فصلنامه شیعه شناسی
پیاپی 11 (پاییز 1384)

In this essay, first, the literal and specific meanings of the terms, Shi‛a and tashayyu‛, are examined. This is followed by a discussion of how the terms are defined in various contexts. The origin, rationale and usage of two parallel terms, rafidāh and Imamiyyah, which have sometimes been used to refer to the Shi‛a, are also considered.

Throughout history, Imam 'Ali's open-hearted prayers have had an indisputable impact on various scholars, among whom was Hāfiz, the most famous Iranian mystic poet. The Imam's influence on Hāfiz, however, has not been properly examined in the existing literature. It is a task on which the author embarks in this paper, particularly from an epistemic point of view. Ontologically, theologically and cosmologically, Hāfiz follows in Imam 'Ali's footsteps, a point the poet is proud of acknowledging. Hāfiz is, in particular, inspired by 'Ali on four points: the love of God, the realm of love, the burning excitement of love, and mystic humility.

In this paper, the author argues that the Shiite faith has influenced the family life pattern in contemporary Iran, as the nuclear family is the prevalent pattern, while kinship relations are also recognised. The approval of birth control policies, on the basis of the fiqh principle of "necessity", the low rate of illegitimate children, public acceptance of adopting children, while not taking into consideration the legal implications of such adoption, and public disapproval of divorce, are other indications of such influence.

According to historical records, people of the Ghowr (Hazareh-jat) region in Afghanistan converted to Islam during the reign of Imam cAli, and since then have been among the advocates (Shica) of Prophet Muhammad’s Household (Ahl al-Bayt). Throughout history, the Shica of Afghanistan have had many ups and downs before reaching the relative freedom of today. Some aspects of their struggle for their rights are considered in this paper.

As part of the continued efforts of the journal to introduce some Shicite scholars in each issue, this article provides brief biographies and short accounts of the intellectual lives of several Shicite scholars. Some of the Shicite scholars are briefly introduced in this volume.

This paper examines the “Husey” ritual in the country of Trinidad. The “Husey” ritual is the adopted local form of the ritual of Ashura of Imam Husayn (peace be upon him) in this country. The author examines the entrance of Muslims into this island and the Ashura ritual from one hand, and explains the process of changes and basic transformations in this ritual and its relation with a form of native carnival, from the other hand. The author argues that the participation of different groups (even non-Muslims) in this ritual is a matter of identity, on the basis of which every social group tries to partake in this ritual with its own conception of it, which it considers to be correct and valid. So it might be regarded as cultural rivalry.

In this article, the author tries to prove that Islamic thought is capable of dealing with new trends of thinking and responding to new issues. For this purpose, he refers to the school of thought developed by the Sixth Shiite Imam, Jafar Sādiq (pbuh). The author argues that knowledge in Islam, as it is promoted by the Imams, is tied with reasoning. Deductive and inductive methods play a fundamental role in Imam Sādiq's school of thought, as he recommended his students to pay attention to empirical sciences, and he himself followed a discursive method when responding to his opponents. More importantly, the author criticizes those who try to introduce the Imam as merely a Shiite figure at the expense of restricting his thought to the Shia. Imam Sādiq's thought belongs to all Muslims, as it affected them all, and is inclusive of all Muslims.