How Did the Early Shî'a become Sectarian?

Hodgson, Marshall G. S.

doi:10.2307/595031

Cited by 44 publications

(7 citation statements)

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“…Today we understand the historical outline as a political and theological conflict, but according to some, for example, Hodgson (1955), it is not clear that the two parties looked upon themselves as Sunni and Shia Muslims in the early, formative period of Islam. These labels are therefore most likely of a later date, and even though the early history is of great importance for the legitimacy of the leader, we have to remember that the formative history is very difficult to reconstruct and that both the Sunni and Shia camps were themselves split by internal differences.…”

Section: A Historical and Theological Backgroundmentioning

confidence: 99%

“One cannot doubt the potential effect of these fatwas on modern Muslim society.”¹ Online Accusations of Disbelief and Apostasy: The Internet as an Arena for Sunni and Shia Muslim Conflicts

Larsson

2016

Studies in Religion/Sciences Religieuses

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This article focuses on a number of fatwas published on the Sunni website Islamqa that, among many things, present negative understandings of Shia Islam. Before discussing the content of the fatwas, I offer a brief reconsideration of the major lines of conflict that divide Sunni and Shia Muslims both in history and at the present day. I then argue that, although contemporary tensions and hatred between different Muslim individuals and groups can potentially be supported by stereotypical presentations of Shia Muslims on the Internet, in order for an individual or a group to turn to violence, a sociopolitical context is required that is conducive to violent interpretations of religious views. The fatwas considered here do not contain much that is new, and more or less repeat old theological positions. However, in the context of the current crises in Iraq and Syria, old tensions and conflicts between Sunni and Shia Muslims have gained momentum, making it obvious that theological differences are being used to dehumanize the Other and to legitimate violence against the religious Other.Ré sumé : Cet article traite un certain nombre de fatwas publiées sur le site sunnite Islamqa qui propose principalement une vision péjorative de l'islam chiite. Avant de

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Section: A Historical and Theological Backgroundmentioning

confidence: 99%

“One cannot doubt the potential effect of these fatwas on modern Muslim society.”¹ Online Accusations of Disbelief and Apostasy: The Internet as an Arena for Sunni and Shia Muslim Conflicts

Larsson

2016

Studies in Religion/Sciences Religieuses

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“…The particular nexus of knowledge (ᶜelm) and authority in Shiism (see Hodgson, 1955;Calmard, 1991) makes that in the absence of the Twelfth Imam, the hawza, together with the High Sources of Emulation (marjaᶜiyat), uniquely embody the creed.…”

Section: Shiism -Knowledge -Europementioning

confidence: 99%

“…Since its 11th-century appearance in Shiite history, the Hawza Ilmiyya (hawza) seminary system has become a crucial institution, particularly, in Shiism's modern intellectual reproduction (see Sindawi, 2007). The particular nexus of knowledge (ᶜelm) and authority in Shiism (see Hodgson, 1955;Calmard, 1991) makes that in the absence of the Twelfth Imam, the hawza, together with the High Sources of Emulation (marjaᶜiyat), uniquely embody the creed.…”

Section: Shiism -Knowledge -Europementioning

confidence: 99%

‘Western seminary’: On transnational Shiite higher education in Britain

Bos

2015

Social Compass

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In this article the author delves beneath the surface of Shiite higher education in Britain to discover whether it constitutes a case for 'European Islam'. Juxtaposing the theorisation of Islam in Europe with a commonly unrelated body of scholarship on education and citizenship, it examines a paradox of integrative blending and foreign frames. Understanding Western Shiite education requires recognition of both local identity and transnational ties, as well as the relationships between them. The author focuses on the Shiite Al-Mahdi Institute and the Islamic College in Britain, analysing on the one hand their local profiles, defined by efforts to engage with their Western environment, and on the other hand their organic foreign embedding, whether through state ties or links to educational and religious establishments. Dumont's concept of hierarchy as 'encompassment of the contrary' is invoked to account for this paradoxical relationship, from which emerges a scale of differences between the two institutions. RésuméL'auteur aborde l'éducation supérieure chiite en Grande-Bretagne, afin d'étudier si celleci représente un exemple d' « Islam européen ». En juxtaposant la théorisation de l'Islam 239 en Europe à un ensemble de recherches sur l'éducation et la citoyenneté qui ne sont habituellement pas mises en relation, l'article considère un paradoxe entre un mélange intégratif et des cadres étrangers. Pour comprendre l'éducation chiite occidentale, il est nécessaire de reconnaître aussi bien l'identité locale que les liens transnationaux, ainsi que leurs interrelations. À cette fin, l'auteur se concentre sur l'Institut Al-Mahdi et le Collège Islamique en Grande-Bretagne, dont il analyse d'un côté les profiles locaux particuliers, définis par des efforts délibérés pour interagir avec leur environnement occidental, et de l'autre, leur ancrage étranger organique, que ce soit par des liens avec l'État ou avec des établissements éducatifs et religieux. Le concept de hiérarchie selon Dumont comme « englobement du contraire » est utilisé pour expliquer cette interrelation paradoxale, d'où émerge une échelle de différences entre les deux institutions.Mots-clés chiisme duodécimain, éducation transnationale, englobement hiérarchique, hawzas modernes, islam européen

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“…The Islamic opposition contains the germs of later differentiation, but it would be misleading to describe its beginnings in sectarian terms. In an earlier publication, Hodgson (1955) had argued -and it now seems to be generally accepted -that the sectarian turn of the Shia took place later than historians had tended to assume. The succession to Muhammad was disputed, and conflicts over that issue were transfigured into symbolic beginnings of later sectarian divisions, but such concerns were not yet paramount for the 7 th -century protagonists.…”

Section: Is Lamic Re Lig Ion and Is Lamicate C I Vilizationmentioning

confidence: 99%

Chapter 1. Marshall Hodgson's Civilizational Analysis of Islam: Theoretical and Comparative Perspectives

Árnason¹

2007

Globaler Lokaler Islam

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Civilizational perspectives, of a more or less consistent kind, are often implicit in area studies; but it is very rare for area specialists to engage in sustained reflection on this background, and to develop their own variations on key themes of civilizational analysis. Marshall Hodgson is perhaps the most outstanding example. His historical analysis of 'Islamdom' and 'Islamicate civilization,' to use his own neologisms, is grounded in a very explicit and sophisticated version of civilizational theory, and the connection works both ways: the civilizational approach throws new light on Islam as a historical phenomenon, and at the same time, it is developed along specific lines that reflect the distinctive features of the case in question. 1 The result is, as far as I can judge, the most ambitious and theoretically articulate Western attempt to understand the Islamic world. If we want to bring Islamic studies and the comparative analysis of civilizations into closer mutual contact, this would seem to be the most promising starting-point. But it has, so far, attracted much less attention than it would merit. There has been no extensive discussion of Hodgson's assumptions and arguments; the current ideological controversies about 'Orientalism' (an overstretched notion if ever there was one) tend to bypass his work, perhaps because it demands a level of historical sensitivity that has now become unfashionable. The following discussion-a brief and tentative sketch which I hope to develop into a more systematic interpretation-will begin with a glance at Hodgson's conception of civilizations as 'primary units of reference' for large-scale comparative history, and then move on to his analysis of Islam. Within the limits of this paper, I can only deal with a few parts of a vast field. Hodgson's interpre

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How Did the Early Shî'a become Sectarian?

Cited by 44 publications

References 0 publications

“One cannot doubt the potential effect of these fatwas on modern Muslim society.”¹ Online Accusations of Disbelief and Apostasy: The Internet as an Arena for Sunni and Shia Muslim Conflicts

“One cannot doubt the potential effect of these fatwas on modern Muslim society.”¹ Online Accusations of Disbelief and Apostasy: The Internet as an Arena for Sunni and Shia Muslim Conflicts

‘Western seminary’: On transnational Shiite higher education in Britain

Chapter 1. Marshall Hodgson's Civilizational Analysis of Islam: Theoretical and Comparative Perspectives

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How Did the Early Shî'a become Sectarian?

Cited by 44 publications

References 0 publications

“One cannot doubt the potential effect of these fatwas on modern Muslim society.”1 Online Accusations of Disbelief and Apostasy: The Internet as an Arena for Sunni and Shia Muslim Conflicts

“One cannot doubt the potential effect of these fatwas on modern Muslim society.”1 Online Accusations of Disbelief and Apostasy: The Internet as an Arena for Sunni and Shia Muslim Conflicts

‘Western seminary’: On transnational Shiite higher education in Britain

Chapter 1. Marshall Hodgson's Civilizational Analysis of Islam: Theoretical and Comparative Perspectives

Contact Info

Product

Resources

About

“One cannot doubt the potential effect of these fatwas on modern Muslim society.”¹ Online Accusations of Disbelief and Apostasy: The Internet as an Arena for Sunni and Shia Muslim Conflicts

“One cannot doubt the potential effect of these fatwas on modern Muslim society.”¹ Online Accusations of Disbelief and Apostasy: The Internet as an Arena for Sunni and Shia Muslim Conflicts