فصلنامه شیعه شناسی
پیاپی 56 (زمستان 1395)

The great changes in some of countries in Middle East and Africa, known as “Islamic Awakening” in the recent years, have left deep effects in that region. Islamic awakening in Bahrain, however, has had a special importance for IRI. Considering the movement against oppression and the Islamic-Shiite identity of the objectors, especially the al-Wefaq community in that country as well as the very close spiritual interactions of the leaders of that movement with IRI, it seems that one may analyze the IRI’s strategy for Islamic awakening in Bahrain on the basis of the doctrines and tenets in the theory of constructivism. The findings of this study show that, based on the doctrines of constructivism theory, the Islamic Republic of Iran, based on the identity it has defined for itself, Saudi dynasty in Arabia and Khalifa dynasty in Bahrain, and the fact that it knows the evolutions in Bahrain as a prominent instance for Islamic awakening, it pursues its foreign policy against those changes and evolutions. Complete political and media support from nongovernmental Islamic political group of al-Wefaq in Bahrain as well as Sheikh Ali Salman as its secretary general of that movement are clear instances of this fact. In other words, it seems that mental construct formed between Iran and al-Wefaq movement as the representative of the Shiites in Bahrain (common beliefs, common enemies, and common goals) have caused IRI to regard supporting that non-governmental political group as a factor for fulfilling its national interests and reinforce of the principles and values of IRI.

The clerics in Iran have always enjoyed a social influence in their society. This influence, however, is always subject to alterations due to various evolutions and changes. Dr. Shujaee Zand’s article entitled “Reduction of Social Influence of Clergies in Iran: a Model for Investigation” is among scant works that seek to identify the factors effective in reduction of social influence of clerics in Iran. Despite a great effort, his work has not been able to achieve the defined goals due to various reasons. Thus, the present article attempts to do a content review of the above work and show its ambiguities, defects and drawbacks in internal and external dimensions to prove that the article is neither a proper model for explaining the reasons for reduction of social influence of clerics nor can it explain this issue. At the end, the select model as an alternative for that model has been presented.

It is more than one decade since a field entitled “study of Shiism” was enacted and established in Iran. This is a field whose main approach is a social one and has managed, in a short time, to introduce itself to the scientific society of Iran. Therefore, there are many universities and academies that began this field. However, the main question is why, despite the initial definition of social approach and introducing it to the academic society of the country, the sociological attitude of that field has not been spread seriously in practice. In the first section of the article, a brief introduction of that field as well as a report of its condition in Iranian universities has been mentioned. In the second section, we have attempted to answer the aforementioned question. The analyses show that the opinion of the seminary expert on sciences in general and sociology in particular is that they are not regarded as seminary sciences and are considered among ihsa’iyat, which are not of primary importance. The university experts regard “study of Shiism” as something related to seminary and avoid entering that challenging sphere. In writing the first section of this article, we have used interviews and in the second section, we have used analytical method.

The present article investigates the reasons for migration of Ash’arites to Qom city and its effect on the social development of that region. Identifying the nature of migration in its historical conditions and considering proper factors for explaining its reason necessitate a broad historical research. Of course, it necessitates explanation social issues and concepts. Durkheim held that migration can gradually weaken social solidarity or bias. However, the Ash’arites of Qom could preserve the models of prejudice and bias for a long time, and perhaps the mystery for their perpetuation as a unique tribal identity was this very fact. Ash’arites in Qom, while preserving the cultural models of prejudice and the capability of social adaptation, affected the institute of religion and became the innovators of evolutions in social and economic spheres such as digging aqueducts and revival of villages in a way that they played a basic role in evolution of scattered villages and their turning into integrated villages (later districts of Qom).

Sheikh Muhammad Baqer Bahari was one of the pioneer clergies in constitutional revolution. One of his most important measures in defending constitutionalism was writing a treatise entitled “Izah al- Khata”. There, he was seeking to answer the doubts and objections of the opponents of constitutionalism and comparing the bases of constitutionalism with religious laws. The present study aims at explaining the views and attitudes of Ayatollah Bahari on some of the principles and rules of constitutionalism. Indeed, he was attempting to adjust the principles of constitutionalism to Islamic doctrines and laws to confirm them. In some part of the present article, we deal with a comparison between some views of Sheikh and those of Allama Na’ini as the most prominent representative of constitutionalist scholars in writing treatises. Regarding issues such as freedom equality as well as justification of constitutionalism in the Occultation Period, Sheikh presents argumentations that are unique. The present article uses a descriptive-analytical method based on documents and library sources.

The first half of the seventh century was a decisive era in evolution and development of the Shiite school. In that period, Imamiya Shiism, influenced by many factors, changed into a strong social-cultural trend in Baghdad. Among numerous factors effective in the growth of Shiism, one was the existence and activities of Mustanseriya seminary school. The present article is seeking to use the scarce and little existing data to explain, through a descriptive-analytical method, the effect of Mustanseriya school in diffusing Shiism. The present study shows that this school, by turning religious struggles to peaceful discussions, prepared an opportunity for Imamiya Shiites to be present among the official personnel as diffuse the propagate their own beliefs and thoughts.

In an initiative measure, Sheikh Heydar Safawi propagated Qezelbash crown as the sign for Safawid order, and the followers of that order were known as Qezelbash afterwards. Attributing the crown to Imam Ali (pbuh) and the existence of 12 cracks made it a sign of Shiism. In the course of time, there appeared some changes in the structure of the crown and some decorations were added to it. The Safawid kings would put it in their head along with a feathered hat. Qezelbashs tried to use it exclusively, but gradually, other groups and individuals were allowed to put on the crown. Those who became obedient to Safawid government would put on the crown as a sign for their obedience and loyalty. This continued up to the end of Safawid dynasty, and even after the fall of that dynasty, the claimants to succession of Safawids would use that crown. The present article tries to use historical sources to investigate the importance, the status and performance of Qezelbash crown under Safawids. The research method was using library sources as well as a comparison and analysis of the existing sources, especially the original ones. In the present study, after gathering the necessary information, we have dealt with organizing the information, analyzing them and extracting conclusions.