By Moojan Momen

This publication is a basic creation to Shi’i Islam—specifically to Twelver Shi’ism, to which nearly all of Shi’is belong this present day.  It offers with the historical past and improvement of this significant faith, giving an account of Shi’i doctrines and focusing specifically on these parts within which it differs from Sunni Islam. 
“Momen’s booklet fills a major hole within the basic literature in English on Twelver Shi’ism, and will be conscientiously studied by way of an individual who desires to recognize extra approximately what's occurring within the heart East today….This is an excellent paintings which merits the widest attainable readership.”—Malise Ruthven, The center East
“An tremendous important reference resource at the institution and evolution of the Shi’ite department of the Islamic religion.”—Cecil V. Crabb, Jr., Perspective
“An unpretentious kind, interpretive readability and . . . sound judgment represent Momen’s writings. a number of the features of Twelver Shi’ism are rigorously unusual to fulfill either the overall reader and the aspiring student.”—Norman Calder, Times Literary Supplement
“Specialist and nonspecialist alike will reap the benefits of its lucid exposition of either elite and well known Shi’ism. specially invaluable is the best way the paintings provides glossy severe scholarship on Shi’i historical past along the orthodox heritage, which nonetheless has nice impression at the religion’s self-understanding.”—Mel Piehl, Library Journal 
Moojan Momen has written widely on Iran and center East religion.

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Extra info for An Introduction to Shi'i Islam: The History & Doctrines of Twelver Shi'ism

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136 How often did such things happen in the Muslim world? Again, they were not unheard of. 142 As in Morocco there was a view that such sales deed of sale in which a mother named Sāvitrī—­the name is obviously Hindu—­sells her six-­year-­old daughter for three rupees for want of food (Slavery, 15–­16). 132 S. Guha, “Slavery, society,” 167–­68. 133 R. Sreenivasan, “Drudges, dancing girls,” 140. 134 Harper, Slavery, 410–­11. M. Jones, Later Roman Empire, 853–­54. For instances from North Africa in Roman and Vandal times, see Mitteis, Reichsrecht und Volksrecht, 362, cited in I.

2, with a summary at 83–­84. ” 98 Harvey, Muslims in Spain, 35, 37, 250–­51; Lemercier-­Quelquejay, “Missions orthodoxes,” 378–­79, 380. 99 Harvey, Muslims in Spain, 14; Lemercier-­Quelquejay, “Missions orthodoxes,” 389. 107 But in each instance the overall failure was far more conspicuous. The Tatar Muslims went on to play their part in the modern history of Islam. The Moriscos did not, but as late as 1690–­1691 a Moroccan ambassador in Madrid was visited repeatedly by Christians whose ancestors had been Muslims and who felt close to him for that reason.

This story is interesting from a number of points of view. First, there is an asymmetry about the identity politics described here. The Arabs put forward a claim on the basis of Arab ethnicity, but the non-­Arabs do not impute to themselves any particular ethnic identity or make any claim on that basis, and their rejection of the Arab claim is expressed in terms of the wider public interest, just as it was Islam at large that the non-­Arab rulers of earlier centuries had saved. Thus even in an empire ruled by non-­Arabs, Arab ethnic identity seems to mean more than that of the rulers.

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