The Discourses of Power and Resistance in the Twentieth Century Iraq
Ahmad
Naderi
University of Tehran
author
text
article
2013
per
Generally speaking, the political-social scene of the twentieth Iraq witnessed the emergence of five major discourses of power and resistance. They were, once, opposing the formal power discourse, reproducing the discourse of “resistance” in the role of a dissenter. Once they seized the power, however, they would struggle other discourses. These five discourses were as follows: the Islamic-Shiites, the communist left wing, the Kurds, the nationalists, and the Ba‘th party.
In the present article, we will use the discourse theories of Laclau, Mouffe and Foucault to investigate the central points, articulations, elements and the spheres of these discourses in the twentieth Iraq century up to the fall of Saddam’s regime.
Shi'ite Studies
the institute of shia studies
1735-4722
11
v.
43
no.
2013
7
54
https://www.shiitestudies.com/article_242329_67e27443ccdd9142ae6c495e77954bbb.pdf
Typology of the Ismaciliya’s Theology
Muhammad
Bahrami
Islamic Sciences and Culture Academy
author
text
article
2013
per
Positive theology has a long lasting background. The first theologians would attribute a few certain epithets to God to obtain knowledge of Him. In later periods, the positive theology faced some challenges. Some would not accept attributing human epithets to God, and some other would absolutely reject attribution. They believed in negative theology instead. In the West, there are some traces of accepting the negative theology in the wordings of Plato and the neo-platonic thinkers. In Islam, both forms of theology have had their own proponents. Many have considered positive theology as the right form, and others have had the same opinion on negative theology. Ismaciliya is among the limited number of the religious sects expressly defending the negative theology and criticizing the positive theology.
Shi'ite Studies
the institute of shia studies
1735-4722
11
v.
43
no.
2013
55
86
https://www.shiitestudies.com/article_242330_3c32a3d394b67fd9ac663df3411b8f3c.pdf
A Precise Investigation of the Origins of Designs in Sāqa - nefārs in Shi‘ite Teachings
Ali Asqar
Kalantar
Shahed University
author
Azematal-Sadat
Geramiyan
Shahed University
author
text
article
2013
per
Religious constructions may be classified into two major groups to be studied. The first is a group of constructions ordered to be constructed in the teachings of various religions. The second is a group of such constructions designed with religious features in accordance with modern needs and evolutions in the life of the followers of different religious sects. The Sāqa - nefārs(wooden sacred constructions for water-supply in religious rites) in Mazandaran province are among the latter. While they seem, at the first glance, to be dedicated for religious rites, they are found to have an educational role upon more careful consideration of their designs, pictures and the motifs used in them related to Shi‘ism. The present study aims at a precise and documentary investigation of the religious origins of those designs and pictures. Thus, the main goal of the article is to answer the basic following question: “From which Quranic verses or Islamic traditions have the designs and pictures on Sāqa - nefārs originated?” To do an exact and analytical investigation of the existing data, the artistic as well as the religious manifestations of the designs have been simultaneously investigated. The results obtained show that the depicters have had exact information on the religious origins of the designs through the pictorial versions of the stories and the historical-religious books, stepping in line with the ideals of Shi‘ism by applying the local as well as the religious features.
Shi'ite Studies
the institute of shia studies
1735-4722
11
v.
43
no.
2013
87
116
https://www.shiitestudies.com/article_242331_8abb436e142e93584552b2f13133638c.pdf
The Shi‘ite Jurisprudence and the Social Asset in Iran
Raziya
Zareie
Baqir al-Olum University
author
Najaf
Lakzaie
Baqir al-Olum University
author
text
article
2013
per
In the present article, the capacities of the Shi‘ite jurisprudence in producing social assets have been investigated and analyzed. To achieve the goal, we have firstly explained the conceptions of the Shi‘ite jurisprudence as well as the social asset. Then, we have explained that the science of jurisprudence enables the man to infer and extract the precepts and limits not determined by the legislator Besides, the social asset is the deep, widespread and mutual relations among the members of society based on the social norms and values. This would be crystallized in various individual, group and organizational as well as social structures in an impalpable way. The Shi‘ite jurisprudence deals with producing social asset on both micro and macro levels. On the macro level, the structure of wilayat (authority), ijtehad (reasoning) and marja‘iyyat (religious reference), as well as commanding right and forbidding wrong and political participation have been discussed. Brotherhood, trust, and altruism are indices dealt with under the title of social assets on the micro level. It is clarified that the Shi‘ite jurisprudence is capable of producing the social asset through these parameters
Shi'ite Studies
the institute of shia studies
1735-4722
11
v.
43
no.
2013
117
146
https://www.shiitestudies.com/article_242332_645a56ce46c37263a431131d001d77e3.pdf
The Psychological Analysis of Ta‘ziya and the Way it Works
Suran
Rajabi
Persian Gulf University
author
Adel
Zahed Babolan
University of Mohaghegh Ardabili
author
text
article
2013
per
One of the most important congregational rites in Shi‘ism is the morning ceremonies of Muharram, attended by most Shi‘ites. The content of the rite has led to a special religious discourse which may be called the discourse of Karbala. It is a discourse in which the incident of Karbala and Ashura are variously related by Shi‘ite pious people. Due to its role in people’s life, the morning rites and the Karbala discourse have been crystallized in various forms, and the people have reconstructed it in different forms with different mechanism. The traditional form of the Iranian theater, i.e. Ta‘ziya (or the traditional ceremonial stage-mange), as well as other rites such as Rowda (meaning homily), home-prepared votive receptions, group morning in Muharram, and numerous congregations formed under this discourse are all manifestations of this discourse in people’s life. In the present research, the Ta‘ziya and morning rites in Muharram have been studied, through a documentary analysis, from psychological, socio-psychological, and dramatic-psychological viewpoints. The research data include the primary and secondary sources among the Islamic scientific works found in journals, authentic web-sites, documentary films, and existing memoires; and the sampling was done in a purposeful way. Based on the findings of the research, the Ta‘ziya effects on people have been explained considering ten psychological factors.
Shi'ite Studies
the institute of shia studies
1735-4722
11
v.
43
no.
2013
147
174
https://www.shiitestudies.com/article_242333_17f778eb3990c420bcad42e7f24bf7a5.pdf
Speculations on the Causes of Teymurids’ Leaning towards Shi‘ism
Masoud
Bayat
University of Zanjan
author
text
article
2013
per
Teymurid rule began from 771 AH in Mesopotamia, and gradually extended to Mediterranean coasts. The government was, from the beginning up to the end, Hanafi Sunnite. As was for the earlier rulers, the Teymurids were expected to support the Sunnites and restrain Shi‘ism. While they were formally Sunnites, however, they showed Shi‘ite leanings. Although there were other Sunnite rulers, before Teymurids, who favored Shiism, Teymurids were uniquely supporting Shi‘ism, insisted on the right to caliphate for the Prophet’s Household, and were hostile towards Umayyad rulers. The present article is seeking to describe the situation leading to such a leaning, and investigates the causes for this as far as the historical evidences allow. Hypothetically, the following factors were the main ones in Teymurids’ positive view of Shi‘ism: the large number of Shi‘ite people in Teymurid realm, their Mu‘tazelid approach, their belief in Hanafi Sunnism, and their leaning towards Sufism. However, one may also consider the secondary factors such as the geographical position (Khorasan province being in Teymurids’ realm), and the composition of their agents and the elites. This article uses a historical approach to the research.
Shi'ite Studies
the institute of shia studies
1735-4722
11
v.
43
no.
2013
175
204
https://www.shiitestudies.com/article_242334_9848f38b756ad6783221e5e51da954e3.pdf
The Emergence and Decline of Shi‘ism in Egypt From the Islamic Conquest up to the End of Sufyanids’ Rule (20-64 AH)
Firouz
Azadi
Farhangian University
author
text
article
2013
per
Shi‘ism, as the twin of Islam, was introduced into Egypt by some of the Companions and the Successors. However, it was challenged by the influence and power of the Shi‘ites’ opponents. The uprising of the Egyptian Muslims against ‘Uthman bin ‘Affan, which led to his murder, was one of the opportunities for Shi‘ism to show off in Egypt; and Imam Ali, having achieved the Islamic caliphate, installed his governors there.
The present article is seeking to show that the abovementioned condition was not a sign of the spread of Shi‘ism in Egypt. The influence of the opponents of Shi‘ism and the adherents of Uthmani-Umayyad rulers, resting upon widespread propagation and military power, was more deeply rooted in Egypt. Therefore, the Shi‘ism, after the establishment of the first Umayyad government, was enclosed in houses for a long period, thereby declining in Egypt.
The present article is seeking to investigate the way Shi‘ism originated in Egypt and the reasons for its decline in the first half century after the Islamic conquest. The approaches used by the present article are the review and investigation of historical sources and some views of the contemporary researchers as well as the interpretation of historical evidences based on the existing library resources.
Shi'ite Studies
the institute of shia studies
1735-4722
11
v.
43
no.
2013
205
234
https://www.shiitestudies.com/article_242360_e46554e1cabfe1b7ca4cbfe63beffd6c.pdf
The Evolution of the Notion of the Forth Pillar or the Perfect Shi‘a in Sheikhiya Sect
Muslim
Muhammadi
University of Tehran
author
Muhammad
Muhammadi
University of Religions and Denominations
author
text
article
2013
per
The Sheikhiyya sect considers - along with monotheism, prophethood, and Imamate - the forth pillar as one of the four principles of religion. By the forth pillar, they mean that among the Shi‘ites, there is always a perfect shi’a who is the carrier of blessing between the Twelfth Imam and the people.
Sheikh Ahmad Ahsa’ie, the founder and the pioneer of this theory, notes in several cases the necessity of a mediator as the connection between Imam and the people. However, contrary to the Shiekhiyya’s claim that the term “forth pillar” was introduced under Sheikh Ahmad, there is nothing to this effect in his speeches and works.
In the present research, we will see that Hajj Muhammad Karim Khan Kermani, the leader of Sheikhiyya in Kerman, is one of the proponents of - and even among the founders of - the assumed principle of “the forth pillar”. Thus, he has defended this principle more than anyone else in his works. On the contrary, the Sheikhiyya sect of Azarbayejan is among the serious opponents of this principle. It is noteworthy that the two titles of Nujaba and Nuqaba in some Sheikhiyya sources refer, interchangeably, to the very notion of the forth pillar. Finally, this heretic notion has been analyzed and reviewed from different angles, both in view of the fact that there are fundamental disagreements on this notion among various leanings and branches of Sheikhiyya, and considering that there are numerous objections as to the epistemic nature of the notion.
Shi'ite Studies
the institute of shia studies
1735-4722
11
v.
43
no.
2013
235
260
https://www.shiitestudies.com/article_242362_4149ee11ebcd8d03c7af3be1b30ec37d.pdf