جستجوی مقالات مرتبط با کلیدواژه « اهل سنت » در نشریات گروه « علوم اجتماعی »

The crisis that arose as a result of the decline of the Abbasid caliphate in the middle of the seventh century AH for Sunni political thought continued for centuries. This crisis in the tenth century for a prominent thinker named Roozbehan Khonji, a prominent Sunni theorist, led to the attempt to revive the caliphate by appealing to the kings who held political power in his time, rather than concerning religion. The book “The Political Thought of Khonji, The Wandering Faqih” examines the views and ideas of Khonji as one of the last representatives of Sunni thought in Iranian society. The present article is both a critical reading of the views of "Sheikh Khonj" and a critical review of the book. This study is organized in four parts. Criticism of the author's approach to the Safavieh rule, critical study of Khonji's opposition to Shiite political rule and anti-Iranian elements of his views are among the points that are emphasized in the present study. Also, the theory of domination, which is presented as political realism and the reduction of the epistemological position of political thought is one of the challenges that will be sought.

Khums is among the consequential and practical issues that has long led jurists to explore it. The major unresolved dispute in Fariqain’s jurisprudence is the perception of the sentence, “the booty that you may acquire”. The knowledge of jurisprudence and the interpretation of the Qur’an, has established a solid relationship with semantics for the purpose of grasping the semantics of the Qur’anic terminology, for the accurate comprehension of the meanings of the Qur’anic terms has a direct effect on understanding decrees. The topic of the present research is the semantics of booty in the verse of Khums from the perspective of Islamic denominations. This article, using the descriptiveanalytical method, collecting information from jurisprudential and narrative sources by library technique and referring to Fariqain’s words, has investigated the meaning of the word booty in the verse. By criticizing Sunni arguments on the restriction of Khums to war spoils, it is inferred that booty in this verse is used in the general sense, that is, any sort of profit. In Sunni sources, in addition to war spoils, Rekaz (mineral resources), property hidden in the ground, and treasures are also introduced as instances of booty. Therefore, the restriction of the concept of “booty” to war spoils disappears.

Communications between the Shia and Sunni Muslims can be studied in the field of intercultural communication due to the differences between these two groups in various fields, including culture. The theory of Anxiety/Uncertainty Management (AUM) in effective communication is one of the new theories of intercultural communication aims at managing the anxiety and uncertainty in our interaction with a stranger (other) and keeping it at a desirable level - somewhere between the maximum and minimum threshold – so that a kind of effective communication with ‘other’ can be established. Through investigating the Shiite narration sources and using the thematic analysis method in the framework of Anxiety/Uncertainty Management (AUM) theory of effective communication, this study has tried to examine the speech and conduct of the infallibles (Peace Be Upon Them) in their interactions with Sunnis in order to achieve a paradigm for the enhancement of the convergence and rapprochement between Shiites and Sunnis and reduction of the differences. As a result of the analysis of the collected narrations, 38 initial themes, 16 organizing themes, and five inclusive themes were identified. The identified inclusive themes, accordingly considered as the main pivots of anxiety management / uncertainty in intercultural communication with Sunnis, are: empathy with Sunnis, modesty of speech and avoiding any derogatory language and any insult towards their holy things, good companionship with them, attending their religious ceremonies, and avoiding any arrogance towards the Sunnis and avoiding acquitting them.

The book "Tabṣirat al-'Awām" by Jamāl al-Dīn Rāzī Ābī is a book in Persian about religions and sects that was written in 630. The purpose of the author in the following article is to show how the author of the book thinks of the Shiites, both in terms of their relationship with other Shiite sects, as well as with Sunnis and other groups. In line with this purpose, he has an overview of the book and the content of its chapters.

Emanuel Levinas, a philosopher of ethics, is highly concerned with the concept of otherness and feels highly responsible for "the other". This article tries to deal with this concept in the thought of Levinas and concentrate on the specific role it could serve in Shi'a and Sunni intercultural communication in Iran. Here, the Iranian Shi'as are considered as "the self" and Sunnis as "the other", and based on Levinas's theory we have sought ways to ameliorate the communication between the two sects for the sake of establishing more national and religious solidarity. The method adopted is documentary and library research with descriptive-analytical approach examining the existing cultural and communicative problems among Iranian Shi'as and Sunnis, and offering ways to solve them. The solutions can be listed as follows: improving mutual relation between Shi'as and Sunnis, improving their mutual knowledge, the necessity of paying more attention to minority groups' rights, respecting other groups' sacred beliefs and avoiding offense. It seems that these are to be included in the Islamic Republic of Iran's policies vis-a-vis Sunni groups.

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.

The phenomenon of polygamy although is not the dominant structure of family life in Iran, but among the Sunni people, particularly the Baloch, is a common phenomenon such that the highest observed proportion of polygamy is in Sistan and Balochistan province. The tribal structure of the Baloch people and their adherence to their ethnic and religious tradition have paved the way for this phenomenon. This phenomenological study, by investigating the causes of polygamy spread among the Baloch living in Chabahar, seeks to answer the question “How polygamous culture has been able to reproduce itself?”. On the other hand, “Are Baloch women willing and able to resist against polygamous family structure or simply have accepted these conditions?”. It was found out that Polygamy in Sistan and Balochistan is an accepted culture because in many cases, it increases the number of children and, as a result, the social and economic power of the family and tribe. This is against the situation of Baloch women in the social and economic hierarchy, their financial dependence, lack of legal support for divorce, and lack of social support. In addition, the breadth of this phenomenon has a cultural background, rather than age or wealth of men, and it cannot be limited to a particular tribe or social class. Regarding second question, findings of the current study showed that, although the decision to live in polygamy is usually a one-sided decision made by men, women are not only passive and receptive because compensation or revenge-based strategies have given them a degree of subjectivity to react against this family structure in an informal and silent way.

The Prophet Muhammad`s (pbuh) life has always been of great interest especially to the Muslim scholars. There have, however, been some discrepancies in their accounts of the prophet`s life depending on these scholars religious orientations, principles, criteria, methodology, styles, motives, and purposes. One of the books in this area is, Al Sahih Men Sirat Nabavi, The writer, elaborating on the prophet`s character in different manuscripts, discusses the role of the most recent writers in this area. Discussing the confused principles and criteria used to describe the prophet`s character, the author presents his own framework of principles and referring to both Sunni and Shia accounts, gives his own account of the Prophet`s character which he believes is the most accurate. Discussing the strengths and weaknesses of the book, the present paper examines the writer`s methodology.

Dispute over the succession of the Prophet Muhammad (Pbuh) is prelude to scatter that reached a peak with the murder of Uthman and the civil war in Imam Ali’ period. Accordingly, the research issue consists of identifying the sects of political thought throughout the history of Islam, which have theorized about the governing. Questions: 1 - In terms of textual, which sects were in cluded in the thought of Muslims about the caliphate, were? 2- Considering the political - social conditions (external fields), what periods has passed the political thought in the Muslim world? Hypothesis: using the historical - analytical approach and by adopting Skinner's methodology, the Muslims political thought can be divided into two periods: traditional and modern. In terms of textual, three main groups were distinguished in the traditional period: A- Kharijites, B- Shiite and C- Sunni. From the perspective of context, four stages can be identified: A) the stage of theological disputes, B) the stage of the genesis of jurisprudence-theological schools, C) the stage of the consolidation of jurisprudence-theological schools, D) the stage of post-Abbasid. This research attempts to identify the extesionaliy of Imam or Caliph befor each sect, and tasks of the Imam, as well as the concepts associated with that.

The purpose of the present paper is a sociological analysis on the attitude of the Islamic religions approximation. It is an attempt to answer the question what the attitude of students is to the Islamic religions approximation. According to the theory which tends to Tzyshh and Krvmka, three conceptual elements, evaluative and action elements have been analyzed, and in terms of population, the total female students studying at the university in the academic year of 2012-13 were analyzed accordingly. This survey was conducted and data collection techniques were also used. This research is based on a sample of 366 ones by Cochrane formula selected for quota sampling method. The results showed a significant direct correlation between the variables used in the mass media, compliance friends and a significant inverse correlation between religiosity variables, religious compliance personalities, age and the level of education on attitudes of students to Islamic religions approximation.

The study aims to explore suicide bombing attack as a media event and extends it to suicide bombing attacks carried out in the South-East of Iran. The present work is an ideographic qualitative study، which has been designed based on the communicative model of Suicide Bombing Attack as a Media Event and examines encoding process of militant Jundallah group، an Iranian extremist Sunni group، in its suicide bombing attacks. Qualitative contextual thematic analysis was applied on the group statements to understand concepts and meanings of its political violence discourse، and explore main discursive themes and elements of these social contexts. Since December 2008، militant Jundallah group entered a new period in fight with Iranian central government and it carried out five suicide bombing attacks in Balochistan province، in the South-East of Iran. The attacks were carried out in religious dates and sites related to resident Shiite minority in the region (3 attacks)، and on armed forces of the central government (2 attacks). The main themes of the group`s formal statements included weakening of the central government، taking revenge، autonomy of Balochistan province and establishing a regional government، defending Sunni religious beliefs، and also considering resident Shiite minority as alien. Political violence discourse of Jundallah group is a meaningful system، which reflects the regional position of this group as savior of Sunni Balochi people in contrast with the central Shiite government and in an international affirmative atmosphere. According to this definition، Jundallah group draws its utopia on Balochistan province which will be autonomic within Iran`s boundaries، politically; and demographically، it will have a united Sunni Balochi population; economically، it will be the center of Asian economy; and religiously، it will give complete religious freedom to Sunnis. To reach these perspectives، the group uses two strategies in carrying out suicide bombing attacks including attacking the government''s representatives and agents also Shiite minority; and threatening، terrifying and persuading them to leave the region. As the last point، in order to control this crisis، armed confrontation cannot be solely adequate and modifying cultural and ethnic policies are necessitated in the region. This encourages negotiation to substitute bombing words with peaceful dialogues.

The main thrust of this paper is to discuss how different definitions of the issue of government and its requirements in the political thoughts lead to significant differences in the structure and components of government and its requirements. For those who think within the framework of a specific intellectual tradition this condition is a function of requirements which are inherent in the structure of that intellectual tradition. In fact, different requirements in the intellectual structures of Sunni and Shia thoughts have led to different definitions of the issue of government. Attempts have been made in the present paper to discuss the structural differences between the Shia and Sunni thoughts regarding the issue of government focusing on the political thought of Abul A’la Moududi who believes in a divine democratic government with divine-popular legitimacy and Imam Khomeini who believes in an Islamic Republic based on the guardianship of jurisprudent with divine (Wilai)-popular legitimacy.

The Qur’anic verse, Mubāhela, is a testimony to the sincerity and infallibility of ‘Ali, Fātima, Hassan and Hossein, whom the Prophet Mohammad chose to take with him when Christians called for “mutual invocation of a curse” (e.g. “may God’s curse over the one who is wrong, who lies”). Most Sunni scholars confirm the fact of the selection of ‘Ali’s family, from the Muslim community of those days, for the event. Various pieces of hadith on the event of “mubāhela” (mutual cursing) have been passed on to us by 37 of great religious scholars in 51 ways. Some Sunni scholars have cast doubts on this matter but their doubts are of no scientific basis.