Shia Groups Research Articles

Peran Biro Kesra Sekretariat Daerah Provinsi Jawa Timur dalam Pemberian Bantuan Sosial Jaminan Hidup Tahap Akhir Bagi Eks. Korban Konflik Sosial Sampang Tahun 2023

The social conflict between the Syiah and Sunni groups in Sampang Regency, East Java due to differences in understanding has caused social risks for the Shia Group in the form of discrimination which led to rejection, requiring them to leave their homes and take refuge in the Jemundo Flat in Sidoarjo Regency. As stated in the East Java Governor Regulation No. 44 of 2021 which also discusses social assistance, the East Java Provincial Welfare Bureau participated in handling social risks due to the conflict that occurred by providing social assistance in the form of life insurance in cash for the victims. However, there are discrepancies in its implementation, namely related to the period of providing social assistance that exceeds the grace period for conflict. This study aims to determine the role of the Kesra Bureau in providing social assistance in the form of a final stage of life insurance at the end of October 2023 for Ex-Sampang Social Conflict Victims in 2023. This research is descriptive qualitative using the Miles and Huberman analysis method. Primary data used was obtained through observation, documentation and interviews as well as secondary data through related journals and websites. The research locus is located at the Bureau of Welfare of the Regional Secretariat of East Java Province. The results showed that the Welfare Bureau had carried out the provision of social assistance in the form of life insurance in the final stage on October 30, 2023 at the Jemundo Flat, Sidoarjo Regency. This indicates that the Welfare Bureau with the help of relevant stakeholders has carried out its role in providing late-stage social assistance according to the criteria for providing social assistance as in Governor Regulation No. 44 of 2021 Article 30, namely meeting the requirements of beneficiaries, selective, temporary and not continuous, except in certain circumstances it can be sustainable, and adjusted to the intended use.

Model Pendekatan Kepentingan Sebagai Resolusi Konflik Sunni Syiah di Kota Bangil Pada Tahun 2011

This study is intended to describe the pattern of resolving sectarian conflicts of Sunni and Shia groups in Bangil. One of these knowledge is the spread of Shia teachings throughout the world, including Indonesia. In Indonesia, 2012 saw for the first time open conflict between Sunni Shia in Sampang, Madura that left two people dead, and five others seriously injured. Interestingly, one year earlier there was also a Sunni Shia conflict in Bangil in 2011 which caused six minor injuries and one serious injury and other material losses. However, the conflict in Bangil was quickly suppressed by the authorities with the support of local communities so as not to cause a bigger conflict. The de-escalation of the conflict is believed to be the result of meeting the interests of the parties concerned in order to maintain security in Bangil. Therefore, in this study, the author has an interest in analyzing in more detail what kind of interest approach model so that the Sunni and Shia conflict in Bangil Pasuruan City can be suppressed so as not to cause wider horizontal conflicts as happened in the Sunni Shia conflict in Sampang in 2011.

CONCEPTUAL PARADIGM OF MUHAMMAD HUSAIN THABATHABA'I’S SYAFA’AT (Tafsir al-Mizan Study on al-Baqarah Verse)

This research focused on the views and interpretations of Muhammad Husain Thabahaba'i regarding Syafa'at in his commentary, al-Mizan Fi Tafsir al-Qur'an. Discussion of Syafa'at has debating between Sunni and Shi'a groups. One of the debates conveyed in the form of interpretation of the Qur'an or interpretation of the Qur'an. The interpretation of verses regarding Syafa'at was influenced by ideological interests, such as Sunni and Shi'a interests. That is, the Sunni group has a style of interpretation that is different from the Shia group regarding Syafa'at, the giver of Syafa'at, and the form of Syafa'at in the Qur'an. This research departs from anxiety related to differences of opinion regarding Syafa'at from the two groups. In interpreting the verse regarding Syafa'at, the Shi'a group cites some of the narrations of the Shi'a scholars who have an ideology that is contradictory to other Islamic streams, in this case, such as the Sunni sect. This research looked for term on the work of Tafsir al-Mizan Fi Tafsir al-Qur'an. This study used a thematic approach (Maudhu'i) with a descriptive-analytical method. This study found two major conclusions. First, Tabataba'i understood Syafa'at in the sense of obtaining benefits and keeping harm away. Thabathabai divided Syafa'at into two contexts, namely Syafa'at in worldly life, namely an advantage or harm caused by natural causes, such as hunger and thirst, heat or cold, and others and Syafa'at in life in the hereafter, namely the cause of the last thing that will be given by God, such as help, reward, and others. As for the Thabataba'i Syafa'at giving group, they divided it into two types, namely Syafa'at givers in the life of the world and Syafa'at givers in the hereafter. Second, in interpreting QS. al-Baqarah: 48, 123, and 254, Tabataba'i understood it as a rejection of giving Syafa'at absolutely to Jews. Meanwhile, in interpreting QS. al-Baqarah: 255. Tabataba'i was understood that the giver of Syafa'at is absolutely given by Allah SWT and by groups who get permission or are pleased by Allah, such as the Prophet Muhammad SAW and the Shia Imams.

Resistance and Exclusion of the Shia Community in South Sulawesi

This research aims to delves the problem of resistance and exclusion research experienced by Shia groups carried out by other religious movements and local governments. Through qualitative interviews some figures from Shia, anti-Shia, and local governments who issued regulations banning Shia. The findings of this research show that resistance and persecution carried out by anti-Shia groups are carried out through attacks to sabotage the Shia groups' religious activities, especially the commemoration of Ashura. Discrimination against Shia groups in South Sulawesi also involved government officials supporting the anti-Shia movement. A circular letter containing an appeal to be wary of Shia groups was issued by the South Sulawesi Provincial Government in 2017, Makassar (2019), Gowa (2019), and Parepare (2021). Resistance and exclusion of Shia groups in South Sulawesi have implications for the non-freedom of Shia groups to publicly declare their religious identity. Several Shia adherents eventually chose the path of taqiyah because social conditions were not conducive to the existence of Shia groups.

Muhammad Husain Tabataba'i and Tafsir Al-Mizan:

This research is focused on the views and interpretations of Muhammad Husain Thabahaba'i regarding intercession in his commentary, al-Mizan Fi Tafsir al-Qur'an. Discussion of intercession is a debate between Sunni and Shia groups. One of these debates is conveyed in the form of interpretation of the Koran or interpretation of the Koran. Interpretation of verses regarding intercession is influenced by ideological interests, such as Sunni and Shia interests. This means that the Sunni group has a different interpretation from the Shia group regarding intercession, the intercessor, the form of intercession in the Qur'an. This research is a library (Library Research) with the research object focused on Tafsir al-Mizan Fi Tafsir al-Qur'an. This study uses a thematic approach (Maudlu'i), the analytical method used is descriptive-analytical. This study found two major conclusions. First, Tabataba'i understands syafa'at in the sense of obtaining benefits and to keep harm away. As for the group of intercessors, Tabataba'i divides them into two: (a) intercessors in the life of the world and (b) intercessors in the hereafter. Second, in interpreting QS. al-Baqarah: 48, 123, and 254, Tabataba'i understands it as a rejection of giving absolute intercession to the Jews. Meanwhile, in interpreting QS. al-Baqarah: 255. Tabataba'i understands that intercessors are absolutely given by Allah SWT and by groups who get permission or are pleased from Allah, such as the Prophet Muhammad SAW and the Shia Imams.

Dispute Resolution through Customary Laws The Role of 2008 Murree Accord in Resolving Sectarianism in District Kurram

2008 Murree Accord, commonly Known as Murree Jirga, is the one of the major joint agreement between Sunni and Shia groups of District Kurram regarding the resolution of 2006-07 long lasting sectarian conflicts. This is a unique agreement because it involves fifteen council elders (Maliks) from both sides of the two warring groups which have never signed such agreement in the past. This study aim in exploring the mediator role of the Jirga under customary laws in bringing stability and peace for the common good of the locals of District Kurram while addressing the major question that how Murree Accord proved to be successful in the peace and stability of the District? Further, the study is also try to highlight the provisions of the agreement that were supposed to be implemented in its true sense until the mid of 2009 using qualitative approach by conducting ten in-depth interviews with Maliks, participated in the Accord. This paper is therefore analyzing the subject matter at hand while looking at the role of Murree Jirga in the context of sectarianism to fill the gap in the existing literature in order to have a broader overview of the interplay between Jirga and Sectarianism.

Tafsir Al-Mizan fi Tafsir Al-Qur’an by Thabathabai: Analysis of The Relationship Between Zalim and Syirk Meaning in Surah Al-An'am Verse 82

The understanding of the Shia groups majority is considered too literal as the ideology that the caliph after the Prophet Muhammad is ‘Ali ibn Abi Talib, which has an indirect impact on the rejection of his controversial exegesis, including al-Mi>za>n fi> Tafsi>r al-Qur’a>n written by Thabathabai. Thabathabai's credibility in al-Mizan is still often doubted for its validity to be used as a reference for the Qur'an reviewers because it includes a lot of Shia ideology, eventhough Quraish Shihab used it as a reference in his exegesis. This study aims to analyze the contextual form of Thabathabai’s exegesis in al-Mi>za>n fi> Tafsi>r al-Qur’a>n . This research is qualitative research with a normative-linguistic approach. The data used is the book of al-Mi>za>n fi> Tafsi>r al-Qur’a>n in the letter al-An'am verse 82, which discusses related to understanding the word za>lim which is interpreted as syirk , and is supported by scientific articles and books. Collecting data using documentation techniques, then the data were analyzed using descriptive qualitative analysis. This study proves that the contextualization efforts carried out by Thabathabai used linguistic analysis and also a comparative study between the Companions and Ulama after the Companions period, so the assumption that the Shia group is considered a literal and textual group needs to be re-examined.

The Formation of Muslim Minorities within a Muslim Majority Context: the Case of Shia Groups in Nigeria

Abstract Focusing on al-Ḥaraka al-Islamiyya fī Nayjīriyā (Islamic Movement in Nigeria), which is the largest Shia group in the country, this article examines Shia’s growth and social relations between its members and the Sunni majority. It analyses how the imn uses its structure, networks, and reform programs to spread Shia at the grassroots despite theological and political opposition from the Sunni majority. Beyond engaging in doctrinal polemics with the Sunnis, the Shias organized themselves into a well- structured religious movement with a political agenda challenging the Sunni majority and the Nigerian state. They are construed as a threat by the state, a notion supported by the Sunni Muslims within and outside the government. Subsequently, these dynamics inform how both Shia minorities and Sunni majority react to each other and how they both partake in remaking the wider social fabric of the society they share through interpersonal encounters and their relationship with the state.

TAFSIR SYI’AH SEBAGAI DAKHIL: KAJIAN KRITIK HUSEIN AL-DHAHABI ATAS TAFSIR FATH AL-QADIR

After the development of Islamic dominion, the Ahlul Kitab (the Tabi'in Period) who knew the stories of the prophets and previous peoples entered Islam. However, the Qur'an in discussing the stories is only brief and not in detail. However, everyone must have a tendency to be complete and detailed, and listen to these stories in detail and make them a reference in interpreting the Qur'an. Thus causing controversy among scholars whether the stories of Israel can be used in interpretation or not. Related to this, the scholars have sparked the latest scientific disciplines in order to protect the interpretation from errors and deviations from it, namely the science of al-As}il and al-Dakhi>l which emerged in 1980 AD. al-Qur'an from faulty thinking or wrong logic, or commonly called al-Dakhi>l fi al-Ra'yi into seven kinds. In this article, we only discuss one of them, namely al-Dakhi>l from the path of heretical schools in Islam, especially Huseyn al-Zahaby's criticism of the interpretation of the Zaydiyyah Shia group in the interpretation of Fath al-Qadir. The following are his criticisms, namely, first, against the Mawdu>' (False) and Dhaif (weak) narrations, and he did not give any comment on these narrations. Second, on the interpretation of al-Shawkani in the story of the Prophet Yusuf and Zulaikha, especially the temptation made by al-Aziz's wife against the Prophet Yusuf. Third, to the Mutasa>bih verses interpreted by al-Shawkani, which he mentions in lafaz}-lafaz} in the Qur'an. Fourth, to al-Shawkani's view on the issue of the Qur'an is makhluq.

From a Radical-Religious Movement to a Democratic Social Sub-Movement

Abstract The Sunnis in Iran are among the Muslim minorities with a specific internal, political, and social structure and relations. They play a significant role in Iran’s foreign and domestic policy. Many researchers have considered a link between the name of Iran and Shiism as well as the relations established by Shia groups in the Middle East. The paper aimed to examines and identify the internal relations and structure of Sunnis based on the characteristics of reform movements by focusing on Sunnis as a reformist social movement. This study identifying the internal structure and international interactions of the Sunnis in Iran based on two different political perspectives governing this minority. In addition, this paper considered the political orientation of the Sunni minority in Iran as an inclusive social movement and a social sub movement. As the Sunnis in Iran may represent an inclusive socio-religious movement with some radical tendencies, they can also be considered and analysed as a sub-movement related to the larger pro-democracy movement, due to their civic demands on the Shia regime ruling Iran.

Trends of Islamic State of Iraq and Syria (ISIS) Acts of Terrorism Targeting the Shia Community

The Islamic State of Iraq and Syria (ISIS) has consistently attacked Shia communities, and buildings belonging to these communities, both in the Middle East and outside the region. This paper tries to explain the logic and justification used by ISIS in making the Shia community a target of terrorism. To answer this question, this paper uses the concept of religious terrorism and framing through the phenomenon of terrorism. By analyzing various ISIS documents related to Shia issues, this paper describes the framing developed by ISIS for attacking Shia groups. This paper finds that ISIS creates anti-Shia framing by combining theological problems, Middle East socio-political conditions, and end-time eschatological beliefs. From a theological point of view, ISIS believes that the Shia are an ‘apostate’ group that deserves to be fought. In the socio-political context, ISIS considers that Shia groups work with foreign countries to fight Islam. In terms of eschatological beliefs, ISIS considers Shiites to support the Dajjal in the end times that must be fought. On the other hand, ISIS claims that its group is a legitimate caliphate and defender of Islamic teachings. These things shape ISIS’ hostile attitude towards Shia groups.
 Keywords: Shia, ISIS, terrorism, framing

EDUCATION MOVEMENT OF SHIA GROUP IN CONTEMPORARY INDONESIA

<p><strong>Abstract:</strong> The aim of this research is to look at the Shia educational movement in Indonesia as it develops its philosophy. Document study activities, observation, and interviews were used to gather data. Two findings were offered in this study. The first is marriage, which is a technique for expanding the number of Shiites in Indonesia by allowing a husband and wife to establish an Islamic family structure based on Shia beliefs. In this setting, the family serves as the primary educational institution in Indonesia for the young Shia generation. The second, internalization of information, attitudes, and abilities, takes place in activities created by Islamic organizations and foundations founded by Shia groups in Indonesia. The many organizations and foundations involved in education and religion have formed a venue for Shia community education in introducing and propagating their schools of thought.</p><p><strong>Keywords:</strong> educational institutions, shia, minority groups</p>

Hate Speech During the Caliphate of ‘Alī ibn Abī Ṭālib and Its Relevance to Regulations in Indonesia: The Study of the Islamic Law History

This paper aims to describe the process of overcoming hate speech crimes during the caliphate of 'Alī ibn Abī Ṭālib in the perspective of the history of Islamic law. The important question to be answered in this paper is how did the caliph 'Alī ibn Abī Ṭālib contribute to handling the problem of hate speech? This paper finds three essential things. First, the death of Caliph 'Uthmān became the cause of the emergence of various slander. The main perpetrators were the Sabā’iyyah, Khawarij, and Shia groups. The form of slander is in the form of hate speech, such as insulting, defaming, inciting, spreading hoaxes which are violations of human rights and have discriminated against certain entities and individuals. Second, the policy of overcoming hate speech is pursued by a criminal and social law approach. Third, the relevance between ‘Alī ibn Abī Ṭālib's policy and existing regulations in Indonesia lies in the form of actions, punishments, and protection of human rights from discrimination.

Barriers of Intercultural Communication in the Sunni-Shi'a Conflict in Madura

Until now, the Sunni-Shia conflict in Sampang, Madura has not been fully resolved. Therefore, with a communication science approach, this study will analyze the problems and barriers to intercultural communication that occurs between Sunni and Shia groups, causing eternal conflict. This research was conducted in two places, namely in Karanggayam Village, Omben District, Blu'uran Village, Karang Penang District, Madura, and in Rusunawa Puspa Agro, Sidoarjo. The research method used is the phenomenology of Edmun Husserl. The selection of the phenomenological method was based on the need for research data, namely exploring the experience of intercultural communication of each informant involved in the conflict. The results of the study stated that the barriers to intercultural communication that occur are due to the struggle for social status between Sunni and Shia religious leaders, the low culture of the Madurese community in communicating in the form of firmness in communication, the view of the life of the surrounding community based on syncretism, differences in standards of good or bad values ​​between groups, and perceptions negative relations between groups in the form of prejudice, stereotypes, and ethnocentrism that lead to insincerity in communication. Barriers to Intercultural Communication in the Sunni-Shia conflict in Madura.

THE DYNAMICS OF SUNNI-SHIA RELATIONS IN THE CITY OF A THOUSAND CHURCHES MANADO

<div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p><span>This article aims to discuss dynamics of the Sunni and Shia relations in Manado. The data were collected from interviews, observation, and documentation. This study shows that the Sunni and Shia Muslim relations in Manado lived in harmony at the grassroots level. They lived next door, visited, and also helped each other in various matters. However, the relations between Sunni and Shia had been in tension due to anti-Shia campaigns by local Sunni elites and Salafi-Wahabi groups in the public sphere that took advantage of the momentum of the Sunni-Shia conflicts in the country and also the Middle East. They also took advantage of the particular political events deemed to benefit the Shia’s existence. Although the Shia groups had become the target of hatred, it did not result in physical violence. The abuse that occurred on the Shia was of verbal and symbolic. This study concludes that the minority status does not always lead to a harmonious relationship within its own internal group.</span></p></div></div></div>

Taqiyya. Szyicka doktryna „uświęconego kłamstwa” jako narzędzie terrorystów

Terrorism is not a new phenomenon but occurred in societies starting from the ancient times and the Middle Ages. A classic example are the sicarii in Palestine in the first century AD; they used first in the history the tactic of murdering randomly selected people in broad daylight – fighting against the “Romanization” as present terrorists fighting against the “Americanization”. Islam was split from the beginning into the two main, hostile camps - the Sunni majority and Shiite minority. Among the Shiites was created a sect of assassins, who have used similar methods of operation like the twenty-first – century suicide bombers carrying out acts of terror even at the cost of his own life. That's assassins, citing the words of the Prophet Muhammad, developed the doctrine of taqiyya, sacred lies, “religiously-sanctioned deception” that allows you to “keep beliefs in secret.” Today taqiyya is defined as a religiously sanctioned deception made for the purpose of concealing terrorism – and is used by all, not just Shia terrorist groups.

The Shia Sect Question and the Prospect of Nigeria-Iran Bilateral Relations

AbstractThis article critically reviews Nigeria’s chances of advancing a mutually beneficial engagement with the Islamic Republic of Iran, amidst an unrestrained crackdown against the Islamic Movement of Nigeria (IMN) by the state security forces. The study highlights cases of state repression of the Shia movement in Nigeria and responses from the Iranian government. It argues that continuous suppression of the Shia group in Nigeria, a sect strategic to Iranian interest, has the tendency to ignite diplomatic row between the two states. On the other hand, the recognition and protection of the sect might provide a platform for robust friendly interactions and productive exchanges between Nigeria and Iran. Data for the study were obtained from documentary sources such as journals, books, newspapers, official documents, and other online publications. This article recommends strict adherence to the secularity status of the Nigerian state as enshrined in the constitution, while efforts should be made to establish Nigerian-Iranian Bi-national Commission in order to deepen and strengthen a reciprocal and productive relations between the two states.

Şevâhidü’n-Nübüvve Adlı Eseri Bağlamında Abdurrahman Câmi’nin Ehl-İ Beyt Tasavvuru Ve Ehl-İ Beyt’in Emeviler’le İlişkilerine Dair Bazı Görüşleri

Abdurrahman Câmî (ö. 898/1492) İslam düşünce geleneğinin önemli simalarından biri olarak kabul edilmektedir. Kelam, felsefe, Arap grameri ve menkıbeler üzere telif ettiği eserler ile birlikte, Arapça ve Farça mesnevilerden oluşan Dîvân’ı, İslam düşüncesinin vazgeçilmez klasikleri arasına girmeyi başarmıştır. Aldığı klasik eğitimin yanı sıra İbn Arabî düşüncesi ile Nakşiliği benimsemiş olması, eserlerinde kelâmî, felsefî ve dilsel yaklaşımlarla beraber tasavvufî geleneğin izlerinin görülmesini sağlamıştır. Bu bağlamda Câmî, Eş’arî geleneğin içinde Ekberî ve Nakşî anlayışın bir sentezini yapmaya çalışmış bir âlim olarak dikkat çekmektedir. Bu çalışma Sünni bir mütekellim ve şair olan Câmî’nin Ehl-i Beyt hakkındaki tasavvurunu ve Emeviler dönemi siyasi ilişkilerini Şevahidü’n-Nübüvveadlı eserinden hareketle ortaya koymayı hedeflemektedir. Özellikle Câmi’nin yaşadığı dönem Timurlar dönemi iktidarının Sünnilik ve Şiilik arasında din politikalarının değişkenlik gösterdiği bir dönemdir. Bu bağlamda iktidarın farklı din politikaları izlemesi, mezhepsel gerginlikleri yatıştıramamış, toplumsal tartışmaları ve yaşanan kavgaları önleyememiştir. Özellikle Şiî grupların Ehl-i Beyt’in manevi otoritesi üzerinden “imamet” ve “kutsal hanedanlık” teorisini inşâ etmeyi istemesi, bu tartışmaları Ehl-i Beyt tasavvuru merkezine çekmiştir. Şiîlerin “ismet” ve” vasiyet” kavramları ekseninde ortaya koydukları “Ehl-i Beyt” tasavvuru, zamanla politik ve dini bir argümana dönüşmüş; Hulefâ-i Râşidîn başta olmak üzere sahabenin çoğunluğunu dışlayan bir tarih tasavvuru oluşturmuştur. Bu iddialara karşı Câmî, Ehl-i Beyt’in fazilet ve menkıbelerini, Şiiler’in iddialarının aksine yeni bir yoruma tabi tutmayı denemiş, iki mezhep arasında ortak bir “Ehl-i Beyt” tasavvuru ortaya koyma imkânını aramıştır.

Anti-Shia Mass Mobilization in Indonesia’s Democracy: Godly Alliance, Militant Groups and the Politics of Exclusion

This article examines violence against religious minorities, especially Shia groups in the democracy of Indonesia, focusing particularly on the case of the 2016 anti-Milad Fatimah (Fatimah Birth Commemoration) mass mobilization performed by IJABI (The all-Indonesia Assembly of Ahlul Bait Associations) in Bondowoso, East Java, Indonesia. This article finds that the anti-Milad Fatimah mass mobilization involved alliances and conspiracy between Godly Muslim groups with a varied agenda. Sunni militant groups from the Nahdlatul Ulama (NU), FPI (Islamic Defenders Front), Wahabi/Salafi, and Hizbut Tahrir Indonesia (HTI) groups, which merged into FOKUS (Ahlus Sunnah Wal Jama'ah Communication Forum), were the main protagonists who played a key role in driving mass mobilization. Unlike previous studies that understood the anti-Shia movement merely as a form of affirming Islamic orthodoxy, this study finds evidence that there were wider agendas than the theological ones. Excluding the Shia from capturing Islamic public space, and challenging religious authority and local power which was dominated by moderate Muslim groups, were the socio-political agendas which contributed to the anti-Milad Fatimah mass mobilization. The involvement of radical Islamist groups such as the activists of the Tarbiyah and HTI is a sign that there is a strong political agenda behind mass mobilization. However, the ultimate goal of applying Islamic Sharia will never fade from the religious movements of Islamist groups.

Traditional wild vegetables gathered by four religious groups in Kurram District, Khyber Pakhtunkhwa, North-West Pakistan

Studying how traditional knowledge regarding wild food plants and particularly wild vegetables changes over time and space is crucial for understanding which socio-ecological variables may have an influence on traditional foraging behaviors. Recent work has found that religious affiliation may play a central role since, in specific cultural contexts, religion shapes kinship relations and consequently the vertical transmission of traditional knowledge and practices. In order to further test this hypothesis, a field ethnobotanical study specifically focusing on wild vegetables was conducted among four religious communities (Shias, Sunnis, Christians, and Sikhs) in Kurram District, North-West Pakistan. Results show that a remarkable bio-cultural heritage comprising fifty-five folk wild food taxa survives today; most of the wild plants were however quoted by few informants, suggesting that this traditional knowledge system is possibly under threat. More than the half of the quoted wild vegetables were not yet reported so far in the Pakistan wild food ethnobotanical literature. The most commonly gathered wild vegetables were Amaranthus viridis L., Margarospermum officinale L., Malva neglecta Wallr., Portulaca oleracea L., and Rumex dentatus L. Most of the recorded wild vegetables were quoted by Shia and, to less extent, by Sunni community members, while Christians and Sikhs showed an extremely restricted wild plant food repertoire. These differences may be related to the different history and socio-economic conditions of the considered religious groups, to geographical/ecological factors and probably to the very specific origin of the Shia groups (Turi tribe) of the region, which moved from Western Asia a few centuries ago. Moreover, a remarkable portion of the quoted wild vegetables are perceived to have specific medicinal properties. A serious reconsideration of the recorded wild food plant resources, especially also within educational platforms, could be crucial for fostering culturally-appropriate food security strategies in marginal areas of Pakistan.