Sheikh Sadouq's important journey was 367 AH in Neyshabour. He lived in this city and conducted some Hadith meetings for more than a year. These meetings were hardly noticed by other scholars. His ...journey coincided with the growing influence of Sufis in this city and was accompanied by the long absence due to the ongoing ideological crisis of the Shiites. He tried to unify their beliefs. There is a hypothesis that he held some meetings in secret to write hadiths and took special care to prevent the spread of Sufism in Neyshabour. Therefore, the question of how Sheikh Sadouq dealt with the marginalization of Sufis in Neyshabur arises based on the text of al-Amali. This descriptive-analytical text-based study aims to examine Sheikh Sadouq's marginalization of Sufism and prevent its spread by emphasizing the Shi'a concepts in Neyshabur. This study was conducted on "the position and dignity of the Imams" and faith commitment to act in contrast to the Sufi notions. It was also performed in "possibility of doing dignity by Sufi elders" and "adherence to etiquette", as well as the use of story forms in narrating. He increased the possibility of the early presence of those inclined to Sufism in his congregations. At the same time, it provided the possibility of comparing them with Sufi ideas and creating the idea of "we are better than them" in the minds of the Shi’a audience and the idea of "they are better than us" in the thoughts of the general audience by the extensive narration of examples of Shi’a ideas.
En Irán, la creciente presencia de las mujeres en todas las esferas de la vida social resulta cada vez más relevante. Mientras el régimen persigue a las jóvenes en virtud de su «vestimenta ...inadecuada», muchas de ellas establecen una suerte de juego entre el gato y el ratón con las policías de costumbres, al tiempo que lograron derribar algunas de las barreras que aún les impiden avanzar. Su elevado nivel de instrucción (son mayoría en las universidades) facilita su independencia y la reivindicación de sus derechos, todavía postergados por la tradición islámica del país persa.
Two major events occurred in the early centuries of Islam that determined its historical and spiritual development in the centuries that followed: the formation of the sacred scriptures, namely the ...Qur'an and the Hadith, and the chronic violence that surrounded the succession of the Prophet, manifesting in repression, revolution, massacre, and civil war.
This is the first book to evaluate the writing of Islam's major scriptural sources within the context of these bloody, brutal conflicts. Conducting a philological and historical study of little-known though significant ancient texts, Mohammad Ali Amir-Moezzi rebuilds a Shi'ite understanding of Islam's early history and the genesis of its holy scriptures. At the same time, he proposes a fresh interpretative framework and a new data set for theorizing the early history of Islam, isolating the contradictions between Shi'ite and Sunni sources and their contribution to the tensions that rile these groups today.
Sunnis and Shiites place the Hadith as a source of law, but both have different methods of examining Hadith. The most prominent difference is how both of them accept the Prophet companions as a ...hadith narrator. Sunnis believe that all companions were just. But this examination was rejected by the Shiites. The second difference is the reception about the ma’sum. Sunnis reject the concept of ma'sum other than the Prophet, while Shiites believe imams of ahlu al-bait are ma’sum. The implication of these differences is the different narratives of Islamic history, which are based on the hadith. In this issue is the case of the Islam of Abu Thalibwhich is narrated from each different tradition. Therefore, this research is trying to examine the validity of their narrations and its historicity. The result of this paper is that al-Musayyab bin Hazn, the Prophet companion who narrate the hadith about the death of Abu Thalib, is judged differently by each traditions. Sunnis judged him with Siqah, while Shiites said that he only became Islam after fathu makkah and he was not at the scene when Abu Thalib died.
The article analyzes the views of Saddam Hussein, based on his statements regarding the “Shiite question”, which was originally based on the ideological heritage of the Ba’th, set out in the ...Constitution of 1951. However, under the influence of the processes that took place in Iraq throughout the 1970s, in particular the Kurdish national movement and the “Islamic awakening” of Shiites under the influence of the Iranian Revolution of 1979, Saddam Hussein was forced to adjust the ideas of the Ba’th to new realities. As a result, Saddam was forced to recognize the multinational nature of Iraqi society and the rights of Shiites to worship, abandoning the Ba’th atheistic principles. The evolution of viewsthattook place, asthewarwith Iranshowed,contributedtotheconsolidation of Iraqi society around the Ba’th program and the personality of Saddam Hussein.
Background
No evidence is currently available to estimate the outcomes of intensity‐modulated radiation therapy (IMRT) and surgery for patients with early oral cavity squamous cell carcinoma ...(E‐OCSCC).
Methods
We recruited patients from the Taiwan Cancer Registry Database who had received a diagnosis of E‐OCSCC. Propensity score matching was performed, and Cox proportional hazards model was used to analyze all‐cause mortality.
Results
In the multivariate Cox regression analyses, the adjusted hazard ratio (aHR) (95% confidence interval CI) for surgery compared with definitive IMRT, T2N0M0 compared with T1N0M0, and male patients compared with female patients were 0.303 (0.245, 0.375), 1.340 (1.077, 1.668), and 2.012 (1.432, 2.826), respectively. The aHRs (95% CIs) for age 61 to 70, 71 to 80, and ≧81 years compared with <40 years were 2.984 (1.43, 4.225), 3.353 (2.578, 4.112), and 4.277 (4.104, 5.679), respectively.
Conclusions
For patients with E‐OCSCC, surgery may be considered the first option rather than definitive IMRT.
In the summer of 1978, Musa al Sadr, the spiritual leader of the Muslim Shia sect in Lebanon, disappeared mysteriously while on a visit to Libya. As in the Shia myth of the "Hidden Imam," this ...modern-day Imam left his followers upholding his legacy and awaiting his return. Considered an outsider when he had arrived in Lebanon in 1959 from his native Iran, he gradually assumed the role of charismatic mullah, and was instrumental in transforming the Shia, a quiescent and downtrodden Islamic minority, into committed political activists.
What sort of person was Musa al Sadr? What beliefs in the Shia doctrine did his life embody? Where did he fit into the tangle of Lebanon's warring factions? What was behind his disappearance? In this fascinating and compelling narrative, Fouad Ajami resurrects the Shia's neglected history, both distant and recent, and interweaves the life and work of Musa al Sadr with the larger strands of the Shia past.
Religion is at the heart of the lacerating conflicts in Iraq and Syria today. In both countries the matter at hand is the fracture between the two main branches of Islam. This fracture escalated into ...a religious war after the Arab Springs in 2011, even though the violent conflict between Shia and Sunni started in Iraq in 2003, after the American invasion of the ancient Mesopotamia. The reason for both the foreign occupation and the insurrection of the civil society leading to the same chaos is that, in both countries, the State does not raise enough legitimacy to open a public space able to welcome a unitary citizenship. Such a phenomenon calls back to the history of the two states and at the British (Iraq) and French (Syria) establishing mandates of the two institutions, which never succeeded in imposing their legitimacy for most people (Shia in Iraq and Sunni in Syria), left out of the ruling bodies for a long time. The Shia-Kurdish combination, which is the leading force in Iraq since 2003, conducted to the refusal of the Arab Sunni minority to live marginalized and powerless.
PDF
