فصلنامه شیعه شناسی
پیاپی 34 (تابستان 1390)

There is a group among the Iraqi Shiites who live in the marshlands of southern Iraq. This group, also known as "the Arabs of the Marshlands" consists of the people who live on farming, fishing and growing buffaloes, thanks to their aqua-environment. Despite the fact that the marshlands of southern Iraq are among the economically richest parts of the country, their dwellers constantly suffer from poverty and deprivation because of the intentional disregard of the governments of the country. Their poverty increased as a result of the suppressive acts of the Bath Party along with their purposeful and expanded transgressions. The present article deals with the economical importance of the marshlands and the conditions of their Shiite dwellers, and also the policies taken by Bath Party in regard with this region.

Shortat ol-Khamis is a term recognized in the Shiite Rijal science (the science that studies about the narrators and authenticity of traditions). Shortat ol-Khamis was one of the police forces formed during the governance of Imam Ali. The major mission of this group was related to civil affairs of Imam Ali's caliphate. There are two approaches concerning the study of this group: the first, deals with it from a historical viewpoint without any positive or negative attitude toward it; but the second, approaches it form a specific view and considers a holy characteristic for its members. The second approach has gone through ups and downs in the history of the Shiite Rijal science, and has achieved higher importance among the current scholars of Rijal science. The present article first provides a concise account on the historical framework within which the group was formed and studies its characteristics and functions briefly; next, it studies and analyzes the two historical and sacramental approaches toward Shortat ol-Khamis in the Shiite Rijali works.

The Morad tribe is one of the well-known branches of the great Yemeni and Qahtani tribes of Mathhij. This tribe consists of numerous clans the study of which determines the role of this tribe in the history of Islam. The members of the Morad tribe confessed Islam at the time of the life of the prophet of Islam, and during the conquests of Islam, they settled down in the conquered areas of Iraq and Egypt and they were present in the political, military, social, cultural and scientific reforms in the first century of the history of Islam after Hijra. The role of this tribe is more considerable specifically at the early period of Islam. The Moradi figures had positions in the official, financial and judicial administrations during the Umayyad rule; however, their role in the mentioned affairs got fainted during the Abbasid period and the available documents implies their involvement in other social affairs including judgment. The Moradi men had an active role in the social changes and movements like the Shiite and Khawarij movement, and they took different approaches, which for an important part resulted from the Moradi tribal structure, political tendencies, religious intentions and tribal prejudices. Meanwhile, one of the important contributions of the Morad tribe, is by the scientific and religious scholars risen from this tribe lots of whom were considered as famous companions of the household of the prophet (peace be upon them), and the tradition sources have repeatedly referred to them. Oveys-e Qarani, Hani Ibn-e 'Orveh Moradi and 'Abd ol-Rahman Ibn-e Moljam Moradi are among the famous figures of the Morad tribe.

The duration of the rule of the Fatemide was short in the Muslim Morocco. Their attempt to propagate the Ismaeelide beliefs in Morocco was not considerably successful. The present research intends to study the reasons of the failure of the expansion of the Ismaeelide beliefs and the short life of the Fatemide power in Morocco. The Fatemides, despite their relatively powerful position during the uprise and propagation in Morocco, could not remain in power after they seized the throne because of their specific policies.

Al-e Kia was a local government which seized and kept the power through the eighth and tenth centuries (After Hijra) in a part of Iran, Gilan, know as "Biyah Pisheh". The rulers of this government were all from among the offspring of the prophet of Islam's household and descended from Imam Sajjad (peace be upon him). Shah Abbas the first, because of political and economical considerations, pulled the Kiaee government down the throne in Gilan. Since the Al-e Kia lasted more than all the other governments ruling in Gilan, the present research tries to study the reasons of the long life of this Shiite government. This research has collected data according to library method and the analysis of data has been done based on a historical, descriptive and comparative content analysis. The interpretation of the historical events has been done according to a chronological order.

There are numerous approaches in the current Western social sciences for definition and clarification of culture, which are rooted in the Western philosophical principles and the development of modernism. These definitions constantly focus on the natural desires and the worldly interests of the people. Allameh Mohammad Taqi Jafari (1923-1998), one of current Shiite thinkers, considers such a culture as an inferior one which has disregarded some of the supreme human principles such as the holiness of knowledge. On the other hand, the superior culture roots in the unvarying principles of the developmental life of the man, which relies on the people's common sense and superb feelings. In this approach, culture refers to phenomena which have made the man's logical life comprehensible and naturally enhances the man through a spiritually purposeful life. In the Holy Quran, such a life is considered virtuous. From the view point of the current interpreter of the Holy Quran, Allameh Tabatabaei (1902-1981) and his followers, the virtuous life is characterized with three feature including the faith, good deeds and virtuous morality. Figuratively, in this view, the faith is like a root extending profoundly and strongly down the ground; the virtuous morality is similar to the body and the branches; and the good deeds are the fruits of the virtuous tree of the religion, which can constantly grow more in number.

One of the important issues of functional ethics –which is challenging for the Islamic society today– is how to develop relationship and treat with the followers of "other religions". Although this is not a new issue, as a result of the presentation of the Islamic government theory and other novel theological subjects, it has been noticed by the scholars from the viewpoint of the study of the theoretical and functional principles. Considering the necessity of the moral issues and the crisis of criterion for suitable behavior with non-Moslems, the author of this article intends to depict a model out of the Razavi conduct for appropriate treatment with the followers of other religions. Furthermore, the "approvable" religious pluralism, as a theory and a response to the problem of behavior with the followers of other religions is analyzed from Imam Reza's point of view. The establishment and propagation of "conversation of religions" by Imam Reza (p. b. u. h.) is another subject discussed in this work. The work concludes with the key features of a model for developing relationship with the followers of other religions based on Razavi conduct. It is claimed and proved, in this writing, that from Imam Reza's viewpoint the relationship with non-Moslems should be based upon morality, respect, affection, religious leniency and toleration, freedom of thought and speech, awareness of audience, and acquaintance with the language and divine scriptures of other religions and a peaceful coexistence.