فصلنامه پژوهش های منطقه ای
سال یکم شماره 1 (پاییز 1392)

The Proximity of Islamic Schools of Thought has a long history in social and political literature of Islamic world. A glimpse at the remaining work of early scholars of religion reveals that from the beginning of formation of different Schools of Thought in the Islamic world, there was some Islamic unifier thoughts in some Religious leader's verdicts, so there are some written words in this field by them according to the time. In the recent century, the proximity of different Islamic Schools has been discussed in some different aspects by Islamic thinkers, and as a result many pros and cons appeared. The cause of these disputes_ despite with emphasizing of Quran and practice of the Holy Prophet Mohammad on Unity and Islamic brotherhood- should be searched on different approaches and Interpretations about Islamic proximity and unity. It should be mentioned that processology of approaches about "Proximity of Islamic Schools of Thought" has been neglected till now, so its vague aspects and difficult areas are so many. Nowadays peripheral topics about "Proximity of Islamic Schools of Thought" reaches the extent of growth that it is better to be seen from outside to access comprehensive and systematic attitude in network structure by analyzing approaches and attitudes. Looking systematic approaches and its analysis in the range of comprehensive system, will lead us how they connect, interact, influence, and take effect one another.In this article is tried to mention preliminary issues which have determinant role to explain the topic and analyze its peripheral issues. In this way has been discussed the concept of the approximation, its cognitive origins, Internal and external barriers of approximation, its value and position, it's functional significance etc, to provide a clear analysis and explanation of the dispute. We have tried to present clear analytical reports from various approaches in both of pros and cons spectra, and analyze their motivations and reasons.

Jurisprudence and Shariah (Divine law) can be onsidered as one of the infrastructures of any religion. Ismaili ect and its branches like Tayebis and Bohras, have distinct theology and Shariah as two religious sects. The position of Jurisprudence and Shariah for different Islamic sects such as Ismailis, motivated me to explore commitment and lake of commitment to Jurisprudence and Divine law by Bohras as a branch of Ismaili sect, and then to ask: what is the position of Jurisprudence and Divine law for Ismaili’s Bohras? In answering this question, the hypothesis is: because Bohras believed that the period of Judgment and leaving the Shariah and favoring Batin (conscience) – which is one of the fundamental beliefs of all Ismailis - has not come yet, they remained committed to Divine law. The method of this research is descriptive, analytical and data collection via library study and taking notes. This study as a result clarifies the status of Ismaili’s Bohras regarding compliance and non-compliance with Shariah, so the result is that Mustalis and Tayebis, regarding commitment to Shariah, continue the method of Fatimis, the Shariah-centered branch of Ismailis.

Theoretical studies of social movements and specially of recent events in Arab countries are investigated mainly by concerning causes and grounds of formation, outcomes and the events after these movements; but the issue of common identity of these social movements is rarely considered directly. In this article it is argued that in order to explain common identity of the participants, looking at these events’ differences and similarities, of which I will try to make sense in theoretical frameworks, is necessary. But it is important to consider different phases of these movements (formation, development and outcome) in order for the dynamic nature of this concept to be explained. I will try to represent this dynamic in theoretical frameworks and Arab public opinions and accordingly the concept of “otherness” will be emphasized as determinative factor to specify this identity as Islamic.

For Years, among Researchers in the field of religion and Islamic Studies there has been disagreement about how Islam is spread and what are the effective elements on the Speed and Depth of its spread; viewpoints has been variable from power of early Islamic jihadist's sword to power and Intrinsic attraction of Islam. It must be understood that the question about how Islam enters to the area and how it spreads, is not only a historical study but also has the potentiality to show the strong points of Islam and the factors of its expansion in one region, the factors which caused the spread and depth of Islamic teachings and formed Islamic civilization and society. Regarding the question that, "Which social and political factors has been effective on spread and suppress of Islam in Africa?" and because of the importance of this study about cultural and religious activities, in this article I tried to mention the social and political factors of entrance and spread of Islam in Africa as well as the brief historical study about it.

The socio-political as well as the economic structure of Saudi Arabia under the reign of the Saudi Regime, has for years stood against the wants of people for change and the slogan of reform shouted by different religious, political and ethnic sects. This structure which is based on an authoritative patriarch sort of governance, was shaped after year 1932 in a combination of the religious teachings of Wahhabism with the power of the Saudi linage which resulted in the matching of the Sheikh linage as the religious chief with the Saudi linage as the political authority, forming the current structure in Saudi Arabia. During the past 80 years this government, by means of its ample oil income, and its religious rationalization based on Wahhabism, and more so through alliance with the West and the USA, has managed to escape the harm intended by the oppositions. However in the outset of the second decade of the twenty first century, severe earthquakes took place in the Middle-East under the title “Islamic Awakening”, the follow ups of which were later on felt in Saudi Arabia. The revolutions in Tunisia, Egypt and Libya and even more significant, the uprising of the people in Bahrain and Yemen who were the neighbouring allies of Saudi Arabia, have strengthened the wills of the opposition groups in Saudi for change. The role and the significance of Saudi Arabia in transformations of the region and of the Arab world, and the effect of its internal reformation on the regional condition, enhance the impact of its internal transitions. The main question of the present article is: what would be the main challenges of Saudi Arabia from domestic will for change affected by the 2011 reforms under the title “the Arab Spring”, and what outcome would it bring forth? The point that people, despite the efforts by the state for restoring peace and calm through oil incomes and religious justifications, do not reckon the current structure eligible for meeting their political, economical and religious needs and admirations, and that by the influence of Islamic teachings and the revolts taking place in the region, they are after a new structure for their political order, accounts for the hypothesis of this article.

Balkan Peninsula (in the Southeast Europe) is among the areas of religions and cultures presence and it has always regarded by civilizations as a bridge between East and West. Distribution of different ethnic groups with different languages, faiths, beliefs, cultures and identities in the Balkans, existence of native and Alawite sects of Muslims and their peaceful coexistence with each other and with other faiths, existence of appropriate grounds for effective participation and collaboration of cultural institutions, Iran's cultural background and status of Persian language and literature in the area and many other things, are among the most important privileges of East Europe and the Balkans that is necessary to be studied and researched to Introduce the status of this effective population in the area.

“Islamic Awakening” or “Al-Rabi Al-Arabi” was a movement which began since year 2011 from Tunisia. This movement was then gradually expanded to the other countries in the region, namely Egypt, Libya and Morocco. This public uprising caused the Moroccan king to perform some changes in governmental plans; such as reforms in the constitution, government structure and solving some civil short comings. The Awakening that was in action in Morocco was through several active Islamic movements such as “the Justice and Nobility movement” and “Reform and monotheism movement”. The Moroccan Islamic movements started from 1970s under the name “Al-shabih Al-Islamiyyah”. In 1969 several branches were detached from “Al-Shabih Al-Islamiyyah” movement, amongst which, two were the most important: “Justice and Nobility movement” and “Reform and Monotheism” that under intense pressure from King Al-Hasan Al-Thani faced many troubles. Nevertheless these two movements, despite these pressures managed to retain themselves in the political sphere of Morocco. The present article tries to shed some light on the active groups in the Islamic movements of Morocco, the ideologies held by the leaders of these movements and their role in the past reformations in Morocco, and the 2011 reforms under the heading of Islamic Awakening.