The question as to whether prophets within the Abrahamic traditions appointed successors has long been a subject of scholarly debate. This article explores the concept of text-based succession (nass) in Judaism, Christianity, and Shi'a Islam, arguing that the Shi'a understanding of the Imamate aligns with the broader Abrahamic tradition of divinely ordained leadership. By analysing the succession narratives of Moses and Jesus within their respective traditions, this study intends to demonstrate that the appointment of successors through explicit textual designation is a recurring theme in the Abrahamic religions. The article also critiques non-Shi'a theories on the origins of Shi'ism, emphasising that Shi'a beliefs are firmly rooted in Islamic scripture and tradition rather than external influences. While this study focuses primarily on Qur'anic and hadith sources within the Shi'a tradition, it acknowledges the need for further comparative analysis with Sunni perspectives and broader theological-political developments. The implications of these findings for contemporary Muslim leadership dynamics and historical institutionalisation remain an open area for future research. Through this comparative approach, the paper contributes to ongoing discourse on the theological and historical foundations of Shi'a Islam while inviting further exploration of prophetic succession across doctrinal, political, and historical contexts.
Shah Ism & amacr;`il I (d. 1524) is renowned for his political and military accomplishments and the establishment ofTwelver Shi'ism as the official religion in Iran. While his political feats are often lauded, Shah Ism & amacr;`il's enduring cultural and educational contributions to the burgeoning empire have received far less attention. Beyond his focus on state-building within a Shi'i framework, his commitment to Shi'i Islam transcended mere political expediency, reflected in his active promotion of Islamic higher learning through the patronage of religious and educational institutions and the support of prominent Shi'i scholars. In addition to his focus on state-buildingwithin a Shi'i framework, Shah Ism & amacr;`il's commitment to Shi'i Islam transcended mere political expediency as he demonstrated a keen interest in promoting Islamic higher learning by actively supporting religious and educational institutions, as well as Shi'i scholars. Safavid historical sources document Shah Ism & amacr;`il's patronage of Shi'i religious scholars and religious and educational centres (shrines, mosques, and madrasas) across his newly consolidated realm. Notably, he commissioned the restoration of the 'Ali mosquemadrasa complex in Isfahan, formerly known as Madrasa-yi Sanjariya, and another adjacent madrasa, originally called Madrasayi Sult & amacr;n Muhammad Salj & umacr;qi, later renamed Madrasa-yi H & amacr;jj Hasan following its renovation. He also fostered robust connections with the leading Shi'i scholars of his time, actively seeking their guidance on matters of governance and policy. `Ali b. al-Husayn b. `Abd al-`& Amacr;li al-Karaki, renowned as al-Muhaqqiq al-Th & amacr;ni or al-Muhaqqiq al-Karaki (d. 1534), was invited to Iran by Shah Ism & amacr;`il and contributed significantly to promoting and disseminating Shi'i thought and traditions in the region. One of his notable disciples, Shaykh `Ali Minsh & amacr;r al-Karaki (d. 1576), was appointed as the custodian (mutawall & imacr;) of the `Ali complex. Shah Ism & amacr;`il and his successor Tahm & amacr;sb (d. 1576) initiated and pioneered the close and symbiotic collaboration between the Safavid court and Shi'i `ulam & amacr;'. Mosques, madrasas, and shrines became the central loci for legitimising and reinforcing ideas and ideals that Safavid society sought to convey for posterity. These institutions also provided a tangible foundation for official narratives. This paper posits that Shah Ism & amacr;`il's support for these institutions, along with his endorsement of the Shi'i clergy, played a pivotal role in nurturing a dynamic intellectual community within the Safavid Empire, a legacy that endured beyond his relatively brief yet highly influential life.
This article examines the early Shi'i engagement with the Book of Revelation, focusing on the interpretations of 'Abdull & amacr;h Ibn Sulaym & amacr;n, a 10th-century scholar who identified descriptions of the Prophet Muhammad in the Inj & imacr;l (Evangel, Gospel, or New Testament). By analysing parallels between Shi'i eschatological traditions and Johannine literature, the study highlights shared motifs, such as the concept of T & umacr;b & amacr; (a tree in paradise) and the "tree of life" in Revelation, as well as the eschatological significance of divine figures like 'Ali ibn Abi T & amacr;lib and the Lamb. The research examines intertextual connections, including the seven seals in Revelation and the Shi'i was & imacr;yya (Sealed Covenant), and draws attention to overlapping sacrificial imagery, particularly between the slain Lamb and Husayn ibn 'Ali. These findings reveal a profound dialogue between Shi'ism and Christianity, demonstrating how shared eschatological symbols were understood within distinct religious frameworks.
Biographical accounts of certain Shi'ite figures have report that out of devotion to the Shi'ite Imams, some of these figures had requested to be interred in proximity to the shrines of the Imams and have a portion of verse 18 from S & umacr;rat al-Kahf inscribed on their tombstones. This verse references the "Dog of the Companions of the Cave," who is depicted in Qur'anic and broader Islamic narratives as guarding the entrance to the cave and ultimately becoming part of the sacred group. The inscription of this verse on tombstones appears to signify a symbolic spiritual association between the deceased and the Imams that express a historically meaningful expression of piety. This study seeks to investigate the historical origins and development of reports concerning the inscription of this Qur'anic verse on the tombstones of Shi'ite figures. It poses the central research question: What is the historical context and narratological background of the use of this verse on Shi'ite tombstones as conveyed through Islamic historiographical sources? The findings suggest that the narrative in question primarily derives from textual sources composed after the 7th century AH (13th century CE). Furthermore, the analysis proposes the potential influence of non-Shi'ite traditions, particularly Sufi literature on the emergence and dissemination of this motif.
Muhammad Husayn Tabtab'i (1904-1981), popularly known as 'Allma, is one of the most important Muslim thinkers of the last hundred years, particularly amongst the Shi'a. While known especially for his tafsir, Tabtab'i was also a highly regarded expert in Islamic philosophy, and his two textbooks (Bidyat al-Hikmah and Burhn al-Siddiqin) are required reading in the Shi'a religious schools (popularly known as the hawza). This paper will look at how Tabtab'i expounds in his advanced textbook on a proof for the existence of God called the proof of the veracious ( burhn al-Siddiqin), which starts with existence itself and not any specific existent. It is hoped that the reader will gain insight not only into one important way certain Muslim philosophers have argued for the existence of God, but also get an idea how these proofs are presented to students of the hawza.
