ZEKR, MIT Shia Muslim Association
https://www.youtube.com/watch?v=X9JOhRpUrSY&list=PLRagz8v-1fF7_AqcNeT2M9iFTWu86TL0m&t=1s "Qur'an and Yemen: Looking at the Quranic Verses related to Pre-Islamic South Arabia", Lecture 4 speaker: Dr. Farhad Ghoddoussi Jun 1, 2025 #Quran_Pre_Islamic_South_Arabia
Session 4 (3/4):
Scholars who on the basis of supposed incongruences between the fire motif in the Qur’an and the Syriac martyrologies do not accept that Q85 is referring to the events in Najran have two wrong presumptions first treating Quran as a historical book that should report fully and accurately about the massacre and second judging the accuracy of Quranic narration on the basis of the Syriac documents and conveniently ignoring the fact that the Syriac documents themselves are hagiographic narratives and not pure historical.
For example David Cook in his article on the Islamic narratives of the Martyrs of Najrān states that ‘[c]omparison of the stories above with those of the historical Martyrs of Najrān does not reveal very many similarities’. First, it seems Cook is unaware of the hagiographic nature of what he terms the ‘historical’ narrative of Najrān, but then he is not a Syriac specialist. He proceeds to say that ‘[w]hile the theme of burning in the ukhdūd may overlap with the martyrological narratives, the burning is almost always associated with being burnt in houses or in churches’. As Walid Saleh puts it these scholars now can no longer claim that fire was incidental to the Syriac narrative and so, in order to counter the idea that the Qur’anic and Syriac narratives of martyrs of najran might be linked (both independent narratives of the same historical event), a new argument was added: that the burning was different in each case.
As it was said in the above, the similarities and connections between the Qur’anic narrative and the Najrān Syriac hagiographies are not hard to see, and it is surprising that it was not until 2009 that Thomas Sizgorich spotted the similarities between the two. Sizgorich’s work is a landmark study in which he pointed out the similarities between the texts, including the fire narratives and the story of the woman walking voluntarily into the fire. Moreover, he connected the wādī where the slaughter of the innocent took place in the Syriac narratives to the Qur’anic word ukhdūd. His article, however, went unnoticed.
Sizgorich was not primarily concerned with the original Qur’anic reference– that is, he was not attempting to determine whether the Qur’an was originally connected to the Najrān narrative– but he did recognise the connection between the Islamic narratives that appear in tafsīrs and the Syriac narratives. David Cook, in contrast, was summarily dismissive of the Islamic tradition in terms of a possible connection between the Qur’an or post-Qur’anic narratives and the Syriac narrative.
Similarities and differences in the Qur'anic and Syriac Documents narratives most probably and most easily can be explained as a reflection of the cultural memory of the two communities of the same historical event.
At about the same time, in 2010, David Taylor published his study of the Syriac martyr narratives of Najrān, and like Sizgorich has argued that these are hagiographic narratives and not historical first-hand reports. More importantly, his study of the document published by Irfan Shahîd is a turning point in the study of the Najrān narratives. Taylor notes that ‘this document has metamorphosed into a full-blown hagiographical work’.
Walid Saleh concludes that "the evidence, in my view, points to the Martyrs of Najrān" and he adds, "it is fascinating that Q. 85, this apparently unassuming sura, is one of the most written about in Western scholarship: the history of scholarship on it provides a window onto the history of Qur’anic studies in the Euro-American academy over the past two centuries".
We let W. Montgomery Watt, who was a meticulous and influential Western scholar, to summarize our discussion. He, in 1974, after examining the evidence in conclusion of a short article with the title ‘The Men of the Ukhdūd (Q. 85)’ wrote:
Scholars who on the basis of supposed incongruences between the fire motif in the Qur’an and the Syriac martyrologies do not accept that Q85 is referring to the events in Najran have two wrong presumptions first treating Quran as a historical book that should report fully and accurately about the massacre and second judging the accuracy of Quranic narration on the basis of the Syriac documents and conveniently ignoring the fact that the Syriac documents themselves are hagiographic narratives and not pure historical.
For example David Cook in his article on the Islamic narratives of the Martyrs of Najrān states that ‘[c]omparison of the stories above with those of the historical Martyrs of Najrān does not reveal very many similarities’. First, it seems Cook is unaware of the hagiographic nature of what he terms the ‘historical’ narrative of Najrān, but then he is not a Syriac specialist. He proceeds to say that ‘[w]hile the theme of burning in the ukhdūd may overlap with the martyrological narratives, the burning is almost always associated with being burnt in houses or in churches’. As Walid Saleh puts it these scholars now can no longer claim that fire was incidental to the Syriac narrative and so, in order to counter the idea that the Qur’anic and Syriac narratives of martyrs of najran might be linked (both independent narratives of the same historical event), a new argument was added: that the burning was different in each case.
As it was said in the above, the similarities and connections between the Qur’anic narrative and the Najrān Syriac hagiographies are not hard to see, and it is surprising that it was not until 2009 that Thomas Sizgorich spotted the similarities between the two. Sizgorich’s work is a landmark study in which he pointed out the similarities between the texts, including the fire narratives and the story of the woman walking voluntarily into the fire. Moreover, he connected the wādī where the slaughter of the innocent took place in the Syriac narratives to the Qur’anic word ukhdūd. His article, however, went unnoticed.
Sizgorich was not primarily concerned with the original Qur’anic reference– that is, he was not attempting to determine whether the Qur’an was originally connected to the Najrān narrative– but he did recognise the connection between the Islamic narratives that appear in tafsīrs and the Syriac narratives. David Cook, in contrast, was summarily dismissive of the Islamic tradition in terms of a possible connection between the Qur’an or post-Qur’anic narratives and the Syriac narrative.
Similarities and differences in the Qur'anic and Syriac Documents narratives most probably and most easily can be explained as a reflection of the cultural memory of the two communities of the same historical event.
At about the same time, in 2010, David Taylor published his study of the Syriac martyr narratives of Najrān, and like Sizgorich has argued that these are hagiographic narratives and not historical first-hand reports. More importantly, his study of the document published by Irfan Shahîd is a turning point in the study of the Najrān narratives. Taylor notes that ‘this document has metamorphosed into a full-blown hagiographical work’.
Walid Saleh concludes that "the evidence, in my view, points to the Martyrs of Najrān" and he adds, "it is fascinating that Q. 85, this apparently unassuming sura, is one of the most written about in Western scholarship: the history of scholarship on it provides a window onto the history of Qur’anic studies in the Euro-American academy over the past two centuries".
We let W. Montgomery Watt, who was a meticulous and influential Western scholar, to summarize our discussion. He, in 1974, after examining the evidence in conclusion of a short article with the title ‘The Men of the Ukhdūd (Q. 85)’ wrote:
ZEKR, MIT Shia Muslim Association
https://www.youtube.com/watch?v=X9JOhRpUrSY&list=PLRagz8v-1fF7_AqcNeT2M9iFTWu86TL0m&t=1s "Qur'an and Yemen: Looking at the Quranic Verses related to Pre-Islamic South Arabia", Lecture 4 speaker: Dr. Farhad Ghoddoussi Jun 1, 2025 #Quran_Pre_Islamic_South_Arabia
Session 4 (4/4):
"All these considerations seem to rule out the eschatological interpret ation and to support a historical one, more particularly the reference to the martyrs of Najrān. A reference to the companions of Daniel is not impossible, but the Arabian incident is more likely to have been known, even if only in a garbled version, to some people in Mecca in the early seventh century. It is worth remarking, however, that the point emphasised by the passage– the eventual punishment of those who persecute believers– remains valid whether there is a precise historical reference or not. The first hearers of the passage presumably thought that it referred to a particular event, but their tradition-based understanding of this event may have been inaccurate."
"All these considerations seem to rule out the eschatological interpret ation and to support a historical one, more particularly the reference to the martyrs of Najrān. A reference to the companions of Daniel is not impossible, but the Arabian incident is more likely to have been known, even if only in a garbled version, to some people in Mecca in the early seventh century. It is worth remarking, however, that the point emphasised by the passage– the eventual punishment of those who persecute believers– remains valid whether there is a precise historical reference or not. The first hearers of the passage presumably thought that it referred to a particular event, but their tradition-based understanding of this event may have been inaccurate."
https://www.youtube.com/live/MNjjYgu5lEI
"A Brief Look to the Tawwabin Movement (The Penitents)"
speaker: Dr. Farhad Ghoddoussi
Jul 11, 2025
summary:
In this lecture, we briefly looked to the movement of Tawwabin (The Penitents).
The Tawwabin (التوابين, "The Penitents") was a significant Shia movement that emerged in the aftermath of the Battle of Karbala in 680 CE, driven by collective guilt and the desire for atonement among the Shia supporters of Kufa who felt they had failed Hussein ibn Ali by not responding to his calls for support. This movement represented one of the earliest organized attempts to seek revenge for the martyrdom of Hussein ibn Ali, the grandson of Prophet Muhammad, and became a defining moment in early Shia history.
"A Brief Look to the Tawwabin Movement (The Penitents)"
speaker: Dr. Farhad Ghoddoussi
Jul 11, 2025
summary:
In this lecture, we briefly looked to the movement of Tawwabin (The Penitents).
The Tawwabin (التوابين, "The Penitents") was a significant Shia movement that emerged in the aftermath of the Battle of Karbala in 680 CE, driven by collective guilt and the desire for atonement among the Shia supporters of Kufa who felt they had failed Hussein ibn Ali by not responding to his calls for support. This movement represented one of the earliest organized attempts to seek revenge for the martyrdom of Hussein ibn Ali, the grandson of Prophet Muhammad, and became a defining moment in early Shia history.
YouTube
A Brief Look to the Tawwabin Movement (The Penitents), Dr. Farhad Ghoddoussi
Muharram 2025, MIT
summary:
In this lecture, we briefly looked to the movement of Tawwabin (The Penitents).
The Tawwabin (التوابين, "The Penitents") was a significant Shia movement that emerged in the aftermath of the Battle of Karbala in 680 CE, driven…
summary:
In this lecture, we briefly looked to the movement of Tawwabin (The Penitents).
The Tawwabin (التوابين, "The Penitents") was a significant Shia movement that emerged in the aftermath of the Battle of Karbala in 680 CE, driven…
Dua Kumayl & Lecture, Muharram 2025, Dedicated to the Martyrdom Anniversary of Imam Ali ibn al-Hussain (p)
🌐 Hybrid, in English
Date
Thursday July 17th, 2025
6:45 pm to 9:30 pm (Eastern Time)
Location
MIT Tang Center, E51-395, 2 Amherst St, Cambridge, MA 02142
Schedule
6:45-6:55 Quran Recitation
6:55-7:30 Dua Kumayl
7:30-8:20 Lecture, in English, Dr. Farid Kaymaram
Title: “Ashura, Despair, and the Hope to Come”
8:20-8:30 Q&A
8:30-8:40 Ziyarat Amin Allah for Imam Ali ibn al-Hussain (p)
8:40-9:00 Prayer
9:00-9:30 Dinner
- About Speaker (Bio)
Zoom Participation (hybrid):
https://mit.zoom.us/j/95948516788
https://sites.mit.edu/zekrmit/
@zekrMIT
🌐 Hybrid, in English
Date
Thursday July 17th, 2025
6:45 pm to 9:30 pm (Eastern Time)
Location
MIT Tang Center, E51-395, 2 Amherst St, Cambridge, MA 02142
Schedule
6:45-6:55 Quran Recitation
6:55-7:30 Dua Kumayl
7:30-8:20 Lecture, in English, Dr. Farid Kaymaram
Title: “Ashura, Despair, and the Hope to Come”
8:20-8:30 Q&A
8:30-8:40 Ziyarat Amin Allah for Imam Ali ibn al-Hussain (p)
8:40-9:00 Prayer
9:00-9:30 Dinner
- About Speaker (Bio)
Zoom Participation (hybrid):
https://mit.zoom.us/j/95948516788
https://sites.mit.edu/zekrmit/
@zekrMIT
ZEKR, MIT Shia Muslim Association
Dua Kumayl & Lecture, Muharram 2025, Dedicated to the Martyrdom Anniversary of Imam Ali ibn al-Hussain (p) 🌐 Hybrid, in English Date Thursday July 17th, 2025 6:45 pm to 9:30 pm (Eastern Time) Location MIT Tang Center, E51-395, 2 Amherst St, Cambridge, MA…
Abstract:
This talk explores the deep struggles of faith that many people face—feelings of despair, doubt, and the silence of God during times of pain and injustice. Using the story of Ashura and the sacrifice of Imam Hussain (alayhi al-salam) as a central example, Dr. Farid Kaymaram reflects on how personal and collective suffering can shape our search for meaning. He also speaks about the hope carried in the promise of the Mahdi (ajjal Allahu taʿala farajahu al-sharif), and how remembering Karbala can guide us through spiritual hardship. Rather than giving easy answers, this talk invites open and honest reflection on the challenges of faith in the modern world.
This talk explores the deep struggles of faith that many people face—feelings of despair, doubt, and the silence of God during times of pain and injustice. Using the story of Ashura and the sacrifice of Imam Hussain (alayhi al-salam) as a central example, Dr. Farid Kaymaram reflects on how personal and collective suffering can shape our search for meaning. He also speaks about the hope carried in the promise of the Mahdi (ajjal Allahu taʿala farajahu al-sharif), and how remembering Karbala can guide us through spiritual hardship. Rather than giving easy answers, this talk invites open and honest reflection on the challenges of faith in the modern world.
Special Event for Arbaeen, August 8, 2025
Speaker: Sadik Kassim
Lecture: "The Walk Never Ends: From Zaynab's Majlis to Zayn al-ʿĀbidīn's Duʿāʾ to Zohran's Megaphone"
(details will be announced)
https://sites.mit.edu/zekrmit/
@zekrMIT
Speaker: Sadik Kassim
Lecture: "The Walk Never Ends: From Zaynab's Majlis to Zayn al-ʿĀbidīn's Duʿāʾ to Zohran's Megaphone"
(details will be announced)
https://sites.mit.edu/zekrmit/
@zekrMIT
https://www.youtube.com/watch?v=xN3lHMhgveQ&list=PLRagz8v-1fF7_AqcNeT2M9iFTWu86TL0m&t=1s
Session 5:
In this fifth lecture, we looked to the commentary of the Surah Al- Fil (The Elephant) the 105th surah of Quran.
The naming of this surah was after the Elephant, which was in front of the army of Abraha (اصحاب الفیل), the Ethiopian ruler of Yemen who intended to destroy the Ka'ba in Mecca, which according to this surah was miraculously protected by God by sending flocks of birds (*tayran ababil*) carrying stones of baked clay. These birds pelted Abraha's army, causing their destruction.
Abraha's story, richly documented through epigraphic evidence, provides crucial insights into the complex religious and political dynamics of the Arabian Peninsula during the pivotal period of the 6th century. Originally from the Ethiopian kingdom of Aksum, Abraha emerged from obscurity to command one of the armies sent by the Ethiopian Emperor Kaleb to Yemen around 523-525 CE to avenge the persecution of Christians by Dhu Nuwas, the Jewish ruler of Himyar.
According to Procopius, the Byzantine historian, Abraha later seized control of Yemen from Esimiphaeus, the Christian Himyarite viceroy appointed by Kaleb, with the support of dissident elements in the Ethiopian occupation force eager to settle in the Yemen, then a rich and fertile land. This coup, occurring around 530 CE, marked the beginning of his independent rule that would last for approximately three to four decades.
One of Abraha's most ambitious projects was the construction of a magnificent cathedral in Sana'a, known as al-Qullays or al-Qalis. This massive church was intended to serve as a center of Christian worship in Arabia and demonstrating the power and wealth of his kingdom. The cathedral was reportedly built with incredible opulence, featuring
elaborate decorations with gold and precious stones and magnificent architecture rivaling the great churches of Constantinople.
Around 570CE, Abraha decided to march against Mecca probably for eliminating this rival religious center and consolidating his rule and control on the inner parts of Arabia. But, according to both Islamic and pre-Islamic Arabian sources, Abraha's expedition met with disaster just as it approached Mecca. The failed expedition against Mecca marked the beginning of Abraha's decline. Abraha died around 570 CE, possibly from injuries or illness related to the failed Mecca campaign. His death precipitated a succession crisis. His sons Yaksum and Masruq fought for control.
These internal divisions weakened Ethiopian hold on Yemen and created an opportunity for Persian Sassanid intervention, which, under Khosrow I, supported local rebellions against Ethiopian rule. Sayf ibn Dhi Yazan, a Yemeni noble, sought Persian support to expel the Ethiopians. Persian forces, combined with local allies, gradually expelled Ethiopian garrisons and started to rule Yemen directly till the muslim conquest of Yemen around 630AD.
#Quran_Pre_Islamic_South_Arabia
Session 5:
In this fifth lecture, we looked to the commentary of the Surah Al- Fil (The Elephant) the 105th surah of Quran.
The naming of this surah was after the Elephant, which was in front of the army of Abraha (اصحاب الفیل), the Ethiopian ruler of Yemen who intended to destroy the Ka'ba in Mecca, which according to this surah was miraculously protected by God by sending flocks of birds (*tayran ababil*) carrying stones of baked clay. These birds pelted Abraha's army, causing their destruction.
Abraha's story, richly documented through epigraphic evidence, provides crucial insights into the complex religious and political dynamics of the Arabian Peninsula during the pivotal period of the 6th century. Originally from the Ethiopian kingdom of Aksum, Abraha emerged from obscurity to command one of the armies sent by the Ethiopian Emperor Kaleb to Yemen around 523-525 CE to avenge the persecution of Christians by Dhu Nuwas, the Jewish ruler of Himyar.
According to Procopius, the Byzantine historian, Abraha later seized control of Yemen from Esimiphaeus, the Christian Himyarite viceroy appointed by Kaleb, with the support of dissident elements in the Ethiopian occupation force eager to settle in the Yemen, then a rich and fertile land. This coup, occurring around 530 CE, marked the beginning of his independent rule that would last for approximately three to four decades.
One of Abraha's most ambitious projects was the construction of a magnificent cathedral in Sana'a, known as al-Qullays or al-Qalis. This massive church was intended to serve as a center of Christian worship in Arabia and demonstrating the power and wealth of his kingdom. The cathedral was reportedly built with incredible opulence, featuring
elaborate decorations with gold and precious stones and magnificent architecture rivaling the great churches of Constantinople.
Around 570CE, Abraha decided to march against Mecca probably for eliminating this rival religious center and consolidating his rule and control on the inner parts of Arabia. But, according to both Islamic and pre-Islamic Arabian sources, Abraha's expedition met with disaster just as it approached Mecca. The failed expedition against Mecca marked the beginning of Abraha's decline. Abraha died around 570 CE, possibly from injuries or illness related to the failed Mecca campaign. His death precipitated a succession crisis. His sons Yaksum and Masruq fought for control.
These internal divisions weakened Ethiopian hold on Yemen and created an opportunity for Persian Sassanid intervention, which, under Khosrow I, supported local rebellions against Ethiopian rule. Sayf ibn Dhi Yazan, a Yemeni noble, sought Persian support to expel the Ethiopians. Persian forces, combined with local allies, gradually expelled Ethiopian garrisons and started to rule Yemen directly till the muslim conquest of Yemen around 630AD.
#Quran_Pre_Islamic_South_Arabia
YouTube
[5] Qur'an and Yemen, Dr. Farhad Ghoddoussi
"Qur'an and Yemen: Looking at the Quranic Verses related to Pre-Islamic South Arabia"
Session 5:
In this fifth lecture, we looked to the commentary of the Surah Al- Fil (The Elephant) the 105th surah of Quran.
The naming of this surah was after the Elephant…
Session 5:
In this fifth lecture, we looked to the commentary of the Surah Al- Fil (The Elephant) the 105th surah of Quran.
The naming of this surah was after the Elephant…
25 Muharram (July 21) commemorating martyrdom of Imam Ali ibn Hussain (al-Sajjad) (p) (95 A.H.)
السَّلامُ عَلَیْکَ یا زَیْنَ الْعابِدِینَ، اَلسَّلامُ عَلَیْکَ یا زَیْنَ الْمُتَهَجّـِدِینَ، اَلسَّلامُ عَلَیْکَ یا اِمامَ الْمُتَّقِینَ، اَلسَّلامُ عَلَیْکَ یا وَلِیَّ الْمُسْلِمِینَ، اَلسَّلامُ عَلَیْکَ یا قُرَّهَ عَیْنِ النّاظِرِینَ الْعارِفِینَ، اَلسَّلامُ عَلَیْکَ یا وَصِیَّ الْوَصِیّـِینَ، اَلسَّلامُ عَلَیْکَ یا خازِنَ وَصایَا الْمُرْسَلِینَ، اَلسَّلامُ عَلَیْکَ یا ضَوْءَ الْمُسْتَوْحِشِینَ، اَلسَّلامُ عَلَیْکَ یا نُورَ الْمُجْتَهِدِینَ، اَلسَّلامُ عَلَیْکَ یا سِراجَ الْمُرْتاضِینَ.
السَّلامُ عَلَیْکَ یا زَیْنَ الْعابِدِینَ، اَلسَّلامُ عَلَیْکَ یا زَیْنَ الْمُتَهَجّـِدِینَ، اَلسَّلامُ عَلَیْکَ یا اِمامَ الْمُتَّقِینَ، اَلسَّلامُ عَلَیْکَ یا وَلِیَّ الْمُسْلِمِینَ، اَلسَّلامُ عَلَیْکَ یا قُرَّهَ عَیْنِ النّاظِرِینَ الْعارِفِینَ، اَلسَّلامُ عَلَیْکَ یا وَصِیَّ الْوَصِیّـِینَ، اَلسَّلامُ عَلَیْکَ یا خازِنَ وَصایَا الْمُرْسَلِینَ، اَلسَّلامُ عَلَیْکَ یا ضَوْءَ الْمُسْتَوْحِشِینَ، اَلسَّلامُ عَلَیْکَ یا نُورَ الْمُجْتَهِدِینَ، اَلسَّلامُ عَلَیْکَ یا سِراجَ الْمُرْتاضِینَ.
https://www.youtube.com/watch?v=74PqYn1w0DM&list=PLRagz8v-1fF7hvJEPcEyp_xo0h7wSkz9N&t=1s
"The History of Ahl al-Sunnah wa al-Jama’ah", Lectures 8, 9, 10
speaker, Dr. Hassan Ansari
Jun 3, 9, 10, 2025
🟥 Lectures in Farsi, can be watched with closed caption (CC) and auto-translate on our channel.
Sessions 8, 9, 10:
In sessions 8, 9, and 10, following the previous discussions, we explored the historical development of the foundational elements of the Sunni school of thought during the Umayyad period. We discussed the various types of efforts to build consensus from diverse traditions and analyzed the influence of the Syrian (Shami) school on the formation of the concept of "Sunnah." We read and analyzed numerous documents from the first two to three centuries of Islam.
In these sessions, we also addressed the emergence of a class of scholars/jurists of the "Sunnah" who gradually, during the Umayyad period, gained control over local and regional powers in various provinces, some of whom were supported by the caliphal institution in Damascus. This essentially laid the groundwork for the semantic expansion of the concept of Sunnah and established dominant Islam beyond the authority of the caliph, as a religious tradition. It also reconstructed the religious authority of the Sunnah in the form of Hadith, Sunnah, and Sunni scholars.
This period was in fact an era of codification, and we examined the transformations of the elements that shaped the Sunnah and the community (Jama'ah) during this time by looking at the historical relationships between scholars and jurists and the Umayyad state, along with reading a number of texts.
In particular, we discussed how it was during the Mihna (Inquisition) period and the rise of the Baghdad-based Hadith scholars led by Ahmad ibn Hanbal that the Shami/Umayyad school and its interpretation of the Sunnah were revived. This revival was then used in the political and power dynamics between the Hadith scholars on one side and the Abbasid caliph al-Ma'mun and his successors on the other.
We also paid attention to the roles of the Mu'tazilites, the Shi'a, and the Murji'ah in the debates surrounding the Imamate, the doctrine of predestination, and the Arab-centric superiority in contrast to the Shu'ubiyya movement.
#sunnah_wa_jamaah
"The History of Ahl al-Sunnah wa al-Jama’ah", Lectures 8, 9, 10
speaker, Dr. Hassan Ansari
Jun 3, 9, 10, 2025
Sessions 8, 9, 10:
In sessions 8, 9, and 10, following the previous discussions, we explored the historical development of the foundational elements of the Sunni school of thought during the Umayyad period. We discussed the various types of efforts to build consensus from diverse traditions and analyzed the influence of the Syrian (Shami) school on the formation of the concept of "Sunnah." We read and analyzed numerous documents from the first two to three centuries of Islam.
In these sessions, we also addressed the emergence of a class of scholars/jurists of the "Sunnah" who gradually, during the Umayyad period, gained control over local and regional powers in various provinces, some of whom were supported by the caliphal institution in Damascus. This essentially laid the groundwork for the semantic expansion of the concept of Sunnah and established dominant Islam beyond the authority of the caliph, as a religious tradition. It also reconstructed the religious authority of the Sunnah in the form of Hadith, Sunnah, and Sunni scholars.
This period was in fact an era of codification, and we examined the transformations of the elements that shaped the Sunnah and the community (Jama'ah) during this time by looking at the historical relationships between scholars and jurists and the Umayyad state, along with reading a number of texts.
In particular, we discussed how it was during the Mihna (Inquisition) period and the rise of the Baghdad-based Hadith scholars led by Ahmad ibn Hanbal that the Shami/Umayyad school and its interpretation of the Sunnah were revived. This revival was then used in the political and power dynamics between the Hadith scholars on one side and the Abbasid caliph al-Ma'mun and his successors on the other.
We also paid attention to the roles of the Mu'tazilites, the Shi'a, and the Murji'ah in the debates surrounding the Imamate, the doctrine of predestination, and the Arab-centric superiority in contrast to the Shu'ubiyya movement.
#sunnah_wa_jamaah
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[8] The History of Ahl al-Sunnah wa al-Jama’ah, Dr. Hassan Ansari
Lecture in Farsi, can be watched with closed caption (CC) and auto-translate.
Session 8:
In sessions 8, 9, and 10, following the previous discussions, we explored the historical development of the foundational elements of the Sunni school of thought during…
Session 8:
In sessions 8, 9, and 10, following the previous discussions, we explored the historical development of the foundational elements of the Sunni school of thought during…
Audio
تاریخ اهل سنت و جماعت، دکتر حسن انصاری
جلسات هشتم، نهم، دهم: در اين سه جلسه در دنباله مباحث قبل مراحل تحول تاريخی عناصر سازنده مکتب اهل سنت و جماعت را در دوران اموی پی گرفتيم. گونه های مختلف تلاش ها برای اجماع سازی از سنت های متنوع را بحث کردیم و تأثير مکتب شام را در شکل گیری مفهوم سنت مورد تحلیل قرار دادیم و اسناد متعددی را از دو سه قرن نخست خواندیم و تحلیل کردیم. در اين سه جلسه همچنين به موضوع شکل گيری طبقه ای از علما/ فقهای "سنت" پرداختيم که به تدريج در دوران اموی در کنار نهاد خلافت قدرت های محلی و بومی در امصار مختلف را به دست آوردند و بخشی از آنها مورد حمايت نهاد خلافت دمشق بودند. اين در واقع زمینه را برای بسط معنایی مفهوم سنت ایجاد کرد و اسلام مسلط را فراتر از قدرت خلیفه به مثابه یک سنت دینی تأسيس کرد و مرجعیت دینی سنت را در قالب حدیث و سنت و علمای سنت بازسازی کرد. این دوره در واقع دوره تدوین بود و ما تحولات عناصر شکل دهنده سنت و جماعت را در این دوران با نگاهی به تاریخ مناسبات علما و فقیهان با دولت اموی و خواندن شماری از متون به بحث گذاشتیم. در اين جلسات به طور خاص اين نکته را بحث کرديم که اين در واقع در دوران محنه و عصر قدرت گرفتن اصحاب حديث بغدادی به رهبری احمد بن حنبل بود که مکتب شامی/ بنی اميه و تفسير آنان از سنت دیگربار احیاء شد و از آن در معادله سیاسی و قدرت ميان اصحاب حديث از یک سو و خليفه عباسی مأمون و اخلافش از دیگر سو استفاده شد. همچنین نقش معتزله، شيعه و مرجئه در بحث های امامت، عقيده جبر و برتری جویی عنصر عرب در تقابل با شعوبيه را در اين جلسات مورد توجه قرار داديم. (۳، ۹، ۱۰ جون ، ۲۰۲۵)
#سنت_و_جماعت
@azbarresihayetarikhi
https://sites.mit.edu/zekrmit/
@zekrMIT
جلسات هشتم، نهم، دهم: در اين سه جلسه در دنباله مباحث قبل مراحل تحول تاريخی عناصر سازنده مکتب اهل سنت و جماعت را در دوران اموی پی گرفتيم. گونه های مختلف تلاش ها برای اجماع سازی از سنت های متنوع را بحث کردیم و تأثير مکتب شام را در شکل گیری مفهوم سنت مورد تحلیل قرار دادیم و اسناد متعددی را از دو سه قرن نخست خواندیم و تحلیل کردیم. در اين سه جلسه همچنين به موضوع شکل گيری طبقه ای از علما/ فقهای "سنت" پرداختيم که به تدريج در دوران اموی در کنار نهاد خلافت قدرت های محلی و بومی در امصار مختلف را به دست آوردند و بخشی از آنها مورد حمايت نهاد خلافت دمشق بودند. اين در واقع زمینه را برای بسط معنایی مفهوم سنت ایجاد کرد و اسلام مسلط را فراتر از قدرت خلیفه به مثابه یک سنت دینی تأسيس کرد و مرجعیت دینی سنت را در قالب حدیث و سنت و علمای سنت بازسازی کرد. این دوره در واقع دوره تدوین بود و ما تحولات عناصر شکل دهنده سنت و جماعت را در این دوران با نگاهی به تاریخ مناسبات علما و فقیهان با دولت اموی و خواندن شماری از متون به بحث گذاشتیم. در اين جلسات به طور خاص اين نکته را بحث کرديم که اين در واقع در دوران محنه و عصر قدرت گرفتن اصحاب حديث بغدادی به رهبری احمد بن حنبل بود که مکتب شامی/ بنی اميه و تفسير آنان از سنت دیگربار احیاء شد و از آن در معادله سیاسی و قدرت ميان اصحاب حديث از یک سو و خليفه عباسی مأمون و اخلافش از دیگر سو استفاده شد. همچنین نقش معتزله، شيعه و مرجئه در بحث های امامت، عقيده جبر و برتری جویی عنصر عرب در تقابل با شعوبيه را در اين جلسات مورد توجه قرار داديم. (۳، ۹، ۱۰ جون ، ۲۰۲۵)
#سنت_و_جماعت
@azbarresihayetarikhi
https://sites.mit.edu/zekrmit/
@zekrMIT
Special Topics, Muharram 2025
🌐 Hybrid, in English
Date
Friday July 25th, 2025
6:45 pm to 9:30 pm (Eastern Time)
Location
MIT Tang Center, E51-395, 2 Amherst St, Cambridge, MA 02142
Schedule
6:45-7:00 Ziyarat Ale-Yasin
7:00-8:25 Lecture, in English, Dr. Farhad Ghoddoussi (joining by zoom)
Title: “A Brief Look to the Mukhtar al-Thaqafi Movement”
8:25-8:30 Q&A
8:31-8:50 Prayer
8:50-9:30 Dinner
- About Speaker (Bio)
Zoom Participation (hybrid):
https://mit.zoom.us/j/95948516788
https://sites.mit.edu/zekrmit/
@zekrMIT
🌐 Hybrid, in English
Date
Friday July 25th, 2025
6:45 pm to 9:30 pm (Eastern Time)
Location
MIT Tang Center, E51-395, 2 Amherst St, Cambridge, MA 02142
Schedule
6:45-7:00 Ziyarat Ale-Yasin
7:00-8:25 Lecture, in English, Dr. Farhad Ghoddoussi (joining by zoom)
Title: “A Brief Look to the Mukhtar al-Thaqafi Movement”
8:25-8:30 Q&A
8:31-8:50 Prayer
8:50-9:30 Dinner
- About Speaker (Bio)
Zoom Participation (hybrid):
https://mit.zoom.us/j/95948516788
https://sites.mit.edu/zekrmit/
@zekrMIT
ZEKR, MIT Shia Muslim Association
Special Topics, Muharram 2025 🌐 Hybrid, in English Date Friday July 25th, 2025 6:45 pm to 9:30 pm (Eastern Time) Location MIT Tang Center, E51-395, 2 Amherst St, Cambridge, MA 02142 Schedule 6:45-7:00 Ziyarat Ale-Yasin 7:00-8:25 Lecture, in English, Dr.…
Abstract:
The Mukhtar movement, led by Mukhtar al-Thaqafi, was the second major pro-Alid uprising after Karbala, gaining momentum after the Tawwabin's defeat in 685. Unlike the Tawwabin, Mukhtar pursued long-term political goals, advocating for an Alid caliphate under Muhammad ibn al-Hanafiyya and building a diverse coalition that included both Arabs and non-Arab converts. He seized Kufa in October 685, expanded control across Iraq and parts of Iran, and avenged Hussein’s death by targeting key figures like Umar ibn Sa’d and Shimr ibn Dhi’l-Jawshan. The movement peaked with the decisive victory at the Battle of Khazir in 686, where Mukhtar’s general killed Ubayd Allah ibn Ziyad, but ended with Mukhtar’s death in 687, leaving a lasting legacy in Shia history.
The Mukhtar movement, led by Mukhtar al-Thaqafi, was the second major pro-Alid uprising after Karbala, gaining momentum after the Tawwabin's defeat in 685. Unlike the Tawwabin, Mukhtar pursued long-term political goals, advocating for an Alid caliphate under Muhammad ibn al-Hanafiyya and building a diverse coalition that included both Arabs and non-Arab converts. He seized Kufa in October 685, expanded control across Iraq and parts of Iran, and avenged Hussein’s death by targeting key figures like Umar ibn Sa’d and Shimr ibn Dhi’l-Jawshan. The movement peaked with the decisive victory at the Battle of Khazir in 686, where Mukhtar’s general killed Ubayd Allah ibn Ziyad, but ended with Mukhtar’s death in 687, leaving a lasting legacy in Shia history.
The Crescent Moon of the Month of Safar, 1447 A.H.
From the Moon-Sighting Committee of The Council of Shia Muslim Scholars of North America - Read more here:
https://ow.ly/wj3m50WuGBo
7 Safar (Aug. 1): Martyrdom of Imam Hasan al-Mujtaba (p), 50 AH
7 Safar (Aug. 1): Birth of Imam Musa al-Kadhim (p), 128 AH
17 Safar (Aug. 11): Martyrdom of Imam Ali ibn Musa al-Rida (p), 203 AH
20 Safar (Aug. 14): Arbaeen - The Anniversary of the 40th day of the Martyrdom of Imam Hussain (p), 61 AH
28 Safar (Aug. 22): Death Anniversary of Prophet Muhammad al-Mustafa (pbuh&hp), 11 AH
From the Moon-Sighting Committee of The Council of Shia Muslim Scholars of North America - Read more here:
https://ow.ly/wj3m50WuGBo
7 Safar (Aug. 1): Martyrdom of Imam Hasan al-Mujtaba (p), 50 AH
7 Safar (Aug. 1): Birth of Imam Musa al-Kadhim (p), 128 AH
17 Safar (Aug. 11): Martyrdom of Imam Ali ibn Musa al-Rida (p), 203 AH
20 Safar (Aug. 14): Arbaeen - The Anniversary of the 40th day of the Martyrdom of Imam Hussain (p), 61 AH
28 Safar (Aug. 22): Death Anniversary of Prophet Muhammad al-Mustafa (pbuh&hp), 11 AH
https://www.youtube.com/watch?v=chp6PXvl5hk&t=1s
"A Brief Look to the Mukhtar al-Thaqafi Movement"
speaker: Dr. Farhad Ghoddoussi
Jul 25, 2025
summary:
In this lecture, we briefly looked to the movement of Mukhtar al-Thaqafi.
The Mukhtar movement, led by Mukhtar al-Thaqafi, was the second major pro-Alid uprising after Karbala, gaining momentum after the Tawwabin's defeat in 685. Unlike the Tawwabin, Mukhtar pursued long-term political goals, advocating for an Alid caliphate under Muhammad ibn al-Hanafiyya and building a diverse coalition that included both Arabs and non-Arab converts. He seized Kufa in October 685, expanded control across Iraq and parts of Iran, and avenged Hussein’s death by targeting key figures like Umar ibn Sa’d and Shimr ibn Dhi’l-Jawshan. The movement peaked with the decisive victory at the Battle of Khazir in 686, where Mukhtar’s general killed Ubayd Allah ibn Ziyad, but ended with Mukhtar’s death in 687, leaving a lasting legacy in Shia history.
"A Brief Look to the Mukhtar al-Thaqafi Movement"
speaker: Dr. Farhad Ghoddoussi
Jul 25, 2025
summary:
In this lecture, we briefly looked to the movement of Mukhtar al-Thaqafi.
The Mukhtar movement, led by Mukhtar al-Thaqafi, was the second major pro-Alid uprising after Karbala, gaining momentum after the Tawwabin's defeat in 685. Unlike the Tawwabin, Mukhtar pursued long-term political goals, advocating for an Alid caliphate under Muhammad ibn al-Hanafiyya and building a diverse coalition that included both Arabs and non-Arab converts. He seized Kufa in October 685, expanded control across Iraq and parts of Iran, and avenged Hussein’s death by targeting key figures like Umar ibn Sa’d and Shimr ibn Dhi’l-Jawshan. The movement peaked with the decisive victory at the Battle of Khazir in 686, where Mukhtar’s general killed Ubayd Allah ibn Ziyad, but ended with Mukhtar’s death in 687, leaving a lasting legacy in Shia history.
YouTube
A Brief Look to the Mukhtar al-Thaqafi Movement, Dr. Farhad Ghoddoussi
Muharram 2025, MIT
summary:
In this lecture, we briefly looked to the movement of Mukhtar al-Thaqafi.
The Mukhtar movement, led by Mukhtar al-Thaqafi, was the second major pro-Alid uprising after Karbala, gaining momentum after the Tawwabin's defeat in…
summary:
In this lecture, we briefly looked to the movement of Mukhtar al-Thaqafi.
The Mukhtar movement, led by Mukhtar al-Thaqafi, was the second major pro-Alid uprising after Karbala, gaining momentum after the Tawwabin's defeat in…
Special Topic Lecture Series
🌐 Virtual, in English
Title: "Sunni Views on Imam Hussain (a.s.) Movement"
Speaker: Farhad Ghoddoussi (Bio)
Time: Sun-Tue, Aug 3-5, 2025, 8:30-10:00 pm ET
Lec1: Classical Period
Lec2: Contemporary Intellectuals
Lec3: Contemporary Clergies
Zoom Participation (virtual):
https://mit.zoom.us/j/92377466698
Meeting ID: 923 7746 6698
#Imam_Hussain_Movement_Sunni_Views
https://sites.mit.edu/zekrmit/
@zekrMIT
🌐 Virtual, in English
Title: "Sunni Views on Imam Hussain (a.s.) Movement"
Speaker: Farhad Ghoddoussi (Bio)
Time: Sun-Tue, Aug 3-5, 2025, 8:30-10:00 pm ET
Lec1: Classical Period
Lec2: Contemporary Intellectuals
Lec3: Contemporary Clergies
Zoom Participation (virtual):
https://mit.zoom.us/j/92377466698
Meeting ID: 923 7746 6698
#Imam_Hussain_Movement_Sunni_Views
https://sites.mit.edu/zekrmit/
@zekrMIT
Dua Kumayl & Lecture, Dedicated to Imam Hasan al-Mujtaba (p) and Imam Musa al-Kadhim (p)
🌐 Hybrid, in English
Date
Thursday July 31st, 2025
6:45 pm to 9:30 pm (Eastern Time)
Location
MIT Tang Center, E51-395, 2 Amherst St, Cambridge, MA 02142
Schedule
6:45-6:55 Quran Recitation
6:55-7:30 Dua Kumayl
7:30-8:15 Lecture, in English, Dr. Hassan Khalil
Title: “The Ethical Paradigm of Imam Musa al-Kadhim (as)”
8:15-8:20 Q&A
8:20-8:25 Ziyarat
8:25-8:45 Prayer
8:45-9:30 Dinner
- About Speaker (Bio)
Zoom Participation (hybrid):
https://mit.zoom.us/j/95948516788
https://sites.mit.edu/zekrmit/
@zekrMIT
🌐 Hybrid, in English
Date
Thursday July 31st, 2025
6:45 pm to 9:30 pm (Eastern Time)
Location
MIT Tang Center, E51-395, 2 Amherst St, Cambridge, MA 02142
Schedule
6:45-6:55 Quran Recitation
6:55-7:30 Dua Kumayl
7:30-8:15 Lecture, in English, Dr. Hassan Khalil
Title: “The Ethical Paradigm of Imam Musa al-Kadhim (as)”
8:15-8:20 Q&A
8:20-8:25 Ziyarat
8:25-8:45 Prayer
8:45-9:30 Dinner
- About Speaker (Bio)
Zoom Participation (hybrid):
https://mit.zoom.us/j/95948516788
https://sites.mit.edu/zekrmit/
@zekrMIT
اللّٰهُمَّ صَلِّ عَلَى الْأَمِينِ الْمُؤْتَمَنِ مُوسَى بْنِ جَعْفَرٍ الْبَرِّ الْوَفِيِّ، الطَّاهِرِ الزَّكِيِّ، النُّورِ الْمُبِينِ ، الْمُجْتَهِدِ الْمُحْتَسِبِ الصَّابِرِ عَلَى الْأَذىٰ فِيكَ . اللّٰهُمَّ وَكَما بَلَّغَ عَنْ آبائِهِ مَا اسْتُودِعَ مِنْ أَمْرِكَ وَنَهْيِكَ، وَحَمَلَ عَلَى الْمَحَجَّةِ، وَكابَدَ أَهْلَ الْعِزَّةِ وَالشِّدَّةِ فِيما كانَ يَلْقىٰ مِنْ جُهَّالِ قَوْمِهِ، رَبِّ فَصَلِّ عَلَيْهِ أَفْضَلَ وَأَكْمَلَ مَا صَلَّيْتَ عَلَىٰ أَحَدٍ مِمَّنْ أَطاعَكَ وَنَصَحَ لِعِبادِكَ إِنَّكَ غَفُورٌ رَحِيمٌ.
https://www.youtube.com/playlist?list=PLRagz8v-1fF7hvJEPcEyp_xo0h7wSkz9N
"The History of Ahl al-Sunnah wa al-Jama’ah", 10 Sessions
speaker, Dr. Hassan Ansari
Apr 15 - Jun 10, 2025
🟥 Lectures in Farsi, can be watched with closed caption (CC) and auto-translate on our channel.
#sunnah_wa_jamaah
"The History of Ahl al-Sunnah wa al-Jama’ah", 10 Sessions
speaker, Dr. Hassan Ansari
Apr 15 - Jun 10, 2025
#sunnah_wa_jamaah
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