Catalogue Search | MBRL
هل أنت متأكد أنك تريد إزالة الكتاب من الرف؟
{{itemTitle}}
63
نتائج ل
"Kohlberg, Etan"
صنف حسب:
The silent Qurʼan & the speaking Qurʼan
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.
eBook
Shi'ism
This volume brings together seventeen articles reflecting the wide range of scholarly interest in early Shi`ism over the past half century. All major branches of Shi`ism are covered. Some studies are historical in nature, whether dealing with specific events or offering a broad historical perspective. Others focus on literary issues, on the development of doctrine or on the relations between the Shi`a and the non-Shi`i world. The studies have been selected because they represent the best of current scholarship, or are classic works with continuing significance; six appear for the first time in English translation. The editor's introduction reviews the historiography of the field and highlights directions and trends in research and is followed by a bibliography of key further reading.
eBook
Qur’anic Recensions and Political Tendencies
Presenting himself as the successor to Buddha, Zoroaster, and Jesus, the prophet Mānī adduced two main reasons for the decadence and corruption of past religions in his Shābūragān, the only writing attributed to him in an Iranian language. The first is that each messenger preached only in his native country and in his own language. The second reason is that these messengers did not commit their teaching to writing in a bookne varietur, which meant that this teaching preserved its integrity while the prophets still lived; after their deaths, however, their communities, scattered into sects, falsified the sacred Scriptures
Book Chapter
Some Imāmī-shīʿī Views on Taqiyya
In this article an attempt is made to re-examine the long-held notion that taqiyya (precautionary dissimulation) is an essential element and a distinguishing mark of Imāmī Shīʿism. It is contended that while Imāmī Shīʿīs often resorted to taqiyya to escape harassment and persecution, even raising the principle of taqiyya to the level of an article of faith, there were many who hedged their acceptance of it with reservations, while others abandoned the practice of taqiyya altogether and chose instead to reveal and fight for their true beliefs. The different Imāmī Shīʿī attitudes to taqiyya were shaped as much by political and historical circumstances as by the growth of an increasingly intricate body of Shīʿī doctrine.
Journal Article
Revelation and Falsification: The Kitab al-qira'at of Aa?Ymad b. Mua?Yammad al-Sayyari. Critical Edition with an Introduction and Notes
According to its editors, al-Sayyari's work is one of the earliest surviving Imami Shii literary texts devoted to the genre of variae lectiones and is of \"major importance both for the doctrinal history of Shiism and, more generally, for the history of the redaction of the Qur'anâ[euro]. The editors' preface states that certain Shiis believed that \"the text of the Qur'an was intentionally corrupted in order to delete all reference to the rights of Ali and his successorsâ[euro] and that \"such views, though not often expressed in recent decades, were widely held in the first centuries of Islamâ[euro] (p. viii). The bitter disappointment at Ali's failure to win the caliphate after Muḥammad's death and to bequeath it to his descendants was at the root of the ensuing allegations against the first three Caliphsâ[euro], adding that \"the traditions, even if mostly forged, which implied that deliberate omissions had occurred grew out of the deep frustration and reflect widely held views among the Imamitesâ[euro] (Etan Kohlberg, \"Some notes on the Imamite attitude to the Qur'anâ[euro], Islamic Philosophy and the Classical Tradition. [...]al-Sayyari's text is crucial not only for gauging the doctrinal development of the notion of taḥrif in the early third/ninth century, but also, in certain respects, it provides an evident indication of the textual authority achieved by the Uthmanic codex.
Journal Article
AL-UṢŪL AL-ARBA'UMI'A
The problem of the authenticity of these works is an issue that has still to be examined. The second genre consists of collections of Imami hadīth aptly known as usūl (sing. asl, 'source'), and it is their nature and significance which it is proposed to examine in what follows.2
Book Chapter
From Imāmiyya to Ithnā-'ashariyya
The Imāmī Shī'ī theory of the imāmate evolved gradually during the first Islamic century and was given a definitive shape in the middle of the second/eighth century by Hishām b. al-Ḥakam. For the next 100 years or so, until the death in 260/874 of the eleventh Imām, al-Ḥasan al-'Askarī, no significant changes seem to have been introduced. Only in the mid-fourth/tenth century does a major addition appear in the form of a doctrine: it is the belief that there are 12 Imāms, the last of whom remains in a state of concealment (ghayba) until his ultimate return as Mahdī, or Qā'im. This ghayba is divided into two periods: a shorter, ‘lesser’ ghayba (al-ghayba al-ṣughrā), lasting from 260/874 to 329/941, during which the Imām was represented on earth by four successive safīrs; and a longer, ‘greater’ ghayba (al-ghayba al-kubrā), whose duration is known only to God. It is this doctrine which distinguishes Twelver Shī'ism from the earlier Imāmiyya, and it io worth examining in some detail ite origina and the-main-stages of its development.
Journal Article