فصلنامه شیعه شناسی
پیاپی 65 (بهار 1398)

Spirituality sense in the internal space of the past architecture, especially in the mosques, has been the focus of attention for tasteful builders of that era, who would fill that space with divine light by intelligent use of it. Unfortunately, in the architecture of the mosques in new era, creating atmosphere with such features has lost its rigor, and this celestial value has distanced itself from the modern architecture. Considering and rereading this important matter in today’s architecture is of great importance. The research method is of survey type and the statistical population consists of 25 experts in architecture. To investigate the data, we have used ANP hierarchal method; and to analyze the data, we have used the SuperDecisions software. Besides, the light intensity in Sheikh Lutfullah Mosque was simulated by LightMeterTools software, and the results are finally presented at the end of the study in the form of tables and diagrams. The results show that light with an intensity of 300 lux and turquoise color has the most effect in creating a spirituality sense.

Successive disasters after the invasion of Genghis and Teymur caused people to be attracted by streams that were either leaning towards seclusion or inclined towards revolution. Both were forms of objection to the existing situation, one of them offering a personal solution and the other a social solution. Shiism and Tasawwuf gradually came out of seclusion and dissimulation and found common points to approach one another. What increased inclination towards revolution was petition of right of those suppressed forces in history that made use of Shiite experiences in revolutionary movement and Tasawwuf in maximum attraction. The most important ideology of those communities was the idea of the advent of a savor that served as the device for the survival of oppressed people of that time with a hope for a vivid future. The main question is as follows: “What stages have that revolutionary changes and apocalyptic activities covered from the onset of seventh century AH to the end of ninth century AH and what motives have the leaders used for mobilizing people?” The research method in this study will be descriptive-analytical.

A question always arising in the Islamic society is as follows: “Can one legitimately force people to do good and avoid evil?” the society still faces various jurisprudential answers to this question. Since according to the primary principle compulsion is not legitimate, its exceptions such as legitimate compulsion requires proof. To prove the legitimacy of ‘compulsion to do religious obligations and avoid illicit deeds’, one may use arguments for enjoining good and forbidding evil. However, extracting and evaluating those evidences will leads us to the conclusion that those evidences are short of proving the legitimacy of compulsion and what can ultimately be used of them is “legitimacy of denying evil by hand” which does not mean forcing one to give up evildoing, and cannot be a permission for compulsion. The shortness of evidences for ‘legitimacy of compulsion in enjoining and forbidding’ suggests the possibility of its illegitimacy, because enjoining and forbidding along with compulsion leads to one’s being annoyed.

Allama Majlesi (1037-1110 AH) was one of the prominent Shiite scholars in whose views a certain semantic system has been formulated for organizing the Shiites’ daily life in the Occultation Period. In his thought, formulation of a political-social theory for formation and organizing the Shiite community are of basic importance. The question is how Allama Majlesi delineated that formulation for the Shiites in Occultation Period. The present article uses the theory of the “structure of political opportunity” and “discourse analysis” to test the hypothesis that Allama made use of the opportunities of political structure under the last two Safawid kings, King Salman and King Hussein, to formulate and fixate the Shiite discourse system. The discourse has three layers: in the first layer, he distinguishes and represents the Shiite discourse others. In the second layer, he puts forward the individual jurisprudence and the religious precepts pertaining to the spheres of private and public life; and in the third layer, he theorizes the political jurisprudence and the pattern of political action for the Occultation Period.

In the eve of Major Occultation, Imam Mahdi issued a decree for the Shiites to refer them to Imami jurists for obtaining religious precepts. Thus, Imami jurists became the leaders of the Shiite society in the sphere of general lieutenancy. Sheikh Mufid, as the head of Baghdad school and the Shiite potentate, stepped into the sphere of the Shiite political-social presidency intelligently with his consensus-centered way of life to confront the religious-social tensions to put forward, explain and proselytize the Imami Shiism – in an era that any denomination would be marginalized if it lacked scientific power in defending its doctrines. After the departure of Sheikh Mufid, Sharif Murteza took over the headship of Baghdad school, seminary school and authority of the Shiite community. Thus, it seems legitimate to consider a convergence between the social-political function of Sharif Murteza and the social way of life of the late head of the community. Since Sharif Murteza was closely familiar with his master’s method in confronting the religious tensions, he did not give up Sheikh Mufid’s consensus-centered method after his death; rather, he went beyond that method to rationalism and explaining Imami denomination. This article seeks to use a descriptive-analytical method to explain both the consensus-centered method of Sheikh Mufid as the head of Baghdad school and the convergence between Sharif Murteza’s social-political function with Sheikh Mufid’s way of life.

The two main Islamic denominations agree on the multiplicity of Imam Ali’s virtues, and most Muslims do not deny hundreds of the Prophet’s sayings on Imam Ali. Although most Sunnites disagree with Shiites on the interpretation of those traditions, denying their denotation of those traditions to Imam Ali’s Imamate, few persons had denied, due to certain prejudices, those virtues. Ibn Taymiya Harrani, the founder of Salafism, is one of the best known among them. In addition to denying the rightness of most of those traditions, he has made great effort to show a consensus among his predecessors in denying Imam Ali’s virtues. The important question is whether his claims regarding a consensus among Muslim scholars on the abovementioned issue is true or not. The present article uses a descriptive-analytical method to deal with the subject and relies on the Sunnites’ sources to prove the falsity of those claims.