محمود تقی زاده داوری

In some of the Islamic narrations, there is a talk about the “maturity of the human society in the age of Appearance”. Analysis of the theories on the howness of realization of maturity, with a descriptive-analytic method, is the main purpose of this paper. The qualitative analysis and the aggregation of the findings are carried out in two ways: “the rational-logical” method, and “the narrative-revelatory” method. The two views of “individualism” and “socialism” are presented in relation to the quality of realization of social maturity. Individualism considers the evolution of human intellect as an individual matter and the achievement of non-human instruction. Socialism introduces the evolution as the product of human and sensory instruction and education. Individualism faces the challenge of lack of explanation of social changes, the acceptance of miracles of evolution, and the doubt of delay in the appearance (of Imam). Therefore, the consequences of the model acceptance, preparation of the ground (for the appearance of Imam), the formation of the religious government, the creation of Islamic civilization, dynamism and mobility, hope and constructive awaiting are related to the theory of socialism, none of which is achieved in individualism.

The current study aims to evaluate whether the explanations of Allameh Tabataba’i in human social life aspect are consistent or inconsistent. His writings on this subject come into two categories. Although the first one has entirely philosophical literature, the other one has theological-philosophical nature. This paper used the documentary and library methods and shed light on the collection of written works of Allameh Tabataba’i. The method of the study has been note-taking of the needed data and then analyzing them through descriptive-inferential ways. One of the findings of this study is that he has repeatedly interpreted and quoted the principle of Madani Beltab’e (social essence of human beings) to the principle of Mostakhdem Beltab’e (Taking others into one’s service essence) that are inconsistent with each other. If the first principle of human essence is being social (Madani Beltab’e), a society is a natural thing for him, and he is considered a cooperative creature who collaborates with other human beings to survive. Whenever the first principle of human essence would be the principle of Mostakhdem Beltab’e, his first essence assumed to be a person who takes into his service and competes with others to engage more services. He is not inherently a social being, but is forced to have a social life to benefit more from other mankind’s usefulness.

This article deals with Allāmeh Tabātabāī’s views on the type of society’s existence. I will demonstrate that there is a contradiction and inconsistency in his views regarding this issue. While, explicitly, maintained in his philosophical work, Osool-e Falsafeh va Ravesh-e Reālism, that society has an abstract, conceptual, and non-concrete nature, Tabātabāī insists in his theosophical book, al-Mizān, of concrete, factual and real existence of society. Clearly, these two views are totally different, and incompatible with each other. This article deals with Allāmeh Tabātabāī’s views on the type of society’s existence. I will demonstrate that there is a contradiction and inconsistency in his views regarding this issue. While, explicitly, maintained in his philosophical work, Osool-e Falsafeh va Ravesh-e Reālism, that society has an abstract, conceptual, and non-concrete nature, Tabātabāī insists in his theosophical book, al-Mizān, of concrete, factual and real existence of society. Clearly, these two views are totally different, and incompatible with each other.

In Islamic narratives, the word is of human social maturity in the age of advent. Analyzing theories of how to achieve the maturity, by a descriptive-analytical method, is the main purpose of the article, which is carried out in a method of qualitative analysis in two rational and narrative way of analyzing and summarizing the findings and attempts to prove the normalization of thesocial maturity in the age of advent. There may be found two views in the field, one extraordinary and the other ordinary. The former is denied due to its incorrect consequences such as passivity and lack of the sense of accountability against the events of the age of advent, prevention of the dynamics of society and the like. Traditional scholars of Shariah and Muslim modernist are those tending to this theory. While the theory of evolution, in addition to its proper consequences in interpreting the expected expectations, including its being a model, the formation of a religious government in the age of absence, the creation of Islamic civilization, and the like. The narratives underlying the model and the layout of the promised community, explains well. The privilege of the society of the Age of Advent is one of the most important findings of this paper due to the historical maturity of the people of that age and the hopelessness of salvation by human schools and intellects and complaining of the status quo.

Distinguishing human phenomena from natural ones, the interpretive methodology is based on the principle that the subject of religious sociology is the mental and semantic dimension of the forms of religion manifested in history, society and humans’ behavior. Unlike affirmative model that considers the origin of religion and its functions in the macro level of society, this model investigates the nature of religious symbols and beliefs and their role in giving meaning to individual and social life. The present study uses Clifford Geertz’s interpretive approach to do a case study on Nakhl-Gardaani rite in the village of Abyana. It uses two brief and detailed methods of describing the rites to indicate the representations of conscious meanings and hidden symbols of Nakhl (palm tree). The most important methods of gathering data in this study were the methods of collaborative observation, interview and library research; and the results show that Nakhl (as Imam Hussein’s coffin) carries a much broader meaning in the social life of Abyana people than in real life. Indeed, it is a symbol of concepts such as freedom, healing power, resurrection, and an everlasting return to one’s origin. This has not lost its effect in the course of time; rather, it serves as a factor for preserving one’s lineage, commemorating the elements of nature, and recreation of the sanctity of religious places on the scene of the Shiite beliefs and rites.

Considering some facts such as accessing the Shiite trends to power, existence of the influential leaders, religious leanings and people’s presence, it seems essential to have a logical, scientific and realistic investigation of the new evolutions in Iraq. Today, the fall of Saddam and the change of political values and preferences based on Ba’th party’s ideology have prepared a new atmosphere leading to formation of new political evolutions based on democratic values and rules. Appreciation of the Iraqi evolutions after Saddam would determine animportant part of the future of that land. The recent evolutions are fundamental and in accordance with the revitalizing religious identity, and are different from the previous scientific and practical events in Iraqi Shiite society in the contemporary era. Although the role of the occupants in Saddam’s fall was among the factors facilitating the new condition of Iraqi Shiites, the only social trend near to the foundations of these movements is the Islamic revolution of Iran. The present article is divided into two parts: firstly, it briefly introduces the major Shiite Islamist trends in Iraq, i.e. al-Da’wa party, Islamic A’laa assembly of Iraq, Sadr trend, and Fazilat party. Secondly, it mentions the general and strategic evolutions and analyzes the approach of the major Shiite trends of Iraq.

Wilfred Madelung is one of the most prominent and influential specialists in the field of Shi‘a studies in contemporary world. Contrary to the most works of western specialists in the field of Islam and Shiism, his works are greatly successful in knowing and defining different aspects of Islam, such that they are welcomed and accepted even in Islamic and Shia societies. It seems that a considerable portion of this success is due to his attention to methodological points. His works related to Shia studies have particular merits or research features in comparison to the works of other western specialists in Shia studies, the most important of which are as follows: taking into consideration authentic and valid Islamic and Shiite sources, thematic and methodological differentiation of sources, taking into consideration the atmosphere and history of events and teachings, understanding the teachings along the line of a thinking system, a relatively complete mastery over different dimensions of Islam, exact knowledge of scientists and their valid works and mastery over Arabic language with which Madelung could attract the attention and even admiration of Muslims and Shias to his works. The observance of aforementioned points by Madelung has made scholars to differentiate him from ignorant and biased Orientalists and include him among just researchers. The present paper examines the methods and sources as well as research methods used by Madelung to introduce Shiism to western societies and tries to show the distinctiveness and superiority of his works by comparing them with the works of some other western specialists in Shia studies.

This article is concerned with sociological metaphors in religious texts as a issue of social theology. Social theology is a discipline that teaches us the views of religious leaders، i. e God، the prophets، and the Imams on human social life، through studies on religious sources (Quran and Hadiths). This type of research is، indeed، very important، for it teaches us the views of religious authorities that are necessary for the improvement of our social life، and is a complementary studies for that of sociological and social philosophy. This research can also be considered as an step towards formulating a Shi‘i / Islamic social theory. This type of research is essencially new and innovative. Three types of metaphors، i. e. organic، mechanical and (market and game) field theories، were dealt with and interpretated. Although these metaphors were existed in religious sources، they had not been studied by sociological approach. The initiative of this article rests on this type of sociological approach towards religious text studies. This type of research، brings the religious social texts to the scene of our daily social life and benefits from them for the promotion of social conditions and situations. However، multiplicity and plurality of sociological metaphors in Shi‘i / Islamic texts، at the same time، indicates that: Human’s social life has a very complicated and ambigious nature، which can talk about its existence only through، metaphore، comparison and allegory

Paying more attention to some centers of Hadith study by scholars has led to less awareness being given regarding other centers, or even forgetting them altogether. An example of these ignored centers is the scientific-geographical center of Samarkand and Kash in ancient Khorasan and Mawara' al-Nahr. The importance of this scientific center manifests when the scientific dependence of Shiite traditional centers on one hand and the training of certain prominent Shiite scholars over a long time on the other hand are precisely scrutinized. Keeping this point in mind, this article aims to fully introduce the various dimensions of this center and attempts to review and, using different rijali, traditional, historical and geographical sources, seeks to recognize its different dimensions, namely, its formation, the history of the scientific presence of the Shiah in this center, its rise and decline, and also its professors, disciples, and scientific works.

The present article is an attempt to launch a study on the Cathedral House of Mourning for Hussein in Zanjan and the ceremony held in it –which has been registered as the 10th site of the spiritual inheritance of the country. In order to examine the role and importance of this ceremony from different aspects and reveal its ideological and religious position, its unique characteristics and its role in propagation of religiosity and promotion of the religious culture through the city, the article follows a case-study model and applies sociological and anthropological means of analysis and adopts a viewpoint of the functionalist theory.

Inspired by the West particularly by Atatürk in Turkey Reza Khan took some measures in order to establish himself and set up a government free from influence of religion and clerics. Although reconstruction of this era compatible with the pattern of western modernism was carried out partially and imperfectly, its important result i.e. secularism was taken up and implemented to considerable extent. In this regard the Shiite clergy organization as religious institution was subjected to delimitation and even removal from the scene of society to the extent members of this organization were led to the direct confrontation with concrete cases of modernity of Reza Shah era. This article attempts to respond the fundamental question what influence Reza Shah's reformations and modernist policies had on power and influence of Shiite clergy organization in Iranian society. According to the author of this article the influence and power of Shiah clerics decreased remarkably for two decades (1930-1950) as the result of Reza Shah's measures in reconstruction of army and administration, judicial educational systems and charitable endowments organization in his government.

The main purpose of this study is to examine comparatively the viewpoints of Pr. Mutahhari and Dr. Shariati on social inequity. The study has been performed by a descriptive method, the data have been gathered by a library way, and they have been analyzed comparatively. The results are as follows: Pr. Mutahhari considers discrimination, abnormal habits, ignorance of the divine rules, inobservance of the laws, money-accumulating, and exploitation as the factors bring about the social inequities, while Dr. Shariati mentions private ownership, presence of the tyrants, money-accumulating, and exploitation as the factors lead to the social inequities. Both think of inequities as inevitable.To efface the social inequities, Pr. Mutahhari suggests the following resolutions: Islamic education, survival competition, observing the laws, mutual observance of the human and government rights, and taking the Islamic taxes. Dr. Shariati's resolutions to treat the social inequities include: making a nation on the basis of justice, creating social ownership and taking the Islamic taxes.

The writer of the present article presents the paper in two parts. In the first part, he mentions that religion is a multidimensional reality and different branches of science study its different layers. In the second part of the article, the writer discusses that based on the verses of the Holy Quran, history has always been the representation of religion. Religions whether monotheistic or polytheistic, are called religions.

In this paper, the issue of a plane tree in the village of Zar-Abad, located in the Alamoot of Qazveen (Iran), known as "the bleeding plane" is examined, from an anthropological perspective. The author regards the issue as a "totally social phenomenon", and tries to look at it from different angles, exploiting various techniques. It is found that the plane's secretion is not blood, but is a type of resin that, unlike others, dries out. No link was also established between the secretion and the day of 'Āshoora, as it can be noticed in other times during the year. There is, however, no deception, because what people conceive is the result of their attitude towards the phenomenon, and what they feel counts more than the reality per se.Keywords: anthropology, the bleeding plane tree, phenomenology, 'Āshoora.British Colonialism and the Indian Shiite State of Awad (1722-1856 AD)Dr Mohammad Hossein Manzoor al-Ajdād and Mansoor TrafdāriThe shiite state of Awad was established by Mir Mohammad Amin, an Iranian known as Sa'ādat Khān, in the Awad region of India, in 1722. His successors regarded themselves as the agents of the Mughal Empire based in Delhi, and were called nawabs. In 1819, the British encouraged them to use the title of shah, indicating their independence. In the famous Buxar battle, nawab Shoja' ud-Dowla, the Awad ruler, trying to help Mir Qāsim, the former ruler of Bengal, fought the British East India Company, which spearheaded British colonialism. His defeat led to the Benares treaty, in 1765, which provided the British with many concessions. They were allowed to have a representative at the Awad court, who had a significant role in encouraging Awad's high ranking officials to work for the British. In the early nineteenth century, the Awad state, which was very important for the Shia in India, became a British protectorate. Eventually, in 1857, Awad was annexed by the British, and became part of British India.

Social theology refers to that part of theology which studies social life of man and its side effects like government, business, education, judgment, marriage and divorce, war and peace. This field consists of five parts, including: social Hadith (narration), social interpretation, social discourse and religious-jurisprudence and social ethics. The reason why these parts are called theology, is that, they are all concerned with religious texts (i.e. Quran and Hadith); and each section explains and justifies teachings and religious orders.

This paper attempts to provide readers with a collection of Islamic and Shiite hādith on human social life in a systematic and logical order, as required by the modern literature on sociology and social philosophy. It helps students and graduates of sociology and related subjects to be able to use the rich sources of hadith.

In this article, Ayatollah Mohammad Bāqir Sadr's views on social philosophy are discussed. Sadr is a prominent Islamic and Shiite scholar in Islamic fiqh, philosophy and economics, but he has not dealt with social philosophy or philosophy of history in a separate piece of work. Nevertheless, whose views in this regard can be found in his various works, including some on the Quran and history written right after the Islamic Revolution of 1979. The author argues that Sadr has no innovative view on social philosophy, and, in some cases, has restated other philosopher's accounts, while having conflicting standpoints, in others.

Social theology is a part of theology concerned with various aspects of social life, such as politics, war and peace, law, education, as well as interpersonal relationships like marriage and divorce. It is of multidisciplinary nature and consists of five parts: social hadith, social interpretation of the holy scripts, social jurisprudence (or fiqh), social morality, and social Kalām. They are considered as parts of theology since they are all based on holy scripts (such as the Quran and hadith), but each of them uses its own methodology to explain and justify its propositions and arrive at new conclusions.