جستجوی مقالات مرتبط با کلیدواژه « egypt » در نشریات گروه « ادیان و عرفان »

Under the Ayyubids, due to the extinction of the Shiite government of Fatimids and the state’s suppressive anti-Shiite policy, the ground was prepared for the emergence of sectarian leanings of the Sunnite historiographers in Egypt and Syria that could reveal their real positions towards Shiism and its manifestations. Those historians’ approach to Shiism and its ideas is the subject of the present inquiry. This inquiry deals with the following two topics: (1) the true instance of Shiism for the historians; and (2) the Shiite doctrinal themes such as Ahl al-Bayt (or Itrat), superiority of Ahl al-Bayt, Karbala incident, Mahdawiyyat, and the like. To do so, the prominent historical works from some Sunnite historiographers of that time were investigated and compared in two general groups: dogmatic historians such as Imaduddin Isfahani, Abu Shama, and Ibn Wasel; and the fair historians such as Ibn Adim, Ibn Khallikan, and Sebt ibn Jowzi. The findings of this study show that Twelver Shiism was the instance of official Shiism for those historians, and rest of the sects were conceived as the deviated ramifications of it. The positions of most of those historians regarding the Shiite doctrinal themes are mainly close, with some minor differences, to Imamiya’s views. Thus, those historians’ cursing found sometimes on the Shiites was directed to Ismailiyya and its branches, not to Imamiya.

As sacred narratives, myths have reflected human worldview since the ancient times. One of the main preoccupations of human being was how and why men have been created. Egyptian and Mesopotamian mythology, which approximately are contemporaneous, have an important role in development of the myths of man’s creation. We can find a good deal of such accounts in inscriptions of Pyramids and coffins in Egypt and on clay tablets and other artistic relics in Mesopotamia. By surveying these accounts we are going to find their similarities and differences.

Shiism, as the twin of Islam, was introduced into Egypt by some of the Companions and the Successors. However, it was challenged by the influence and power of the Shiites’ opponents. The uprising of the Egyptian Muslims against ‘Uthman bin ‘Affan, which led to his murder, was one of the opportunities for Shiism to show off in Egypt; and Imam Ali, having achieved the Islamic caliphate, installed his governors there.The present article is seeking to show that the abovementioned condition was not a sign of the spread of Shiism in Egypt. The influence of the opponents of Shiism and the adherents of Uthmani-Umayyad rulers, resting upon widespread propagation and military power, was more deeply rooted in Egypt. Therefore, the Shiism, after the establishment of the first Umayyad government, was enclosed in houses for a long period, thereby declining in Egypt.The present article is seeking to investigate the way Shiism originated in Egypt and the reasons for its decline in the first half century after the Islamic conquest. The approaches used by the present article are the review and investigation of historical sources and some views of the contemporary researchers as well as the interpretation of historical evidences based on the existing library resources.

The continent of Africa is one of the greatest Muslim inhabited regions in the world. Shia Muslims also immigrated to Africa from the very early years of Islam and kept their presence during centuries in different parts of this continent. In this paper we tend to recognize the quality and quantity of their presence in this continent and the most important problems and opportunities they now have along with suggestions to improve their conditions and reduce their problems. In this paper they are divided by an accurate study into four parts in terms of their life environment: the Shiites in North Africa (white Africa), west Shiites, east Shiites, and south Shiites. The division is based on their equal conditions in each one of these parts.