فصلنامه شیعه شناسی
پیاپی 31 (پاییز 1389)

Buyid rulers as Shiite state with Iranian cultural heritage and political traditions had great contributions to the progress of Islamic science and civilization. Iranian orientation and interest in Shiah Islam showed by them particularly their tolerance that originates from rational thought of Shiah are considered as fatal and unforgivable sins by the authors of such works as Betrayals of Shiites and their impact on the defeats of the Islamic Ummah and Scientific life in Iraq during the era of al-Buwayhi. Although Buyid era has been described as scientific flourishing and golden age, the above-mentioned works denied the role of ruling Buyid dynasty in promoting scientific exhilaration and believed the great scientific life of the period to be the result of natural process of Abbasid caliphate, considering the dominion of Al-Buyids over Baghdad and Islamic caliphate and Sunni Schools of Law as great danger. To these authors the attempts of Al-Buyids in cultivating the Shiah doctrines and culture were treason to Islamic history which resulted in ruining of belief, thought and heritage of Islamic Ummah. This article is an attempt to deal with some historical views on Al-Buyids and Shiah in regard to Abbasid caliphate, Sunni Schools of Law, and cultural as well as scientific conditions of this era on the basis of the afore-mentioned books with a critical and historical analysis.

Inspired by the West particularly by Atatürk in Turkey Reza Khan took some measures in order to establish himself and set up a government free from influence of religion and clerics. Although reconstruction of this era compatible with the pattern of western modernism was carried out partially and imperfectly, its important result i.e. secularism was taken up and implemented to considerable extent. In this regard the Shiite clergy organization as religious institution was subjected to delimitation and even removal from the scene of society to the extent members of this organization were led to the direct confrontation with concrete cases of modernity of Reza Shah era. This article attempts to respond the fundamental question what influence Reza Shah's reformations and modernist policies had on power and influence of Shiite clergy organization in Iranian society. According to the author of this article the influence and power of Shiah clerics decreased remarkably for two decades (1930-1950) as the result of Reza Shah's measures in reconstruction of army and administration, judicial educational systems and charitable endowments organization in his government.

It took some three centuries from Safavid rule in Armenia to signing of Turkmenchay treaty. During this era Islamic Iran which embraced Shia Islam had left signs of her civilization in the region. The dynasties that came to power during this period share the spiritual power of theoretical doctrines that grew well and flourished in the background of Iranian high culture. These signs and traces, however, were lost due to natural elements in the course of the time and Enmity and hostility of communism. There is no proper historiography nor exact and comprehensive information available. Authors were interested more in economic relationships of Shah Abbas the second with Julfa Armenians and some literary influence of Farsi on Armenian language. In spite of shortcomings the author of this article attempted to give a picture of civilization of that era particularly its cultural-political aspects for the modern audience.

This article is an attempt to give an account of geopolitical order of Shiites in future Iraq. Two main scenarios about the future political system of Iraq along with the characteristics of each are first examined. Considering the realities of contemporary Iraq, one can conclude that the ground is more prepared for the realization of democratic system based on federalism than the scenario of despotism. In regard to geopolitical elements it can be concluded that in case of a democratic system, geopolitical force and domain of Iraqi Shiites will be promoted. Population, government, political institutions, natural resources and conditions are among the geopolitical elements that have been discussed in this article. Through thorough analysis attempt was made to show the truth of the hypothesis that geopolitical force and realm of Shiites both inside and outside of Iraq would be established and promoted.

According to political system of Imamate the Infallible Imam is ordained by God. According to Imam Ali who was the first in identification of Shia Islam people can play an effective role by their presence in the government. Though endowed with infallibility and divine ordainment, Imam Ali was prevented from caliphate, and finally undertook the government and administration of Muslim Community as result of will and insistence of people. He regarded the consultations of the Emigrants (Muhaajireen) and assistants as their agreement on an individual as Imam to be the ground for God's pleasure and endorsed his own election by people. This article attempts to discuss compatibility or incompatibility of divine ordainment and election by people, role of public opinion in legitimization of government by infallible Imam, realization velayat (guardianship) of an divinely ordained Imam, conditionality or unconditionality of the authority of council, allegiance and their religious and legal effects, place of prominent members of community. And masses at large in conception and formation of Imamate etc. all on the basis of the ideas and practices of Imam Ali.

This article is to make contrasts and comparisons methodologically between Al-Mizan which is one of the most important Shia Contemporary exegetical work and Al-Manar which is regarded as authoritative Sunni work in 14th century in Islamic calendar. The place of Al-Manar in Al-Mizan and methodology of the critique of Muhammad Abdu's ideas and those of and Rashid Riza by Allameh Tabatabaee are thus explained. It is worth noting that the author of Al-Mizan subjects the ideas of Al-Manar on the basis of Shiah points of view and standards presented by the Progeny of the Holy Prophet. The differences of these two exegetical works are thus caused by difference of opinion of the two authors in their basic beliefs. Many other differences, however, originates from their exegetical methodology in dealing with the problems in question.

The ruling Tahirid dynasty are closely and strongly related to Abbasid caliphs and thus they were regarded as Sunni Muslims. This account, however is inconsistent with the rise of the Tahirid dynasty. For its founder, i.e. Tahir Zulyaminein, was the first Amir or ruler to rise against the caliph from whom he had received the charter. After this revolt however the rule remained in hands of his children and thus he was recognized as founder of the first independent Iranian dynasty. The lack of detailed accounts concerning him in historical sources cast some doubts upon the nature of his action and his motivations. Many scholars have so far studied Tahir and his uprising but no mention was made to influence of Shiism in his uprising. This article makes an attempt to examine Tahir's religious beliefs and present sufficient evidences about his tendencies toward Shiah Islam, analyzing finally the impact of such religious beliefs on his revolt against the caliph.