فصلنامه شیعه شناسی
پیاپی 50 (تابستان 1394)

The present study is seeking to find a sociological answer to the following question: "What do we know from the life of seminary students?" There arise various questions in this regard, generally focused on objective dimensions, daily life and mental attitudes of seminary students. We aim to decompose the social nature of the life of seminary students to discern the reality of their life and to produce defendable sociological hypotheses based on the real life of high-level seminary students in Qom so that we may achieve a guideline for further quantitative-explanatory researches in future.
The methodological approach used in this study is a qualitative one wherein proper techniques have been used in each stage. In the stage of data-gathering, we have used two techniques of "deep semi-constructed interview" and "observation" (constructed and semi-constructed); and in the stage of data analysis, we have used two methods of "grounded theory" and "typology" (synthesized). The sample studied consisted of nine high-level seminary students in Qom seminary along with two educators and managers there.
At the end of the study and based on the data gathered, they were classified in two distinctive social types as follows: modern type and traditional type. These two types, while much similar, were quite distinctive in seven variables: their motivation for becoming seminary students (two aspects), age of marriage, the tools used for religious missionary, their relation to modern communication technologies, social relation with their wives, and their attitude towards their wive's employment.

The present study aims at investigating the extent of participation of young people in mosque's affairs with an emphasis on family role. To explain the issue and specify the theoretical framework, we have used the theories of participation and sociability. The research method was library based and survey type; and we have used questionnaires for gathering data. To analyze the data, the T and F tests, central indexes, and Pearson Correlation Coefficient have been used. The statistical society consisted of all students in Isfahan University in 91-92 SH. Thus, 384 subjects were selected through Cochran sample size determination formula. Independent variables of the research were as follows: background variables (sex, age, field of study, living place, marital status), family-related variables (social-economic status, parent's religious commitment, religious sociability, parent's attitude towards religious institutes, parent's attitude towards participation, family satisfaction, and the individual's attitude towards participation), and the dependent variable related to participation in mosque's affairs. The findings show that the dependent variable was meaningfully related to independent variables (i.e. sex, living place, religious sociability of family, individual's attitude toward participation, family's attitude toward participation, family's attitude toward religious institutions).

Recognizing and assessment of behaviors and terms of Shiites in their interaction with Imams is an important and necessary approach for precise recognition of their beliefs and the way of life of Infallible Imams. This needs more scrutiny and investigation in various political, social, economic and other spheres.
In the present study, the Shiite's beliefs and social terms and their relations with twelve Imams in their presence have been studied, various types of social relations of the Shiites with their Imams have been identified and introduced, and the following questions have been answered: "how would Shiites enjoy high spiritual status of their Imams?" and "were the Shiites relations with their Imams appropriate for their status?" It, then, has concluded that the Shiites would enjoy Imam's guidance, consultation, and pieces of advice in their material and spiritual life through relationship with them in various social spheres.
The social behavior of the Shiites towards their Imams was based on their belief in and religious attitude towards Imam's social status. The Shiite's behavior towards Imam enjoyed an evolutionary course originated from their belief in the high status of Infallible Imams and was dependent on their knowledge of Imams and usually based on respect, affection and obedience.
Among the important findings of this typological study are analysis, review and pathology of the Shiite's behaviors in the sphere of social behaviors in the period of Imam's presence.

In spite of numerous disagreements regarding the identity and nature of Ahl Ḥaqq, we may clearly see the Shiite foundations in creeds and beliefs of the believers of Ahl Ḥaqq. However, they may be studied as extremist Shiites due to some excesses such as divinity of many religious leaders, especially Imam Ali. Today, Ahl Ḥaqq's creed – whose followers mostly settle in western parts of Iran, especially Kermanshah province – is linked to ideas such as sacredness, embodiment, divinity, certain religious rites, certain formulas and spiritual prayers in Jam-Khānas, holding rites such as sar-sepurdan and jowz sar-shekastan, a certain form of fasting, sacrifice and vow, mystic music and samā' dance, keeping scriptures in houses, and unshaved moustaches of men.

Allegiance is one of the preeminent concepts in Islamic culture. A look at the most prominent political-social events of early Islam, considering the thoughts and arguments of each group, shows the institutionalization of commitment to allegiance among them. Among Islamic scholars, there is almost a consensus that legitimacy of sovereignty of Infallible Imams is the result of the [religious] texts, not allegiance. The present article, while studying the concept of allegiance, mentions its historical course in early Islam, dealing with its instances and its role in Imamate in Shiite culture.

The road of Qom-Qaṣr Shīrīn is one of the important and main paths in the history of Iran under Islam. This road got more importance under Qajar dynasty due to political conditions of that period, especially the ties of Iran and Ottomans. Some of the most fundamental new and western thoughts entered Iran through that road. The present article deals with the role and the social, cultural and religious importance of the road of Qom-Qaṣr Shīrīn.
We used an analytical-descriptive method and the sources of that period to investigate the issue; and indeed, we have tried to show that the road of Qom-Qaṣr Shīrīn was the most important internal road in Iran up to the western borders. Due to its various roles, it had an all-out effect in the cultural and religious life of the settlements and houses along that track.

The present article has tried to investigate the effect of pilgrimage of Iranian Shiites to Iraq on regional policies and the relations of Iran and Iraq based on a combination of Fiedler's leadership criteria and Mitrany's theory of functional compulsion for cooperation as well as constructivist theory relating to the effect of norms on political behavior of practitioners. The present article uses a descriptive-analytical method to arise the following question: "what is the effect of religious tourism on regional policy and foreign relation of Iran with modern Iraq?"
The hypothesis of article is based on the fact that considering the effect of religious identity on political behavior of IRI in the region, especially the effect of the Shiite identity on policy-making of Iran in relation to modern Iraq, the pilgrimage trips have led to a functional compulsion for cooperation between the two countries and would lead to the strengthening of relationship between Iran and Iraq, preparing the ground for realization of the policy of Islamic union in Middle East through deepening relations with Iraq.
The findings show that the most important functions of pilgrimage trips for regional policies and relationship of Iran and Iraq are as follows: preparing the ground for Islamic unity, redefinition of Islamic identity and enjoying the function of removing land-centrism of spiritual trips, turning the borders of war into the borders of peace, preventing revival of political disagreements, IRI's reliance on soft power in modern Iraq, and the effect of the pilgrim's spiritualism on removing violence and creating peace in the region as well as Iran's participating in reconstruction of Iraq with an emphasis on rebuilding the holy shrines. In this article's view and with a constructive analysis of the topic, one may infer that due to religious demands for visiting holy shrines in Iraq, and due to a strong norm called "pilgrimage", the policy of Iran towards modern Iraq has been formulated based on priority of this norm over interests.

Within the interval between the 8th and 10th centuries (A.H.) and in a part of Guilan which was called then Bieh Pish, the local Shi’ite government of Aal-e-Kia took power with the collaboration of Mazandarani Mar’ashi sadats. This government played a significant role in the strengthening and the solidarity of the Safavid government. In 1001 (A.H.), King Abbas attacked Guilan and overthrew their government with the purpose of strengthening and developing his own political and economic power. After that, Guilan lost its internal and political independence, became special property, and underwent changes in its population composition. This article aims to investigate the consequences of King Abbass’s policy in overthrowing the Shi’ite government of Aal-e-Kia, and further, to survey the gained results from political, economic, social, and cultural dimensions. The data collection procedure of this study is library research. Analysis of the issues and incidents will be done based on a historical methodology and through describing and comparing information. Interpreting the historical events has been done in a chronological order.

During the recent years, we have seen an aggravation of entanglements between the Shiites and Sunnites in various regions of the world, including some of the Islamic countries in southeast Asia such as Indonesia and Malaysia. Some of the fanatic religious groups have attempted to remove and marginalize the Shiite minority in the region, claiming that Shiism is an emergent and strange phenomenon in the region and that Shiism has had no role in the process of Islamization and Islamic culture and civilization in the southeast Asia. On the other hand, in spite of many manipulations for obliteration or alteration of historical sources regarding the role of Shiism in the region, it has had - according to undeniable historical evidences available now – an important role in introduction and diffusion of Islam as well as Islamic culture and civilization in the region. This article has attempted to investigate various theories regarding the origin of introduction and diffusion of Islam in southeast Asia, and deals with the role of Shiism in four hypotheses on its origin as Arabic, Indian, Iranian and Chinese. It also deals with some cultural and religious effects of Shiism in that region.

Dissimulation is one of human's strategic tactics in his struggles and social life throughout history. In religious texts, including the Quran, traditions and hadiths, numerous discussions on dissimulation have been presented, and its nature, its various types and the criterion for its legitimacy have been investigated.
Since the history of Shiite Islam have always been in struggle with oppressive governments who have ruled Muslims, which led Muslims to use the tactic of dissimulation, many have thought that dissimulation is a Shiite belief, and some writers have used it as an excuse to denounce Shiism in a way that there would seem to be no evidence for dissimulation in the Quran, traditions and way of life of religious leaders. In the present article, we have tried to explain that dissimulation is a matter of consensus among all Islamic sects as far as its nature, its types and its legitimacy are concerned. Indeed, there is no disagreement among Islamic sects in this regard. The necessity to apply dissimulation in a certain sect is no reason to regard it specific to that sect and denounce its followers. Indeed, one must denounce those who have made, by their oppressive methods, Shiites practice dissimulation.