جستجوی مقالات مرتبط با کلیدواژه « middle centuries » در نشریات گروه « علوم اجتماعی »

Imamiyya Kalām has not been the same throughout history, and has undergone many changes in various aspects. In different eras, Imamiyya theologians have been impacted by various factors, especially by the prominent schools of Islamic civilization in particular Mu’tazila theology, Ash’ari theology, Avicennism philosophy, and Sadrāie’s wisdom; therefore, they have presented different theological systems of religious beliefs of Imamiyya Shiism. Familiarity with the theological
schools and the various tendencies that have emerged in the Imamiyya Kalām is the prerequisite for any detailed research in this field. In this regard, no definite classification of the Imamiyya theological schools have been presented so far, which both reflects the various main styles and trends in the history of Imamiyya Kalām, and is accepted by researchers of this field. In the present article, an attempt is being made to propose a categorization of Imamiyya theological schools and periods. This new classification is based on the Imamiyya theologians’ styles of thought and distinct theological foundations. So accordingly, different evolutionary schools and periods of Imamiyya Kalām in the Middle centuries (from the fourth to the 11th century AH) are classified into four periods: 1. Mu’tazila theology including the early and the
late Baghdad Schools, as well as the early Hella School, 2. Mu’tazila- philosophical theology in the late Hella School, 3. Philosophical theology in Qom School, and 4. Philosophical-mystical theology in Isfahan School

The prevailing belief in the studies of historical sociology is that associations and organizations have been always inactive in the cities of Iran. This paper, based on sociological approach, is to show that in the late middle centuries in Iran, the artisans in interaction with Futuwwa organizations formed a kind of guild, which have been different from medieval guilds in the West. The sociological framework of this paper is based on pre-modern guilds, derived from Durkheim's views. Based on this framework, the guilds in the late middle centuries in Iran, in conjunction with Sufi Futuwwa organizations, formed a kind of guild that can be called a "religious guild". What made guilds more organized and coherent as professional associations in the cities during this period was the Sufi Futuwwa as a religion, which prioritized over the professional interests of the members. The guild was able to achieve coherence and formalization only by relying on the religion and religious association. This shows how much the nature and organization of the ideology governing the market guilds in Iranian cities in each period is important.