جستجوی مقالات مرتبط با کلیدواژه « prejudice » در نشریات گروه « علوم انسانی »

The current research is an exploration of the sociological analysis of stereotypical and prejudiced attitudes among Iranian ethnic groups. The study method is qualitative content analysis based on Grounded Theory. In-depth interviews through a semi-structured questionnaire held with eleven  people from Kurd, Lor, Turk and Fars tribes upto  theoretical saturation. Data analysis was done based on open coding and  content  analysis based on Strauss and Corbin's approach. The concepts  affecting  the formation of stereotypical and mediating attitudes about Iranian ethnic groups were categorized into three groups of contextual, interventional, and mediating, and a paradigm  model was extracted.  Emergence of stereotype and prejudice among ethnic groups are influenced by the following factors: feeling need  to  authority, creating or maintaining power against the hegemony of governments, competition between ethnic groups to gain power and dignity, conflict between intra-ethnic interests  against the interests of other ethnic groups, retention of belongings  to culture and ethnicity and gaining social identity through intra-group marriage. Among the minority ethnic groups, confronting the cultural and linguistic hegemony of the dominant ethnic group in the Capital, and among the Persian ethnic groups, maintaining the superiority and formality of the Persian language were identified as the causal conditions of stereotypical ideas and prejudices. Social systems, including formal and informal education, media, political and religious systems produce and reproduce stereotypes and prejudices in Iran.

Descartes considered thought to be something of which we are directly aware. He described an idea as a mode of thinking and believed that innate ideas form a specific category of ideas that are regarded as self-evident and clear. Doubts about them can be removed through a process of rational inquiry and reflection. Furthermore, Descartes made a distinction between empirical knowledge and deductive knowledge. Deductive knowledge is founded on a chain of arguments built upon necessary knowledge. This chain of deduction ultimately leads back to the most certain element in Descartes' philosophy, which is intuition. He maintained that true knowledge must be unequivocal and free from any doubt. According to Descartes, clear and distinct ideas serve as the criteria for truth. Errors, in Descartes' view, arise when we make judgments or form beliefs based on ideas that lack complete clarity and distinction. The principle of cogito (I think, therefore I am), which Descartes expresses in his book "Meditations", is considered the most crucial certainty, intuitive, and free from bias. However, according to the authors of this article, the principle of cogito, which is the culmination of Descartes' epistemology, is purportedly based on at least four hidden and questionable prejudices: memory, language, a rationality devoid of any possibility of madness, and the hidden unconscious.

In this work, with the aim of clarifying the meaning of "fanatical character" in social sciences, the concepts related to it are studied and systematically reviewed. In this article, we reviewed the theories and perspectives of this theoretical field using the method of document analysis. Finally, by examining the central concept of "extremism", its constituent conceptual elements ("ethnocentrism", "dogmatism", "collective narcissism", "xenophobia", "grudge", "practical violence", "following authority" and " "Mabbi" which are collectively formed around "radical" and "conservative" positions) are examined and separated from each other. Finally, "fanatic character" is introduced as a macro-concept that represents "extremism" in the intellectual field and in the socio-political field (with manifestations such as "authoritarianism" and "fundamentalism") as well as in the field of consumption and entertainment. This work is considered a theoretical effort to disambiguate and organize the concepts of the field of "ideological violence", which ultimately provides a conceptual framework for classifying the concepts of this field under the conceptual umbrella of "prejudice". It also determines the position of this concept in the theoretical system of similar concepts.

One of the prevalent social and cultural disorders before Islam in Saudi Arabia which caused major problems was nonsense prejudices regarding tribe, race, language and belief that The Holy Prophet (S) tried hard to remove this disorder and made great change in this regard. After the demise of The Holy Prophet (S) and boycotting his household, Islamic society kept distance from religious values in many ways such as the recovery of nonsense prejudices in society and its expansion, especially during the caliphate of third caliph this problem became worse. When Imam Ali (As) became the governor, this problem was so complicated that changed to be a religious issue too; so, treating such social and cultural problem required to be tackled intelligently. Therefore, Imam Ali (As) tried to solve this problem by means of two approaches ‘Culture Building and Theoretical Explanation’ and also ‘Standardizing and Changing Theories to Approaches’. The purpose of this research is to investigate and explain Imam Ali’s function in these two axes by means of his states and also other narrations and historical reports.

Border settlement is the social platform for the coexistence of various ethnicities and religions in Kurdistan, Sistan & Baluchistan, and Turkmen Sahra in Iran. But this platform, like many similar social contexts, is sensitive to inter-ethnic and inter-religious prejudices and cognitive representation of self and others. These intergroup prejudices are among the cognitive associations that lead to social categorization at the macro social structures and to the direction of intergroup relations and the distribution of social privileges at micro social structures. The current study aims to answer these three questions: (1) What kind of inter-religious prejudices exist in Sunni students living in Kurdistan, Sistan & Baluchistan, and Turkmen Sahra or migrated to Tehran? (2) What is the level of inter-religious prejudices among Sunni and Shia students living in the mentioned cities? (3) What is the effect of educational migration to Tehran on the type and level of inter-religious prejudices in Sunni students?

This is a mixed-method study using qualitative and quantitative tools. The Stereotype Content Model of Suzan Fiske was used for quantitative assessment. In order to gain a deeper understanding of the cognitive representation of self and other in inter-religious relations among Sunni students, we asked the participants to describe themselves and the Shiites of their provinces using at least five traits. Then we content analyzed the ‌presented traits, qualitatively.

Based on the survey data, in kurdish and Turkman students, migration to Tehran caused a decline in representation of the aboriginal shiite others and the self (based on the views of shiite people). Among Balochi students, who had the worst image of self and aborignal shiite others compared to Turkmen and Kurdish counterparts, migration to Tehran improved the situation, including improving the indicators of warmness and competency, which could transit this inter-religious prejudice from disgust to pride.

Prejudice greatly affects the relationship of Sunni people living in Kurdistan, Sistan & Baluchistan, and Turkmen Sahra with Shia residents. Educational migration to Tehran negatively affects the image of Shiite others among Kurdish and Turkmen people, while inter-religious communication are slightly improved among Baluchies after migration.

After the completion of the preliminary investigation, if the investigator deems that the accused is in charge with that crime, he order a summons to the trial against him. If the prosecutor agrees with that, he issues indictment against the accused in order to send the case to court. Article 279 of the Code of Criminal Procedure sets out the items that should inserted in the indictment. Clause "c" of this article states the accused criminal record as one of the items of indictment. However, the judge of the court will need the accused criminal record when he finds him guilty and want to determine appropriate punishment for him. While the accused may be acquitted in court and there is no need to determine a punishment for him at all. In this article, with a descriptive method, while reviewing the possible foundations of the mentioned legislative sentence, it will be explained that because there is no need to inform the judge about the accused criminal record before proving his guilt, inserting that in the indictment and consequently informing the judge from that is contrary to the principle of prohibition of espionage and may violate his privacy. In addition, the judge's knowledge of the accused criminal record before he or she is found guilty also damages the fair trial process and creates a negative prejudice in the mind of judge, which can violate the presumption of innocence and judge’s mental impartiality. At the end, we will provide some suggestions for fixing these problems.

Hate crime is a term attributed to the crimes resulting from prejudice or hatred on the basis of qualities (under support) such as race, religion, nationality, ethnicity, or sexual orientation. A fault with Iran’s penal code is this that it lacks a specified legislative criminal policy for the transgender individuals. In this paper, the principle question is whether criminal acts against transgender people can be identified as a certain type of hate crime in current penal system or not. If yes, how it can be justified based on Imam Khomeini’s thoughts? We have tried to analyze the issue with a descriptive-analytical method with an approach based on Imam Khomeini’s views. In this connection, Imam Khomeini’s practical conduct is not zero tolerance toward transgender people; rather his approach, in word and action, entails maximum support of the transgender people and supporting any move to remove legal obstacles before them. Such supportive approach can be extended from jurisprudential-legal prescription for gender transitioning in transgender people to supporting them in post-victimization period. This is because transgender people are counted among potential victims, or in more precise term, “hidden victims”. As a result, a sort of segregated criminal policy, including aggravating criminal support (criminal support along with aggravating circumstances) can be adopted toward these victims.

Cultural diversity is an obvious reality in Iran & its correct policy making & management is an inevitable necessity. Media, apart from publicizing a dominant culture, is itself one of the culture making elements. Media is the complete mirror of the society’s culture. Many of the social foundations, including media, can play a fundamental role in circulating scientific, cultural, social & economic development & as a whole on the development & prosperity of the country. The national radio & television play a more important role as a comprehensive cross-country university. The reason being that usually the programs broadcasted by the national media, especially the movies, have extensive cultural & social effects in different dimensions. In the days that the Islamic Republic of Iran requires more unity & consolidation in order to solve the economic problems & move towards its development, utilizing the capacity of cultural diversity is of utmost importance. The substantial capacity of the national media can be of great assistance to provide such unity & consolidation. The purpose of this research was to evaluate and study the role of the national media in promoting cultural diversity (with emphasis on participatory development). The statistical population of this research was 150 of the senior managers of the national media. With respect to this low population, all this statistical population has been considered as the sample volume. The method of research was survey and the tool used for data collection in this researchwas a questionnaire with suitable reliability and validity and  gathering data through library research .Analyzing the data has been performed using the statistical softwares Smart Pls2 & SPSS 22. Results of the research revealed that the programs of the national media have been effective on promoting cultural diversity ( with emphasis on participatory development). It also showed that the type of the professional activity, policy of the board of editors, personal beliefs of the employees, creating prejudice & topic stereotypes of the national media are all effective on promoting cultural diversity ( with emphasis on participatory development).

In the contemporary history of the Islamic world, the issue of the proximity of denominations has become one of the cornerstones of dialogue between Islamic scholars and intellectuals, and is particularly prominent among the Imamis as they strive to achieve unity among Muslims. However, at times, some factors impede unity among Muslims, sometimes by external factors and by enemies of Islam and sometimes by internal factors among Muslims. Ayatollah Mohammed Hussein Al-e Kashif al-Ghatta is one of the jurists who has taken serious interest in the social and political aspects of the religion of Islam, especially the issue of unity among Muslims. The events that took place during this period of life, including World War I and the occupation of Islamic lands by Europeans after the collapse of the Ottoman rule, are important reasons for their entry into the discussion of Muslim unity and its importance to Muslims. In the last century, religious scholars have put forward a phenomenon known as the proximity of Islamic denominations with the necessity of unity and solidarity between denominations, which is a conscious and futuristic approach to the division of Muslims and the enemies of Islam. Lastly, factors such as religious fanaticism, insulting the sanctities of other denominations, and colonial powers are factors that Al-e Kashif al-Qatta has prevented from achieving unity and preservation among Islamic denominations traditions.

"Faith" and "belief" are among the keywords on the subject of religiosity, which in many religious texts are often used side by side and sometimes as two synonymous words, and "believing man" as a frequent statement in many Research is observed. But from the point of view of Western theologians, these two words are not only different but also contradictory. According to the definition of faith and belief of Western theologians, two types of religiosity called "religious religiosity" can be followed with the main component of the religious person's fluidity, and "religious religiosity" with the main component of the religious person's lack of fluidity. This article intends to study the "religious religiosity" as one of the manifestations of religiosity in the Holy Quran, using the method of qualitative content analysis, in the form of four components of narcissism, prejudice, rigidity and prejudice. The findings confirm that the religiosity of some of the People of the Book, infidels and polytheists is a religious religiosity and the most important consequence of this type of religiosity is the stillness and conscious deprivation of guidance that has a deterrent role in human religious education.

Each literacy work shows that each phenomenon directly or indirectly refers to the specific aspect of individual, social, cultural, political, and so on streams in a society based on the worldview and thinking manner of its creator. Obviously, others’ effect on an individual needs his/her mutual relationship with them. Therefore, social psychology is known as a study of human interaction or the science of studying human beings. It includes many components of community orientation (social influence), aggression, attraction, persuasion, imitation, prejudice, etc. What studied in this research are Parvin Etesami’s poems which is viewed and then analyzed by descriptive-analytical method from the “prejudice” aspect as a social-psychological component in the mentioned personality in her poems. This is to indicate what Parvin Etesami’s view is toward prejudice of personalities in her poems? The results show that Parvin mentions people's prejudices with a critical and poignant view.

Crimes committed with the motive of discrimination, prejudice and non-acceptance towards certain groups due to identity characteristics such as race, ethnicity, nationality, religion, gender, sexual orientation, belief, etc. in society are described as hate crimes. These crimes are also forbidden in different verses of the Holy Qur'an, and in different verses, it is recommended to observe the principle of human dignity, including verse 70 of Surah Isra', in which God Almighty says: ﴿ولقد کرمنا بنی آدم﴾ But some, like the takfiri groups of ISIL, have committed the most heinous crimes against humanity by misunderstanding some noble verses. However, committing such crimes is strongly condemned by the Holy Quran and it is against the transcendent spirit of God's word. The reason for committing these crimes can be analyzed from different criminological perspectives. This article investigates this issue by analytical-descriptive method and by referring to the library and taking notes as well as translating international documents and domestic books.

Shiism manifested itself in the fields of literature and art during the Safavid era. Some writers of this era did not shy away from religious and theological prejudices in their writings. One of them is Bayazid Thani, the author of Rawdah -Al-Arefin. This work is a transcript of several mystical books, especially Mesbah Al-Hedayeh. Bayazid Bastami Thani has made distortions in Mesbah al-Hedayeh, but has renamed it after himself, namely Rawdah al-Arifin, because in addition to the changes he has made in the text of Mesbah al-Hedayah, he has added material from other sources to it, and therefore considers it permissible that the name Put something new in its codified effect. These similarities and transcripts are in two parts, structural and content. The reasons for the distortions that Bastami Thani has made in the text of Mesbah Al-Hedayeh are his religious and theological prejudices. The most obvious manifestation of Bastami's prejudices is that he did not mention Kashani and his work anywhere because Kashani's theological religion was different from his theological religion. Bastami Thani has also removed the names of the three caliphs, as well as the names of the Sunni religious mystics who authored them, as well as the names of mystical women. The present study shows that on the other hand, the current of Iranian-Islamic mysticism was on a path that as we approach the end of its brilliance, mystical works, the main requirement of which is experience and research, have given way to imitative works, and mystics.

Islamophobic hate speech on social media is a growing concern in contemporary Western politics and society. It can inflict considerable harm on any victims who are targeted, create a sense of fear and exclusion amongst their communities, toxify public discourse and motivate other forms of extremist and hateful behavior. Accordingly, there is a pressing need for automated tools to detect and classify Islamophobic hate speech robustly and at scale, thereby enabling quantitative analyses of large textual datasets, such as those collected from social media. Previous research has mostly approached the automated detection of hate speech as a binary task. However, the varied nature of Islamophobia means that this is often inappropriate for both theoretically informed social science and effective monitoring of social media platforms. Drawing on in-depth conceptual work we build an automated software tool which distinguishes between non-Islamophobic, weak Islamophobic and strong Islamophobic content. Accuracy is 77.6% and balanced accuracy is 83%. Our tool enables future quantitative research into the drivers, spread, prevalence and effects of Islamophobic hate speech on social media.

The Emerging Concept of State Crime (Government Crime) Look at the ostensible behaviors of the rule of law that violate the rights of citizens, the destruction of the environment, the destruction of cultural heritage, the use of power, the spread of injustice, exchange and corruption.  State crime is closely linked to political, economic, cultural, legal structures, and especially not only to the executive, judiciary, and legislature.  Public policy in these areas has a significant impact on reducing or increasing government crime.  Criminal policy in the general policies of the national upstream legal system and documents in identifying these harms, prevention and control of government crime is more.  In this article, the concept of state crime and its examples, the role and position of the general medicine of the system, upstream laws, five-year plan, annual budget laws, in order to control Iran's criminal policy in the field of state crime are discussed.

The aim of this study was to investigate the role of different types of prejudice, resilience, and behavioral activation/inhibition systems (BAS / BIS) in predicting impulsive behavior in fathers with a history of physical violence against children. This research was descriptive and correlational. The statistical population of this study was men with daughters who referred to counseling centers and welfare services in District 9 of Tehran, from which 80 people with a history of physical violence against children were selected by purposive sampling. The research instruments included Impulsivity Questionnaire  (Bart, 2004), Prejudice Questionnaire (Bahrman, 2014), Resilience Questionnaire (Connor & Davidson, 2003), and  Behavioral Activation / Inhibition Systems Scale (Carver & White, 1994). Pearson correlation test and simultaneous linear regression were used to analyze the data. Findings showed that impulsive behavior had a positive and significant relationship with prejudice   (religious, gender, racial, ethnic) and behavioral activation system and had a negative and significant relationship with resilience and behavioral inhibition system (P <0/05). Also, Regression results showed that religious prejudice   (0.70), gender prejudice   (0.41), resilience (0.36), behavioral activation system (0.57), and behavioral inhibition system (0.22) predict impulsive behavior. Given the role of different types of prejudice, resilience, and behavioral activation/inhibition systems in predicting impulsive behavior in fathers with a history of physical violence against their children, conducting workshops based on these concepts is essential for families.

Following social developments, the approach of policymakers is to determine hate crimes and to protect vulnerable victims in the form of victim-oriented penal policy. Although victim-oriented penal policy emphasizes the protection of vulnerable victims in the light of the doctrine of hate crimes, in some legal systems, including the Iranian criminal system, the legislature has scattered support for victims and does not pay special attention to the victims of hateful behaviors. Therefore, based on the context of victim-oriented penal policy, what is the place of supporting hate crime victims in penal policy? This challenge can be analyzed in terms of the requirements of criminal policy, including appropriate legislation, victim-oriented support mechanisms, and participatory victim-centered approaches. This paper confirms supporting hate crime victims in the form of aggravated and discriminatory criminal support based on analyzing the dimensions of victimization and requirements of the victim-oriented penal policy. In this regard, the creation of differentiated support mechanisms for victims of hate crimes based on a participatory support system is emphasized.

Misogyny is a universal phenomenon defined as the hatred of women manifest in the social and cultural practices and in the rites, rituals and literature of different societies. It is seen in the literary works of men who portray unrealistic images of women. In these works, women are either angels or devils. Women who live as sacrificial and obedient daughters, wives and mothers, are angels. Women who look for their identity outside the family are portrayed as devilish. These images have been repeated throughout history because writers are usually men and women have been excluded from the canon of literature. It is not easy for a female writer to be accepted in a society governed by male values and norms. This could explain why in these societies, some female writers, affected by dominant male discourses, write against women. The present study aims to show that female writers can unconsciously make traditional roles look attractive to women. In literature of this kind, women’s role is restricted to finding a husband, doing chores around the house and raising children. This places women who are the main characters, in a position inferior to men. 

The present study is descriptive and quantitative, using library sources and content analysis to perform a case study of two novels: I’ll Turn off the Lights and Pride and Prejudice. The study critiques the novels as examples of misogynist literature. It is based on Clausio Guillen’s theory of the French school of comparative study and interdisciplinary studies. According to Guillen, when reading literature, one has to free oneself from the dominance of one’s ethnicity and to be able to relate the local to the universal. 

Misogyny is not an individual phenomenon but a social construction deeply rooted in patriarchy. In this social structure, women accept the misogynist discourse and learn to hate themselves. Misogyny internalizes in women the feeling of hatred towards their own sex. As Johnson observes, misogyny “plays a complex role in patriarchy. It fuels men’s sense of superiority, justifies male aggression against women... In fact, women won’t tend to see patriarchy as even problematic since the essence of self-hatred is to focus on the self as the sole cause of misery” (Johnson, 2005:64). Misogyny is rooted in patriarchy. This word refers to power relations in a system where women are subordinated to men. As Juliet Mitchell observes, patriarchy is a kinship relation between men in which women are exchanged as commodities (Mitchell, 1971:24). Sylvia Walby believes that patriarchy shows biological differences between men and women as gender differences and thus gives different social roles to men and women (Walby, 1990:20). In patriarchy women cherish negative feelings towards each other. Horizontal hostility is the phrase used to describe this feeling. Moane states that horizontal feeling is the expression of anger and negative feelings which target the oppressed instead of the oppressor. (Moane, 2000, 401). Julia Penelope also observes that in patriarchal societies women do men’s job for them by exercising horizontal hostility and thus guarantee their victimization” (Penelope, 1992:60). According to Adrienne Rich, patriarchy has always stressed the relation between mothers and sons and has ignored the mother/daughter relationship because this relation is a threat to the patriarch system (Rich, 1968: 226). Both mother and daughter are sacrificed in this system. Rich adds that when a mother is victimized, she is not the only one who is humiliated: the daughter also receives severe damages because her mother is a role model to her. The mother’s hatred of herself and her low expectations of life prevent the girl from becoming a mature person (Rich, 1986: 243).  One similarity between Pride and Prejudice and I’ll Turn off the Lights written by two female writes in two different historical periods and geographical places is jealousy and hostility between female characters. In Pride and Prejudice, all women have negative feelings for each other except for Elizabeth and Jane. This is also true about I’ll Turn off the Lights where there is no friendship between women but only hostility. The other similarity is that both novels cherish romantic notions about marriage. As Nicole Gast observes, marriage could improve the social status of women. This is why the aim of education for women was attracting the attention of a man who could become a husband (Gast, 2005:4). Edward J. Ahrean also points out that Pride and Prejudice  marks the beginning of the bourgeois system. This throws new light on marriage in the novel. Marriage is seen as way to survive in its crudest sense (Ahearn,1989: 33). The other common point between the novels is the superiority of male characters to female characters. In I’ll Turn off the Lights, the difference between men and women which has social and cultural reasons is related to their biology and essence. It looks quite natural that Claris is always cooking and cleaning. That Artoosh is either discussing politics or reading the newspapers or playing chess is made to look natural and a man’s job. The novel approves of and emphasizes gender roles and thus separates the world of men from the world of women. Artoosh is an intellectual man who knows politics but Claris has to only cook and clean. The novel is written by a female writer about women but this female world is replete with jealousy and competition between women and is compared with the world of men which is superior to this world. In Pride and Prejudice, women are also involved in horizontal hostility. There is negative feeling between mother and daughters and sisters. Two Bennett daughtres bring shame and disgrace upon the family while no male characters does anything disgraceful. 

The similarities between Pride and Prejudice and I’ll Turn off the Lights which are written in two different countries divided by a time span of 200 years is the negative feeling of female characters for each other and their positive feeling for the male characters. In both novels the central character is a women but this woman is incomplete without a man. This is why she has a romantic attitude towards marriage. The women in these novels do not have a friendly relation with their mother and have competitive relations with their sisters. Both novels deal with female issues and have been praised as literary masterpieces and radical novels. A close study of these novels, however, shows that the attitude of the texts towards women is disapproving. These novels reflect patriarchal mindset which makes misogynists out of men and women alike. In these novels, women target each other instead of actual target. They cannot form real bonds of friendship with their own sex, see men as their superior and compete for male attention. Although Jane Austen and Zoya Pirzad have chosen female characters as their heroines, they have only repeated the dominant patriarch discourse. They have written about the superiority of men, lack of understanding in women, and women’s need for economical and emotional support. In these novels, women are entrapped in network of jealousies and prejudices but men occupy higher positions in spite of their minor roles. Female characters are acknowledged only as daughters, wives or mothers and have no identity outside the family. They develop negative feelings for themselves and in order to attract the attention of male characters compete and fight against each other. Elizabeth and Claris have both negative feelings for their mother and sisters, have very high evaluations of their fathers, and consider marriage to or love for a man as a way to salvation. None of these characters are strong or independent. In the 21st century, Zoya Pirzad repeats the passive and conservative attitude Jane Austen had 200 years ago, writing more in appreciation of the opposite sex. It could be then concluded that although the writers and main characters of these novels are women and the subjects are the lives and experiences of women, in reality they propound reactionary, conservative and misogynist attitudes. In spite of the 200 years timespan between the novels, the contemporary Persian writer has not moved one step forward.                                             

One of the cultural anomalies that was prevalent in Hejaz society before Islam and caused great social problems; There was misplaced nervousness and support for people, race, national language and beliefs. Although the Holy Prophet (PBUH) had practically shown his opposition to this ignorant ethic by participating in the oath of allegiance before the resurrection, after the resurrection he used two methods of "culture building" and "practical measures" to eradicate it. He tried. In the field of culture, he defined a new identity for Muslims based on monotheism, so that all of them from every tribe and race could gather under its banner. And defined new criteria for valuation. And he taught them how to respect human dignity and their rights. And by expressing the negative effects of ignorant nervousness, he warned people not to stir it up. And in the field of action, he took steps that helped to improve people's behavior. The Prophet (peace and blessings of Allaah be upon him) showed them with his rational and non-biased behavior towards his companions and those around him that ethnic, tribal and racial nerves have no place in his school; And by a general pact in Medina, instead of tribal pacts, he created a single nation; And established this new identity with the covenant of brotherhood between Muslims; And by selecting worthy agents and highlighting the faithful and worthy companions from different tribes and nationalities, he showed them a practical model. And by respecting women and respecting their rights, he took action to eliminate gender prejudices.

An article was earlier published to counter the argument that Ibn Teimie was rather prejudiced and erroneous towards Ahl-ul-Beit and their virtues, wherein a different and rather unrealistic interpretation of his character was presented. In that article, Ibn-Teimie was depicted as a scholar possessing an insightful and confirmatory look towards the virtues of Ahl-Ul-Beit. He is also presented as believing in Ahl ul Beit’s nobility, scientific and religious authority, immaculateness, sole integrity and honesty. With due regard to the fact that a thorough understanding of a person’s character is only possible through a comprehensive look at the quotes and deeds he left behind, the same truth holds for ibn teimie. To understand his character all of his writings and works must be brought under careful scrutiny. There are direct quotes from ibn temie that stand in sharp contrast to what the researcher of the mentioned article argued. Prejudice, lack of comprehensiveness of the author’s understanding, incomplete and erroneous references and ignorance of the stance of the sunni scholars towards the ideas of ibn temie are but some of the critical issues that bring the article under question and undermine its line of reasoning.