🔴 From Washington to Tel Aviv: Politics with a Taste of Raw Pizza
✍️ Mostafa Amiri
🔻 Have you read the channel’s previous posts? The enemy also considers an “eschatological addendum” when making its political decisions.
Don’t we see Netanyahu’s statements about the project of a “Greater Israel” and the idea of “from the Nile to the Euphrates”? Don’t we see the circle of Christian Zionists surrounding Trump?
▪️ This very ideology encourages Trump to provide unconditional support for Israel.
▪️ Netanyahu, too, says: “We have no better friend in the world than America.”
More than 100 members of the U.S. Congress are Evangelicals and supporters of Zionism.
▪️ Millions of members of the International Christian community are active in support of Israel.
🔻 In the book “The Apocalypse According to Zionism,” we discussed in detail the ideological foundations and ideological appendage of the U.S. ruling establishment.
➖➖➖➖➖➖➖➖
https://t.me/asrzohur110/3457
🆔 @ASRZOHUR110
🆔 @rahyafte_en
✍️ Mostafa Amiri
🔻 Have you read the channel’s previous posts? The enemy also considers an “eschatological addendum” when making its political decisions.
Don’t we see Netanyahu’s statements about the project of a “Greater Israel” and the idea of “from the Nile to the Euphrates”? Don’t we see the circle of Christian Zionists surrounding Trump?
▪️ This very ideology encourages Trump to provide unconditional support for Israel.
▪️ Netanyahu, too, says: “We have no better friend in the world than America.”
More than 100 members of the U.S. Congress are Evangelicals and supporters of Zionism.
▪️ Millions of members of the International Christian community are active in support of Israel.
🔻 In the book “The Apocalypse According to Zionism,” we discussed in detail the ideological foundations and ideological appendage of the U.S. ruling establishment.
➖➖➖➖➖➖➖➖
https://t.me/asrzohur110/3457
🆔 @ASRZOHUR110
🆔 @rahyafte_en
🔴 Iranian Officials Failed to See Trump’s “Mind Map”
✍️ Mostafa Amiri
🔻 In the program “Strategic Dialogue,” Hamzeh Safavi acknowledges that Iranian officials failed to properly understand Trump and assessed his behavior and decision-making logic through the lens of previous patterns.
Safavi’s son says:
If we analyze the situation solely through military logic, Trump should not have decided to attack Iran.
However, Trump had an eschatological, Evangelical ideological worldview that contributed to the decision to launch an attack.
✅ Postscript:
If some officials really thought this way, I am genuinely sorry.
It was as clear as daylight. Wasn’t there a competent adviser around some of these officials to tell them that Trump does not view Iran solely through the lens of “military logic”?
At a meeting, these very issues were discussed. Someone said to me: “You should have been an adviser to these officials.” I replied: “You must be joking.”
Time and again, this channel has discussed “Trump’s psychology” and the fact that his “ultimate target” is Iran. All the channel’s followers know this.
🔻 Watch the video. These are bitter words.
➖➖➖➖➖➖➖➖
https://t.me/asrzohur110/3459
🆔 @ASRZOHUR110
🆔 @rahyafte_en
✍️ Mostafa Amiri
🔻 In the program “Strategic Dialogue,” Hamzeh Safavi acknowledges that Iranian officials failed to properly understand Trump and assessed his behavior and decision-making logic through the lens of previous patterns.
Safavi’s son says:
“We did not act based on a proper understanding of Trump’s psychology.”
If we analyze the situation solely through military logic, Trump should not have decided to attack Iran.
However, Trump had an eschatological, Evangelical ideological worldview that contributed to the decision to launch an attack.
✅ Postscript:
If some officials really thought this way, I am genuinely sorry.
It was as clear as daylight. Wasn’t there a competent adviser around some of these officials to tell them that Trump does not view Iran solely through the lens of “military logic”?
At a meeting, these very issues were discussed. Someone said to me: “You should have been an adviser to these officials.” I replied: “You must be joking.”
Time and again, this channel has discussed “Trump’s psychology” and the fact that his “ultimate target” is Iran. All the channel’s followers know this.
🔻 Watch the video. These are bitter words.
➖➖➖➖➖➖➖➖
https://t.me/asrzohur110/3459
🆔 @ASRZOHUR110
🆔 @rahyafte_en
🇮🇹 Italian Converts to Shi‘ism: The Emergence of “Italian Shi‘ism”
✍️ A growing body of academic research has examined the conversion of Italians to Twelver Shi‘ism and the emergence of what scholars describe as “Italian Shi‘ism.”
🔻 One of the most detailed studies is Minoo Mirshahvalad’s 2024 book:
📖 Crises and Conversions: The Unlikely Avenues of “Italian Shiism”
Published by Palgrave Macmillan, the book examines the phenomenon of conversion to Shi'a Islam in Italy and explores the intellectual, religious, historical, and sociological factors behind these conversions. The research draws on multidisciplinary work conducted between 2018 and 2023.
🔹 The study pays particular attention to the influence of Traditionalist thinkers such as René Guénon and Julius Evola, as well as the role of Henry Corbin and the impact of the Iranian Revolution on the intellectual trajectories of some Italian converts.
🔹 Another peer-reviewed study by Mirshahvalad, published in Entangled Religions in 2024, focuses specifically on Italians who converted to Shi‘ism and their subsequent contribution to the dissemination of knowledge about Twelver Shi‘ism in Italy.
The research uses semi-structured interviews, historical sources, and analysis of published literature to examine the motivations behind conversion and the intellectual activities of converts.
📚 According to the study, some of the conversion trajectories were influenced by religious studies, philosophy, Traditionalist literature, political and social developments, and encounters with Shi‘i thought. The converts also became involved in publishing, intellectual activity, and the production of literature about Shi‘ism.
🔎 Earlier research by the same scholar, published in 2020, examined how converts themselves contributed to reshaping the presentation and development of Shi‘ism in Italy. That study also explored the interaction between conversion, Iranian religious outreach, Italian Traditionalist intellectual currents, and the broader Italian social context.
💭 In other words, the phenomenon is not simply a story of religious conversion. Academic research suggests that, in some cases, conversion was intertwined with a broader intellectual search involving religion, philosophy, Traditionalism, identity, politics, and a critique of modernity.
🔻 The phenomenon of European conversion to Twelver Shi‘ism deserves closer and independent study—particularly through the personal stories and intellectual journeys of the converts themselves.
📌 Academic Sources:
1️⃣ Minoo Mirshahvalad — Crises and Conversions: The Unlikely Avenues of “Italian Shiism”
Palgrave Macmillan, 2024
https://link.springer.com/book/10.1007/978-3-031-55877-1
2️⃣ Minoo Mirshahvalad — “Conversions to Shiism in Italy and Editorial Ventures”
Entangled Religions, Vol. 15, No. 2, 2024
https://doi.org/10.46586/er.15.2024.11570
3️⃣ Minoo Mirshahvalad — “Converts and the Remaking of Shi’ism in Italy”
Islam and Christian–Muslim Relations, Vol. 31, Issue 4, 2020
https://doi.org/10.1080/09596410.2020.1858596
4️⃣ University of Turin — Institutional Research Record for Crises and Conversions
https://iris.unito.it/handle/2318/2029051
➖➖➖➖➖➖➖➖
Research into European converts to Twelver Shi‘ism continues…
🆔 @rahyafte_en
✍️ A growing body of academic research has examined the conversion of Italians to Twelver Shi‘ism and the emergence of what scholars describe as “Italian Shi‘ism.”
🔻 One of the most detailed studies is Minoo Mirshahvalad’s 2024 book:
📖 Crises and Conversions: The Unlikely Avenues of “Italian Shiism”
Published by Palgrave Macmillan, the book examines the phenomenon of conversion to Shi'a Islam in Italy and explores the intellectual, religious, historical, and sociological factors behind these conversions. The research draws on multidisciplinary work conducted between 2018 and 2023.
🔹 The study pays particular attention to the influence of Traditionalist thinkers such as René Guénon and Julius Evola, as well as the role of Henry Corbin and the impact of the Iranian Revolution on the intellectual trajectories of some Italian converts.
🔹 Another peer-reviewed study by Mirshahvalad, published in Entangled Religions in 2024, focuses specifically on Italians who converted to Shi‘ism and their subsequent contribution to the dissemination of knowledge about Twelver Shi‘ism in Italy.
The research uses semi-structured interviews, historical sources, and analysis of published literature to examine the motivations behind conversion and the intellectual activities of converts.
📚 According to the study, some of the conversion trajectories were influenced by religious studies, philosophy, Traditionalist literature, political and social developments, and encounters with Shi‘i thought. The converts also became involved in publishing, intellectual activity, and the production of literature about Shi‘ism.
🔎 Earlier research by the same scholar, published in 2020, examined how converts themselves contributed to reshaping the presentation and development of Shi‘ism in Italy. That study also explored the interaction between conversion, Iranian religious outreach, Italian Traditionalist intellectual currents, and the broader Italian social context.
💭 In other words, the phenomenon is not simply a story of religious conversion. Academic research suggests that, in some cases, conversion was intertwined with a broader intellectual search involving religion, philosophy, Traditionalism, identity, politics, and a critique of modernity.
🔻 The phenomenon of European conversion to Twelver Shi‘ism deserves closer and independent study—particularly through the personal stories and intellectual journeys of the converts themselves.
📌 Academic Sources:
1️⃣ Minoo Mirshahvalad — Crises and Conversions: The Unlikely Avenues of “Italian Shiism”
Palgrave Macmillan, 2024
https://link.springer.com/book/10.1007/978-3-031-55877-1
2️⃣ Minoo Mirshahvalad — “Conversions to Shiism in Italy and Editorial Ventures”
Entangled Religions, Vol. 15, No. 2, 2024
https://doi.org/10.46586/er.15.2024.11570
3️⃣ Minoo Mirshahvalad — “Converts and the Remaking of Shi’ism in Italy”
Islam and Christian–Muslim Relations, Vol. 31, Issue 4, 2020
https://doi.org/10.1080/09596410.2020.1858596
4️⃣ University of Turin — Institutional Research Record for Crises and Conversions
https://iris.unito.it/handle/2318/2029051
➖➖➖➖➖➖➖➖
Research into European converts to Twelver Shi‘ism continues…
🆔 @rahyafte_en
SpringerLink
Crises and Conversions
This book links the conversion to Shiism in Italy with the features and history of the Italian Traditionalism
Forwarded from Rahyafte (The Guided Ones)
Page 447
Parhizkar
🔴 A Lesson from a Donkey!
It is said that the late Shaykh Gholam-Reza Yazdi, a contemporary spiritual scholar known for his piety and spiritual influence, was frequently invited to various gatherings to deliver sermons and recite Rauḍah.
His only means of transportation was a donkey, which he used for his travels.
One day, while riding his donkey to a Rauḍah gathering, the donkey stepped into a hole in the street and was somewhat injured. After tending to the animal, the Shaykh led it to the far end of the alley, tied its reins near the entrance of the house where the gathering was being held, and went inside. When the ceremony was over, he mounted his donkey and returned home.
The following year, he was once again invited to the same house to deliver a sermon.
Shaykh Gholam-Reza once again mounted the same donkey and set off toward the gathering. The donkey was moving along energetically. But as soon as they reached the beginning of that alley, the donkey suddenly stopped and refused to enter!
The Shaykh got off and pulled the reins as hard as he could, but to no avail.
Suddenly, those around him saw the Shaykh sit down beside the alley, lean against the wall, and burst into tears! 😢
The people tried to comfort him, saying:
The Shaykh replied:
🌿 May Allah have mercy upon Allameh Mohammad-Taqi Mesbah-Yazdi, who held a special affection for the late Shaykh Gholam-Reza Yazdi. He would sometimes recount stories and anecdotes about him as well.
✍️ Ahmad-Hossein Sharifi
🔗 https://eitaa.com/solok_shieh/14564
🆔 @rahyafte_en
It is said that the late Shaykh Gholam-Reza Yazdi, a contemporary spiritual scholar known for his piety and spiritual influence, was frequently invited to various gatherings to deliver sermons and recite Rauḍah.
His only means of transportation was a donkey, which he used for his travels.
One day, while riding his donkey to a Rauḍah gathering, the donkey stepped into a hole in the street and was somewhat injured. After tending to the animal, the Shaykh led it to the far end of the alley, tied its reins near the entrance of the house where the gathering was being held, and went inside. When the ceremony was over, he mounted his donkey and returned home.
The following year, he was once again invited to the same house to deliver a sermon.
Shaykh Gholam-Reza once again mounted the same donkey and set off toward the gathering. The donkey was moving along energetically. But as soon as they reached the beginning of that alley, the donkey suddenly stopped and refused to enter!
The Shaykh got off and pulled the reins as hard as he could, but to no avail.
Suddenly, those around him saw the Shaykh sit down beside the alley, lean against the wall, and burst into tears! 😢
The people tried to comfort him, saying:
“Nothing serious has happened! You go on to the gathering, and we will look after your donkey here until you return.”
The Shaykh replied:
“That is not why I am crying! I am crying for myself — because I have not learned even as much of a lesson as this donkey has!
A year ago, this donkey stepped into a hole in this very alley and was injured. Yet it refuses to set foot in this alley ever again!
But we human beings, who claim to be rational, repeat the same mistake again and again — and still fail to learn from it.”
🌿 May Allah have mercy upon Allameh Mohammad-Taqi Mesbah-Yazdi, who held a special affection for the late Shaykh Gholam-Reza Yazdi. He would sometimes recount stories and anecdotes about him as well.
✍️ Ahmad-Hossein Sharifi
🔗 https://eitaa.com/solok_shieh/14564
🆔 @rahyafte_en
💌 The author of Sulook with One’s Spouse recounts:
🔸️ Before I started a family and got married, my daily routine was generally to visit the holy shrine of Lady Fatima al-Ma‘suma (peace be upon her) early in the morning. After completing my devotional and academic activities, I would wait for the return of the Gnostic jurist, Ayatollah Mohammad-Taqi Bahjat (may God sanctify his soul), from the shrine to his home, so that I could ask him my questions and benefit from his ethical guidance. This practice brought with it many blessings and positive effects.
🔹️ I continued this routine even after getting married, until one day that great, insightful mystic unexpectedly said to me:
🍃 From this question and advice of that spiritually accomplished sage, I understood that there was a deeper meaning behind his words. There was a knot in my affairs that this sharp-sighted man of God wanted to untie and a form of heedlessness he wanted to dispel.
He wanted me—this humble servant, trapped in my own illusions and imaginings—to understand that the way I had lived before marriage had to change after marriage, in such a way that none of the many rights of my life partner would be neglected or violated.
🔸️ After returning home, I spoke with my wife and asked for her thoughts. I realized that she had developed some resentment in her heart because she spent most of her days and nights alone, away from her relatives and loved ones, yet she had never expressed it.
And it is precisely these accumulated resentments and the neglect of people’s rights that become thorns on the path of spiritual journeying. They prevent a person from attaining spiritual benefits and lifting the veils that stand between the servant and God, while diminishing the blessings and fruits of one's intellectual and practical efforts.
📚 Source: Sulook with One’s Spouse, pp. 17–18
#Sulook_With_One’s_Spouse
🌺 https://eitaa.com/solok_shieh/14576
🆔 @rahyafte_en
🔸️ Before I started a family and got married, my daily routine was generally to visit the holy shrine of Lady Fatima al-Ma‘suma (peace be upon her) early in the morning. After completing my devotional and academic activities, I would wait for the return of the Gnostic jurist, Ayatollah Mohammad-Taqi Bahjat (may God sanctify his soul), from the shrine to his home, so that I could ask him my questions and benefit from his ethical guidance. This practice brought with it many blessings and positive effects.
🔹️ I continued this routine even after getting married, until one day that great, insightful mystic unexpectedly said to me:
“It would not be a bad idea if, on some days, you did not attend your lessons and instead devoted your time to your family. The late Muzzafar (Allamah Muzzafar) would sometimes not attend his lessons; in the evenings, he would visit his friends and benefit from their writings.”
🍃 From this question and advice of that spiritually accomplished sage, I understood that there was a deeper meaning behind his words. There was a knot in my affairs that this sharp-sighted man of God wanted to untie and a form of heedlessness he wanted to dispel.
He wanted me—this humble servant, trapped in my own illusions and imaginings—to understand that the way I had lived before marriage had to change after marriage, in such a way that none of the many rights of my life partner would be neglected or violated.
🔸️ After returning home, I spoke with my wife and asked for her thoughts. I realized that she had developed some resentment in her heart because she spent most of her days and nights alone, away from her relatives and loved ones, yet she had never expressed it.
And it is precisely these accumulated resentments and the neglect of people’s rights that become thorns on the path of spiritual journeying. They prevent a person from attaining spiritual benefits and lifting the veils that stand between the servant and God, while diminishing the blessings and fruits of one's intellectual and practical efforts.
📚 Source: Sulook with One’s Spouse, pp. 17–18
#Sulook_With_One’s_Spouse
🌺 https://eitaa.com/solok_shieh/14576
🆔 @rahyafte_en
🎥 Imam al-Mahdi (may Allah hasten his reappearance) addressing Ayatollah Na’ini:
🔸️ “There may be dangers facing this country, and hardships and calamities may come, but we will not allow it to fall!”
🌹 https://eitaa.com/solok_shieh/14577
During World War I, Iran had become a battleground for the advancing forces of the Allies and the Central Powers, including the Russians, British, Germans, and others. Severe famine and widespread killings had also taken place throughout the country.
The late Ayatollah Muhammad-Husayn Na’ini was deeply distressed, fearing that the country was being destroyed under such circumstances.
He turned to God in supplication, and that night, overcome with grief and sorrow, he fell asleep.
In his dream, he saw a wall shaped like the map of Iran. The wall was collapsing and about to fall.
Still within the dream, he cried out:
He says:
🌿 A message of hope amid the darkest of times: divine trials may come, but God’s protection does not cease.
🆔 @rahyafte_en
🔸️ “There may be dangers facing this country, and hardships and calamities may come, but we will not allow it to fall!”
🌹 https://eitaa.com/solok_shieh/14577
During World War I, Iran had become a battleground for the advancing forces of the Allies and the Central Powers, including the Russians, British, Germans, and others. Severe famine and widespread killings had also taken place throughout the country.
The late Ayatollah Muhammad-Husayn Na’ini was deeply distressed, fearing that the country was being destroyed under such circumstances.
He turned to God in supplication, and that night, overcome with grief and sorrow, he fell asleep.
In his dream, he saw a wall shaped like the map of Iran. The wall was collapsing and about to fall.
Still within the dream, he cried out:
“O God, come to Iran’s aid! Iran is being destroyed!”
He says:
“At that very moment, I saw His Eminence, Wali al-Asr, Imam al-Mahdi (peace be upon him), appear. With his blessed hand, he gestured toward the wall and restored it to its place.
Then he said:
‘There may be dangers facing this country. Calamities may come, and people may endure hardships, but we will not allow it to fall. We will not allow it to fall.’”
🌿 A message of hope amid the darkest of times: divine trials may come, but God’s protection does not cease.
🆔 @rahyafte_en
🔴 One of the Reasons Why Our Prayers May Not Be Answered
🎙 Ayatollah Sheikh Jafar Naseri
🌹 https://eitaa.com/solok_shieh/14578
━━━━━━━━━━━━━━
Prophet Moses (peace be upon him) once encountered a believer who was constantly praying, yet his prayers were not being answered.
From Prophet Moses’ perspective, this man seemed to have fulfilled all the conditions necessary for his prayer to be accepted. So he asked Allah:
🤲 “O Allah, he is a good man and worships You. Why don’t You answer his prayers?”
Allah replied:
“No, he is not as you think.”
Prophet Moses asked:
“O Allah, how is that?”
Allah said:
💠 “He is stingy.”
Prophet Moses asked:
“How is he stingy, O Lord?”
Allah answered:
✨ “Whenever he prays, he only prays for himself. He asks only for himself.”
🌹 Look at how Merciful and Loving our Lord is!
Perhaps one of the reasons our prayers are not answered is that we remember only ourselves when we pray, and forget others.
🤲 Let us make a place in our prayers for others, too.
#Prayer #Dua #ProphetMoses #IslamicReminder
🆔 @rahyafte_en
🎙 Ayatollah Sheikh Jafar Naseri
🌹 https://eitaa.com/solok_shieh/14578
━━━━━━━━━━━━━━
Prophet Moses (peace be upon him) once encountered a believer who was constantly praying, yet his prayers were not being answered.
From Prophet Moses’ perspective, this man seemed to have fulfilled all the conditions necessary for his prayer to be accepted. So he asked Allah:
🤲 “O Allah, he is a good man and worships You. Why don’t You answer his prayers?”
Allah replied:
“No, he is not as you think.”
Prophet Moses asked:
“O Allah, how is that?”
Allah said:
💠 “He is stingy.”
Prophet Moses asked:
“How is he stingy, O Lord?”
Allah answered:
✨ “Whenever he prays, he only prays for himself. He asks only for himself.”
🌹 Look at how Merciful and Loving our Lord is!
Perhaps one of the reasons our prayers are not answered is that we remember only ourselves when we pray, and forget others.
🤲 Let us make a place in our prayers for others, too.
#Prayer #Dua #ProphetMoses #IslamicReminder
🆔 @rahyafte_en
☪️ From Sunni Islam to Twelver Shi‘ism: Why Do Some Muslims Make This Journey?
The journey from Sunni Islam to Twelver Shi‘ism is a relatively understudied form of religious change. Unlike conversion from one religion to another, it usually involves a Muslim reconsidering questions of history, theology, religious authority, and the legacy of the Prophet Muhammad’s family (Ahl al-Bayt).
🔹 What motivates some people to make this change?
📚 1. Independent Study and Research
For some individuals, the journey begins with reading sources from both Sunni and Shia perspectives and comparing their arguments.
A 2025 report by the Immigration and Refugee Board of Canada, based on consultations with academic experts, describes Sunni-to-Shia conversion as primarily an internal process of conviction involving beliefs concerning the Imams and the status of the Prophet’s family.
🕌 2. A Deeper Encounter with the Ahl al-Bayt
Some converts describe becoming increasingly interested in Imam Ali, Imam Husayn, Karbala, and the Twelve Imams, and then studying the historical and theological arguments surrounding them.
Academic research on young Muslims in Norway has also documented individuals who moved from Sunni to Shia Islam and examined how personal experiences, social relationships, and religious reflection shaped their identities.
🔎 3. Re-examining Islamic History
For some people, questions surrounding Karbala, the succession to the Prophet, the position of Imam Ali, and the early history of the Muslim community become important turning points.
These individuals may describe their journey not as abandoning Islam, but as an attempt to determine which interpretation of Islam they believe is most faithful to the Qur’an, Sunnah, and the Prophet’s family.
🧠 4. The Role of Personal Reasoning
Research on religious change has also documented individuals who describe movement between Sunni and Shia traditions as a conscious choice following comparative study.
Research concerning religious revival in post-Soviet Azerbaijan, for example, documents individuals who encountered both Sunni and Shia traditions and made personal decisions regarding their religious identity.
🌐 5. The Role of Online Communities
The internet has created new spaces where Sunnis and Shias can encounter each other’s arguments, books, lectures, and personal experiences.
Recent first-person accounts posted online in 2025–2026 also include people describing journeys from Sunni backgrounds toward Twelver Shi‘ism after periods of reading, questioning, and discussion.
⚠️ However, these are personal testimonies—not academic evidence—and should therefore be treated differently from peer-reviewed research.
📌 An Important Distinction
There is no single “Sunni-to-Shia conversion story.”
For one person, the decisive issue may be Karbala.
For another, it may be Imamate and the succession after the Prophet.
For another, it may simply be years of comparative study and intellectual questioning.
And in some cases, social experiences and relationships with Shia Muslims may play an important role.
✨ What these stories often have in common is the search for certainty.
Rather than simply accepting the religious identity they inherited, some individuals begin asking:
❝ What do I actually believe—and why? ❞
That question can lead a person to study the Qur’an, Hadith, Islamic history, and the legacy of the Ahl al-Bayt more deeply.
━━━━━━━━━━━━━━
📚 SOURCES & FURTHER READING
🔹 1. Immigration and Refugee Board of Canada — 2025
Pakistan: Conversion from Sunnism to Shi'ism
🔗 https://www.irb-cisr.gc.ca/en/country-information/rir/Pages/index.aspx?doc=459079
🔹 2. Academic Research — Sunni–Shia Identities
Linge & Larsson — Sunni–Shia identities among young Norwegian Muslims
🔗 https://www.tandfonline.com/doi/full/10.1080/13537903.2022.2050078
The journey from Sunni Islam to Twelver Shi‘ism is a relatively understudied form of religious change. Unlike conversion from one religion to another, it usually involves a Muslim reconsidering questions of history, theology, religious authority, and the legacy of the Prophet Muhammad’s family (Ahl al-Bayt).
🔹 What motivates some people to make this change?
📚 1. Independent Study and Research
For some individuals, the journey begins with reading sources from both Sunni and Shia perspectives and comparing their arguments.
A 2025 report by the Immigration and Refugee Board of Canada, based on consultations with academic experts, describes Sunni-to-Shia conversion as primarily an internal process of conviction involving beliefs concerning the Imams and the status of the Prophet’s family.
🕌 2. A Deeper Encounter with the Ahl al-Bayt
Some converts describe becoming increasingly interested in Imam Ali, Imam Husayn, Karbala, and the Twelve Imams, and then studying the historical and theological arguments surrounding them.
Academic research on young Muslims in Norway has also documented individuals who moved from Sunni to Shia Islam and examined how personal experiences, social relationships, and religious reflection shaped their identities.
🔎 3. Re-examining Islamic History
For some people, questions surrounding Karbala, the succession to the Prophet, the position of Imam Ali, and the early history of the Muslim community become important turning points.
These individuals may describe their journey not as abandoning Islam, but as an attempt to determine which interpretation of Islam they believe is most faithful to the Qur’an, Sunnah, and the Prophet’s family.
🧠 4. The Role of Personal Reasoning
Research on religious change has also documented individuals who describe movement between Sunni and Shia traditions as a conscious choice following comparative study.
Research concerning religious revival in post-Soviet Azerbaijan, for example, documents individuals who encountered both Sunni and Shia traditions and made personal decisions regarding their religious identity.
🌐 5. The Role of Online Communities
The internet has created new spaces where Sunnis and Shias can encounter each other’s arguments, books, lectures, and personal experiences.
Recent first-person accounts posted online in 2025–2026 also include people describing journeys from Sunni backgrounds toward Twelver Shi‘ism after periods of reading, questioning, and discussion.
⚠️ However, these are personal testimonies—not academic evidence—and should therefore be treated differently from peer-reviewed research.
📌 An Important Distinction
There is no single “Sunni-to-Shia conversion story.”
For one person, the decisive issue may be Karbala.
For another, it may be Imamate and the succession after the Prophet.
For another, it may simply be years of comparative study and intellectual questioning.
And in some cases, social experiences and relationships with Shia Muslims may play an important role.
✨ What these stories often have in common is the search for certainty.
Rather than simply accepting the religious identity they inherited, some individuals begin asking:
❝ What do I actually believe—and why? ❞
That question can lead a person to study the Qur’an, Hadith, Islamic history, and the legacy of the Ahl al-Bayt more deeply.
━━━━━━━━━━━━━━
📚 SOURCES & FURTHER READING
🔹 1. Immigration and Refugee Board of Canada — 2025
Pakistan: Conversion from Sunnism to Shi'ism
🔗 https://www.irb-cisr.gc.ca/en/country-information/rir/Pages/index.aspx?doc=459079
🔹 2. Academic Research — Sunni–Shia Identities
Linge & Larsson — Sunni–Shia identities among young Norwegian Muslims
🔗 https://www.tandfonline.com/doi/full/10.1080/13537903.2022.2050078
www.irb-cisr.gc.ca
Responses to Information Requests
- Immigration and Refugee Board of Canada
- Immigration and Refugee Board of Canada
Rahyafte (The Guided Ones)
☪️ From Sunni Islam to Twelver Shi‘ism: Why Do Some Muslims Make This Journey? The journey from Sunni Islam to Twelver Shi‘ism is a relatively understudied form of religious change. Unlike conversion from one religion to another, it usually involves a Muslim…
🔹 3. Academic Research — Post-Soviet Azerbaijan
Dobrosława Wiktor-Mach — Religious Revival and Secularism in Post-Soviet Azerbaijan
🔗 https://eurasia.org.uk/wp-content/uploads/2025/05/Religious-Revival-and-Secularism-in-Post-Soviet-Azerbaijan.pdf
━━━━━━━━━━━━━━
⚠️ Note: Personal conversion stories can be meaningful, but they should not be treated as representative of all Sunni-to-Shia converts. Academic studies and individual testimonies should be considered separately.
🆔 @rahyafte_en
Dobrosława Wiktor-Mach — Religious Revival and Secularism in Post-Soviet Azerbaijan
🔗 https://eurasia.org.uk/wp-content/uploads/2025/05/Religious-Revival-and-Secularism-in-Post-Soviet-Azerbaijan.pdf
━━━━━━━━━━━━━━
⚠️ Note: Personal conversion stories can be meaningful, but they should not be treated as representative of all Sunni-to-Shia converts. Academic studies and individual testimonies should be considered separately.
🆔 @rahyafte_en
🌍 European Converts to Twelver Shi‘ism
A growing but understudied phenomenon
When we talk about Shi‘ism in Europe, migration is only part of the story.
Academic research has documented another phenomenon as well: Europeans and European-based Muslims who have consciously adopted Twelver Shi‘ism, sometimes after coming from Christianity, secular backgrounds, or—particularly in some cases—from Sunni Islam.
The phenomenon is still relatively understudied, but research from Italy and Germany, as well as newer work on transnational Shia education in Europe, provides important evidence.
━━━━━━━━━━━━━━
🇮🇹 1. ITALY — THE MOST EXTENSIVELY STUDIED CASE
Italy is one of the clearest cases of European conversion to Shi‘ism.
In her 2024 book Crises and Conversions: The Unlikely Avenues of “Italian Shiism”, sociologist Minoo Mirshahvalad examines the development of Shi‘ism among Italian converts. The study is based on multidisciplinary research conducted between 2018 and 2023.
The book argues that one important intellectual current behind some Italian conversions was Traditionalism, particularly the writings and influence of René Guénon, Julius Evola, and later Henry Corbin.
The author specifically examines how these intellectual currents contributed to the attraction toward Shi‘ism among certain Italian intellectuals.
📌 This is an important qualification:
The research does not claim that all Italian converts became Shia for these reasons. Rather, it identifies a particular intellectual trajectory within Italian Shi‘ism.
🔗 Full source:
https://link.springer.com/book/10.1007/978-3-031-55877-1
━━━━━━━━━━━━━━
📚 2. ITALIAN CONVERTS AND THE REDEFINITION OF SHI‘ISM
An earlier peer-reviewed study by the same researcher, published in Islam and Christian–Muslim Relations in 2020, examines how Italian converts themselves contributed to the development and presentation of Shi‘ism in Italy.
The study identifies two important factors affecting the trajectory of Italian converts:
🔹 Iran's efforts to present Shi‘ism as a universally compelling form of Islam.
🔹 The attraction of some Italian Traditionalist intellectuals to Shi‘ism, partly because of perceived affinities between certain Shi‘a concepts and their intellectual and political ideals.
The study is particularly interesting because it does not merely ask “Why did they convert?” It also asks:
“How did the converts themselves change the way Shi‘ism was expressed in Italy?”
🔗 Full academic article:
https://www.tandfonline.com/doi/full/10.1080/09596410.2020.1858596
━━━━━━━━━━━━━━
🧠 3. ANTI-MODERNITY, PHILOSOPHY & SPIRITUALITY
A 2025 peer-reviewed article by Mirshahvalad, Shi‘ism Unveiled: Italian Converts and Trends of Inculturation, goes further.
The study examines the writings and publications of selected Italian converts and argues that anti-modern convictions influenced the way some converts understood and articulated Shi‘ism.
According to the research, some converts placed particular emphasis on:
✨ metaphysical and spiritual dimensions of Shi‘ism
📚 intellectual and philosophical interpretations
🌍 criticism of aspects of modernity
🧠 a search for an alternative worldview
The author also argues that these intellectual orientations contributed to a distinctive form of Italian Shi‘ism, which was not simply a reproduction of the Shi‘ism found in traditional Shia-majority societies.
🔗 Full source / University of Copenhagen:
https://researchprofiles.ku.dk/en/publications/shiism-unveiled-italian-converts-and-trends-of-inculturation/
🔗 DOI:
https://doi.org/10.1163/22117954-bja10103
━━━━━━━━━━━━━━
🇩🇪 4. GERMANY — SUNNI → SHIA CONVERSION
Germany provides another important example.
A major ethnographic study published in the Journal of Muslims in Europe examined Shia communities across Germany through participant observation, interviews, and research into Shia publications, websites and social media.
A growing but understudied phenomenon
When we talk about Shi‘ism in Europe, migration is only part of the story.
Academic research has documented another phenomenon as well: Europeans and European-based Muslims who have consciously adopted Twelver Shi‘ism, sometimes after coming from Christianity, secular backgrounds, or—particularly in some cases—from Sunni Islam.
The phenomenon is still relatively understudied, but research from Italy and Germany, as well as newer work on transnational Shia education in Europe, provides important evidence.
━━━━━━━━━━━━━━
🇮🇹 1. ITALY — THE MOST EXTENSIVELY STUDIED CASE
Italy is one of the clearest cases of European conversion to Shi‘ism.
In her 2024 book Crises and Conversions: The Unlikely Avenues of “Italian Shiism”, sociologist Minoo Mirshahvalad examines the development of Shi‘ism among Italian converts. The study is based on multidisciplinary research conducted between 2018 and 2023.
The book argues that one important intellectual current behind some Italian conversions was Traditionalism, particularly the writings and influence of René Guénon, Julius Evola, and later Henry Corbin.
The author specifically examines how these intellectual currents contributed to the attraction toward Shi‘ism among certain Italian intellectuals.
📌 This is an important qualification:
The research does not claim that all Italian converts became Shia for these reasons. Rather, it identifies a particular intellectual trajectory within Italian Shi‘ism.
🔗 Full source:
https://link.springer.com/book/10.1007/978-3-031-55877-1
━━━━━━━━━━━━━━
📚 2. ITALIAN CONVERTS AND THE REDEFINITION OF SHI‘ISM
An earlier peer-reviewed study by the same researcher, published in Islam and Christian–Muslim Relations in 2020, examines how Italian converts themselves contributed to the development and presentation of Shi‘ism in Italy.
The study identifies two important factors affecting the trajectory of Italian converts:
🔹 Iran's efforts to present Shi‘ism as a universally compelling form of Islam.
🔹 The attraction of some Italian Traditionalist intellectuals to Shi‘ism, partly because of perceived affinities between certain Shi‘a concepts and their intellectual and political ideals.
The study is particularly interesting because it does not merely ask “Why did they convert?” It also asks:
“How did the converts themselves change the way Shi‘ism was expressed in Italy?”
🔗 Full academic article:
https://www.tandfonline.com/doi/full/10.1080/09596410.2020.1858596
━━━━━━━━━━━━━━
🧠 3. ANTI-MODERNITY, PHILOSOPHY & SPIRITUALITY
A 2025 peer-reviewed article by Mirshahvalad, Shi‘ism Unveiled: Italian Converts and Trends of Inculturation, goes further.
The study examines the writings and publications of selected Italian converts and argues that anti-modern convictions influenced the way some converts understood and articulated Shi‘ism.
According to the research, some converts placed particular emphasis on:
✨ metaphysical and spiritual dimensions of Shi‘ism
📚 intellectual and philosophical interpretations
🌍 criticism of aspects of modernity
🧠 a search for an alternative worldview
The author also argues that these intellectual orientations contributed to a distinctive form of Italian Shi‘ism, which was not simply a reproduction of the Shi‘ism found in traditional Shia-majority societies.
🔗 Full source / University of Copenhagen:
https://researchprofiles.ku.dk/en/publications/shiism-unveiled-italian-converts-and-trends-of-inculturation/
🔗 DOI:
https://doi.org/10.1163/22117954-bja10103
━━━━━━━━━━━━━━
🇩🇪 4. GERMANY — SUNNI → SHIA CONVERSION
Germany provides another important example.
A major ethnographic study published in the Journal of Muslims in Europe examined Shia communities across Germany through participant observation, interviews, and research into Shia publications, websites and social media.
SpringerLink
Crises and Conversions
This book links the conversion to Shiism in Italy with the features and history of the Italian Traditionalism
The researchers found that Germany's Shia population is highly diverse, including Iranian, Iraqi, Lebanese, Afghan, Pakistani, Turkish and other communities.
Importantly, their fieldwork also encountered:
🔹 German converts to Shi‘ism
🔹 Turkish Sunnis who converted to Shi‘ism
🔹 Turkish-speaking Shia communities containing both converts and people from established Shia backgrounds.
The study reports that conversion from Sunni Islam to Shi‘ism was a significant feature of some Turkish-speaking Shia communities in Germany.
The researchers encountered numerous Turkish-background individuals who had converted to Shi‘ism after 1979, and they also documented communities consisting largely of converts from Sunni Turkish Islam.
🔗 Full academic article — Brill:
https://doi.org/10.1163/22117954-12341351
━━━━━━━━━━━━━━
☪️ 5. WHY DID SOME TURKISH SUNNIS IN GERMANY CONVERT?
The German research provides an especially interesting historical detail.
According to the researchers, some Turkish Sunnis converted to Shi‘ism as early as the 1980s, in part because they were attracted by the success and symbolism of the 1979 Iranian Revolution.
This shows that conversion cannot always be explained purely in terms of theology.
For some people, political events, intellectual movements, religious identity and transnational networks can intersect with personal religious choices.
At the same time, the German study also shows that the motivations and identities of Shia Muslims are far from uniform.
━━━━━━━━━━━━━━
🌐 6. SHIA EDUCATION & TRANSNATIONAL NETWORKS IN EUROPE
A newer study published in Contemporary Islam in 2026 examines Al-Mustafa University and transnational Shia education in Europe.
The study looks at the role of Shia religious education across Europe and the ways transnational educational networks contribute to the development of Shia communities.
The research is significant because it shows that European Shi‘ism is connected not only to migration, but also to religious education, institutional networks and transnational forms of knowledge transmission.
🔗 Full article — Springer Nature:
https://link.springer.com/article/10.1007/s11562-026-00615-5
🔗 DOI:
https://doi.org/10.1007/s11562-026-00615-5
━━━━━━━━━━━━━━
🌍 7. SO WHAT DO THESE CASES TELL US?
The available research suggests that there is no single European path to Twelver Shi‘ism.
Different people arrive through very different routes:
📖 Intellectual and philosophical study
☪️ Interest in the Ahl al-Bayt
📜 Reconsideration of Islamic history
🧠 Theological and philosophical questioning
🌍 Criticism of aspects of modernity
👥 Contact with Shia communities
🇮🇷 The influence of the Iranian Revolution
📚 Religious education and transnational networks
💻 Books, publications and online communities
But these factors should not be treated as a universal list of reasons for conversion.
The Italian case, for example, has a particularly strong intellectual and Traditionalist dimension in the academic literature, while the German case shows a significant history of Sunni-to-Shia conversion among some Turkish-speaking communities.
━━━━━━━━━━━━━━
✨ A DIFFERENT STORY OF ISLAM IN EUROPE
These studies suggest that the history of Islam in Europe is not simply a history of immigration.
It is also, in some cases, a history of religious choice.
Some people born in Europe—or people who have spent much of their lives in European societies—have encountered Shi‘ism and consciously adopted it after periods of study, questioning, intellectual exploration, personal relationships, or religious experience.
📌 European Shi‘ism therefore has two dimensions:
Migration → communities brought from traditionally Muslim societies.
Conversion → individuals who consciously adopt Shi‘ism as their religious identity.
Understanding both is necessary for understanding the development of Twelver Shi‘ism in contemporary Europe.
━━━━━━━━━━━━━━
📚 ACADEMIC SOURCES
Importantly, their fieldwork also encountered:
🔹 German converts to Shi‘ism
🔹 Turkish Sunnis who converted to Shi‘ism
🔹 Turkish-speaking Shia communities containing both converts and people from established Shia backgrounds.
The study reports that conversion from Sunni Islam to Shi‘ism was a significant feature of some Turkish-speaking Shia communities in Germany.
The researchers encountered numerous Turkish-background individuals who had converted to Shi‘ism after 1979, and they also documented communities consisting largely of converts from Sunni Turkish Islam.
🔗 Full academic article — Brill:
https://doi.org/10.1163/22117954-12341351
━━━━━━━━━━━━━━
☪️ 5. WHY DID SOME TURKISH SUNNIS IN GERMANY CONVERT?
The German research provides an especially interesting historical detail.
According to the researchers, some Turkish Sunnis converted to Shi‘ism as early as the 1980s, in part because they were attracted by the success and symbolism of the 1979 Iranian Revolution.
This shows that conversion cannot always be explained purely in terms of theology.
For some people, political events, intellectual movements, religious identity and transnational networks can intersect with personal religious choices.
At the same time, the German study also shows that the motivations and identities of Shia Muslims are far from uniform.
━━━━━━━━━━━━━━
🌐 6. SHIA EDUCATION & TRANSNATIONAL NETWORKS IN EUROPE
A newer study published in Contemporary Islam in 2026 examines Al-Mustafa University and transnational Shia education in Europe.
The study looks at the role of Shia religious education across Europe and the ways transnational educational networks contribute to the development of Shia communities.
The research is significant because it shows that European Shi‘ism is connected not only to migration, but also to religious education, institutional networks and transnational forms of knowledge transmission.
🔗 Full article — Springer Nature:
https://link.springer.com/article/10.1007/s11562-026-00615-5
🔗 DOI:
https://doi.org/10.1007/s11562-026-00615-5
━━━━━━━━━━━━━━
🌍 7. SO WHAT DO THESE CASES TELL US?
The available research suggests that there is no single European path to Twelver Shi‘ism.
Different people arrive through very different routes:
📖 Intellectual and philosophical study
☪️ Interest in the Ahl al-Bayt
📜 Reconsideration of Islamic history
🧠 Theological and philosophical questioning
🌍 Criticism of aspects of modernity
👥 Contact with Shia communities
🇮🇷 The influence of the Iranian Revolution
📚 Religious education and transnational networks
💻 Books, publications and online communities
But these factors should not be treated as a universal list of reasons for conversion.
The Italian case, for example, has a particularly strong intellectual and Traditionalist dimension in the academic literature, while the German case shows a significant history of Sunni-to-Shia conversion among some Turkish-speaking communities.
━━━━━━━━━━━━━━
✨ A DIFFERENT STORY OF ISLAM IN EUROPE
These studies suggest that the history of Islam in Europe is not simply a history of immigration.
It is also, in some cases, a history of religious choice.
Some people born in Europe—or people who have spent much of their lives in European societies—have encountered Shi‘ism and consciously adopted it after periods of study, questioning, intellectual exploration, personal relationships, or religious experience.
📌 European Shi‘ism therefore has two dimensions:
Migration → communities brought from traditionally Muslim societies.
Conversion → individuals who consciously adopt Shi‘ism as their religious identity.
Understanding both is necessary for understanding the development of Twelver Shi‘ism in contemporary Europe.
━━━━━━━━━━━━━━
📚 ACADEMIC SOURCES
Brill
Shiite “Communities of Practice” in Germany
Abstract Although few in number, the various Shiite Muslim communities in Germany are highly diversified in terms of their linguistic, national and ethnic backgrounds and ritual practice. In order to come to terms with these multi-local actors and their specific…
① Minoo Mirshahvalad — Crises and Conversions: The Unlikely Avenues of “Italian Shiism” (2024)
Palgrave Macmillan / Springer Nature
🔗 https://link.springer.com/book/10.1007/978-3-031-55877-1
② Minoo Mirshahvalad — “Converts and the Remaking of Shi’ism in Italy” (2020)
Islam and Christian–Muslim Relations, Vol. 31, Issue 4, pp. 363–383
🔗 https://www.tandfonline.com/doi/full/10.1080/09596410.2020.1858596
🔗 DOI: https://doi.org/10.1080/09596410.2020.1858596
③ Minoo Mirshahvalad — “Shi‘ism Unveiled: Italian Converts and Trends of Inculturation” (2025)
Journal of Muslims in Europe, Vol. 14, Issue 1, pp. 62–82
🔗 https://researchprofiles.ku.dk/en/publications/shiism-unveiled-italian-converts-and-trends-of-inculturation/
🔗 DOI: https://doi.org/10.1163/22117954-bja10103
④ Robert Langer & Benjamin Weineck — “Shiite ‘Communities of Practice’ in Germany” (2017)
Journal of Muslims in Europe, Vol. 6, Issue 2, pp. 216–240
🔗 https://doi.org/10.1163/22117954-12341351
⑤ Minoo Mirshahvalad — “Al-Mustafa University and Transnational Shia Education in Europe” (2026)
Contemporary Islam
🔗 https://link.springer.com/article/10.1007/s11562-026-00615-5
🔗 DOI: https://doi.org/10.1007/s11562-026-00615-5
━━━━━━━━━━━━━━
⚠️ Methodological note
The sources above are academic publications, not missionary websites or personal conversion blogs.
They should also not be interpreted as evidence that these motivations apply to every European convert.
The strongest documented evidence currently available is particularly clear for Italy and Germany, while the wider European picture remains an area requiring further research.
🆔 @rahyafte_en
Palgrave Macmillan / Springer Nature
🔗 https://link.springer.com/book/10.1007/978-3-031-55877-1
② Minoo Mirshahvalad — “Converts and the Remaking of Shi’ism in Italy” (2020)
Islam and Christian–Muslim Relations, Vol. 31, Issue 4, pp. 363–383
🔗 https://www.tandfonline.com/doi/full/10.1080/09596410.2020.1858596
🔗 DOI: https://doi.org/10.1080/09596410.2020.1858596
③ Minoo Mirshahvalad — “Shi‘ism Unveiled: Italian Converts and Trends of Inculturation” (2025)
Journal of Muslims in Europe, Vol. 14, Issue 1, pp. 62–82
🔗 https://researchprofiles.ku.dk/en/publications/shiism-unveiled-italian-converts-and-trends-of-inculturation/
🔗 DOI: https://doi.org/10.1163/22117954-bja10103
④ Robert Langer & Benjamin Weineck — “Shiite ‘Communities of Practice’ in Germany” (2017)
Journal of Muslims in Europe, Vol. 6, Issue 2, pp. 216–240
🔗 https://doi.org/10.1163/22117954-12341351
⑤ Minoo Mirshahvalad — “Al-Mustafa University and Transnational Shia Education in Europe” (2026)
Contemporary Islam
🔗 https://link.springer.com/article/10.1007/s11562-026-00615-5
🔗 DOI: https://doi.org/10.1007/s11562-026-00615-5
━━━━━━━━━━━━━━
⚠️ Methodological note
The sources above are academic publications, not missionary websites or personal conversion blogs.
They should also not be interpreted as evidence that these motivations apply to every European convert.
The strongest documented evidence currently available is particularly clear for Italy and Germany, while the wider European picture remains an area requiring further research.
🆔 @rahyafte_en
SpringerLink
Crises and Conversions
This book links the conversion to Shiism in Italy with the features and history of the Italian Traditionalism
🌹 From Sunni Islam to Twelver Shi‘ism
A young woman’s journey from a Sunni family to Shi‘ism
📖 “I became Shia at the age of 19.”
In December 2023, a 20-year-old woman living in the West shared her personal story of becoming Shia Muslim.
She explained that she had been raised in a Sunni Muslim family and that her journey toward Shi‘ism began while she was still in high school.
━━━━━━━━━━━━━━
🏫 1. Her First Encounter with Shi‘ism
Her first serious encounter with Shi‘ism happened at high school, where there were discussions between Sunni and Shia students.
During these discussions, a Shia boy began explaining Shi‘a beliefs to her.
According to her own account, he did not simply tell her what to believe. Instead, he tried to explain the ideas logically and provided documentation for the claims he was making.
That experience made her curious.
🔎 She began asking more questions.
📚 She started reading about Shi‘ism.
🧠 And instead of dismissing the subject because she had been raised Sunni, she decided to investigate it for herself.
━━━━━━━━━━━━━━
📚 2. From Discussion to Research
The young woman says that the arguments and documentation she received were persuasive enough to motivate her to study Shi‘ism independently.
This is an important part of her story.
Her decision did not happen immediately after a single conversation.
Rather, the process she describes was:
Discussion → Questions → Reading → Further investigation
She gradually became convinced that she needed to learn more before making a decision.
━━━━━━━━━━━━━━
🕌 3. Meeting a Shia Sheikh
After she had spent time asking questions and studying, the same young man took another important step.
He arranged for her to speak with a sheikh at a Shia mosque.
This gave her an opportunity to ask her questions directly and discuss the issues that had been troubling or interesting her.
According to her testimony, this conversation was a turning point:
For her, the process had therefore moved beyond online or school discussions.
She had now encountered a Shia religious scholar and was able to ask questions face-to-face.
━━━━━━━━━━━━━━
☪️ 4. The Decision
After this period of discussion, reading and questioning, she decided to embrace Twelver Shi‘ism.
She described the decision very positively and wrote that she had made what she considered “the best choice of my life.”
She also expressed gratitude toward the person who had first introduced her to Shi‘a thought.
Interestingly, she mentioned that he also encouraged her to begin wearing the hijab.
━━━━━━━━━━━━━━
❤️ 5. Telling Her Family
Her journey did not immediately end with her conversion.
In the discussion following her post, she explained that her family still did not know about her conversion at that time.
She said she was still planning to tell them.
This reveals another dimension of her story: becoming Shia was not simply an intellectual decision; it also meant potentially confronting the difficulty of changing one's religious identity within a Sunni family and environment.
━━━━━━━━━━━━━━
✨ What Is Particularly Interesting About Her Story?
Her account gives us a very clear sequence:
🔹 She was born and raised Sunni.
🔹 She encountered Shia ideas through Sunni–Shia discussions at school.
🔹 A Shia student explained the beliefs to her using arguments and sources.
🔹 She became curious and began reading and researching independently.
🔹 She was introduced to a Shia mosque.
🔹 She spoke directly with a Shia sheikh and asked her questions.
🔹 She became convinced and adopted Twelver Shi‘ism at around the age of 19.
🔹 She then had to consider how to tell her Sunni family about her new religious identity.
📌 This is a personal testimony, not an academic study.
We cannot independently verify every aspect of her story, and we should not assume that her experience represents all Sunni-to-Shia converts.
A young woman’s journey from a Sunni family to Shi‘ism
📖 “I became Shia at the age of 19.”
In December 2023, a 20-year-old woman living in the West shared her personal story of becoming Shia Muslim.
She explained that she had been raised in a Sunni Muslim family and that her journey toward Shi‘ism began while she was still in high school.
━━━━━━━━━━━━━━
🏫 1. Her First Encounter with Shi‘ism
Her first serious encounter with Shi‘ism happened at high school, where there were discussions between Sunni and Shia students.
During these discussions, a Shia boy began explaining Shi‘a beliefs to her.
According to her own account, he did not simply tell her what to believe. Instead, he tried to explain the ideas logically and provided documentation for the claims he was making.
That experience made her curious.
🔎 She began asking more questions.
📚 She started reading about Shi‘ism.
🧠 And instead of dismissing the subject because she had been raised Sunni, she decided to investigate it for herself.
━━━━━━━━━━━━━━
📚 2. From Discussion to Research
The young woman says that the arguments and documentation she received were persuasive enough to motivate her to study Shi‘ism independently.
This is an important part of her story.
Her decision did not happen immediately after a single conversation.
Rather, the process she describes was:
Discussion → Questions → Reading → Further investigation
She gradually became convinced that she needed to learn more before making a decision.
━━━━━━━━━━━━━━
🕌 3. Meeting a Shia Sheikh
After she had spent time asking questions and studying, the same young man took another important step.
He arranged for her to speak with a sheikh at a Shia mosque.
This gave her an opportunity to ask her questions directly and discuss the issues that had been troubling or interesting her.
According to her testimony, this conversation was a turning point:
“I could ask questions and everything started to make sense.”
For her, the process had therefore moved beyond online or school discussions.
She had now encountered a Shia religious scholar and was able to ask questions face-to-face.
━━━━━━━━━━━━━━
☪️ 4. The Decision
After this period of discussion, reading and questioning, she decided to embrace Twelver Shi‘ism.
She described the decision very positively and wrote that she had made what she considered “the best choice of my life.”
She also expressed gratitude toward the person who had first introduced her to Shi‘a thought.
Interestingly, she mentioned that he also encouraged her to begin wearing the hijab.
━━━━━━━━━━━━━━
❤️ 5. Telling Her Family
Her journey did not immediately end with her conversion.
In the discussion following her post, she explained that her family still did not know about her conversion at that time.
She said she was still planning to tell them.
This reveals another dimension of her story: becoming Shia was not simply an intellectual decision; it also meant potentially confronting the difficulty of changing one's religious identity within a Sunni family and environment.
━━━━━━━━━━━━━━
✨ What Is Particularly Interesting About Her Story?
Her account gives us a very clear sequence:
🔹 She was born and raised Sunni.
🔹 She encountered Shia ideas through Sunni–Shia discussions at school.
🔹 A Shia student explained the beliefs to her using arguments and sources.
🔹 She became curious and began reading and researching independently.
🔹 She was introduced to a Shia mosque.
🔹 She spoke directly with a Shia sheikh and asked her questions.
🔹 She became convinced and adopted Twelver Shi‘ism at around the age of 19.
🔹 She then had to consider how to tell her Sunni family about her new religious identity.
📌 This is a personal testimony, not an academic study.
We cannot independently verify every aspect of her story, and we should not assume that her experience represents all Sunni-to-Shia converts.
Rahyafte (The Guided Ones)
🌹 From Sunni Islam to Twelver Shi‘ism A young woman’s journey from a Sunni family to Shi‘ism 📖 “I became Shia at the age of 19.” In December 2023, a 20-year-old woman living in the West shared her personal story of becoming Shia Muslim. She explained that…
But it is valuable precisely because it provides a first-person account of the process: how exposure to Shia ideas led to questions, how those questions led to reading and discussion, and how direct conversation with a religious scholar eventually contributed to her decision.
🌹 Sometimes a religious journey begins with something as simple as a question.
A discussion.
A book.
An unexpected argument.
And the decision to investigate the answer rather than simply accepting what one inherited.
━━━━━━━━━━━━━━
📚 SOURCE
Reddit — r/Shia, December 16, 2023
Original post: “I became shia at the age of 19”
🔗 https://www.reddit.com/r/shia/comments/18jxslb/i_became_shia_at_the_age_of_19/
⚠️ Source classification: First-person testimony / personal account.
Not an academic source and not an independently verified biography.
🆔 @rahyafte_en
🌹 Sometimes a religious journey begins with something as simple as a question.
A discussion.
A book.
An unexpected argument.
And the decision to investigate the answer rather than simply accepting what one inherited.
━━━━━━━━━━━━━━
📚 SOURCE
Reddit — r/Shia, December 16, 2023
Original post: “I became shia at the age of 19”
🔗 https://www.reddit.com/r/shia/comments/18jxslb/i_became_shia_at_the_age_of_19/
⚠️ Source classification: First-person testimony / personal account.
Not an academic source and not an independently verified biography.
🆔 @rahyafte_en
Reddit
From the shia community on Reddit
Explore this post and more from the shia community
🌹 He Found Imam Husayn After Losing His Father
A Sunni-to-Shia journey through grief, Karbala and Arbaeen
Sometimes a person's journey toward faith does not begin with a book.
Sometimes it begins with pain.
This is the story of a young Muslim who was raised in a Sunni family, but after losing his father, he went through a deep spiritual crisis.
━━━━━━━━━━━━━━
💔 1. Losing His Father Changed Everything
After his father passed away, he began questioning his faith.
His grief became so overwhelming that he eventually moved toward atheism.
He describes himself as having debated religion extensively and even saying things he later regretted.
At that point, he had no particular connection with Shi‘ism.
In fact, he says he knew almost nothing about Imam Husayn, Ashura or Karbala.
━━━━━━━━━━━━━━
🤝 2. Then a Friend Invited Him to Arbaeen
One of his friends happened to be Shia.
But, interestingly, the man says he didn't initially know that his friend was Shia.
The friend and his mother repeatedly encouraged him to join them on a pilgrimage to Iraq for Arbaeen.
He was skeptical.
He did not go to Iraq because he had already become interested in Shi‘ism.
He went almost reluctantly.
And that journey changed everything.
━━━━━━━━━━━━━━
🕌 3. Najaf
When he arrived in Najaf, something unexpected happened.
He says he began crying.
He couldn't fully explain why.
Then he began the journey from Najaf toward Karbala.
He had never been taught the story of Imam Husayn in any meaningful way.
He didn't have the background knowledge that many Shia pilgrims had.
Yet, as he walked toward Karbala, he describes experiencing an overwhelming combination of grief, pain and peace.
He wrote:
And then something even more personal happened.
He says that the deep sadness he had been carrying since the death of his father seemed to disappear.
━━━━━━━━━━━━━━
❤️ 4. A Grieving Son Meets the Story of Karbala
This is perhaps the most emotional part of his story.
He had gone to Iraq carrying the pain of losing his own father.
And on the road to Karbala, he encountered the story of a man who had lost almost everything:
Imam Husayn.
A man who had been surrounded with his family and companions.
A man whose loved ones were killed before his eyes.
A man who, despite unimaginable suffering, refused to surrender what he believed to be right.
The pilgrim says he somehow connected with this tragedy before he even fully understood it intellectually.
━━━━━━━━━━━━━━
🕊️ 5. “Imam Husayn Called Me”
During the pilgrimage, he spoke with a religious scholar who was travelling with the group.
He told the scholar about what he had been experiencing.
According to his account, the scholar told him:
“Imam Husayn called me.”
At first, he remained skeptical.
He did not immediately accept Shi‘ism.
In fact, he says that for several months he tried to deny what had happened to him.
But the experience would not leave him.
━━━━━━━━━━━━━━
📚 6. Then Came the Study
The emotional experience was only the beginning.
After returning from the pilgrimage, he began studying Shi‘ism.
He spent months reading, questioning and trying to understand what he had experienced.
This is an important part of his story:
It wasn't simply:
“I visited Karbala → I became Shia.”
Instead, according to his own account, the process was:
💔 Grief
⬇️
❓ Spiritual crisis
⬇️
🚶 Unexpected journey to Iraq
⬇️
🕌 Najaf
⬇️
❤️ Walking toward Karbala
⬇️
😭 An overwhelming emotional experience
⬇️
🧠 Months of questioning and study
⬇️
☪️ Eventually embracing Shi‘ism
━━━━━━━━━━━━━━
🌹 7. From Atheism to the Ahl al-Bayt
What makes this account particularly striking is where the journey began.
He wasn't a Sunni who was already searching for a different madhhab.
He says that after his father's death, he had reached a point where he didn't believe in God anymore.
And yet, years later, he describes the road to Karbala as the place where he felt:
“This is where I belong.”
A Sunni-to-Shia journey through grief, Karbala and Arbaeen
Sometimes a person's journey toward faith does not begin with a book.
Sometimes it begins with pain.
This is the story of a young Muslim who was raised in a Sunni family, but after losing his father, he went through a deep spiritual crisis.
━━━━━━━━━━━━━━
💔 1. Losing His Father Changed Everything
After his father passed away, he began questioning his faith.
His grief became so overwhelming that he eventually moved toward atheism.
He describes himself as having debated religion extensively and even saying things he later regretted.
At that point, he had no particular connection with Shi‘ism.
In fact, he says he knew almost nothing about Imam Husayn, Ashura or Karbala.
━━━━━━━━━━━━━━
🤝 2. Then a Friend Invited Him to Arbaeen
One of his friends happened to be Shia.
But, interestingly, the man says he didn't initially know that his friend was Shia.
The friend and his mother repeatedly encouraged him to join them on a pilgrimage to Iraq for Arbaeen.
He was skeptical.
He did not go to Iraq because he had already become interested in Shi‘ism.
He went almost reluctantly.
And that journey changed everything.
━━━━━━━━━━━━━━
🕌 3. Najaf
When he arrived in Najaf, something unexpected happened.
He says he began crying.
He couldn't fully explain why.
Then he began the journey from Najaf toward Karbala.
He had never been taught the story of Imam Husayn in any meaningful way.
He didn't have the background knowledge that many Shia pilgrims had.
Yet, as he walked toward Karbala, he describes experiencing an overwhelming combination of grief, pain and peace.
He wrote:
“I felt the pain but at the same time I felt safe and I felt that this is where I belong.”
And then something even more personal happened.
He says that the deep sadness he had been carrying since the death of his father seemed to disappear.
━━━━━━━━━━━━━━
❤️ 4. A Grieving Son Meets the Story of Karbala
This is perhaps the most emotional part of his story.
He had gone to Iraq carrying the pain of losing his own father.
And on the road to Karbala, he encountered the story of a man who had lost almost everything:
Imam Husayn.
A man who had been surrounded with his family and companions.
A man whose loved ones were killed before his eyes.
A man who, despite unimaginable suffering, refused to surrender what he believed to be right.
The pilgrim says he somehow connected with this tragedy before he even fully understood it intellectually.
━━━━━━━━━━━━━━
🕊️ 5. “Imam Husayn Called Me”
During the pilgrimage, he spoke with a religious scholar who was travelling with the group.
He told the scholar about what he had been experiencing.
According to his account, the scholar told him:
“Imam Husayn called me.”
At first, he remained skeptical.
He did not immediately accept Shi‘ism.
In fact, he says that for several months he tried to deny what had happened to him.
But the experience would not leave him.
━━━━━━━━━━━━━━
📚 6. Then Came the Study
The emotional experience was only the beginning.
After returning from the pilgrimage, he began studying Shi‘ism.
He spent months reading, questioning and trying to understand what he had experienced.
This is an important part of his story:
It wasn't simply:
“I visited Karbala → I became Shia.”
Instead, according to his own account, the process was:
💔 Grief
⬇️
❓ Spiritual crisis
⬇️
🚶 Unexpected journey to Iraq
⬇️
🕌 Najaf
⬇️
❤️ Walking toward Karbala
⬇️
😭 An overwhelming emotional experience
⬇️
🧠 Months of questioning and study
⬇️
☪️ Eventually embracing Shi‘ism
━━━━━━━━━━━━━━
🌹 7. From Atheism to the Ahl al-Bayt
What makes this account particularly striking is where the journey began.
He wasn't a Sunni who was already searching for a different madhhab.
He says that after his father's death, he had reached a point where he didn't believe in God anymore.
And yet, years later, he describes the road to Karbala as the place where he felt:
“This is where I belong.”
Rahyafte (The Guided Ones)
🌹 He Found Imam Husayn After Losing His Father A Sunni-to-Shia journey through grief, Karbala and Arbaeen Sometimes a person's journey toward faith does not begin with a book. Sometimes it begins with pain. This is the story of a young Muslim who was raised…
Eventually, after months of trying to deny the experience and then studying Shi‘ism, he says:
“I became a Shia.”
━━━━━━━━━━━━━━
✨ Perhaps the most beautiful part of this story is that the journey began with grief.
He went to Iraq carrying the pain of losing his father.
He arrived knowing almost nothing about Imam Husayn.
But on the road to Karbala, he encountered a story of loss, sacrifice, loyalty and hope.
And what began as a journey with a skeptical heart eventually became a journey toward the Ahl al-Bayt.
🌹 Sometimes a person goes to Karbala looking for answers…
and discovers that the journey itself has changed the questions.
━━━━━━━━━━━━━━
📚 SOURCE — FIRST-PERSON TESTIMONY
Reddit — r/shia
Original testimony by a former Sunni Muslim describing his journey from grief and atheism to Shi‘ism after participating in the Arbaeen pilgrimage.
🔗 Original post:
https://www.reddit.com/r/shia/comments/jugx7e
📌 Source type: First-person testimony / personal account
⚠️ This is not an academic study and the details cannot be independently verified. It is presented as the individual's own account of his religious journey.
🆔 @rahyafte_en
“I became a Shia.”
━━━━━━━━━━━━━━
✨ Perhaps the most beautiful part of this story is that the journey began with grief.
He went to Iraq carrying the pain of losing his father.
He arrived knowing almost nothing about Imam Husayn.
But on the road to Karbala, he encountered a story of loss, sacrifice, loyalty and hope.
And what began as a journey with a skeptical heart eventually became a journey toward the Ahl al-Bayt.
🌹 Sometimes a person goes to Karbala looking for answers…
and discovers that the journey itself has changed the questions.
━━━━━━━━━━━━━━
📚 SOURCE — FIRST-PERSON TESTIMONY
Reddit — r/shia
Original testimony by a former Sunni Muslim describing his journey from grief and atheism to Shi‘ism after participating in the Arbaeen pilgrimage.
🔗 Original post:
https://www.reddit.com/r/shia/comments/jugx7e
📌 Source type: First-person testimony / personal account
⚠️ This is not an academic study and the details cannot be independently verified. It is presented as the individual's own account of his religious journey.
🆔 @rahyafte_en
Reddit
From the shia community on Reddit
Explore this post and more from the shia community