https://shia.urd.ac.ir/ Shi`a Pajoohi en daily 1 Sat, 23 Aug 2025 00:00:00 +0330 Sat, 23 Aug 2025 00:00:00 +0330 https://shia.urd.ac.ir/article_230060.html The origin and emergence of theological Shi'ism have always been subjects of diverse viewpoints. Some theorists argue that "theological Shi'ism" arose from extra-religious ideas, while others consider it historically disconnected from the Prophetic era and a construct of the late first century AH. The outcome of such theories is the denial of the historical authenticity of the Shi'a school, portraying it as a deviation from Qur'anic and Prophetic teachings. In contrast, Shi'a scholars and some orientalists maintain that theological Shi'ism is the result of a systematic understanding of Qur'anic teachings and Prophetic Sunnah in light of the interpretations of the Ahl al-Bayt (AS). To prove this theory, they have adopted various approaches. One such method is examining the beliefs and intellectual affiliations of certain companions of the Prophet (SAWA) and the Ahl al-Bayt (AS) in the early centuries. In this article, as a case study, we delve into historical reports, biographical accounts, and hadith sources concerning one of the prominent companions of Amīr al-Mu'minīn [ʿAlī] (AS), Aṣbagh ibn Nubāta. Due to his intellectual and political connection with the Household of Revelation (Ahl al-Bayt) and certain Shi'a figures, he adhered to distinct Shi'a doctrines, such as the Imamate of Amīr al-Mu'minīn (AS), infallibility (ʿiṣmah), divinely bestowed knowledge (al-ʿilm al-khāṣṣ), disassociation from enemies (barāʾah), Mahdism, rajʿah (return), and badāʾ (divine apparent alteration of decree). https://shia.urd.ac.ir/article_230064.html One of the most significant issues that has occupied the minds of theistic scholars is the perfection of the human soul after its worldly life. Some Muslim philosophers and theologians have denied such perfection, while others have put forward arguments for it. Among the mystics (‘Urafā), Sayyid Ḥaydar Āmulī, as a Shi'a mystic, has answered this question affirmatively. The present research, employing a descriptive-analytical method, proves this issue through six foundational principles. These principles are: "the renewal of likes (tajaddud-e amthāl)", "the embodiment of deeds (tajassom-e aʿmāl)", "intercession (shafāʿat)", "the arrangement of the existential realms (chīnesh-e ʿawālem-e hastī)", "imagination (khayāl)", and "love-driven motion (ḥarakat-e ḥubbī)". From Sayyid Ḥaydar's viewpoint, the realm of imagination and the arrangement of the existential realms create a ground for the motion and otherworldly (barzakhi) perfection of humans. Based on the renewal of likes, humans are never static in any realm; rather, they are in a state of constant motion and growth moment by moment. This motion, founded on love and affection for God the Most High, guides humans through the otherworldly realms (ʿawālem-e barzakhi) and causes their perfection. Intercession also indicates the otherworldly growth of humans; for whether it leads to their elevation in Heaven or their salvation from Hell, in any case, it signifies the perfection of humans in the Hereafter. Furthermore, the human faculty of imagination is also a factor for creating imaginal forms and connecting with the realm of archetypal image (ʿālam-e mithāl), and this itself provides the ground for their perfection. https://shia.urd.ac.ir/article_230078.html The residence of Amīr al-Mu'minīn (the Commander of the Faithful) and Hazrat Ṣiddiqa Ṭāhira (Lady Fāṭima al-Zahrā') (AS) is commonly referred to as "Bayt Fāṭima (AS)". However, several historical sources mention a place in Baqīʿ called "Dār ʿAlī (AS)" (the House of ʿAlī), attributed to Amīr al-Mu'minīn (AS). Although historical sources extensively discuss the conditions of Medina and Baqīʿ, they either make no mention of " Dār ʿAlī (AS)" or only pass over it without specifying its exact location. Some researchers, citing the small size and proximity of "Bayt Fāṭima (AS)" to the Prophet’s Mosque and the Prophet’s residence, have deemed this house unsuitable for hosting certain pivotal events of early Islam, including those following the Prophet’s passing. Consequently, they either deny the occurrence of these events or regard them with skepticism. This article is a descriptive-analytical study, with data collected through library research and analyzed using qualitative content analysis based on hadith sources from both Islamic traditions, Islamic history, the history of Medina, biographical works (tarājim, ṭabaqāt, and ansāb), travelogues, and other related sources. The study reconstructs the location and boundaries of "Dār ʿAlī (AS)" in Baqīʿ. The findings indicate that Amir al-Mu'āminin (AS), from the time of his marriage — both before and after residing in "Bayt Fāṭima (AS)" — possessed a spacious house at the edge of what is now Baqīʿ. This house served as the residence for both him and Ṣiddiqa Ṭāhira (AS), and many decisive events of early Islam, particularly those following the Prophet’s demise, took place there. https://shia.urd.ac.ir/article_230100.html The Abu Dulaf dynasty was an Arab lineage that originally resided in Ḥīra. With the spread of Islam, they settled in Kūfa and adopted Shi'a inclinations. The prominent figures of this family were steadfast and fearless in expressing their religious beliefs, showing no hesitation in eliminating the enemies of Amīr al-Mu'minīn (the Commander of the Faithful, ʿAlī [AS]). Seeking a stronghold to combat the Umayyads, they migrated to Iran, settling near present-day Arak (Central Iran), and raided caravans destined for the Umayyad court. When the Abbasid movement began, they initially joined it but later broke away, sometimes openly opposing the Abbasids and at other times feigning obedience when resistance was unfeasible — while secretly desiring their downfall. In 225 AH (839 CE), the Abu Dulaf dynasty established the first Imami Shi'a state. Five rulers of this dynasty governed parts of Iran for nearly six decades. Ultimately, internal family conflicts and Abbasid invasions led to their collapse. This research, based on library-derived data from diverse historical, biographical (Rijal-oriented), geographical, and genealogical sources, analyzes and examines the first Imami Shi'a state — a polity that has not yet been the subject of an independent scholarly study. https://shia.urd.ac.ir/article_230105.html The position and concept of Imamate constitute one of the most fundamental pillars of Ismaili thought. The exchange of ideas to address doubts and confront complex doctrinal doubts throughout various historical periods, along with the establishment of the Fatimid Caliphate and the need to rely on strong theoretical foundations to consolidate intellectual structures, led the Ismailis to adopt Neoplatonic teachings and the hermeneutical — and at times exaggerated — approaches of certain dissident daʿīs (missionaries). These daʿīs, who lived for years in Iran and possessed a deep familiarity with ancient Iranian wisdom, played a significant role in this intellectual shift. This research is based on the analysis of Ismaili theological and doctrinal texts. The findings indicate that historical developments have driven the sect’s theological and doctrinal foundations toward semantic shifts in the concept of Imamate. These fundamental transformations paved the way for reinterpretation, rethinking, and profound structural changes in the views and theories of Ismaili scholars. Consequently, Ismaili scholars, with a precise understanding of the weaknesses and shortcomings of the existing intellectual system and an awareness of ongoing developments, moved toward redesigning the intellectual framework and reinterpreting the theory of Imamate based on contemporary needs. This, in turn, brought about a profound transformation in the cosmological foundations of Ismailism. https://shia.urd.ac.ir/article_230109.html Gilgit-Baltistan, located in northeastern Pakistan, is predominantly inhabited by Shi'a Muslims. The region is economically strategic and possesses significant potential in cultural, educational, social, and political domains, which can be exploited for the development of the Shi'a community. Utilizing these capacities could facilitate the meaningful participation of Shi'a Muslims in local governance structures and assist them in addressing and improving political, economic, and social issues. However, the region faces a range of multifaceted challenges, including those in the political, cultural, educational, and economic spheres. Some of these challenges stem from internal issues, such as low literacy rates, a shortage of higher education institutions, and widespread poverty. External factors, including a lack of cohesion in political relations among Shi'a groups, also contribute to these difficulties. Nevertheless, through comprehensive planning and thoughtful strategies, these challenges can be transformed into opportunities for the growth and prosperity of the Shi'a community in the region. Accordingly, the central question of this research is: What are the cultural, educational, political, social, and economic challenges facing the Shi'a Muslims of Gilgit-Baltistan, and what strategies can be adopted to address them? Employing a descriptive-analytical approach and field research methods, this study aims to examine these challenges and propose effective solutions for improving the conditions of the Shi'a community in the region. Suggested strategies include establishing schools, cultural and educational centers, founding universities, developing the tourism industry, creating production units and factories, and utilizing the water resources of the Indus River for the revival of agricultural lands. https://shia.urd.ac.ir/article_235924.html Government support or opposition to sects throughout history has had a great impact on their expansion or isolation. During the Qajar era, three sects, Sheikhiyyah, Babism, and Baha’iism, flourished in the cultural and religious context of the time. Despite the many shortcomings of these sects, their continued existence and development during that era provided the basis for raising questions about the possible role of the Qajar government in the emergence and expansion of these sects. Examining this relationship can help to better understand the social and religious developments of that era, and on the other hand, this analysis shows how government support or suppression can affect emerging sects and change their course. Although the fundamental role of the colonial countries of England and Russia and the unwavering support of the Ottoman Empire in the emergence and spread of Babism and Baha'iism in Iran is undeniable, considering the ups and downs of these sects during the Qajar era, this study, using a descriptive-analytical method, has examined the role of Qajar cultural and political policies in the formation and spread of the Sheikhiyya, Babism, and Baha'i sects. The results show that supportive policies, religious tolerance, and the lack of decisive action against. https://shia.urd.ac.ir/article_235925.html The social and religious organization of Alevis in Türkiye has taken various forms throughout history. Since the past, Alevi communities have been organized in the form of institutions such as khanqah, takay, zaviya, association, foundation and especially "Jamkhaneh". Today, the concept of "jam" and the place of "jamkhaneh" have become the focus of discussions and controversies.In the past, Alevis used to perform their rituals and rituals in parts of monasteries, tekkehs and corners known as "Khane Maidan" or "Ataq Maidan". With the official closure of takiyas and zawayas during the Republic of Türkiye, Alevis continued to perform their "jam" and rituals in different spaces. From the 1970s onwards, places named "Jamkhaneh" were specifically used to perform Alevi customs.Currently, the concept of "Jamkhaneh", its place in Alevi beliefs and its recognition as a place of worship, is the subject of discussion at different levels. Using a historical-analytical approach, this research examines the concept of Jam and its types, its historical background, its nature and functions, and the challenges related to its recognition as a place of worship. The research method is descriptive-analytical and data has been collected using library sources and interviews conducted by the author. https://shia.urd.ac.ir/article_235926.html The relationship between reason and text in religious knowledge is a central issue within the Imami (Shi‘i) theoretical tradition and has long underpinned the emergence of two major approaches: rationalism and textualism. This article adopts a novel, spectrum-based approach to analyze these two trends, aiming to reinterpret them not as isolated or opposing camps, but as points along a continuous epistemological spectrum. By classifying the conceptual and epistemological features of rationalism and textualism and examining their historical development, this study demonstrates that Imami thought has consistently moved between the preservation of scriptural texts and the active use of reason in interpreting and validating religious doctrines. Moreover, the contributions of key figures within each orientation are examined and presented through comparative tables. The proposed spectrum model provides an analytical framework for better understanding the interaction between reason and text within the Imami tradition. The article’s main contribution lies in offering a historically grounded, criterion-based, and spectrum-oriented analysis, which can aid in the critical re-evaluation of Shi‘i epistemological heritage in the face of contemporary challenges https://shia.urd.ac.ir/article_235927.html The appearance of Shiite political identity in the contemporary era was an inevitable change that occurred in response to a long-standing need. This study will discussed about the identity formed in the Qajar Era, based on the appearance and attributes of Shiite religion and its impact on the interactions of Iranians with Europeans and religious minorities. The documentary evidence of this study is the European travelogues that came to Iran during the Qajar Era and provided valuable reports from different regions of Iran and the people of this Era. The present study seeks to evaluate these reports using descriptive-analytical methods. The main issue of the study, along with examining the components and characteristics of the identity finder, is the effect of the Iranian attitude of the Qajar Era on the formation of Shiite identity and the effect of this identification on their attitude and action towards Europeans and religious minorities. The scientific findings of this study indicate that the Shiite identity of the Iranians of the Qajar Era had an impact on their attitudes towards foreigners. The Iranians of the Qajar period, due to the characteristics of Shiite identity, had a sense of superiority over foreigners and minorities. https://shia.urd.ac.ir/article_236252.html Creating soft power is actually laying the groundwork for actively facing the soft threats of enemies. These threats occur in three layers of insight, tendency and action, each of these layers has a special importance. Of course, the degree of importance of these layers depends on the conditions of time and place. Regardless of their degree of importance, per se, in the teachings of the Islamic religion, the soft threat of the enemies is emphasized and offers a solution against them. Considering the intensity of the soft war of the enemies with the help of modern media and considering that the teachings of the religion of Islam is one of the sources of knowledge for the designers of the Islamic social system, it is necessary that the types of soft threats in the mentioned layers and the strategies to deal with them They are known from the perspective of Islam and modeled for use in today's world. In this research, an attempt has been made to express some of the soft threats of the enemies of Islam in the level of insight and the solutions to face them from the https://shia.urd.ac.ir/article_236463.html The present article seeks to answer the fundamental question of how the cultural change of the pre-Islamic society in the field of monotheism was made possible by the Holy Quran and how it was revived by Sayyid al-Shuhada (AS)? This article is descriptive-analytical in terms of approach and library in terms of collection of materials. Accordingly, by examining monotheism in the Holy Quran, the change of the pre-Islamic culture to monotheistic culture based on the method of reasoning, stimulating thinking, paying attention to innate monotheism, stimulating the spirit of worship and monotheistic free-thinking in humans has been analyzed. In addition, while listing the emergence of the pre-Islamic culture in matters such as belittling prayer, making and selling idols, determinism, diminishing the glory of Islam, threatening monotheistic free-thinking and promoting the idea of ​​separating religion from politics, the aforementioned methods have been pursued by reasoning with historical statements in the biography of Sayyid al-Shuhada (AS) and the revivalism of Sayyid al-Shuhada (AS) has been proven.