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Edited by Michael Dillon, Yijiu JIN and Wai Yip Ho

This important collection of articles by leading Chinese scholars of Islamic studies reflects current thinking about the past and present condition of Islam in China. It has a strong focus on China’s north-west, the most important region for the study of Islam in China. Most contributions relate to the Hui (Chinese-speaking) Muslims of Gansu and Qinghai provinces and the Ningxia Hui Autonomous Region but there are also chapters on the Uyghurs of Xinjiang. An important feature of this book is the attention paid to the Sufi orders: the role of these networks, which embody an inner-directed and mystical aspect of Islam, is crucial to the understanding of Muslim communities in both historical and contemporary China.

Saïd Amir Arjomand

inflection by being presented as his uprising ( khoruj ), and their youthful Shaykhoghlu Ismāʿil similarly called the Lord of Uprising ( sahib-e khoruj ) and presented as his messianic avenger of the blood of Husayn. As such, he would lead a world revolution against oppression ( zolm ) and to avenge Husayn

Saïd Amir Arjomand

. Nowadays all the Europeans are followers of the philosophers, and are impertinent 1 in matters of religion. The church bells toll once a week on Sunday and the lowly and the masses go to temples. The priests are also present. The sages and the leaders profess to the unity of God but consider the other

Saïd Amir Arjomand

been four years old at the time of his father’s death, and Ibn al-ʿAmrī is reported to have insisted on his existence by swearing: “By God, the lord of this cause ( ṣāḥib hādhāʾl-amr ) is present every year during the Ḥajj season. He sees people and recognizes them, while they see him and do not

Saïd Amir Arjomand

( faqih ), who was sought after and went under cover after the second occultation of Moses. ( Kamāl : 146) Ibn Bābuya in fact appears to be presenting the clerical role of jurists during the Occultation as a universal religious phenomenon. Thus Salmān the Persian is said to have heard the good news of

Saïd Amir Arjomand

Messianic figure are he little known qāʾim and the better known mahdi . Millennialism does not appear in this essay. In the literal sense of the expectation of a radical break with the present at the end of a thousand-year age, it cannot be found in early Islam. In the looser sense of the calculation of

Saïd Amir Arjomand

new dynasty with deference, stating, ‘our rulership is on behalf ( bi-niyābat ) of the mujtahids of the Age’. 2 It is therefore understandable that the critical studies of early Qajar political thought by Lambton 3 and Ḥāʾirī 4 mainly concentrate on the Shiʿite jurists. Similarly, I presented an

Saïd Amir Arjomand

had presented his successor to them thus: “Here is Abuʾl Qāsem al-Ḥosayn b. Ruḥ b. Abi Baḥr al-Nowbakhti, my lieutenant and the emissary (safir) between you and the Lord of the Command (Ṣāḥeb al-Amr)” (Ṭusi, pp. 226–27). On 24 Šawwāl 305/9 April 918, the newly ensconced safir produced the first decree

Saïd Amir Arjomand

function as the agency of the divine guidance can be fulfilled during their absence. The occultation of the Imamate is thus the strict parallel of the termination or sealing of Prophecy with Muhammad’s mission. The interval between the appearances of the prophets are in fact presented as periods of

Saïd Amir Arjomand

Allah ibn al-Hasan, as the Mahdi of the House of the Prophet. Another Hashemite present at the meeting, the ʿAbbasid Ibrahim ibn Muhammad, was leading his father’s clandestine movement in Khurasan. Ibrahim’s son Muhammad studied with Jaʿfar al-Sadiq and reported traditions from him. 2 According to