I den här studien presenteras undersökning som gjorts inom ramen för ett historiebruk med fokus på IS tidskrifter, där en textanalytisk undersökningsmetod har legat till grund för studien. Syftet med denna analys har varit att undersöka Islamiska statens historiebruk i tidskrifterna Dabiq och Rumiyah med tonvikt på dess motståndare. Frågeställningar som denna studie har behandlat sammanfattas enligt följande: • Hur använder IS historien för att rättfärdiga sitt handlande gentemot sina motståndare? • Hur och vilka framställs som motståndare i IS tidskrifter? • Vilka kopplingar finns det i IS tidskrifter mellan vår nutid och händelser i vår dåtid? Studien har visat hur IS historiebruk har påverkat synen på motståndarna. Med IS tidskrifter har det historiska vapnet kunnat användas genom historiska texter, händelser, ord samt personer. Således har IS skräck-propaganda påverkat individers tolkning av historiska källor där haditherna samt Koranens relevans har bidragit till motståndarnas exekution. Med hjälp av historia kan organisationen ifrågasätta motståndarnas tro för att stärka sin egen ideologi. Artiklarna använder historiska ord för att stärka föraktet men även bygga upp en gemensam tradition där historiebruket rättfärdigar handlandet mot motståndarna. Resultatet visar att motståndarbilden består av korsfarare, shiamuslimer, murtaddin samt mushrikin som med hjälp av ett historiebruk ur islams historia stärker IS identitet samt tillväxt.

With growing hostilities towards the Ummah (Muslim global community and Diaspora) in Western countries and the fear of Sharia laws, the socialization of international human rights norms within religious institutions, makes for a timely case study. Specifically, this dissertation project aims to capture the process of norm transformation at the grassroots level by investigating the religious, cultural, and social encounter between Islam and the West by interviewing Shia women at a local mosque in Florida. Critical constructivism, post-colonial feminism, and qualitative interpretive methods, are used to address the following: how practicing Shia women are navigating between competing liberal gender equality and traditional Islamic gender complementarity norms in regards to women’s rights and status in society? How are they self-identifying themselves and consciously picking and choosing what gender norms to follow and practice and teach the next generation? Finally, as “norm entrepreneurs,” how are these Shia women creating an alternative path which is neither purely liberal nor Islamic? It is argued that Islam is not a homogeneous religion and that Shia women are actively researching, self-reflecting, questioning, and proposing a new approach to Islamic gender norms. This dissertation seeks to show that these empowered Shia women are willfully paving a new path for more progressive Islamic gender norms centered on gender justice rather than gender equality which is still closely in line with the spirit of CEDAW, the Convention on the Elimination of All Forms Discrimination against women. To improve the power dynamics of the global system which is bias in favor Western liberal norms, more focus should be put on why countries and people may oppose or challenge such norms. As such, progressive Muslims need to have their voices heard within international human rights discourses.

This essay has focused on the presentation of shia-islam in textbooks. It is a study of textbooks for lower secondary school and has analysed three different textbooks. The essay looks into what the textbooks and its authors writes about shia-islam and what information they leave out. The essay studies previous research on Islam in textbooks and other textbook studies. It focuses also on shia-islam as a whole and provides a description of various elements of shia-islam that are not present in the textbooks. Elements such as the shia-islams pillars of faith and the role of the imams in shia. These elements of shia-islam are elements of such nature that they could have been a part of the textbook since they differ from the sunni-islam point of view. These parts of islam are presented in the textbooks but solely from the sunni-muslim perspective. The essay analyses the textbook in form and content and conclude what difficulties the description of shia-islam offers.

Dans les deux siècles précedents, avec l’accélération des progrès scientifiques de l’homme, le droit tel d’autres domaines scientifiques a eu des évolutions et progrès. Une d’entre celles est le progrès considérable du droit de l’Homme en tant qu’une branche de droit. Tant qu’il semble dans plusieurs sociétés la déclaration des droits de l’Homme et ses enseignements se sont remplacé au lieu sublime et respectable des enseignements religieux et des textes divins. Dans telles situations il est évident dans les cas où il y a une contradiction entre les enseignements religieux et celles du droit de l’Homme cela produit des litiges et des conflits entre eux. En étudiant les matières litigieuses éventuelles entre les principes du droit de l’Homme et les enseignements et instructions religieuses, notamment le figh chiite, dans le domaine du droit privé et l’étude des lois de la république islamique d’Iran - connu comme un gouvernement religieux qui conforme son droit avec le figh chiite - dans ce domaine il semble que les contradiction existant dans les plusieurs cas n’est pas le résultat inévitable et sûr de la croyance solide à la religion et à l’école (chiite) mais seulement il est la répercussion d’une façon de vue spéciale er des interprétations radicales des enseignements religieux. / In the last two centuries, the science of law as well as other scientific disciplines has made significant developments. One of them is the recognition of human rights. Undoubtedly, today human rights issue is considered as one of the main concerns of the international legal community. As far as it seems in many communities, Universal Declaration of Human Rights and human rights teaching, replaced some scriptures and religious teachings which had high status and respectful position in the past. Considering this reality, it is obvious that dispute and conflict occurs between the activists of the two domains!. By studying the possible conflicts between human rights principles and Shiite religious teachings (One of the Islamic schools) in the area of private law, and the study of the internal laws of the Islamic Republic of Iran- As a theocracy which approved and set its rules in accordance and comply with the Shia principles - In this field, it seems that the existing conflicts in many cases, is not the inevitable result of belief in Islam and adherence and obligation to the Shia principles, but as a result of a specific look and a radical interpretation of religious teachings.

The author of the graduation research on the theme Visual Matter of Hezbollah on Southern Suburb of Beirut deals with the issue by unconventional approach of sociocultural anthropology. Through the application of Alfred Gell's and Robert Layton's art theory he assess what are the values incorporated in material culture of Hezbollah using to its self presentation. The author provides a description of examples and subsequently finds parallels in the material objects and what kind of an agency these objects are carrying. The paper is divided into theoretical and empirical part. The opening of the work also briefly deals with the history of Lebanon's shia confession and as well as history of the movement itself. Further, the empirical part is divided into three sections. The first is devoted to poster's and billboard's expression of Hezbollah, the second is focused on the urban estate of southern suburbs of Beirut and in the last section the author focused on small souvenir items and things of daily use. Finally, he concludes that the material culture of Hezbollah in Dahieh seem to be connected in logical but unexpected contexts - the art with politics, communication with the urban space and technology with culture. Moreover, the author also describes a noticeable trend in the commoditization of goods bearing...

The violent incidents, which have had their effect on Afghanistan's peoplefor a long time, have increased in recent years. With the fall of Afghanistanto the hands of the Taliban, concerns have grown over the country forvarious ethnic and particularly for the Hazara Shiites. The Hazara are one ofthe minority groups in this country as over a long period endured variousforms of oppression by the hands of Pashtun rulers and governments, fromethnic cleansing to slavery and systematic eviction from ancestral homes and lands. Therefore, the following study aims to investigate how the Hazara peopleperceive the peace process in their nation, the focusing of this study isbetween 2020-2022 and the perception of the reasons for the regularexplosions in their area. The method used in this thesis is qualitative methods in the form of interviewand discourse analysis. The Norwegian professor Johan Galtung's triangle ofviolence (which includes structural, cultural and direct violence) has beenused to analyze theoretical connections. Results of the study have shown that in a country like Afghanistan wheremost people belong to the Sunni Muslims that include Taliban and otherextremist groups who also currently rule the country consider Hazara to beinfidels. Since Pashtuns (previously had the power) or the Taliban (who havecurrent power over this country) believe the Hazaras have been persecuted,targeted, killed for many years. In terms of how these groups view the peace process in their country, theresults show that this group cannot predict what will happen due to manydifferent factors that are important and affected in this country such as theTaliban rule over the country, the financial crisis due to the long-lasting warand the large percentage of the population that is illiterate.

The aim of this study is to examine how two Sunni Muslim social media influencers depict and represent Shia Islam through their YouTube videos. To aid the research two questions were formulated:  1. How are Shia Islam and Shia Muslims represented by Imran Ibn Mansur and Mohammed Hijab? 2. How can these representations be interpreted according to the theory of Othering? To answer the questions and the purpose of this study a qualitative method of argumentative analysis was used. Their display of Shia Islam is examined according to Edward Said’s theory of Othering together with discourse analysis. A table was also used to organize the statements and arguments that were used by the influencers. The interpretations of the influencers’ discourse also studied how it can affect young Muslims’ views on Shia Islam. Their YouTube comments are used to back up the influencers’ claims and argument about Shia Islam. The study shows that Ibn Mansur’s view of Shia Islam is based on the Salafist school of thought, where he believes Shia Muslims are non-Muslims and apostates. Hijab’s view of Shia Islam differs in the sense it is not as extreme as Ibn Mansur but still amplifies the general and questionable view of Shias as being the “Other” foreign and deviant followers of Islam. Their respective view of Shia Islam was widely supported by their viewers, who were sharing strong opinionated statements about the Shias. This study shows that Ibn Mansur’s and Hijab’s views and presentations of Shia Islam and Shia Muslims are very critical, even hostile, which could enhance young Muslims’ view of Shia Islam as an inadequate and unreliable branch of Islam, and in some cases a religion separate from Islam.

This doctoral thesis is on the subject of Islamic and Shia liturgy or prayer. it covers its history, philosophy and doctrinal content / This dissertation explores the historical, doctrinal, and philosophical aspects pertaining to Twelver Shīʿī liturgy. In doing so, it brings to light the broad historical contours which established its textual development and proliferation from the period of the Imāms until that of Shaykh ʿAbbās al-Qummī. This historical development entailed the production of the liturgical genre as a textual tradition that developed from the 2nd/8th century. It is believed that portions of this early textual tradition went on to form the basis of later liturgical collections such as al-Kulaynī’s Kitāb al-duʿāʾ, Ibn Qūlawayh’s Kāmil al-ziyārāt and al-Ṭūsī’s Miṣbāḥ al-mutahajjid. This is also indicative of a profound interest in liturgical material by both the scholars who compiled this material and the faithful who performed it, which is evidenced by the repeated copying and transmission of such texts in various parts of the Muslim world. These liturgical texts (duʿāʾ and ziyāra) are also replete with philosophical and theological motifs which underly their function as a means of developing Shīʿī piety and a religious identity that focuses upon complete submission to the Imāms of the People of the House (ahl al-bayt). Considering the above, the texts, when recited and enacted, may be described as a form of performative theology in the Twelver Shīʿī tradition. It is this performative theology which aided in the development and fortification of Twelver Shīʿī identity, especially in light of their minority and often beleaguered social-political position at various times in history. Through an in-depth investigation into the culture and practice of the rigorous and systematic transmission of liturgical texts, this dissertation provides, for the first time, clear evidence of a method for preserving the liturgical compositions that were attributed to the Imāms. With a selection of words and phrases drawn from these texts, a sensitive analysis is made of their theological and cosmological underpinnings. It is hoped that such an analysis will pave the way for further consideration of this, until now, somewhat neglected field of Islamic Studies. / Dissertation / Doctor of Philosophy (PhD) / This dissertation explores the historical, doctrinal, and philosophical aspects pertaining to Twelver Shīʿī liturgy. In doing so, it brings to light the broad historical contours which established its textual development and proliferation from the period of the Imāms until that of Shaykh ʿAbbās al-Qummī. This historical development entailed the production of the liturgical genre as a textual tradition that developed from the 2nd/8th century. It is believed that portions of this early textual tradition went on to form the basis of later liturgical collections such as al-Kulaynī’s Kitāb al-duʿāʾ, Ibn Qūlawayh’s Kāmil al-ziyārāt and al-Ṭūsī’s Miṣbāḥ al-mutahajjid. This is also indicative of a profound interest in liturgical material by both the scholars who compiled this material and the faithful who performed it, which is evidenced by the repeated copying and transmission of such texts in various parts of the Muslim world. These liturgical texts (duʿāʾ and ziyāra) are also replete with philosophical and theological motifs which underly their function as a means of developing Shīʿī piety and a religious identity that focuses upon complete submission to the Imāms of the People of the House (ahl al-bayt). Considering the above, the texts, when recited and enacted, may be described as a form of performative theology in the Twelver Shīʿī tradition. It is this performative theology which aided in the development and fortification of Twelver Shīʿī identity, especially in light of their minority and often beleaguered social-political position at various times in history. Through an in-depth investigation into the culture and practice of the rigorous and systematic transmission of liturgical texts, this dissertation provides, for the first time, clear evidence of a method for preserving the liturgical compositions that were attributed to the Imāms. With a selection of words and phrases drawn from these texts, a sensitive analysis is made of their theological and cosmological underpinnings. It is hoped that such an analysis will pave the way for further consideration of this, until now, somewhat neglected field of Islamic Studies.

A study of Imāmī Islamic law, gender and soteriology; marriage and divorce as technologies of the self. / This dissertation explores marriage in Muslim Imāmī juristic law as an embodiment of a set of practices that are aimed at cultivating the pious and virtuous self. As a ritual practice for mainstream Imāmī jurists, marriage (and its corollary activities, e.g. sex) was a mode of pietistic self-fashioning and hence a technology of the self. When faced with the strong possibility or inevitability of marital breakdown, and the sexual sins that may have come about as a result of this breakdown, Imāmī jurists opted for creating a space for women’s prerogative to divorce in which the marriage could end whilst still upholding Islam as a program for the circumvention of sin and the production of īmān. Divorce, in this sense, can be thought of as a safety mechanism and extension of marriage’s program for the nurturing of a pietistic psychology in men and women. The textual and gendered discourse of juristic law was therefore aimed at creating a legal program for individuals so as to maintain the normative Muslim’s ontological bond with God through a series of regulations, disciplines, bodily practices and juristically permitted gendered power inversions that promoted soteriological success. This study argues that the primary concern of Imāmī jurists was not to maintain a gendered hierarchy as the current dominant scholarship holds, but to prevent sin, especially zinā, the corruption of the qalb (metaphysical heart) and ultimately avoid damnation in the Hereafter. For Imāmī jurists, marriage was not just a procedural practice of rights and duties, but a mode of self-development and a platform through which an eschatological battle against sexual sin and the Devil took place in. When patriarchy, or more specifically, asymmetrical power relations between (actual/potential) wives and husbands (or guardians) conflicted with the soteriological aims of juristic discourse, the former was inverted. The study concludes that maintaining gender hierarchy was not integral to the cosmology of juristic practice (even in its premodern discourse); it was maintaining the normative believer’s ontological bond with God and saving him/her, as well as the believing community, from damnation. Theological concerns for salvation - and the cultivation of the pious self that made salvation possible – is what animated Imāmī juristic discourse and not patriarchy whether it was obtained from the source-texts (Qur’an, ḥadīth) or social custom (ʿurf). This study undertakes this task by observing six key areas in the Imāmī tradition where notions of salvation and spiritual ontology in marriage/divorce figure the most prominently: juristic preliminaries on marriage and zinā, interfaith marriage, prepubescent marriage, temporary marriage with zānīyahs, nushūz and khulʿ divorce. / Thesis / Doctor of Philosophy (PhD)

A partir d’une enquête ethnographique menée entre 2009 et 2015 dans les villes de Kars, Iǧdɪr et Istanbul, cette thèse étudie les conditions et les dynamiques de constitution et de mobilisation de la communauté chiite duodécimaine de Turquie, dite caféri, en contexte urbain. Plus particulièrement, nous étudions l’histoire sociale et politique de la communauté et nous analysons dans quelle mesure et comment cette communauté se transforme en mouvement sous l’appellation de Zeynebiye Hareketi. Les Caféris qui s’installent dans les quartiers populaires stambouliotes expérimentent la condition minoritaire de leur confession religieuse en contexte urbain, et se mettent à créer des associations pour la construction des mosquées chiites dans ces quartiers majoritairement sunnites. La réintroduction des commémorations d’Aşura dans l’espace public stambouliote par ces associations révèle les effets politisant de cette pratique rituelle religieuse pour un groupe chiite minoritaire. La migration, les nouveaux contextes d’interaction et l’expérience associative ont un effet décisif sur les trajectoires individuelles et sur le type d’identification et de différenciation ethnique, confessionnel et politique des Caféris. L’étude de l’évolution de la politisation des Caféris démontre les stratégies d’adaptation d’un groupe minoritaire confessionnel aux différents moments des politiques répressives de l’État et nous dévoile le fonctionnement d’un régime politique de type sécuritaire (jusqu’en 2015) vulnérabilisant les divers groupes minoritaires qui peuvent développer des réflexes ambigus de rapprochement et de méfiance envers l’État / As a product of an ethnographic field study that we conducted on Twelver Shias (Caferis) in Kars, in Igdir and in Istanbul between 2009 and 2015, our thesis analyses the construction of the new urban Caferi community and the different moments of its politicization process since 1978