پژوهشنامه امامیه
پیاپی 10 (پاییز و زمستان 1398)

In spite of some of the Shiite concepts and teachings embodied in universal guardianship such as supernatural wonders, miracles, the science of the unseen and other specific aspects of the imams in the existence, it is an emergent terminology in the discipline of history and Shiite theology. Therefore, in order to find the position of this doctrine in Shi'a theological thought, it is necessary to study the history and evolution of universal guardianship thought. Since the first step in the study of the history of thought is the definition of the subject of study, a comprehensive definition is also required in order to study the history of thought of universal guardianship. In this article, we try to examine the term universal guardianship "al-Wilayah al-Takwiniyya" in contemporary Shiite literature from its earliest uses in the thirteenth century and then trace it until it got coined into a terminology in the minds of the contemporary Shia scholars and, reach a comprehensive understanding of this term and finally, because of the diverse and varied approaches to this idea, draw on the development of universal guardianship in the form of several semantic characteristics.

After the Islamic Revolution of Iran, often influenced by the Islamic Revolution, Shiites in their countries have had a favorable growth while some, on the other hand, had the opposite effect. Understanding the status of Shiites in different countries allows for optimal planning to further enhance their position in each country and the world as a whole. From a macro perspective, the Shias worldwide live in two different ways: 1. Countries in which Shiites exercise political sovereignty and 2. Non-Shiite political sovereign countries. This article focuses on analyzing the status and demographics of Shiites in countries that do not have Shiite political sovereignty. These countries are, in themselves, divided into two categories: 1. Shia-majority countries; 2. Countries with Shia minority populations. Shiite demographics in these two countries are taken into consideration in the article. The first category includes the countries of Azerbaijan and Bahrain. In the second category, there are many countries and given their abundance, we have analysed the Shiite demographics in 10 countries and the others based upon the different continents (Asia, Africa, Europe and the US). It is also to be noted that the study has taken into account countries with a population of at least 300,000 Shiites. The purpose of the article is to analyse the status and demographics of Shiites in countries with non-Shiite political rule. The research method used in this article is fundamental analysis, document research and reference to various related books, websites, and software.

Nowadays, the Imamiyyah Shia consider the allocation of Imamate only through apparent or covered decree or through the performance of a miracle, which itself, is an instance of an apparent decree. Numerous rational and traditional proofs and arguments have been put forth that suggest the necessity of the appointment of an Imam by God and his introduction by a decree from the Prophet or the former Imam. In order to prove and recognise attributes like, knowledge and infallibility, which are essential for the Imam, there is no other alternative than appointment by Allah and his introduction by the Prophet.  Accordingly, every person that the Prophet Muhammad specified to and decreed to his Imamate is an Imam. Companions of Imam Muhammad al-Baqir and Imam Ja’far al-Sadiq are among the most trustworthy Shiites of the era of Imams’ presence and based upon their beliefs at that time one can trace the historical roots of the current belief in Imamate. Based on historical events, their opinions and debates with others, one can deduce the fact that, despite the opinion of some contemporary Shiite thinkers about the belief in the Imamate of the Imams of the Ahl al-Bayt, the general body of the Shiite community does not suggest a particular narrative of evolution, and most Shiites in the age of presence, like today's Shiites, had believed in Imamate based on God-given decree and approval of His Messenger.

In this article, we examine and evaluate the theological perspective of the two prominent Shiite commentators, Muhammad Husayn Tabataba’i and Sayyid Mohammad Husayn Fadlallah, on the infallibility of divine prophets and other related issues, which are reflected in the Quranic interpretations of these two interpreters, and thereby present a view that is stronger and closer to reality. The views of the aforementioned scholars on analysing and explaining the reality of infallibility, in spite of having some similarity and closeness, differ in expressing and evidencing the reality of infallibility. Concerning the timing of the infallibility of the prophets, there is no difference between the two scholars and the two theories are in complete agreement with each other. However, with regards to the subject area and the realm of infallibility, with a profound look and analysis of the expressions contained in these interpretations, there are clear and profound disagreements, and certainly, for each of these views, it is possible to find some parallel intellectual works in various Islamic schools of thought. The authors of this study, while carefully analysing the views expressed and considering the arguments of both scholars, view Tabataba’i's viewpoint on conflicting issues to be consistent, more convincing and sometimes closer to innovation.

Imamate and its related issues are among the important and controversial issues in the field of religious knowledge and thought of Shiite sects, especially Zaydiyyah and Imamiyah. The Zaydiyyah, although due to the verses of purification and explicit traditions believe in the infallibility of the companions of al-Kisa, they do not consider infallibility as a condition and a necessary attribute for the Imam and due to various reasons, including lack of rational and narration on the infallibility of the Imam, explanation of its reality and the meaning of infallibility have therefore adhered to the non-obligation of the divine decree in the appointment of an Imam. In addition, they also have disagreements with the Imamiyyah on its instances. The main purpose of this research is to list the reasons for rejecting Imam's infallibility from the Zaydiyyah’s viewpoint, to prove the Imam's infallibility and also to respond to the doubts of the Zaydiyyah in this regard. Naturally, a comparative study of the arguments put forth by both the sects and its analysis will have a significant impact on the explanation and the role of an Imam's position in society. The present article is library-based research with a descriptive and analytical approach that has been conducted around some of the reasons and arguments of both sects about the necessity or the unnecessity of the condition of infallibility for an Imam. The most important finding of this study, contrary to Zaydiyyah’s claim of Imamate about the unnecessity of the condition and attribute of infallibility for the Imam, in the Imamiyyah viewpoint, in addition to various narrative reasons, there are numerous rational reasons including Imam's existential philosophy, loss of position and denial of people, purpose violation, preservation and protection of religion, the necessity of the issue of infallibility and the successorship to the Prophet Muhammad indicate towards the infallibility of an Imam.

The purpose of this study is to identify and analyse the mystical position of the heart based on the narrations of Imam Reza. The research method is content-based qualitative analysis. The unit of analysis is the early Shiite narrative sources. More than a dozen narratives were reviewed, and primary codes were obtained through an exploratory study. Secondary codes and research categories were used after analysing the traditions. In this study, the theoretical and practical features of the heart's approach to divine happiness and truth are presented. Research findings indicate that the heart refers to the centre of thought or reason, the centre of intuitive cognition, and the soul. Similarly, the heart has characteristics such as the place of wisdom, the place of revelation, the place of divine will, the mine of the divine light, the owner of the senses, the place of perfection, the mirror of behaviour, and so on. The states of the hearts are attraction and repulsion. Components such as knowledge, communication with God, communication with divine authorities give life to the heart, whereas, atrocities, betrayal, veil, and the outflow of faith from the heart ail and harm it.

Compulsion and free will are one of the bones of contention between the theologians and philosophers whereby each one of them has come up with a solution for it. Following the Ash’arite doctrine, Fakhr al-Razi has opted for the view of disguised predetermination. Nonetheless, he interprets in it in such a way that it is very close to the view of free will and he even explicitly elaborates the view of free will in the form of the expression (neither total compulsion nor total free will, rather, an affair between these two extremes). On the other hand, he considers man to be compelled in his free will which apparently negates free will. Due to his lack of distinction between the relationship between God and the creatures, the relationship of the soul and the attribute of free will, the relationship of man and his actions, Fakhr al-Razi has a different opinion in explaining and analyzing the issue of free will. His statement is apparently contradictory but finally, he accepts the view of free will. Tabataba’i adopts the view of free will, and by accepting the principle of causality, the level of being, and the degree of agency, he considers man as the agent of his actions and does not believe that the agency of God is incompatible with that of man. He has analysed the issue of free will by making distinctions between the relationship of the Almighty God with the creatures, the relationship of the soul and the attribute of the free will, and the relationship of man and his actions. He believes that the occurrence of any optional act depends on three essential principles namely: 1) The longitudinal relationship between divine agency and human agency; 2) The cause of defective human will; 3) The compulsory occurrence of an action in comparison with the will.

Endowments and offerings have played an important role in the spread of Ashura rituals in Iran. The participation of the political and popular classes in economic, cultural and social activities has made this presence bolder and more tangible over time. From the time of the Buyid dynasty to the beginning of the Safavid era (1501 to 1736), samples of endowments and offerings for the dissemination and implementation of the Ashura rituals can be analysed. Among the measures taken by the Shiites and the followers of the purified progeny of the Holy Prophet are the numerous endowments and offerings dedicated to the construction of the holy shrines of the Shiite Imams, the building of schools, libraries, a gathering spot for the Sayyids and conducting the mourning ceremonies. By scrutinizing the existing historical data, this descriptive-analytic research seeks to examine the extent of the effects of the endowments and offerings of these periods in disseminating the Ashura rituals in Iran. By studying different sources, it was finally concluded that endowments, offerings, and charities were very effective in promulgating the Ashura rituals and led to the growth of Shi'ism among the people of Iran.

The formation of the Safavid government in Iran and the establishment of the Shiite religious sect in this country had important effects on the cities, including Shiraz. Based on the theory of capitals (cultural, economic, symbolic and social) in Bourdieu’s doctrine, this research seeks to answer the question of how the formalization of the Shiite sect in Shiraz had an impact on the urban center of this city. The research method is descriptive and analytical, and the method of data collection is the library format. The research findings depict that Shiraz changed significantly in this period based on the criteria of Bourdieu’s theory on the dimensions of the urban identity, symbols, cultural components such as endowments, cultural monuments, schools, reinforcement of scientific foundations, art and other Shiite indices with respect to the definition of the urban center. This change was in such a manner that in the social space, the capitals unrelated to the Shiite sect were gradually replaced by new capitals that were in line with the Shiite doctrine.

Spiritual health is a complex issue in terms of differences in the concept of spirituality, worldview and value systems that needs to be defined according to the specific insights of each group. On the other hand, belief in the best system involves theology, cosmology, anthropology and eschatology. Believing the best system as a rational doctrine in the heavenly religions can provide successful strategies for the rise of spiritual health. The present paper was written with the purpose of examining the feedback of belief in the best system on the rise of spiritual health and epistemic transcendent. Understanding the order of the universe, perceiving the privileged position of man over other beings, and believing in the originality and survival of the soul result in understanding the essential purpose of creation, which is the perfection of the human soul. The human being cannot achieve the ultimate goal of creation by relying on reasonable and intellectual proofs which are relied on his own perception. Rather, the attainment of higher perfection requires the attainment of spiritual health through rational education, revelation and choosing the divine prophets as role models as the formative and anatomical means of the human perfection. Therefore, it became clear that a serious belief in the best system would bring about rise of spiritual health. Spiritual health will result in epistemic transcendent; that is achieving the meaning of life, spiritual vitality, satisfaction with divine ordinances, repulsion of death anxiety, proper interaction with society, nature and ultimately eternal happiness.

The fifteenth verse of the Quranic chapter al-Ahqaf is a general commandment to all the righteous people and its denotation is universal.  According to this verse, the reason for God’s command for man to be more dutiful and kinder to his mother is due to her suffering during the period of pregnancy and childbirth. Nevertheless, based on some narrations, some Shiite and Sunni exegetes have denoted this verse to a specific person. According to the Sunni exegetes, this holy verse was revealed in honor of Abu Bakr; this is because he was the only one among the immigrants whose parents were Muslims. Likewise, at the age of 40, he asked for the blessings that Allah the Almighty had bestowed upon his parents. On one hand, such a comparison is contrary to the historical evidence and the narratives cited are also weak. On the other hand, according to some authentic hadiths in the Shiite sources, this verse was revealed in honor of Imam Hossein. Several peaces of evidence suggest that this verse is in the honor of the Imam as a superior denotation. For instance, the difference between the reference of the pronoun in this verse and the previous verses, the specific situation of pregnancy and childbirth that is described here, the manner of the prayer in the verse, and its appraisal with the life of Imam Hossein. Owing to this reason, when Lady Fatima became aware of the martyrdom of Imam Hossein, she endured internal suffering during her pregnancy and delivery; this was in spite of the fact that she was fully satisfied with the continuation of imamate and guardianship from the generation of Imam Hossein.

When one moves away from the tangible things and becomes more attentive to himself, he becomes overwhelmed by loneliness and dilemma. Man descended from the universe and set foot on the earth with which he was unfamiliar. The necessity of being present in this world is linked to suffering and loneliness. Nonetheless, will the aftermath of this inner feeling and religious view not lead to nihilism, pessimism and depression? Qazi Sa’id Qomi, with his philosophical and mystical style that is based on the Shiite religious view and narrative, seeks to show us the path to liberation and excellence by focusing on the pragmatic solutions and ethical approaches. He emphasizes the role of ethics and religious worship for the human upbringing and for liberating him from loneliness and the transcendence of the soul. All the apparent actions of man have a supernatural truth that connects us to the higher worlds of matter and brings us to light and spirituality.