پژوهش نامه تاریخ اسلام
سال هفتم شماره 26 (تابستان 1396)

The proclamation of the Fatimid Caliphate in Africa, 297 AH, provided a good ground for Ismaili thoughts to develop in theological, jurisprudential, scientific and political domains. A deep study on Ismaili teachings would contribute to the perception of cultural developments in the Fatimid Administration era. Among those teachings, the value and position of “Knowledge”, “the scholars” and “Learning different Sciences”, are the fundamental prerequisite parts of Ismaili belief. This study seeks to find the relation between Ismaili’s religious elements, such as Imams, Invitation Organization ( Da’wa) and Da’is (ones who call for Ismaili thought), with the principles of “Knowledge” and “Learning”. The study also elaborates the concept and nature of “Knowledge” from the Ismaili point of view as well as the relation between “Knowledge” and “Shari’a” according to the Ismaili teachings.

The issue of succession of the Prophet (pbuh) has been and is one of the most important controversies among Shiite and Sunni. This issue has also been reflected in some of the writings of the Iranian Shiite historians in the first Pahlavi’s era. Emphasizing on the legitimacy of Ali (AS) in the Shiite works, it seems that there had been a kind of convergence with the Sunnis in this matter. The question therefore is what was the reason for the mentioned convergence at the time of Reza Shah Pahlavi? Using descriptive analytical approach this study investigates on both religious atmospheres at Reza Shah’s time and the writings of Shiite historians on the above subject. The study reveals that Reza Shah’s anti-religion policy and also the growing wave of dissent that emerged at that time, was one of the most important factors of convergence with the Sunni historians in the issue of succession of the Prophet (pbuh).The issue of succession of the Prophet (pbuh) has been and is one of the most important controversies among Shiite and Sunni. This issue has also been reflected in some of the writings of the Iranian Shiite historians in the first Pahlavi’s era. Emphasizing on the legitimacy of Ali (AS) in the Shiite works, it seems that there had been a kind of convergence with the Sunnis in this matter. The question therefore is what was the reason for the mentioned convergence at the time of Reza Shah Pahlavi? Using descriptive analytical approach this study investigates on both religious atmospheres at Reza Shah’s time and the writings of Shiite historians on the above subject. The study reveals that Reza Shah’s anti-religion policy and also the growing wave of dissent that emerged at that time, was one of the most important factors of convergence with the Sunni historians in the issue of succession of the Prophet (pbuh).

The most important Islamic intellectual movements in Indonesia are called: Traditional Islam, Religious Reform, and the Intellectualism or Liberal Theology. The Traditional Islam trend is a kind of heritage from Islamic culture; Religious Reformism trend is affected by the major Islamic centers in the Middle East such as Mecca, Medina and Cairo; the Religious Intellectualism or Liberal Theology is influenced by modern Muslim scholars such as Fazl-ur- Rahman. The main quest of this research is to study the intellectual currents of Islamism in the Malaya world, especially in the Indonesian archipelago. Using main sources and adopting descriptive-analytical approach, this study presents the process of the reformist trend at pre-modernism time and the reaction of the Traditional current against it. A perspective of these three currents in Indonesia is also presented in the end.

A reproduction of discourse conflicts between traditionalist, modernist and religious reformers in Iran’s constitutional era necessitates a revision on intellectual legacy of those discourses. So a discourse analysis on the Religious Knowledge Reformation in the constitutional era is an answer to this need. In this context to recognize the characteristics of Religious Knowledge Reformation discourse, Al-Jamal newspaper readout was put on the agenda. Critical discourse analysis is a theoretical framework with the help of which we have analyzed and recognized the characteristics of Religious Knowledge Reformation discourse. According to this framework, any text is based on the dominated historical context and is formulated through inter-discourse act by absorbing intellectual legacies from other discourses. By applying the critical discourse analysis on the text of Al-Jamal newspaper we understand that the historical crisis at the time of constitutional era, such as domestic tyranny, foreign exploitation and the attitude against the cultural elements of modernism, had been the major problems regarding the discourse practice of Religious Knowledge Reformation. This research confirms the critical role of Al-Jamal newspaper in producing inter-discourse act by absorbing some elements from traditional and modern discourses to overcome the historical problems

In a situation where the office of Grand Vizier (the First WezÊr) always was dedicated to the Madrasa graduators (the #Ulem§"-bureaucators), Following changes after Ankara war (802/1402), one of the slaves (|uls) was assigned to this office. In Murad II era, the Madrasa graduators tried to renew their previous political influence. Hence, in the early days of this Sultan’s regin, they used the changes and provided ground for the fall of Bayezid Pasha, the Non-madrasa graduator Grand vizier and by the full support from DjandarlË (candarli) Ībr§him Pasha, returned the office of Grand Vizier to the Madrasa graduate class. In addition, with the encouragement of the Ulem§" Class, Murad II and the statesmen, established magnificent Madrasas in Bursaa and Ederne, which significant endowments were dedicated to them. Following these actions, a suitable field was provided for the development of Madrasa education and the compilation of Ilmiyye class and with the emergence and recognition of the Shaikh al-Isl§m institution, the influence of the Madrasa graduators (the Ulem§" Class) became more tangible. The totality of these developments gave such a power to the the Ulem§" Class in this period that the followers of Hurufi set in Ederne were massacred by the fatwa of Shaikh al-Isl§m. According to the findings of this research, which is based on an analytical approach, due to this procedure, the Madrasa graduator renewed their prior political influence during the period and continued it until the conquest of Istanbul (857/1453).

Zaidiyya was formed in 122AH after the martyrdom of Zaid ibn Ali ibn Hussein and the defeat of his uprising. Zaidiyya, by emphasizing Zayd's character and scientific and religious status, promoted his ideas and views on the conditions of Imamat and enhanced the influence of his charisma in society. The main issue of this research is that how the character of Zaid's charisma has influenced the survive of this sect and the transmission of a charismatic succession? In this research in addition to examining Zayed ibn Ali's character and charisma was explained the crisis of social and political conditions of the Islamic society that led to the emergence of charismatic leadership in society based on the sociological framework of the charismatic authority of Max Weber. The findings of this research indicate that Zayd entered the political scene by the charismatic personality traits and new discourse to solve the political and social crisis of Shiites, And Played an important role in the field of politics and theology as the charismatic leader of Zaidian in formation and survival of the Zaidi sect.