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Etan Kohlberg


Etan Kohlberg (Hebrew: איתן קולברג, b. 1943) is an Israeli scholar of Shi'i Islam and Islamic studies whose works are regarded as a turning point in Shi'a studies among Jewish Orientalists.

Among Israeli Islamologists, Kohlberg is introduced as the first researcher to focus on the history of Shi'a. He holds the leading chair in Islamic studies in Israel. The EMET Prize for Art, Science, and Culture was awarded to him for his unique contribution to Islamic studies, especially in the field of Shi'a studies.

His research fields include Theology, Jurisprudence, History, and Shi'ite sources, especially Imamiyya. Kohlberg's method in Shi'a studies is based on the pathology of the history of Shi'a and on controversial and polemical issues of Islamic sects, especially Shi'a. More than 110 research works in the field of Shi'a and Islamic studies have been introduced by Kohlberg. A Medieval Muslim Scholar at Work: Ibn Ṭāwūs and His Library (1992), "From Imāmiyya to Ithnā-ʿAsh'ariyya" (1976), and Belief and Law in Imāmī Shīʿism (1991) are among his works.

The gradual evolution of Shi'a is one of Kohlberg's Shi'i-ological theories. This theory has been criticized; for example, critics argue that Kohlberg selectively cited narration texts to prove his point, while there are narrations that can prove the opposite of his view.

Status

Etan Kohlberg is a prolific Israeli scholar of Shi'a Islam and an Islamologist. [1] and a member of the Israel Academy of Sciences and Humanities,[2] who has been called the most famous Jewish orientalist after Ignaz Goldziher (d. 1921).[3] Among Israeli Islamologists, Kohlberg is regarded as the first researcher to focus on the history of Shi'a and has authored works and trained students in this field.[4] His works are considered a turning point in Shi'a studies among Jewish orientalists and a model for their next generation of scholars.[5] The reason for Kohlberg's fame is attributed to his focus on Shi'a[6] and the translation and criticism of his works into Arabic, Persian, and Turkish.[7]

Kohlberg's views on Shi'a have been criticized in various fields, including his views on the history of the lives of the Imams (a)[8] and some Shi'a jurisprudential concepts.[9] In addition to criticisms of Kohlberg's views, there have also been criticisms of his research character; including prejudice in some views, highlighting differences among Muslims, presenting a passive image of Shi'a thought, selective treatment of narrations, and inducing doubt in Shi'i thoughts;[10] for example, his insistence on proving that the religious foundations of Shi'a are derived from other Islamic sects and denominations is cited as an instance of Kohlberg's prejudice.[11]

Kohlberg holds the leading chair in Islamic studies in Israel.[12] He has been elected as a distinguished professor at the Hebrew University of Jerusalem for a long time.[13] In 2008, Kohlberg was awarded the Rothschild Prize; it is said that this prize is given to someone who has served the Jewish cause the most.[14] Also, the EMET Prize for Art, Science and Culture was awarded to him for Kohlberg's unique contribution to Islamic studies, especially in the field of Shi'a studies.[15] A festschrift honoring Kohlberg titled The Study of Shi'i Islam: History, Theology and Law (original title: Le shīʿisme imāmite quarante ans après) was published in France in 2009 under the supervision of Mohammad Ali Amir-Moezzi, an Iranian Shi'i scholar and professor at the University of Paris, and Meir M. Bar-Asher, an Israeli Shi'a scholar and student of Kohlberg.[16]

Research Fields and Characteristics

Kohlberg's research fields include Theology, Jurisprudence, History, and Shi'a sources, especially Imamiyya.[17] Thematically, his Shi'a research works are categorized into biography of famous figures (including Imams of the Shi'a), biographical evaluation ('Ilm al-Rijal), and documentation, history of Shi'a, heritage studies (introduction, correction, reconstruction, and validation of ancient texts), and understanding hadith(Fiqh al-Hadith).[18]

Kohlberg's method in Shi'a studies is based on the historical pathology of Shi'a[19] and addressing controversial issues of Islamic sects, especially Shi'a.[20] It is said that Kohlberg has paid considerable attention to the Usul al-Din (Principles of Religion) and Furu' al-Din (Branches of Religion) in Shi'a, especially sections related to Shi'a hadith.[21] According to researchers, fundamental investigations have been carried out in Kohlberg's works regarding the main beliefs of Shi'a, such as Imamate and Mahdism.[22]

Regarding the positive characteristics of Kohlberg's research personality, emphasis has been placed on aspects[23] such as the breadth of fields of study, searching in sources and mastery over them, awareness of the foundations of the research subject, awareness of historical currents, and presenting theories in his research; for an example of searching in sources and mastery over them, reference is made to Kohlberg's research on Usul al-Arba'ami'a (The Four Hundred Principles),[24] which introduced 109 principles based on al-Fihrist of Ibn al-Nadim, biographical books of Al-Shaykh al-Tusi, Rijal al-Najashi, and Ma'alim al-'ulama'.[25]

Views and Criticisms

Among Kohlberg's Islamological and Shi'a-ological views, his opinions on the gradual evolution of Shi'a, distortion of the Qur'an, and Taqiyya from the Shi'i perspective have been accompanied by criticisms.[26]

Gradual Evolution of Shi'a

According to Kohlberg, the Imamiyya theory regarding Imamate was gradually raised in the 1st century AH and found a coherent form in the mid-2nd century AH by Hisham b. al-Hakam.[27] This theory did not change for a hundred years (the time of the Eleventh Imam) and major points were added to it in the mid-4th century AH.[28] The term Ithna-'Ashariyya (Twelver) was used after the Minor Occultation to name the Imamiyya, and this is a sign of the gradual coherence of the Imamate thought among the Shi'a.[29]

Some have criticized this view of Kohlberg;[30] including: among the narrative texts that Kohlberg used to prove his view, there are narrations that can prove the opposite of his view; Kohlberg ignored these narrations.[31] Kohlberg’s primary argument for substantiating his view—an argument that has been regarded as flawed—was the absence of evidence for certain teachings. This reasoning is considered problematic, since not all relevant texts have survived, and political circumstances may have necessitated secrecy in such matters.[32] The attention of Shi'a to the theory of Imamate at the end of the Minor Occultation is mentioned as a natural matter and a reflection of the new political and cultural situation of the Islamic society with the rise of Buyids, and it is said that it does not necessarily mean the creation of these teachings in that period.[33]

Distortion of the Qur'an from the Shi'a Perspective

According to some interpretations, Kohlberg believes that at least a large part of the Shi'a community prior to the Occultation believed in the distortion of the Qur'an.[34] In his opinion, in the period after the Occultation, this belief was reconsidered, and Al-Shaykh al-Saduq was the first Shi'a scholar to argue for the non-distortion of the Qur'an.[35] Criticisms have been leveled against this view of Kohlberg;[36] including: narrations related to the distortion of the Qur'an, which in Kohlberg's view are abundant in Imami narrative sources, are generally considered fabricated, and it is said that a large number of them have entered Shi'a sources from Sunni sources.[37] On the other hand, the contents of these narrations, considering the contextual evidence, are about interpretation, Occasion of Revelation, non-Qur'anic revelation, and semantic distortion, not verbal distortion of the verses of the Qur'an.[38]

Taqiyya from the Shi'a Perspective

According to some researchers, Kohlberg considered Taqiyya as one of the distinguishing factors of Imamiyya from other Islamic sects and a fundamental principle in this denomination.[39]n.[39] He argued that the practical conduct of the Shi'as during the era of the Imams (a) in adhering to this principle was contradictory, and some agreed and some opposed it.[40] Some have criticized this view of Kohlberg;[41] including: belief in Taqiyya is not exclusive to Imamiyya; Taqiyya is a principle based on the Qur'an and Sunna and believed by Islamic denominations.[42] The Principles of Religion are clear to the Shi'a, and Taqiyya is not part of these principles.[43] Variation in the fatwas(religious rulings) of Imami scholars on the subject of Taqiyya in different centuries was not due to the difference in their approach (acceptance or non-acceptance of the principle of Taqiyya), but due to the difference in the situation of the Mukallaf (obligated person) regarding different events in different conditions.[44]

Life

Etan Kohlberg was born in 1943 in Tel Aviv.[45] His father was an active Jewish Zionist.[46] He received his Master's degree in 1968 by writing a research paper on the view of Sunnis and Shi'a towards Abu Bakr from the Hebrew University of Jerusalem[47] and in 1971 received his Ph.D. in Islamic Studies from the University of Oxford.[48] His doctoral dissertation titled "The Attitude of the Imami-Shi'is to the Companions of the Prophet" was written under the supervision of Samuel Stern (d. 1969), an orientalist, and Richard Walzer (d. 1975), a professor in Islamic Philosophy.[49] Kohlberg began teaching Arabic language and literature at the Hebrew University of Jerusalem in 1972.[50] He attained the rank of full professor in 1991 and retired in 2006.[51] Kohlberg has taught at Yale and Princeton universities in the US as a visiting professor.[52]

Works

According to some sources, 110 works by him are listed in the introduction to Kohlberg's festschrift.[53] Except for the scientific editing of some collections, the types of Kohlberg's works include books, articles published in journals, encyclopedic articles, and book reviews.[54]

Books

Kohlberg's books are:

  • Correction of Jawāmiʿ ādāb al-ṣūfiyya wa ʿuyūb al-nafs wa mudāwātuhā by Abu 'Abd al-Rahman al-Sulami al-Sufi (1976).
  • Belief and Law in Imāmī Shīʿism (1991).
  • A Medieval Muslim Scholar at Work: Ibn Ṭāwūs and His Library (1992).[55]
  • Revelation and Falsification: The Kitāb al-qirāʾāt of Aḥmad b. Muḥammad al-Sayyārī (with M. A. Amir-Moezzi, 2009).[56]

Among Kohlberg's books, Correction of Jawāmiʿ ādāb al-ṣūfiyya... and A Medieval Muslim Scholar at Work... have been translated into Persian and published; the first book within the collection of Abu 'Abd al-Rahman al-Sulami's works by Nasrollah Pourjavady in 1369 Sh/1990[57] and the second book by Sayyid Ali Qara'i and Rasul Ja'fariyan in 1371 Sh/1992.[58]

Articles Published in Journals

Kohlberg's articles published in journals include 44 titles, which are considered diverse in terms of subject matter.[59] Seventeen of these articles have been published in the book Belief and Law in Imami Shi'a.[60] Some of these articles have been translated into Persian.[61]

  • Some Notes on the Imamite Attitude to the Qur'an(1972)
  • From Imāmiyya to Ithnā-ʿAshariyya(1976)
  • The Development of the Imāmī Shīʿī Doctrine of jihād(1976)
  • Abū Turāb(1978)
  • The Term 'Rāfiḍa' in Imāmī Shīʿī Usage(1979)
  • The Term 'Muḥaddath' in Twelver Shīʿism(1979)
  • The Evolution of the Shīʿa" (1983)
  • Non-Imāmī Muslims in Imāmī fiqh(1985)
  • The Position of the Walad Zinā in Imāmī Shīʿism(1985)
  • Barāʾa in Shīʿī Doctrine(1986)
  • Al-Uṣūl al-Arbaʿumiʾa(1987)
  • Authoritative Scriptures in Early Imāmī Shīʿism(1993)
  • Taqiyya in Shīʿī Theology and Religion(1995)
  • Early Attestations of the Term Ithnā ʿAshariyya (2000)
  • Vision and the Imams(2003)
  • Early Imāmī Qur'ān Interpretation(2007)[62]

Encyclopedic Articles

Articles published in various encyclopedias, the dominant subject of which is considered to be personalities and their lives and works:[63]

  • **Encyclopædia Iranica**: 24 articles including "Akhbāriya", "Ali b. Abi Taleb", "Bahāʾ-al-Dīn ʿĀmelī", "Beḥār al-Anwār", "Balāgī, Moḥammad-Jawād", "al-Dharīʿa elā Taṣānīf al-Shīʿa", "Evil (in Shi'ism)", "Ḥalabī, Abu'l-Ṣalāḥ", "Rāvandī, Qoṭb-al-Dīn Saʿīd", "Kolaynī", and "Faḍl b. Šāḏān Nīšābūrī".[64]
  • **Encyclopaedia of Islam**: 19 articles including "Muḥammad b. ʿAlī Zayn al-ʿĀbidīn", "Mūsā al-Kāẓim", "Radjʿa", "al-Rāfiḍa", "Shahīd", "al-Shahīd al-Thānī", "Sulaymān b. Ṣurad", "Waṣī", and "ʿUdayy b. Ḥātim".[65]
  • **Other Encyclopedias**: 4 articles including "Ibn Bābawayhi" and "al-Majlisī" in the *Encyclopedia of Religion*, "Koran" in *Encyclopaedia Hebraica*, and "Ja'far al-Sadiq" in the *Encyclopedia of Islamic Political Thought*.[66]

Book Reviews

The last part of Kohlberg's works is considered to be book reviews, which includes 19 articles;[67] including:

  • "Two books by al-Nāshiʾ al-Akbar"
  • "What is Sufism?"
  • "An Anthology of Shi'i Prose and Poetry"
  • "Introduction to Shi'i Islam"
  • "The Just Ruler in Shi'ite Islam"
  • "Divine Guide in Early Shi'ism: The Sources of Esotericism in Islam"
  • "Early Shi'i Thought: The Teachings of Imam Muhammad al-Baqir"
  • "The Formative Period of Twelver Shīʿism: Hadith as Discourse Between Qum and Baghdad"[68]

Notes

  1. ↑ Kohlberg, "Imām wa quwā-yi baṣarī", translator's introduction, p. 113.
  2. ↑ Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, p. 35; Bārānī and Turgut, "Barrasī wa taḥlīl-i shakhṣiyyat-hā-yi barjasta...", p. 19.
  3. ↑ Bārānī and Turgut, "Barrasī wa taḥlīl-i shakhṣiyyat-hā-yi barjasta...", p. 24.
  4. ↑ Raḥmatī, "Muṭālaʿāt-i Islāmī dar Falasṭīn-i ishghālī...", p. 305.
  5. ↑ Bārānī and Turgut, "Barrasī wa taḥlīl-i shakhṣiyyat-hā-yi barjasta...", p. 22.
  6. ↑ Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, p. 36; Bārānī and Turgut, "Barrasī wa taḥlīl-i shakhṣiyyat-hā-yi barjasta...", p. 25.
  7. ↑ Bārānī and Turgut, "Barrasī wa taḥlīl-i shakhṣiyyat-hā-yi barjasta...", p. 22, 25; Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, p. 95.
  8. ↑ Ranjbar, "Naqd wa barrasī-yi madkhal-i Imām ʿAlī b. al-Ḥusayn Zayn al-ʿĀbidīn (a)", pp. 223–237; Razzāqī Mūsawī, "Barrasī-yi intiqādī-yi āthār-i khāwarshināsān dar-bāra-yi Imām Kāẓim (a)", pp. 127–152.
  9. ↑ Karīmī and Ṭabāṭabāʾī-nzhād, "Taḥlīl-i intiqādī-yi naẓarāt-i Etan Kohlberg dar mawḍūʿ-i jihād...", pp. 87–111; Ẓafarī, "Naqd-i dīdgāh-i Kohlberg dar-bāra-yi walad-i zinā...", pp. 33–53.
  10. ↑ Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, pp. 127–140.
  11. ↑ Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, p. 128.
  12. ↑ Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, p. 35.
  13. ↑ Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, p. 35.
  14. ↑ Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, pp. 35–36.
  15. ↑ Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, p. 36.
  16. ↑ Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, p. 36.
  17. ↑ Ḥusaynī, Shīʿa-pzhūhī wa Shīʿa-pzhūhān-i Inglīsī-zabān, p. 285.
  18. ↑ Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, pp. 62–95.
  19. ↑ Raḥmatī, "Muṭālaʿāt-i Islāmī dar Falasṭīn-i ishghālī...", p. 307.
  20. ↑ Bārānī and Turgut, "Barrasī wa taḥlīl-i shakhṣiyyat-hā-yi barjasta...", p. 18.
  21. ↑ Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, p. 36.
  22. ↑ See, for example: Bārānī and Turgut, "Barrasī wa taḥlīl-i shakhṣiyyat-hā-yi barjasta...", p. 25.
  23. ↑ Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, pp. 109–127; Nafīsī, Mustashriqān wa ḥadīth, p. 187.
  24. ↑ Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, p. 113.
  25. ↑ Mahrīzī, "Maktūbāt-i ḥadīthī-yi aṣḥāb-i aʾimma (a)", p. 8.
  26. ↑ Alvīrī, "Naqd-i naẓariyya-ī dar paydāyish-i Shīʿa-yi Ithnā-ʿAshariyya", pp. 51–70; Riḍāʾī Haftādur and Sarwī, "Naqd-i naẓariyya-yi Etan Kohlberg dar taḥrīf-i Qurʾān", p. 85.
  27. ↑ Kohlberg, "Az Imāmiyya tā Ithnā-ʿAshariyya", p. 201.
  28. ↑ Kohlberg, "Az Imāmiyya tā Ithnā-ʿAshariyya", p. 201.
  29. ↑ Kohlberg, "Nukhustīn kārburd-hā-yi iṣṭilāḥ-i Ithnā-ʿAshariyya", pp. 64–67.
  30. ↑ See for example: Alvīrī, "Naqd-i naẓariyya-ī dar paydāyish-i Shīʿa-yi Ithnā-ʿAshariyya", pp. 51–70.
  31. ↑ Alvīrī, "Naqd-i naẓariyya-ī dar paydāyish-i Shīʿa-yi Ithnā-ʿAshariyya", pp. 54–57.
  32. ↑ Alvīrī, "Naqd-i naẓariyya-ī dar paydāyish-i Shīʿa-yi Ithnā-ʿAshariyya", p. 62.
  33. ↑ Alvīrī, "Naqd-i naẓariyya-ī dar paydāyish-i Shīʿa-yi Ithnā-ʿAshariyya", p. 70.
  34. ↑ Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, p. 127; Riḍāʾī Haftādur and Sarwī, "Naqd-i naẓariyya-yi Etan Kohlberg dar taḥrīf-i Qurʾān", p. 84.
  35. ↑ Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, p. 127; Riḍāʾī Haftādur and Sarwī, "Naqd-i naẓariyya-yi Etan Kohlberg dar taḥrīf-i Qurʾān", p. 84.
  36. ↑ See for example: Riḍāʾī Haftādur and Sarwī, "Naqd-i naẓariyya-yi Etan Kohlberg dar taḥrīf-i Qurʾān", pp. 84–85.
  37. ↑ Riḍāʾī Haftādur and Sarwī, "Naqd-i naẓariyya-yi Etan Kohlberg dar taḥrīf-i Qurʾān", p. 85.
  38. ↑ Riḍāʾī Haftādur and Sarwī, "Naqd-i naẓariyya-yi Etan Kohlberg dar taḥrīf-i Qurʾān", p. 85.
  39. ↑ Maʿārif and others, "Naqd-i riwāyī-kalāmī bar dīdgāh-i Etan Kohlberg dar mawḍūʿ-i taqiyya...", p. 156.
  40. ↑ Maʿārif and others, "Naqd-i riwāyī-kalāmī bar dīdgāh-i Etan Kohlberg dar mawḍūʿ-i taqiyya...", p. 156.
  41. ↑ See for example: Maʿārif and others, "Naqd-i riwāyī-kalāmī bar dīdgāh-i Etan Kohlberg dar mawḍūʿ-i taqiyya...", pp. 155–176.
  42. ↑ Maʿārif and others, "Naqd-i riwāyī-kalāmī bar dīdgāh-i Etan Kohlberg dar mawḍūʿ-i taqiyya...", pp. 157–158.
  43. ↑ Maʿārif and others, "Naqd-i riwāyī-kalāmī bar dīdgāh-i Etan Kohlberg dar mawḍūʿ-i taqiyya...", pp. 158–160.
  44. ↑ Maʿārif and others, "Naqd-i riwāyī-kalāmī bar dīdgāh-i Etan Kohlberg dar mawḍūʿ-i taqiyya...", pp. 175–176.
  45. ↑ Kohlberg, Kitābkhāna-yi Ibn Ṭāwūs, Translators' Preface, p. 11.
  46. ↑ Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, p. 34.
  47. ↑ Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, p. 34.
  48. ↑ Ḥusaynī, Shīʿa-pzhūhī wa Shīʿa-pzhūhān-i Inglīsī-zabān, pp. 284–285.
  49. ↑ Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, pp. 34–35.
  50. ↑ Ḥusaynī, Shīʿa-pzhūhī wa Shīʿa-pzhūhān-i Inglīsī-zabān, p. 285.
  51. ↑ Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, p. 35.
  52. ↑ Bārānī and Turgut, "Barrasī wa taḥlīl-i shakhṣiyyat-hā-yi barjasta...", p. 19.
  53. ↑ See for example: Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, p. 43.
  54. ↑ Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, p. 43; Kohlberg, "Imām wa quwā-yi baṣarī", translator's introduction, p. 113.
  55. ↑ Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, pp. 44–45.
  56. ↑ Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, pp. 44–45.
  57. ↑ Sulami, Majmūʿa-yi āthār, pp. 311–464.
  58. ↑ Kohlberg, Kitābkhāna-yi Ibn Ṭāwūs, p. 4.
  59. ↑ Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, p. 46.
  60. ↑ Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, p. 46.
  61. ↑ Raḥmatī, "Muṭālaʿāt-i Islāmī dar Falasṭīn-i ishghālī...", p. 305.
  62. ↑ Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, pp. 46–50.
  63. ↑ Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, p. 50.
  64. ↑ Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, pp. 51–54.
  65. ↑ Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, pp. 54–55.
  66. ↑ Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, p. 56.
  67. ↑ Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, pp. 56–58.
  68. ↑ Muṭahharī, Etan Kohlberg wa ḥadīth-i Imāmiyya, pp. 56–58.

References

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  • Kohlberg, Etan. "Az Imāmiyya tā Ithnā-ʿAshariyya". Translated by Muḥsin Alvīrī. In Dīn wa Irṭibāṭāt, no. 2, Zimistān 1374 Sh.
  • Kohlberg, Etan. "Imām wa quwā-yi baṣarī". Translated by Abū l-Faḍl Ḥaqīrī Qazwīnī. In Imāmat-pzhūhī, no. 3, Pāyīz 1390 Sh.
  • Kohlberg, Etan. Kitābkhāna-yi Ibn Ṭāwūs wa aḥwāl wa āthār-i ū. Qom, Kitābkhāna-yi ʿUmūmī-yi Āyatullāh al-ʿUẓmā Marʿashī Najafī, 1371 Sh.
  • Kohlberg, Etan. "Nukhustīn kārburd-hā-yi iṣṭilāḥ-i Ithnā-ʿAshariyya". Translated by Muḥammad Kāẓim Raḥmatī. In Kitāb-i Māh-i Dīn, no. 47 & 48, Shahvarīr wa Mihr 1380 Sh.
  • Kohlberg, Etan; et al. "Tarjuma wa naqd-i maqāla-yi ḥadīth-i Shīʿa". Translated and critiqued by Muḥammad Ḥusayn Bahrāmī and Zaynab al-Sādāt ʿArabshāhī. In Nashriyya-yi Ḥadīth-i Ḥawza, no. 12, Bahār wa Tābistān 1395 Sh.
  • Maʿārif, Majīd; et al. "Naqd-i riwāyī-kalāmī bar dīdgāh-i Etan Kohlberg dar mawḍūʿ-i taqiyya az manẓar-i Shīʿa-yi Imāmiyya". In ʿUlūm-i Ḥadīth, no. 69, Pāyīz 1392 Sh.
  • Mahrīzī, Mahdī. "Maktūbāt-i ḥadīthī-yi aṣḥāb-i aʾimma (a)". In Mīrāth-i ḥadīth-i Shīʿa. Vol. 11. Edited by Mahdī Mahrīzī and ʿAlī Ṣadrāyī Khūyī. Qom, Intishārāt-i Dār al-Ḥadīth, 1382 Sh.
  • Muṭahharī, Sayyid Muṣṭafā. Etan Kohlberg wa ḥadīth-i Imāmiyya. Qom, Nashr-i Rūd-i Ābī, 1399 Sh.
  • Nafīsī, Shādī. Mustashriqān wa ḥadīth. Qom, Intishārāt-i Dānishgāh-i Qurʾān wa Ḥadīth, n.d.
  • Raḥmatī, Muḥammad Kāẓim. "Muṭālaʿāt-i Islāmī dar Falasṭīn-i ishghālī: barrasī-yi kitāb-shinākhtī". In Nashriyya-yi Pānzdah-i Khurdād, no. 13, Pāyīz 1386 Sh.
  • Ranjbar, Muḥsin. "Naqd wa barrasī-yi madkhal-i Imām ʿAlī b. al-Ḥusayn Zayn al-ʿĀbidīn (a)". In Taṣwīr-i Imāmān-i Shīʿa dar Dāʾirat al-Maʿārif-i Islām. Translated and critiqued under the supervision of Maḥmūd Taqīzāda Dāwarī. Muʾassisa-yi Shīʿa-shināsī, 1385 Sh.
  • Razzāqī Mūsawī, Sayyid Qāsim. "Barrasī-yi intiqādī-yi āthār-i khāwarshināsān dar-bāra-yi Imām Kāẓim (a)". In Faṣlnāma-yi Tārīkh-i Islām, no. 53, Bahār 1392 Sh.
  • Riḍāʾī Haftādur, Ḥasan; Sarwī, Fāṭima. "Naqd-i naẓariyya-yi Etan Kohlberg dar taḥrīf-i Qurʾān". In Pzhūhish-hā-yi Qurʾān wa Ḥadīth, vol. 46, no. 1, Bahār wa Tābistān 1392 Sh.
  • Sulamī, Abū ʿAbd al-Raḥmān... al-. Majmūʿa-yi āthār. Edited by Naṣr Allāh Pūrjawādī. Tehran, Markaz-i Nashr-i Dānishgāhī, 1369 Sh.
  • Ẓafarī, Muḥammad Riḍā. "Naqd-i dīdgāh-i Kohlberg dar-bāra-yi walad-i zinā bar asās-i ḥuqūq-i jazā-yi Imāmiyya". In Ḥuqūq-i Islāmī, no. 74, Pāyīz 1401 Sh.
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