جستجوی مقالات مرتبط با کلیدواژه "شیخیه" در نشریات گروه "علوم سیاسی"

Its name is derived from the founder of this sect. This profession was created by Sheikh Ahmad Ehsaei in the thirteenth century. After the death of the second leader of the Sheikh, Seyyed Kazem Rashti, the Sheikh suffered a crisis of marginalization and there was a dispute between his students and he split within himself. One of the students of Seyyed Kazem Rashti, Haj Mohammad Karim Khan Kerman was the son of Ibrahim Khan Zahr al-Dawla. His father was Prince Ghajri and the ruler of Kerman. According to the description of one of the doctrinal principles of the Sheikh, the fourth pillar, and since he belonged to the ruling family, he created the Sheikh of Kerman. Several factors were influential in the formation of the Sheikh in Kerman, including the accumulation of material and spiritual power in its founder and the lack of seminary and jurisprudence that had weakened the ideology of the people of that land. After Haj Mohammad Karim Khan, the leadership of Sheikh Kerman was transferred to his children. They also taught and developed the principles and beliefs of the Sheikh and wrote numerous books and treatises in this field. In this research, which has been done in the form of a library, the issue of the Sheikh of Kerman and their method of performing Hajj is examined, and this method is in accordance with the verses of the Qur'an, the Sunnah of the Prophet and the news and hadiths of the Imams.

The Babism and Bahaism seditious are two of the most important conspiracies of colonial centers. Harming Islam and Shiism, eliminating of its’ anti-imperialistic character and breaking Iranian national authority were some of their goals. These sects were designed and emerged in the middle of the Qajar dynasty. In this study and according to reviewed and analyzed documents, we sought to understand why the Bahai sect as a religious movement made and emerged by colonialism, its’ fate before and after the Islamic Revolution and the positions of Bahai followers and supporters about the various events in Iran. We also aim to show by a concise review, the wayward Bahai sect is always the enemy of Islam and a potential cultural tool in the hands of big powers and has played a negative and deconstructive role in the recent history of Iran. Since the formation of these sects, the biggest Ulema have had fights ever with them. The findings of the paper are mentioned at the end of the study as a result and in seven items.

The dominant perception about intellectualism in Iran is that it is a barrowed phenomenon and resulted from a lack. This perception acts as an obstacle for paying attention to the internal circumstances of intellectualism. The authors claim that intellectual identity is understandable only by considering Iran''s pre-intellectual experience (ancient world) besides intellectual experience in the West. In the current researches، the emergence of Iranian intellectuals is analyzed under the effect of communications between Iran and the West، but this phenomenon would not be possible without happening some changes in the formation of ancient thinking. By analyzing theological debates among Sadraie، Sheikhie and Babie theological thought in the pre-intellectual era، this article will indicate that how these debates have culminated in emerging intellectual thinking as a new intellectual language. The analysis of theological debates in the pre-intellectual era indicate that sacred knowledge as an objective matter was vanishing، naturalistic perception of the universe and man was developing، the positive science replaced sacred knowledge، and the language of theology was secularized. These factors paved the way for emerging the phenomenon of intellectualism by creating a bed for non-theological thought.

dynasty, that is, during the rule of Aghā Muhammad Khān and the rule of Fath Ali Shāh in particular, many religious scholars had close relations with the Qajār government. But the relations which Mirzā Abu al-Qāsim of Qom – a most eminent religious scholar of the day – had with that government was of special importance and influence.Taking into account the fact that throughout recorded history Shii scholars did not have relations with or opposition to the kings and their governments, if they were inclined to establish on certain occasions or in some periods close relations with the governments of the day, what are the factors involved in establishing such relations? How does thisposition of scholars accord with their view that the government of the day was illegitimate?The author points out that the religious attitude of the government of the day along with the domestic and foreign problems which threatened the foundations of Islam, people's faith and Shiism, pushed some religious scholars including Mirzā of Qom to make use of thier authority by cultivating close relations with the government of the day in attempt to safeguard Islamic law and the edifice of Islam and contribute to theprevalence of Islam and Shiism.