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This article deals with the positions taken by Twelver Shiite hadith scholars on the question of adopting hadiths narrated on the authority of al-ꜥāmma, that is, non-Shiites. The article begins by defining the terms al-ꜥāmma and al-khāșșa as employed by the Twelver Shiites and the evolution of their meanings, noting that the issue of adopting narratives passed down on the authority of al-ꜥāmma had not been resolved among Shiite scholars when the Shiite sect emerged in the first and second centuries AH, during which time numerous hadiths were being passed down by Shiites through al-ꜥāmma. However, once the idea of the minor occultation had crystallized, and following this, the major occultation, Shiite scholars began restricting the use of narratives passed down via al-ꜥāmma. Shiite scholars were divided into two groups over the question of adopting hadiths narrated on the authority of al-ꜥāmma (Sunnis) and non-Twelver Shiites, with the first group approving this practice, and the second group forbidding it on the grounds that Sunnis and non-Twelver Shiites were not believers in the twelve imams. Thus, a doctrinal debate arose over the qualifications of hadith narrators which had nothing to do with the status of the hadith, or whether the person who had transmitted the hadith had sat directly with the imam on whose authority he had narrated it.

This article explores the theme of blood in Shi‘ite literature dealing with the killing of Ḥusayn b. ꜥAlī (referred to hereinafter as adab al-maqātil). The article begins with a historical introduction to the Battle of Karbala, including its causes and outcomes. Of its outcomes, the most historically impactful was the death of Ḥusayn b. ꜥAlī and his companions, an event which went on to figure prominently in the development of Shi‘ite literature and its use of religious images and symbols. The research makes clear that the theme of blood in adab al-maqātil is of central importance, suggesting that the purposes behind its ubiquitous recurrence are to evoke an emotional response among the Shi‘ite sect’s adherents, to point to the symbolism of blood as an element of redemption and sacrifice, and to emphasise that the blood shed by Ḥusayn b. ꜥAlī resulted in a martyrdom that offers life to generations to come.

The purpose of the present article is to examine the system of Shi'ite religious instruction in the Zaynabiyya awza in Damascus. As background we discuss the historical development which brought about the establishment of Shi'ite awzas and the evolution of Shi'ism in Syria. We analyze the reasons for the founding of the Zaynabiyya awza in Damascus, the causes of its great success, conditions for acceptance to the awza, the number of students, classrooms, teaching methods, the schedule, the language of instruction, official vacations and breaks, sources of financial support, stages of instruction and the curriculum of each stage, projects associated with the awza, the administrative building, the services it provides for its students, the awza's prospects for the future, its political role, and the Zaynabiyya awza's distinctive features in comparison to other Shi'ite institutions of the same kind. [PUBLICATION ABSTRACT]

Sindawi examines how this Twelver Shi'ite (Imamiyya) religious instruction given in Shi'ite hawzas, specifically the hawza in al-Najaf, Iraq and the one in Qumm, Iran, has contributed to shaping Shi'ite identity. Sindawi also discusses the historical circumstances which brought about the establishment of hawzas, how one joins, where instruction takes place, teaching methods, study hours, the language of instruction, official breaks and vacations, financing, stages of study and the curriculum at each stage, the system of examinations, wearing the turban, diplomas, tasks which graduates are expected to perform, student-teacher relations, and also the political role played by the hawzas.

AbstractThe present study concerns visiting the tomb of Husayn b. 'Alī (d. 680 CE) in Karbalī', as reflected in Shiite poetry written between the first and fifth centuries AH. The article opens with a description of the visit, the ceremonies it involves, the virtues and purposes attributed to it, as well as the motivation behind the poetry associated with it. The study then describes the characteristics of this \"visit poetry,\" its language and its artistic structure.

This study provides a formalist critique of feminist writing in the poetry of three Palestinian poets: Nidaa Khoury, Suad Qaraman, and Mona Daher. By examining their works through a lens that highlights language, structure, and symbolism, the study uncovers the nuanced ways these poets challenge patriarchal norms, explore identity, and assert feminine agency. Central to their poetry is the tension between personal and societal expectations. Khoury critiques societal rituals and the double oppression faced by women in patriarchal and colonial frameworks. Qaraman integrates mysticism and spiritual longing with political resistance, using Sufi-inspired imagery to connect personal liberation with national aspirations. Daher, in turn, oscillates between romantic longing and defiance, critiquing male dominance while celebrating feminine resilience. The male counterpart in their poetry emerges as a complex figure, representing both oppression and transformation. Through vivid imagery and layered metaphors, the poets navigate themes of betrayal, renewal, and existential reflection. Their works are positioned within a broader feminist literary tradition, drawing comparisons to global writers such as Sylvia Plath, Adrienne Rich, and Simone de Beauvoir, while remaining deeply rooted in the Palestinian cultural and political landscape. This study concludes that the poetry of Khoury, Qaraman, and Daher exemplifies the transformative potential of feminist poetics. By intertwining personal experiences with broader social critiques, their works contribute significantly to both Palestinian literature and the global discourse on women’s emancipation and identity

In this paper we analyze the place which Noah and his Ark occupy in Twelver Shīʿa thought. The story of Noah's Ark was mobilized by Shīʿite writers to demonstrate the antiquity of their creed which, so they claimed, went back many millennia, all the way to Noah. In this view Noah was in reality a Shīʿite himself, as corroborated by traditions according to which Noah was aware of the sanctity of Kūfa, at the site of whose mosque he built and launched his Ark. When the Ark passed by Karbalāʾ Noah is reported to have cursed the man who killed al-Ḥusayn b. ʿAlī. Furthermore, in Shīʿite opinion both Noah and ʿAlī were buried in the same grave and both are among the Bearers of the Throne. We also discuss the connection between Noah and the Shīʿite Imāms, and the reason why the latter are known as \"lifeboats\".

The present study's objective is to analyze the phenomenon of the mustabsirun in Twelver Shi'ism in modern times. The term mustabsir is used among (Twelver) Shi'ites to refer to someone who has left his previous faith, converted to Shi'ism and adopted its doctrines. In this study we inquire into the meaning of the term in general, in the Qur'an and its commentaries, and as a specific term. We examine the motivation for conversion to Shi'ism, the types and status of converts and the reasons which drive them to convert, the pressures and threats which converts face from Sunni circles and how converts cope with these and respond to the attacks on them. The study also surveys mustabsir websites and their contents, books which such converts have written, describing their conversion experience, as well as factors which have contributed to the popularity of the conversion movement, among them the support which Iranian cultural missions provide to converts, the Lebanon War of 2006 and the burgeoning popularity of Hasan Nasr Allah, the political protection which many converts enjoy, monetary and economic emoluments given to converts, and Shi'ite satellite TV stations and websites. The study's main conclusion is that the terms mustabsir (`he who has had his eyes opened', convert to Twelver Shi'ism) and istibsar (the verbal noun: conversion) have taken on a clear and definite meaning, denoting a real trend in recent years, although still relatively limited in scope, so that at present and in the foreseeable future Sunni Muslims have no reason to fear this trend. Reprinted by permission of Brill Academic Publishers

The present study's objective is to analyze the phenomenon of the mustabşirūn in Twelver Shīʿism in modern times. The term mustabşir is used among (Twelver) Shīʿites to refer to someone who has left his previous faith, converted to Shīʿsm and adopted its doctrines. In this study we inquire into the meaning of the term in general, in the Qurʾān and its commentaries, and as a specific term. We examine the motivation for conversion to Shīʿism, the types and status of converts and the reasons which drive them to convert, the pressures and threats which converts face from Sunnī circles and how converts cope with these and respond to the attacks on them. The study also surveys mustabşir websites and their contents, books which such converts have written, describing their conversion experience, as well as factors which have contributed to the popularity of the conversion movement, among them the support which Iranian cultural missions provide to converts, the Lebanon War of 2006 and the burgeoning popularity of Ḥasan Naşr Allāh, the political protection which many converts enjoy, monetary and economic emoluments given to converts, and Shīʿte satellite TV stations and websites. The study's main conclusion is that the terms mustabṣir (\"he who has had his eyes opened\", convert to Twelver Shīʿism) and istibşār (the verbal noun: conversion) have taken on a clear and definite meaning, denoting a real trend in recent years, although still relatively limited in scope, so that at present and in the foreseeable future Sunnī Muslims have no reason to fear this trend.