جستجوی مقالات مرتبط با کلیدواژه « shia›s » در نشریات گروه « علوم اجتماعی »

Abu Ja'far Muhammad ibn Ali ibn al-Ḥusayn ibn Bābiwayh Qumī (d. 381) was a prominent Shia scholar in the fourth century of the Islamic calendar. One of the important works left by Sadūq is the book "Aqā'id," in which he elaborates on the most important beliefs of Shia Islam in its forty-five chapters, proving them with Quranic verses and Prophetic traditions. The present research examines the position of Sheikh Sadūq and his book "Aqā'id" in the Safavid period. The main question of the research is to what extent the importance criteria of Sheikh Sadūq’s book "Aqā'id" in the Safavid era, compared to other Shia doctrinal treatises, have utilized the capacities for promotional activities in this period and how influential it has been. This research, utilizing a descriptive-analytical method based on sources and references of this period, aims to answer the above question. The findings of the research indicate that in the Safavid period, the existing capacities of society, such as the cultural-religious policies of Shah Tahmasb, religious and educational institutions, and texts and teachings, were utilized to stabilize, institutionalize, and expand Shia Islam in Iranian society, leading to the translation of several original Arabic Shia works into Persian.

A recent, relatively common conception of the expediency in the Islamic Republic's governance experience is the secular one. According to this conception, the formation of the expediency requires going beyond the existing capacities of Shia jurisprudence and recognizing the common secular reason in the governance. Contrary to this approach and in response to it, this article argues this concept arises from a problem expressible in a jurisprudential framework: the separation between the domain of the government and the domain of interpersonal interactions, the refusal to infer relations regarding the government from legitimate contracts in the domain of individual interactions, and ultimately the priority of the first over the second in the cases of conflict. So, the regulation of property limits, environmental protection, and in general, the preservation and protection of the interests of Islam, cannot be inferred from the rights and powers related to interpersonal relations; Rather, the government in this sense is a condition for the realization of rights related to interpersonal relationships. Therefore, this conflict can be formulated in the form of conflict between private and public rights and the priority of the latter over the former, considering the purposes of Sharia; The distinction between public and private right is necessary for the concept of government, which neglecting it leads to the refusal to infer the government and its affairs from jurisprudential evidences and ultimately leads to a secular interpretation of government.

'Abdullāh bin 'Abbās Ibn 'Abd al-Muttalib (686-7 AD) is usually recognized as one of the founders of religious sciences in contemporary Islamic studies. He is also considered one of the compilers of the Qur'an, whose various readings of the verses were later recorded. His role as the "father of the science of exegesis of the Qur'an" is also undeniable, as among the companions of the Prophet (PBUH), in the field of Sharia (jurisprudence and rulings), he is also considered one of the leaders of the Meccan school. In the meantime, his role in the beliefs and history of Shia jurisprudence has been paid less attention to, and the view of Imami Shia tradition towards him seems ambiguous. On this basis, Wilferd Madelung has tried to depict the role and position of 'Abdullāh bin 'Abbās in Shiite jurisprudence to some extent by examining several examples. From Madelung's point of view, there is good evidence that shows the great influence of the teachings of Ibn 'Abbās on the beliefs and jurisprudence of the early Imami Shiites. According to him, Imami jurisprudence has not systematically followed the ideas and opinions of Ibn Abbas in the field of jurisprudence, but he has tried to show some pieces of evidence based on which Imami jurisprudence paid less attention to the performance of Imam Ali (a.s.) during his caliphate, according to the Sunni sources, while at the same time preferred the Ibn Abbas's opinions over the performance of Imam Ali (a.s.)

Islamic civilization started from the era of the Holy Prophet (PBUH), especially his ten-year presence in Madinah, and the society gradually got out of tribal and tribal life and took a civilized form. After the Prophet (PBUH), the role of the Shia imams, peace be upon him, in the continuation of this path, has been an irreplaceable role and has distinguished the Islamic society, especially the Shia society, in various spheres. The purpose of this article is to investigate the political and cultural situation of the Twelver Shias in the 6th century of Hijri, and to achieve this goal, the method of collecting library information with the tool of data collection and referring to first-hand sources with a descriptive and analytical approach has been used. This research is trying to answer the question of what was the political, cultural and civilizational situation of Imami Shiites in the 6th century of Hijri? The findings show that the Shia community, despite the lack of political power and being in the minority in terms of population and population, and the pressure of extremists and fanatics of the Sunni religion; It gained a high position in the path of civilizational growth. The results indicate that they built mosques, schools, libraries, and other scientific and educational centers in the path of cultural and civilizational growth and advancement, and in line with the production of science, authored valuable works and books and educated the society scientifically and religiously. and trained transformative thinkers in the fields of jurisprudence, literature, history, theology, commentary, philosophy, etc.

The present article investigated the ethnicity, religion and participation forms among Shia and Sunni Kurdish followers of Kermanshah city in 2017. Through survey research method and according to the statistical rules for determining the sample group, 384 Shia and Sunni Kurdish religious people were chosen in stratified ratio sampling way as the sample case of study. The data was collected through researcher-made questionnaire consisting of items with 5 Likert scales which had 0.95 approval reliability and accepted contents validity. The Lerner, Eisen and Fieshbine-Homans and also Moseni Tabrizi teories were applied to codify research`s theoretical framework for the variables. The obtained results revealed that the status of participation forms among Kurdish people in Kermanshah was 5.62 percent. The results of independent t-test also proved that Shia Kurdish followers had higher levels of psychological, cultural and political participation. But, Sunni religious followers, in contrast to Shia followers, had upper level of economical and social participation.

Transition from jurisprudence to law is impossible without clarification of the “manner” of shift from one to the other. However, before such transition, the “possibility” of turning jurisprudence into law, or in other words, establishment of a conventional legislation institution, must be first approved in the Sharia law. It is significant, knowing that in the political system of the Islamic Republic of Iran, Majlis or Iranian Parliament is responsible for legislation but in view of jurisprudence, legislation by the Majlis should receive jurisprudential endorsement. The principal question of this paper is about the possibility of conventional legislation institution in Shia jurisprudential literature. The most important theoretical obstacle to legislation is the theory of “comprehensiveness of jurisprudence”. However, if the hypothesis is interpreted through the eyes of ijtihad, we will find out that not only jurisprudence has no inconsistency with conventional legislation, but also it emphatically endorses such legislation. Thus, comprehensiveness of jurisprudence is no obstacle to translation of jurisprudence into law and establishment of a legislation institution. In this paper, we have tried to review this issue with an analytical method and library studies with an emphasis on Imam Khomeini’s views to open a window toward placement of the concept of modern law in Shia jurisprudential literature in terms of specific interests and meeting the rights of the nation. Since, discernment of specific interests is an ultra-jurisprudential issue, it falls beyond the power of religious decrees and state orders.

Abstract The necessity of recognizing Shia inheritance is obvious to everyone. Many of the famous savants and scientists have been grown along the time in Fars and Shiraz, the third shrine of Ahl-e-Bayt. Specifying the position of famous people in Shia interpretation would clear the civilizing role of Shia along the history in this area. Researching the period with the length of about 15 centuries, and discovering more than one hundred ten interpreters and their works in Fars interpretation school, we got to know Dashtaki dynasty. Many of the savants and scientists were interested in valuable works of this family. The goal of this writing is to explain the role and position of Dashtaki dynasty in Shia interpretation and to introduce their interpretative works based on library-researching and descriptive methods and with a network point of view. We found that Dashtaki dynasty was the most active dynasty in Fars interpretation school area with the most interpreters and interpretative works. In their interpretative works, sura and verse monographs and also the art of Ta’ligh and correction and some manuscripts are really eye-catching. Their tendency to philosophy and mysticism has never made them neglect other areas of Holy Book like moral, literal and scientific interpretations. They have used some other references besides the verses and narratives.

Right of inheritance is a branch of private law with a longer history than other majors. It is impossible to distribute inheritance without identifying the degree of succession. In the meantime, French law contains one of the oldest and ordered written rules on inheritance. Some of the jurisprudential arguments on inheritance have similarities with the French law. In this paper, descriptive-historical method has been employed, and, relying on Imam Khomeini’s viewpoints, attempts have been made to study the degree of succession in distribution of inheritance in two independent Islamic legal systems that have both been established based on the Holy Quran. We have compared and contrasted the two with the French law to identify the roots of differences in Shia, Sunni and French inheritance laws.

As a theologian and defender of religion, Ja›far Morteza has his own methods and efforts, and thus, continues the long history of theology in Shia. What the author intends in this article to examine is his emergence as a Shiite theologian in a new way that matches the present conditions. In order to achieve this goal, after speaking about the historical theological tradition in the Shia, he talks about Ja›far Morteza›s role in this field and cites a few examples of his theological efforts and his model of reasoning about them.

Shia poetry with variety of concepts – approaches – practices and the forms of poem in different historical periods could continue in form of countinuos and dynamic process. The lovers of ahle-beit with love and enthusiasm despite the obstacles and threats abound created the most sincere shia literature before safavieh. Yet necessary researchs in collections of poems left by pass havnt shaped but this the out shows that shia poetry could both the basin form and content form add to the diversity and richness of Persian literature. Including the information of new species and sub species is that in this article we want to introduce some samples that we extract them from handwritten poem collections. The classification of the species is according to their content that is mentioned in beiginig of poetry as title. The titles that later overtime and by repetition is represents a kind and literature genre in religious literature . In this article for the first time (vafat nameh) genres will proposed and introduced some samples of them from courts and manuscripts as evidence brought obviously with deeper check can arrive to new samples in shia poetry.

This study follows a social approach and pays attention to the social and cultural level of convergence in the daily life of the Shia and Sunni people. The cultural patterns of Shia-Sunni divide in Lārestan region (south Fars province) and Bastak (west Hormozgān province) are a good example of the coexistence and sympathy between the two religious groups in Iran. The main question is: How the co-existence of Shia and Sunni people in this region can transform the ethnic and religious fanaticism into the ethnical and cultural relativism and ultimately lead to a cultural integration between Shias and Sunnis? Milton J. Bennett's Developmental Model of Intercultural Sensitivity (DMIS) was adopted as the theoretical model for answering the question. The research includes a field study and a survey interview with 420 Shia and Sunni people in Larestan and Bastak. The results showed that Sunni people have a more ethnocentric view compared with Shia people, because the Sunni people are a minority group who pursue more conservative and cautious views to protect their societies. The Shia people have more ethno relativist views; Shia people have more cultural tolerance and are more inclined to accept and even integrate with Sunnis. It is based on this view that the coexistence, convergence and social integration of Shias and Sunnis have become possible.

Jurisprudential Re-reading of Enjoining Good and Forbidding Wrong and Carrying out Hodud (Limits) is the latest work of Mostafā Mohaghegh Dāmād, published in 1396 by the Islamic Science Publishing Center. The author has written the present article with the aim of introducing the book. After mentioning the importance of the book, he briefly reviews the content of the five sections of the work: “Good and wrong definition”, “the decree of enjoining good and forbidding wrong”, “the conditions of enjoining good and forbidding wrong “, and “carrying out Hodud”. Also, he has briefly explained about the seven last attachments of the book.

The short treatise Wājib al-E’tiqādalā Jami’ al-Ebādis one of AllāmeHelli’s works in which the origin of Imamia religious views (in theological part) along with the most important reason to prove each of the claims have mainly been presented; and other reasons and opinions on the topics are not addressed. The following paper intends to introduce this work. Regarding this, the author, first of all, scrutinizes the attribution of the mentioned treatise to AllameHelli, the date of its creation, its structure, and its copies. Following this, he is going to criticize a translation of this work, and also talks about its most important commentaries and annotations. In the last part, he is going to name different prints of the treatise, and point out the shortcomings of two of them corrected by Sheikh Muhammad RezāAnsāriQomi.

Shia scholars’ refutations of Moosa Jarallah’s Masāel-e Jarallah and Al-Vashia are divided into two categories. The first one is related to one of the issues raised in one of the books. The other group of refutations try to answer more than one issues or, better to say, most of the issues raised in these two books. The author of the present paper intends to present a report of the content of some of these refutations.Regarding this, he, first of all, goes over some of the information about Moosa Jarallah and his interest in Shia and its system of beliefs before writing criticism on Shia. Following this, he is going to provide a report ofMasāel-e Jarallah and Al-Vashia and to countAl-Vashia different prints. Finally, he discusses Shia scholars’ refutations of Masāel-e Jarallah and Al-Vashia.

Ayatollah Ali Akbar Nahāvandi, known as Mujtahid (1278 – 1369 AH), is one of the significant contemporary Shia scholars who not only had a great social aspectbut also has written many works. The bibliography of his works can be classified into five groups according to these subjects: the Qur’an and hadith, jurisprudence and the principles of jurisprudence, al-Tarājim and al-Rijāl (biographical evaluation), as well as sermons and preaching. In this paper, the author is going to provide a brief description of his works.

Ali ibn-e-Isa Arbali (620) is a 7th century leading historian and scholar, who spent his blessed life on invesgaon and research, and therefore developed and deepened the Holy Household’s culture. Thus, he can rightly be considered as a well-known researcher of the world of Shia, especially in the area of Imamate and Wilayat. Through invesgang the part “biography of the Holy Prophet (pbuh)” in the book “Kashf al-Qame”, this paper seeks to clarify his style of historiography. It firstly discussesArbali’s literary and scienfic posion, and theninvesgates his methodology in this book within the limits of biography of prophet. Arbali’s main goal in this book is invesgang into the lives of prophets and discussing prophet’s biography with an excursive and digressive view.In this excursive view, however, there are interesng points about his method of Prophet’s biography wring. Documenng his ideas with verses and tradions, using Sunni’s statements and sayings, quong different views on the controversial issues,using rich literary and lexical discussions are among the strengths of Arbali’s work on this secon of the book. Moderaon and unbiasedness in presenng the subjects has won his acceptance among people. Of course,Arbali’s social posion and his connecon with Sunni scholarshave contributed in this appeal. Since the eighth century, historians have made considerable use of his book(prophets’ biography secon). However, as he has only briefly dealt with the Prophet’s biography, this secon of his book has not received much aenon and other scholars havepreferred to refer to books which have more completely and thoroughly dealt with the holy Prophet’s biography.

Nowadays, the study of different aspects of the Shia, Imami Shiism in particular, is the focus of Western scholars of Islam studies, and every year several works are written on this topic. Due to the large amount of the western research in this field, it is necessary that scholars of Shia Studies have some information concerning the dominant discourse among the western scholars of Shia studies and their point of views about Imami Shi’ism. Western Scholars of Shia Studies and Twelve-Imam Shia Principles is a book by Maryam Sāne’poor, published by Institute of Humanities and Cultural Studies Publications in1393. The author of the present paper believes that if the mentioned book had had the least criteria of an academic research, it could have been an important step to the understanding of the western scholars’ ideas. Therefore, the author is going to criticize the book, and point out some of its content, editing, and structural deficiencies such as the problem in writing the names of the books, weak arguments, inaccurate translation and ….

Nazarie Al-sunnat fi Al-fikr Al-imami Al-Shiite Al-takawonva Al-Serourais a study of tradition and its authenticity in view of Shia jurists. The author of the book has used a historic- analytic approach to examine the validity of the Shia hadith in view of these scholars from the era of Imams (AS) to the present day. He tries to prove that Shia has never acted according to the probable tradition; therefore, he has explored the tradition in the era of Imams (AS), from the fourth to the seventh century, from the seventh to the ninth century, the tenth century, and the eleventh century subsequently in the first five chapters. In the sixth chapter, there is a discussion about the current criticism, and then the author goes on to talk about the authenticity of the probable tradition in the areas other than jurisprudence and ahkām (Islamic laws). In the present work, the writer intends to provide a report of this book; therefore, he, firstly, speaks briefly about its author. Then, he discusses the author’s goals and questions, names the chapters, and examines their content.