downs. Her help throughout the years has been most appreciated.
    [Show full text]
  • Alwazzan2015.Pdf
    This thesis has been submitted in fulfilment of the requirements for a postgraduate degree (e.g. PhD, MPhil, DClinPsychol) at the University of Edinburgh. Please note the following terms and conditions of use: This work is protected by copyright and other intellectual property rights, which are retained by the thesis author, unless otherwise stated. A copy can be downloaded for personal non-commercial research or study, without prior permission or charge. This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the author. The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the author. When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given. Politics, Economy and Religion in a Near Eastern Periphery: The Region of Baḥrayn in East Arabia c. 1050 – c. 1400 CE Faisal Adel Ahmad Alwazzan Thesis submitted for PhD The University of Edinburgh 2015 0 Abstract The region of Baḥrayn in eastern Arabia during the post-Qarmāṭian era has received little attention from scholars because of the scarcity of local written sources and the daunting task of gathering scattered small pieces of information from other sources in more than one language. This thesis focuses on the politics, geopolitics, economy, literature and religion of Baḥrayn from c. 1050 to c. 1400 CE. It consists of eight chapters in addition to an introduction and a conclusion. The introduction presents the research framework of the thesis. World-systems Analysis in a pre-capitalist setting is used to analyse Baḥrayn’s hierarchical position in the Near East according to its economic, political and cultural characteristics.
    [Show full text]
  • The Shiite Jihad in Syria and Its Regional Effects
    THE SHIITE JIHAD IN SYRIA AND ITS REGIONAL EFFECTS Phillip Smyth This piece is dedicated to the memory of a true scholar, friend, and mensch, Barry Rubin. I would never have been able to complete such an undertaking without his confidence in me. POLICY FOCUS 138 THE SHIITE JIHAD IN SYRIA AND ITS REGIONAL EFFECTS PHILLIP SMYTH THE WASHINGTON INSTITUTE FOR NEAR EAST POLICY www.washingtoninstitute.org The opinions expressed in this Policy Focus are those of the author and not necessarily those of The Washington Institute, its Board of Trustees, or its Board of Advisors. All rights reserved. Printed in the United States of America. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording, or any information storage and retrieval system, without permission in writing from the publisher. © 2015 by The Washington Institute for Near East Policy The Washington Institute for Near East Policy 1828 L Street NW, Suite 1050 Washington, DC 20036 www.washingtoninstitute.org Design: 1000colors Photo: Sayyeda Zainab mosque, Damascus (Ahmad al Husseini). CONTENTS Acronyms | iv 1 introduction | 1 2 the NArrAtive of JihAd | 3 3 cAll to JihAd: clericAl Views of the Shiite JihAd in SyriA | 13 4 Building An Army for ZAinab | 21 5 the WeB of Multiplying Shiite IslAmist MilitiAs in SyriA | 37 6 Joining of Fronts: Blowback in IrAq And Lebanon | 48 7 policy RecommendAtions | 55 8 notes And Sources | 58 ABout the Author | 80 APPENDICES (ONLINE ONLY) 1 phAses of Shiite MilitiA
    [Show full text]
  • "We the Jurists": Islamic Constitutionalism in Iraq
    "WE THEJURISTS": ISLAMIC CONSTITUTIONALISM IN IRAQ IntisarA. Rabb* INTRODUCTION The Iraqi Constitution's designation of Islamic law as "a source of law" placed the issue of Islamic-law's role in new democracies at the forefront of the debates on "Islamic constitutionalism."' Although the meaning of this latter phrase is itself open to debate, at a mini- Intisar A. Rabb received a J.D. from Yale Law School, an M.A. in Near Eastern Studies from Princeton University, and a B.S. in Arabic and Government from Georgetown Uni- versity. She is a 2007-2008 Prize Fellow at Princeton University's Center for Human Val- ues and a doctoral candidate in the University's Department of Near Eastern Studies, where she is completing a dissertation on legal interpretation in American and Islamic law. All translations from Arabic, Persian, and French are her own, unless otherwise noted. Sincere thanks are due to James Q. Whitman, as well as Anthony T. Kronman, Chibli Mallat, Daniel K. Markovits, Kim Lane Scheppele, Rashid Alvi, Nusrat Choudhury, Monica Eppinger, and Adnan Zulfiqar for their generous feedback on this Article. I am also grateful to the participants of the Comparative Constitutionalism Session at the Law and Society Association's 2006 Annual Meeting, of a Session sponsored by the Princeton University's Law and Public Affairs Program, and of the Religion and Public Life Seminar at Princeton's Center for the Study of Religion, where versions of this paper were pre- sented. The constitutions of twenty-five member countries of the Organization of the Islamic Conference (OIC) incorporate some form of Islamic law: Afghanistan, Algeria, Bahrain, Bangladesh, Brunei, the Comoros Islands, Egypt, Iran, Jordan, Kuwait, Libya, Malaysia, the Maldives, Morocco, Oman, Pakistan, Palestine (transitional law), Qatar, Somalia, the Sudan, Syria, Tunisia, the United Arab Emirates, Yemen, and formerly, Iraq.
    [Show full text]
  • Aql in Readings of Usūl Al-Kāfī: Early Shī‘Īte Hadith and Its Later Interpreters
    Understanding ‘aql in Readings of Usūl al-kāfī: Early Shī‘īte Hadith and its Later Interpreters By Mohammad Reza Hemyari B.A. in Foreign Affairs and Philosophy, May 2010, University of Virginia A Thesis submitted to: The Faculty of The Columbian College of Arts and Sciences of The George Washington University in partial fulfillment of the requirements for the degree of Master of Arts May 18, 2014 Thesis directed by Mohammad Faghfoory Professorial Lecturer in Islamic Studies Dedication The author wishes to dedicate this to him who continues to inspire me. ii Acknowledgements The author wishes to acknowledge all those who guided me, untiringly, through the difficulty of guiding me: my benevolent teachers from the past and the present, Seyyed Hossein Nasr, Mohammad Faghfoory, Alfred Hiltebeitel, and Kelly Pemberton, who have all inspired me to be and know more than I am; my loving wife, Sara, who continues to transform me with her love and patience; and my family, whose goodness has stopped them from seeing my lack thereof; among whom is my mentor, Rizwan, who has constantly helped me see what needs to be seen. To all those named and to the many unnamed: thank you. iii Table of Contents Dedication……………………………………………………………………………...…iii Acknowledgements…………………………………………………………………….....iv Chapter 1: Introduction…..………………………………………………………………..1 Chapter 2: Muḥammad Bāqir Majlisī and The Mirror of Intellects……………………....20 Chapter 3: Mullā Ṣadrā and His Commentary on Uṣūl al-kāfī…………………………..38 Conclusion………………………………….……………………..……………..………65 Bibliography……………………………………………………………………………..69 iv Chapter 1: Introduction “[T]he intellect is the axis around which all else turns: through it does one argue; for it is one given reward; and according to it is one punished.” This is why the most important canonical text, Usūl al-kāfī, begins with “The Book of Intellect and Ignorance.”1 Yet being a canonical text has meant that al-Kāfī, and the concept of intellect it provides has been redefined by its various commentators.
    [Show full text]
  • Redefinition of Islamic Law and Authority in Usuli Shi‘Ism
    Thou Shalt Emulate the Most Knowledgeable Living Cleric: Redefinition of Islamic Law and Authority in Usuli Shi‘ism Zackery Mirza Heern Murray State University, Kentucky, USA Abstract This paper analyses the reconceptualization of Islamic law and authority as defined by Murtada al-Ansari (d. 1864), the influential scholar and first sole supreme exemplar (marja‘ al-taqlid al-mutlaq) of the international Shi‘i community. This paper argues that by redefining core concepts related to Islamic legal theory and clerical authority, Ansari significantly increased the power of individual Shi‘i clerics. Ansari’s conception of marja‘ al-talqid required all lay Shi‘is to emulate the judgments of the most knowledgeable living Shi‘i jurist (mujtahid). Ansari’s legacy in Islamic law is that he streamlined the process of ijtihad, which enhanced the ability of mujtahids to issue rulings on virtually any case. Therefore, Ansari refined theories and practices associated with the generation and dissemination of legal rulings. These contributions gave mujtahids supreme socio-legal authority in the Shi‘i world, which continues to operate within many of the general premises established by the school of Shaykh al-Ansari. Key Words: Islamic law, Islamic authority, Usuli Shi‘ism, Murtada Ansari, usul al-fiqh, marja‘ al-taqlid Introduction1 To ensure that the actions of Shi‘is are in conformity with God’s will, Usuli scholars argued that all Shi‘is must emulate (taqlid) the rulings of the most knowledgeable (a‘lam) living mujtahid, who is the exemplar, or ‘source of emulation’ (marja‘ al-taqlid) for the Shi‘i community. Marja‘iyyah is the concept that a living mujtahid has leadership over the Shi‘i community.
    [Show full text]
  • Review: the Just Ruler Or the Guardian Jurist: an Attempt to Link
    Review: The Just Ruler or the Guardian Jurist: An Attempt to Link Two Different Shiʿite Concepts Author(s): Hossein Modarressi Reviewed work(s): The Just Ruler (al-sultān al-ʿādil) in Shīʿite Islam: The Comprehensive Authority of the Jurist in Imamite Jurisprudence by Abdulaziz Abdulhussein Sachedina Source: Journal of the American Oriental Society, Vol. 111, No. 3 (Jul. - Sep., 1991), pp. 549- 562 Published by: American Oriental Society Stable URL: http://www.jstor.org/stable/604271 Accessed: 18/03/2009 20:16 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www.jstor.org/action/showPublisher?publisherCode=aos. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit organization founded in 1995 to build trusted digital archives for scholarship. We work with the scholarly community to preserve their work and the materials they rely upon, and to build a common research platform that promotes the discovery and use of these resources.
    [Show full text]
  • Shiʿi Doctrine, Muʿtazili Theology Examines the Critical Turn That Shaped Imami Shiʿism in the Tenth and Eleventh Centuries
    Shiʿi Doctrine, Muʿtazili Theology Doctrine, Shiʿi Examines the critical turn that shaped Imami Shiʿism in the tenth and eleventh centuries God is not free to act; He is bound by human ethics. To be just, He must create an individual of perfect intellect and infallible morality. People are obligated to submit to this person; otherwise eternal damnation awaits them. While these claims may be interpreted as an affront to God’s power, an insult to human judgement and a justification for despotism, Shiʿi Muslims in the eleventh century eagerly espoused them in their attempts to forge a ‘rational’ religious discourse. They utilised everything from literary studies and political theory to natural philosophy and metaphysical speculation in support of this Shiʿi Doctrine, project. This book presents the contribution of al-Sharīf al-Murtaḍa (d. 1044) of Baghdad, the thinker most responsible for this irreversible change, which remains central to Imami identity. It analyses his intellectual project and Muʿtazili Theology establishes the dynamic context which prompted him to pour the old wine of Shiʿi doctrine into the new wineskin of systematic Muʿtazili theology. al-Sharīf al-Murtaḍā and Imami Discourse Key Features • Comprehensive coverage of al-Murtaḍā’s enormous oeuvre (running to several thousand pages) and diversity (spanning most contemporary fields of knowledge) • A meticulous engagement with long and dense theoretical texts that are either in manuscript form or poorly edited • A systematic presentation that equips readers with a general, but also Hussein Ali Abdulsater analytically profound, understanding of Shiʿi theology in its main phases • Studies a crucial if unaccountably neglected author whose views are still a major influence for Shiʿi Muslims Hussein Ali Abdulsater is Assistant Professor of Arabic Culture and Islamic Studies in the Department of Classics, University of Notre Dame.
    [Show full text]