فصلنامه شیعه شناسی
پیاپی 47 (پاییز 1393)

The theory of ‘approximation’ between the Shiite and the Sunnite elites, and unity in the followers of the two sects may be investigated from different viewpoints. However, it seems that it has not been investigated from the viewpoint of discourse analysis yet. The present article claims that if this issue is studied through discourse insight, it will lead to new and deep findings. By using discourse ‘insight’ instead of discourse ‘method’, we mean freedom from the entailments of postmodern methods of discourse. The essence of religion is not consistent with the problems of postmodern methods. Although committing to using a method necessitates committing to the entailments of that method, applying the insights of a method does not mean accepting all the presuppositions, principles and consequences of that method. In the present article, to emphasize the global unity of the Shiites and the Sunnites, we attempt to make use of some of the conceptions and principles of the method of discourse analysis – emphasizing on Laclau and Mouffe. It seems that if the problem of unity is analyzed with discourse insight, many instances of otherness of the Shiite/Sunnite organizations are restricted to special conditions, and a new way is created for harmony of these two sects.

The Islamic revolution of Iran had a great, deep and different impact on western theoreticians, and created ample challenges for western world in an age when the presence of religion in the society was considered null. This caused a lot of theoreticians to pay special attention to Islamic revolution. Because of the religious nature of Islamic revolution as well as the Shiite beliefs of most Iranians, some of the theoreticians have studied this phenomenon from the religious viewpoint. After a long time of negligence, the orientalists noticed the role and importance of Shiism and Shiite beliefs and their efficacy in political and social events in Iran, and acknowledged the great potential of Shiism and Shiite beliefs. Western thinkers regard the role of religion a great one in the revolution of Iran, because it has been able to affect even the non-religious or quasi-religious groups. The Shiite school, with its deep teachings and beliefs such as Mahdawiyyat, the clergies, the religious scholars and leadership, Ashura, martyrdom and unity, has been able to establish the greatest revolution of the century, a revolution that is difficult to be fully appreciated by many thinkers.

The present article aims at investigating social and political thoughts of Imam Ali, especially on justice. It attempts to investigate the concept of justice and its aspects in Imam Ali's view. In this study, the texts related to justice were extracted from Nahj al-Balagh through content analysis. The findings of content analysis show that the concept of justice is the most important and most valuable concept in Imam Ali's thinking system and the most fundamental principle in his political-social conduct. In Imam Ali's view, justice is a social affair and is related to all elements of society such as the concepts of truth, need, qualification, and equality. Different statements in Nahj al-Balagha about justice show that Imam Ali's view of justice is neither a conservative view nor a merely egalitarian one. Adjusting social and material rewards based on individual efforts, and the just ruler's appreciating the qualifications of individuals and fulfilling the basic needs of the society members while acknowledging the sameness of creation of all human beings are distinctive points between Alawid justice and egalitarianism common in western political literature.

Adil Shahi dynasty as one of Shiite governments, Rule in the Bijapur (a region of the Deccan) for two centuries (895-1097Q).yusuf Adilkhan, the first ruling government Adilshahi, Recognized Shiism in its territory. this issue was along with the Formation Shiite Safavid Government at the Same Time in Iran.all seek to restore Sunni Adilshah some of yusuf 's successor together. This article is intended Place and the position of the Shiite AdilShahi dynasty at the court in terms of political, social and cultural study and answer the question: How Adilshahi Shiite rulers in the region Byjapur was recognized in the period, so that despite Sunni opposition to Shiism in the court of Adil Shahi dynasty still retained its supremacy? The answer to this hypothesis has been the competition between the horizons of Shiite and Sunni Deccani in the Deccan, yusuf Adilkhan that the Shiite tendencies towards creating a Shiite government that would be led by Afaqi on Deccani the supremacy of the Shiite Safavid Iran on the one hand.So, The formation and activities of political, social and cultural rights of Shiites in the Shiite Superiority Bijapur was important factor in the continuation of the AdilShahi dynasty.

The early history of Islam has been the source of many important and decisive evolutions, and the role of revelational teachings and the mission of the Prophet and his Household are undeniable in this regard. In the present article, some of the Prophet’s policies used in Imam Ali’s sariya (a battle without the Prophet’s presence) in Yemen and the related consequences are studied. As to the reason why Imam Ali was dispatched to Yemen and the detailed account of the related consequences, there are numerous and various interpretations in Islamic sources, studied in this article. Accordingly, it becomes clear that Imam Ali’s presence in Yemen, which was in accordance with the Prophet’s divine mission, was one of the most important and most effective factors for Arabs’ acquaintance with Islam and the spread of Islamic government. As a result, some of the prominent figures in Yemenite tribes, after converting to Islam, were supporting – in their political and religious leanings – the Prophet’s Household more than others. They played a great role, in proportion to their great population structure and scattering in different Islamic lands, in cultural, political and social changes as well as diffusing and reinforcing the teachings of the Prophet’s Household. In the article, this fact is evaluated and studied by adducing Islamic sources in different historical, social and cultural spheres using a descriptive-analytical – an even a critical – method.

From the later part of Safawid government on, the Russians would think of annexing the Caucasia to their realm, and their wish was somehow realized through the Golestan treaty. The Russians’ attempt to extend their frontiers to Aras River, the effort of a group of courtiers around Abbas Mirza for retaking the lost regions, and the fruitless negotiations prepared the ground for the second period of Iran-Russia wars. To deactivate the group objecting to the war, the proponents of Abbas Mirza tried to give a religious tint to their actions through the clergy. The Shiite clergy who regarded defending Islam and the Shiite king against the infidels as their duty came to the scene, proclaiming war against the Russians and actively taking part in the battlefields. At first, with the Russians’ being rushed and the dominance of Jihadi spirit, Iranians became victorious temporally. But gradually with the Russians’ marshaling, the outbreak of disagreement between the clergy and Abbas Mirza, and the commanders’ laxity in the battlefield, the Iranian army was defeated in different fronts. With the advance of Russian forces to Tabriz, some of the city’s elites headed by Mir Fatah, the prominent clergyman of the city, who were dissenting Qajar yielded the city to the Russians with no resistance. Using the analytical-historical method, the present article states the role of the clerics in starting the war with Russians, their presence in the battlefield, and their function in yielding Tabriz as well as the related consequences.

Based on the Quranic verses and traditions as well as the definite intellectual reasons concomitant to legal reasons, we may say that one of the important obligations and absolute necessities is preserving the social order and the people’s life. Although the Muslim jurists have not presented this discussion independently, we may infer from their sayings on different occasions that preserving the social order is among the jurisprudential presuppositions, and what leads to disorder is forbidden and what leads to preserving the social order is obligatory. If there is a contrast between preserving the order and other personal and social precepts, the former would be superior. This is because preserving the social order is among those obligations that the Holy Legislator never neglects. Therefore, the Islamic government has the duty to give priority to preserving the social order when there is a contrast between it and the people’s subsistence. This must be to the extent that is not inconsistent with Justice. Disorder in any spheres of economic, political and social life would lead to a disorder in normal life, and it must be hindered to preserve the order.

The slaughter and hunting of animals in Islam is permissible for some animals and under certain conditions. However, considering the fact that animal rights is robbed by slaughter and hunting, Islam is considered as a religion breaching the animal rights. However, Islam does not breach animal rights; rather, the orders stated in the Shiite jurisprudence insist on their rights. Considering the definite evidences and the related verses and traditions, this article proves the permission of slaughter and hunting and states the method of slaughter and hunting in a way that conforms the animal rights.

Approximation of Islamic denominations, meaning a peaceful living together of the followers of Islamic denominations while preserving the intra-denomination values, is an inevitable necessity. In view of the special situation of some Islamic countries, the importance and necessity of approximation of denominations is doubled. Considering the religious, cultural and political influences of Lebanon in the Middle East and among Arab-Islamic countries, the necessity of investigating the capacities of approximation in Lebanon, in order to develop and study its challenges to remove them or change them into opportunities, becomes clear.The activities of IRI, Hezbullah and the Center of Assembly of Muslim Scholars in Lebanon for approximation of denominations, along with the culture of peaceful living of followers of religions and denominations in Lebanon, when it intermingles with Islamic teachings and Fatwas of Shiite and Sunnite scholars, will turn Lebanon into a paradise for followers of denominations. Similarly, if the seditionist policies of global Arrogance, headed by US and Israel, as well as the activities of Salafis and the political disagreements of political parties and trends are not controlled, Lebanon will involve into wars for long years to come, and this may harm its religious society to a great degree. The present study is seeking to investigate the capacities of approximation in theological and jurisprudential thought of Shiite and Sunnite scholars of Lebanon with a look at religious and political trends in Lebanon and to investigate the potential and actual capacities of approximation as well as challenges leading to threats or opportunities for approximation in Lebanon. Library and field studies in Lebanon as well as interviews with heads of Muslim parties and intellectual leaders of political and religious trends in Lebanon has organized our study of the capacities and challenges for approximation of Islamic denominations in that country.

The establishment of Safawid dynasty in Iran – due to its decisive effect on Iran, Islamic lands, and global equations – was the most important event in the early years of the tenth century AH (sixteenth century AD). Before coronation of Shah Ismaiel Safawi in 907 AH and his establishment of Twelver Shiism as the official religion in Iran, this land was subject to power struggle. During the centuries after the Mongol invasion, Iran was deprived from accessing to independence and territorial unity as well as independent political identity. Concomitant to Safawids’ accession to power, the Ozbeks were ruling in the east of Iran and the Ottomans were ruling in the west. Both were attempting to extend their power in this land, and if there were no powerful government, Iran would probably become annexed to the conquests of Ozbeks or Ottomans, being deprived from independence forever. Under that condition, the establishment of Safawid government and the spread of its realm of influence to the specified frontiers of Iran gave a new life to this land, preparing the ground for national unity by establishing the political and religious independence.