Marjaʿiyya in the digital era: Renegotiating the relationship between marjaʿ and muqallid in the era of the democratization of knowledge

The marjaʿiyya is the dominant religious authority structure among Twelver Shiʿis. This study explores the attitudes of ‘lay Shiʿis’ (non-marjaʿs) towards the institution of the marjaʿiyya outside of the Iranian political system. Rather than assuming that the relationship between authority and follower is one-way, it considers that both the marjaʿ and the follower might negotiate the relationship. It examines ‘lay Shiʿis’ commitment towards following a marjaʿ, regional variation, their understanding of religious leadership, and contemporary concerns regarding the marjaʿiyya. Insofar as the marjaʿiyya has undergone roughly three phases of development, a key point of enquiry in this paper is whether or not the marjaʿiyya is undergoing a fourth phase of development as a result of advances in digital technology, the democratisation of knowledge, and the global Shiʿi diaspora. Data for this paper was collected through surveying Shiʿis worldwide as well as interviewing five prominent marājiʿ in Iraq.

Editorial: Marjaʿiyya and society

The marājiʿ (sing. marjaʿ) are the most prominent jurists of Twelver Shīʿism. Though primarily located in Iran and Iraq, they have millions of followers across the globe. It is by way of these followers (muqallids) that the marājiʿ receive the financial support and spiritual capital necessary to achieve their status. It is also up to followers to choose to abide by the laws the marājiʿ write. As a result, a marjaʿ’s legitimacy is largely dependent upon his reception by and engagement with society. Linda Walbridge, Farhard Khosrokhavar, Amir Nikpey, Thomas Fibiger, and Elvire Corboz have all investigated how the marājiʿ are received by their communities. The current issue of the Journal of the Contemporary Study of Islam explores this phenomenon further.

Marjaʿiyya between law and laity: The requirements of jurists as imagined by their followers

A marjaʿ must fulfil both the minimum conditions outlined in Islamic law and the unstated requirements of his position. The latter consist of practical concerns as well as fulfilling the expectations of the very people who provide him with legitimacy. In the context of Iran, these expectations are, in a way, similar to the legal conditions of Marjaʻiyya; both demand that the marjaʿ be exceedingly knowledgeable and devout. They diverge, however, in terms of definition. My research demonstrates that lay people in Iran do not merely expect that a marjaʿ has a mastery over legal sources but that he also understands how to apply the law to his particular society. Furthermore, it is not sufficient in the eyes of these followers for a marjaʿ to observe Islamic law. Rather, they expect him to exceed them in practice and earn their approval. The ideas articulated by these individuals corresponds with the writings of marājiʿ outside the mainstream in Iran. This indicates that the marājiʿ are aware of such concerns yet intentionally decide to restrict the legal conditions for becoming a marjaʿ, perhaps in an effort to avoid confusion over the definition of Marjaʻiyya.

The Canonization of Nahj al‑Balāgha between Najaf and Ḥilla: Sistani and the Iconic Authority of the Marājiʿ

Despite the relatively narrow construction of their authority in substantive law, there is ample evidence from which to conclude that the marājiʿ wield authority in other realms too. While much of the scholarship on the marjaʿiyya has focused on their political authority in Muslim-majority societies, their status as cultural icons is arguably more important for understanding their global influence. This article examines how marājiʿ use their "iconic authority" to shape canons. In particular, it focuses on a recent statement by al-Sayyid ʿAlī al-Ḥusaynī al-Sīstānī that describes Nahj al-balāgha as an explanation of the meanings of the Quran. It is argued that, by seeking to organize and regulate reading practices, al-Sīstānī's statement contributes to the canonization of Nahj al-balāgha. To fully appreciate the significance of al-Sīstānī's statement, however, one needs to situate it within the history of the text. I argue that the School of Ḥilla is an excellent vantage point from which to view the history of the canonization of Nahj al-balaghah because it can be considered the formative period of Imāmī tradition in important respects. Evidence from the School of Ḥillah confirms that Nahj al-balāghah played a role in the organization and representation of Imāmī tradition, but there is little evidence of the notion that it is an explanation of the meanings of the Quran. Drawing upon J. Z. Smith's classic treatment of canon, I conclude that the novelty of this view is further evidence that Nahj al-balāgha is canonical.