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Among the provinces and cities of Iran, Qazvin has been very important in terms of the history of religious developments, and Zoroastrians, Mazdakians and followers of Judaism and Christianity have been there since a long time ago. The main issue of the present research is how Qazvin became Islamized. The ongoing research was conducted by a historical method and by a descriptive-analytical approach, and based on that, it becomes clear that the Zoroastrians in Qazvin, who first had professed Islam only because they refused to pay jizya, rebelled against the conquerors at the first possible opportunity; but then the city was conquered by the Arab Muslims for the second time and this time was opened by violence. However, many Zoroastrians were still following their religion there, as they were able to perform their religious ceremonies until the end of the third century of Hijri. In the Islamic period, up to the 6th century, along with the Shi'ite minority, the majority of Qazvin Muslims followed the Shafi'i cult. The occasional presences of the Isma'ilis as well as the 'Alevis and the Boyeh in Qazvin have also had some effects on the religious tendencies in Qazvin. [ABSTRACT FROM AUTHOR]

Guardianship in Catholicism and Shi'ism and the analysis of people's position as the recipients of guardianship are important issues in the evaluation of these two ideologies. Using a documentary-analytic method, the present research reviews the concept of and sphere of guardianship of the pope and the just jurist. The results indicate that the existing gospels confirm the religious authority of Jesus Christ (AS) and his apostles but reject any political authority for them and consequently for the pope so he just has religious guardianship and people should be his absolute obedient in this regard. Yet for some centuries, the pope introduced himself as the guardian of political affairs and by recourse to the idea of his infallibility, deemed that people have no position in this regard and made a reference to some verses in the gospels to substantiate this process. However, although in the Shi'ite thinking, the important majesty of the Dear Prophet (AS), Saint Imāms (AS), and then the just jurist are in charge of religious and worldly guardianship, the legitimacy of this position comes merely from Almighty God so people have a significant role in the objective realization, continuation, reinforcement, and supervision in this regard.

Arradd ala - Rafedzah is the title of an old and less famous dissertation written by Mohammad Ibn e- Ali Termazi (285 After Hijrah). Hakim Termazi is mostly famous for the development of a theory related to the ending of wilayah. Most of his works are related to the theoretical mysticism and the reinforcement of piety and Sufism trend; however, he appears like a critical prolocutor and writes a rejection on Shiites in this dissertation. Arradd ala- Rafedzah is of too much antiquity having been written in view of a Sufi and remained obsolete due to the little derivation in the middle and recent centuries. The present article tries to have a brief reference to it in terms of its content as well as the discourses dominant on the time and the locale of the author relying on the analytical approach. The result of this investigation clarify that many factors such as the intellectual convergence among the scholars of hadith, spacing towards the religion being very similar to his mystic ideas, the power of regional governments in Iran particularly the policy of religious integrity among Samanids as well as the mystic presumptions have been effective on the orientation of Hakim Tarmazi

The ignorance of viewpoints and the reactions of religious scholars and jurisprudents in the diverse social domains has led to the less criticism and investigation of their measures, approaches and actions and this great inheritance is less accessible to the elites and social actors in the later centuries. Considering the actions of religious jurisprudents and scholars specially in some periods of the past when the Islamic society was suffering from the crises and challenges is of great significance. The ignorance of these historical-social researches made the religious centers and institutions be unconcerned towards the conditions and the cultural-social consequences of social actions. Taking advantage of the library sources and descriptive-analytical approach, this article is to answer the problem on the grounds applied in the domain of religious culture by the jurisprudents of Helleh in the 7th and 8th centuries, when the world of Islam was seriously affected by Mongolian attack and the collapse of Abbasid caliphate. The results of research clarify that the endeavors of jurisprudents have been toward facilitating the cultural relations, changing the religious conflicts into the scientific negotiations, putting emphasis on ethics as the foundation of Islamic culture, taking cultural responsibility, avoiding from passive readings in the domain of religious culture and taking advantage of the cultural templates in the domain of propagating the culture and religious instructions

The purpose of the present study is to address the impact of the Islamic Republic of Iran on the establishment and formation of the Shi’ite community in Nigeria. The method of study is descriptive analysis and the data were analyzed using the theory of structural functionalism. The findings of the study show that the Shi’ites in Nigeria under the influence of the Islamic Revolution could have accomplished to: 1. Substantiate morality emphasizing on and extending the revolutionary values and ideas of Imam Khomeini to their cultural system; 2. Conduct wisely by defining leading and organizing institutions in their political system and accordingly achieve social unity; 3. Attempt to substantiate solidarity and coherence in society through bringing unity among the Shi’ites to approach a Shi’ite independent community. However, the Shi’ites in Nigeria have not been so successful in their interaction with the government and other religious-denominational groups in their country that has led to the current crisis in that society.

Democracy is a much used and abused word. As a possible structure of political organization, democratic concepts are very much under debate in Muslim countries. Democracy in a western sense has become associated with a forceful “democratization” of the Middle East, which in effect has brought war and various forms of foreign domination to crucial areas of this sensitive region. However, up to now democratic structures are an exception in Muslim countries. Due to historical developments during the past centuries, there seems to be a lack of theoretical backing for democracy in the culture of the Middle East. This is surprising, because Islam, from its beginning, has offered the model of shura (consultation), which can and should be developed to serve modern governance. Especially Shi'ism can offer a theological backing through interpretations and explanations conducive to the formation and implementation of an Islamic democracy. In Imam Ali's (a.s.) letter to Malik al-Ashtar, we find a beautiful outline of what today is called “good governance”. Moreover, Shi'ism postulates the Imamate of the Mahdi (a.s.) as a just rule to-come. In the absence of the Imam-e zaman, an Islamic democracy should prevail with full participation of Muslims. But how is it possible to organize a modern Muslim country democratically? In addition to a working government and a majlis or parliament formed on the basis of elections, the expertise of religious scholars is needed – scholars who are capable of Ijtihad, so that they can find answers to the needs of present-day life in the wake of ongoing social change. In an Islamic polity, the period of awaiting al-Mahdi al-muntazar requires active participation of the people, since unless there is widespread readiness to support the good cause, the Mahdi will not appear. This participation is a basic human right and also a duty of men and women. For this purpose, every individual should have the opportunity to develop his/her moral, religious and cultural consciousness and the social and political awareness through education and self-education, so that citizens may fulfil their social and democratic responsibilities within the framework of Islam. دموکراسی واژه­ای است که بسیار مورد استفاده و سوءاستفاده قرار گرفته است. به‌عنوان ساختار احتمالی سازمان سیاسی، مفاهیم دموکراتیک در کشورهای اسلامی بسیار مورد بحث و بررسی است. دموکراسی در معنای غربی با «دموکراتیزه کردن» خاورمیانه همراه شده است که در واقع جنگ و اشکال مختلف سلطه خارجی را به مناطق مهم این منطقه حساس وارد کرده است. بااین‌حال، تاکنون ساختارهای دموکراتیک در کشورهای مسلمان یک استثنا بوده است. به دلیل تحولات تاریخی در طول قرون گذشته، به نظر می­رسد برای دموکراسی در فرهنگ خاورمیانه، پشتوانه نظری وجود ندارد. این تعجب‌آور است؛ زیرا اسلام از آغاز، الگوی شورا (مشورت) را ارائه داده است که می­تواند و باید برای خدمت به حاکمیت مدرن توسعه یابد. به‌ویژه، تشیع می­تواند از طریق تفاسیر و توضیحاتی که برای شکل‌گیری و اجرای دموکراسی اسلامی مناسب است، پشتوانه دینی ارائه دهد. در نامه امام علی(ع) به مالک اشتر، طرح کلی و زیبایی ازآنچه امروز «حکمرانی خوب» نامیده می­شود، می‌یابیم. افزون بر این، تشیع امامت مهدی(ع) را به‌عنوان یک قاعده عادلانه فرض می­کند. در غیاب امام زمان مردم ‌سالاری اسلامی باید با مشارکت کامل مسلمانان اجرا شود، اما چگونه می­ توان یک کشور مسلمان مدرن را به‌صورت دموکراتیک سازمان‌دهی کرد؟ افزون بر دولت و کارگر و مجلس یا پارلمانی که بر اساس انتخابات تشکیل شده باشد، تخصص علمای دینی نیز لازم است؛ علمای دانشمندی که توانایی اجتهاد داشته باشند تا بتوانند پاسخگوی نیازهای زندگی امروز و در پی آن، تغییرات اجتماعی مداوم باشند. در یک حکومت اسلامی، دوره انتظار حضرت مهدی(ع) نیازمند مشارکت فعال مردم است؛ زیرا تا آمادگی گسترده‌ای برای حمایت از هدف خیر وجود نداشته باشد، ایشان ظهور نمی‌کنند. این مشارکت یکی از حقوق اساسی بشر و همچنین وظیفه زن و مرد است. بنابراین، هر فردی باید این فرصت را داشته باشد که آگاهی اخلاقی، دینی و فرهنگی و آگاهی اجتماعی و سیاسی خود را از طریق آموزش و خودآموزی توسعه دهد تا شهروندان در چهارچوب اسلام، مسئولیت‌های اجتماعی و دموکراتیک خود را انجام دهند.

In the history of Iran, Afsharid's dynasty is among the ones which didn't last long, but is has attracted the attention of many researchers due to its founder's unprecedented measures. The writing and compilation of various written works including books, paupers and so on by domestic and foreign writers indicate the special significance of this period during the contemporary history of Iran. people such as Lawrence Lockhart has compared Nader with great men like Napoleon and others in the field of military genius and political talents and have considered him as being superior to them, and professors such as dr.Abdolhadi Haeri has introduced him as the pioneer in the theory of Islamic unity and the unity of Islamic world what has not been dealt with and even the minimum of it's different dimensions has not been studied is the study of the root and causes of his various and sometimes contradictory religious inclinations which have come from his fragmental stand during the period. In the present article, the exiting probabilities have been studied.

Surveying western studies on Shi’ism, this paper seeks to investigate the western scholar’s knowledge about the logical and rational principles of Twelver Shī’a (Adl and Imama). so first I will review, in some aspects, the works of Madelung, Bar-Asher, Kohlberg, Wansbrung, Buckley, Watt, Halm and Newman, and in the end of the article, respect to positive and negative aspects of the works, I will propose some shi’a’s elements by which scholars revise the twelver shi’a theoretical and practical presentations

Interaction of Shias with non-Shias is something that has become very important especially in our time. It requires a lot of research and critical thinking in order for us to understand what is required from us. The best way to find out our responsibilities and duties is to analyze the life of the Imams in order to understand how they dealt with this issue. An analysis of the historical and religious text available to us shows that the interactions of the Imams were based on certain fundamentals, which we try to analyze in this article. We have divided the non-Shias into three categories: the general non-Shia Muslim population, non-Shia rulers, and non-Shia scholars. For the first category, the Holy Household showed their complete etiquette and respect to the people, and empathized with them in their happiness and sorrow. They worked with them side-by-side and tried to solve their problems. The Holy Household also maintained healthy social relationships with them. For the second category, the Imams refused to recognize the leadership and rule of the non-Shia rulers, but at the same time cooperated on issues of great social importance to Muslims, and attempted to fight the infiltration of non-Islamic values. With the third category, the Holy Household held scholars in utmost respect, and entertained debates and scholarly discussions with them.

This writing uses Shia sources that are available to us regarding the character and lifestyle of the Imams, and tries to provide methods with which we can apply them to the current Shia lifestyle. We see that the Imams have used six methods to explain what they expect from their followers: a positive outlook on life, an explanation of the lifestyle of the Prophets and Imams, staying away from laziness and a passive approach to life, and correcting the misinterpretation of zuhd in the society. This lifestyle needs to be applied in our current era, and we have some examples of people who were successfully able to follow this lifestyle.

Shiite religion prevalent in Iran in various forms and sects from the beginning of Islam could not be sanctioned until safavid time as well as the sanction of twelve-Imam Shi'ism. Along with the emergence of safavid, it was provided the ground for picking out shi'ism as an official religion and supported one by government. Following this, Shiite scholars were granted a highly effective position with a social, political authority. Following the fall of safavid through Afghans as the followers of Sunnite religion and community, it was greatly diminished the position of shi'ism and Shiite scholars. Furthermore, after the annihilation of Afghans, Nader shah made some restrictions for Shiite religion and its scholars in order to develop his political purposes, but in time of Karim Khan e-Zand, the position of shi'ism and Shiite scholars was greatly improved and actually, shi'ism was highly affected by ups and downs in these eras. The controversial issues of this article would be the way of treatment of governments during the fall of safavid until Afsharieh and Zandieh with Shiites and Shiite scholars and political, social, and cultural status of shi'ah in these eras.

Elucidating the extremists' beliefs and showing their heretical nature, this vrricle tries to demonstrate Extremism, despite it's apparent claim for overstate love of Imams, as an instrument in the hand of Imams' enemies specially Wahhabites. Referring to historical evidences, the author tries to prove that the leaders of Extremism didn't love Imams but rather were their enemies and just made pretenses in order to achieve their worldly aims and to discredit Shi'a.in this study the major differences between extremism and Shi'ite beliefs has been mentioned, proving that while imams are creatures, they own all divine perfections as manifestations of God's attributes according to Quranic and traditional arguments,denying the underscored beliefs of some Shias about imams as a response to the exaggerating beliefs of extremists. Having understood the correct meaning of God's manifestation in imam and his being a full mirror of all divine names and attributes, we can be safe from agnosticism and anthropomorphism and surely extremism.

The rise of different sects among Muslims and the formation of their creeds have been the effect of various religious and non religious factors. One religious belief that has been of particular importance in the creed of numerous Muslim sects, especially of the Shi'i ones, has been Mahdawiyah, or the belief in Mahdi. In its shi'i from, the belief in Mahdi has been closely intertwined with the issue of Ghaybah (Occultation) and Raj'ah (Return)' becoming a pretext for a number of leaders and followers of Muslim sects to base their sreed upon. One such sect is the Waghifiyah. Believing in Mahdi's Ghayban and Raj'ah is a major principle of the various Waghifi creeds. In its general sense, Waghifi creeds have a long history in Islam. Numerous Islamic sects have resorted to the belief in Mahdi to uphold the principle of Waghf (ending the imamah with a prticular imam). In its particular sence, however, the Waghifiyah refers to those who upheld the belief that the Shi'ah imamah ended with the 7th imam assuming him to be the promised Mahdi and thus restricting the phenomena of Ghaybah and Raj'ah to him as well. This paper while discussing the Waghifiyah and their beliefs, also deals with the reasons and factors for their appearnce.

Companions of the Prophet (PBUH) have been very influential in the events happened at that time or the years and decades after that. So, to have an accurate understanding of political and military condition of the early Islamic period, studying their personality and activities is undeniable. Hozeyfe ibn Yaman was a close companion of the Prophet. He accompanied the Prophet in all of his battles and protected him during hypocrites' attempt at Hershey Aqaba. Since he could recognize the hypocrites, he became known as the owner of the secret of the Messenger of Allah (PBUH). The issue gave him an important political and social identity in the Islamic society. The article is going to study the role of Hozeyfe ibn Yaman in political and military events during the beginning of Islamic period such as battles and conquests in the era of the Prophet and caliphs; besides, it is investigating his position in identification and expansion of shi'ism and supporting the household of the Prophet, especially Imam Ali (AS), utilizing a descriptive-analytical method. The finding of the survey reveals that Hozeyfe ibn Yaman attended all of the Prophet's battles. He was a senior commander in Iran's conquests and led the conquest of Azerbaijan and skinheads. He had a major role in the spread of shi'ism by expressing his views and positioning. [ABSTRACT FROM AUTHOR]