Muhammad ibn Abd al-Wahhab, the founder of the Wahhabi sect, attributed the accusations to Shi'ism, including lying and accepting the acceptance of the distortion of the Qur'an, citing two surahs of Noorin and Wilayah, which consist of several imaginary verses. In support of this claim, he refers to two things, one is the hadiths of the distortion of the Qur'an in authentic Shiite books and the other is the acceptance of some Shiite scholars to the distortion of the Qur'an. The method of collecting material in this research is library. This research with a descriptive-analytical method in the critique of the presented issues states that many of these distorted narrations are single news and in those narrations there is no consecutive news or single news with definite cornea, so the news is weak. On the other hand, many Shiite scholars have expressed their position on the narrations of distortion and have carried them on spiritual distortion, differences in interpretive readings, their expression of revelation, epistemology, and so on.
Towards the end of the nineteenth century, Ottoman authorities realized that the Sunni orthopraxy and ipso facto state sovereignty in Iraq were in danger. They believed that the great numbers of Sunni masses converting to Shiism could pose a serious political risk in the near future. To guarantee the political loyalties of the subjects living in Iraq, the Ottoman authorities formulated a policy of education to protect and correct beliefs. This article explains how the Ottoman government during the time of Abdülhamid II applied counter-measures against the perceived spread of Shiism in Iraq. These included appointing single Sunni professors to madrasas, sending itinerant preachers among the tribesmen to teach them the basic tenets of Sunnism, opening modern schools, and taking Iraqi Shiite boys at an early age to Istanbul to change their beliefs. The article further addresses issues that emerged during the implementation of this policy, such as the questions of whether to select local or non-local ulama and how to overcome financial challenges. Overall, the Ottoman policy of education aimed at disseminating an identity of Ottomanness (Osmanlılık) that included the correction of the beliefs of non-Sunni Muslim groups. This also meant re-defining Ottomanness in closer association with the Sunni interpretation of Islam.
Since the establishment of renewed Iranian Studies in Post-War period, the academic study of Iran has been growing abundantly in France. In this scientific space of knowledge, the question of "shi'isme" has been evoked prominently through philosophical and spiritual patterns since it became more controversial after the revolution of 1979 and the revival of "shi'isme" as an ideological mean of defying the imperial regime. This led to an epistemological and institutional rupture related to different theoretical and methodological patterns within disciplines and thought systems associated with the construction of "shi'isme" as an object of scientific enquiries. The rise of intellectual controversies between spiritual and historicized frameworks that oriented the production of discourses on "shi'isme" challenges the scientific and epistemological patterns of knowledge construction, as well as ideological and socio-political ones. This study attempts to provide a constructivist approach to the advent and the evolution of scientific discourses on "shi'isme" in France from 1947 to 2010, through a socio-historical viewpoint of the sociology of knowledge. Institutional patterns, epistemological criteria and sociological components will be put together to illustrate a comprehensive mapping of discourse structuration on "shi'isme" in the French space of knowledge on Iran. ; Dans l'espace des savoirs sur l'Iran, les énoncés concernant sa dimension religieuse ne sont pas rares. Au contraire, cet espace déborde de travaux qui ont, soit la religion pour objet principal d'analyse, soit une place primordiale pour la religion en en faisant le facteur par excellence de la compréhension de la société, de la culture et de la politique iraniennes. Reconnu en tant qu'une tradition spirituelle, ésotérique et mystique de l'islam dans la période de l'institutionnalisation des études iraniennes, en France, le chiisme fait objet de controverses intellectuelles après sa mise en action par les révolutionnaires de 1978-1979 et l'instauration ...
Since the establishment of renewed Iranian Studies in Post-War period, the academic study of Iran has been growing abundantly in France. In this scientific space of knowledge, the question of "shi'isme" has been evoked prominently through philosophical and spiritual patterns since it became more controversial after the revolution of 1979 and the revival of "shi'isme" as an ideological mean of defying the imperial regime. This led to an epistemological and institutional rupture related to different theoretical and methodological patterns within disciplines and thought systems associated with the construction of "shi'isme" as an object of scientific enquiries. The rise of intellectual controversies between spiritual and historicized frameworks that oriented the production of discourses on "shi'isme" challenges the scientific and epistemological patterns of knowledge construction, as well as ideological and socio-political ones. This study attempts to provide a constructivist approach to the advent and the evolution of scientific discourses on "shi'isme" in France from 1947 to 2010, through a socio-historical viewpoint of the sociology of knowledge. Institutional patterns, epistemological criteria and sociological components will be put together to illustrate a comprehensive mapping of discourse structuration on "shi'isme" in the French space of knowledge on Iran. ; Dans l'espace des savoirs sur l'Iran, les énoncés concernant sa dimension religieuse ne sont pas rares. Au contraire, cet espace déborde de travaux qui ont, soit la religion pour objet principal d'analyse, soit une place primordiale pour la religion en en faisant le facteur par excellence de la compréhension de la société, de la culture et de la politique iraniennes. Reconnu en tant qu'une tradition spirituelle, ésotérique et mystique de l'islam dans la période de l'institutionnalisation des études iraniennes, en France, le chiisme fait objet de controverses intellectuelles après sa mise en action par les révolutionnaires de 1978-1979 et l'instauration de la République islamique d'Iran. Dépassant les cadres interprétatifs sclérosés de la connaissance du chiisme par les philosophes, les spécialistes des sciences religieuses et ceux de la civilisation iranienne, ce sont désormais les praticiens en sciences sociales qui prennent le relais pour la formation des discours scientifiques à ce sujet. Cette bifurcation d'objet, liée autant aux faits qu'aux orientations épistémiques, didactiques et idéologiques, va de pair avec l'agir de la conjoncture sociopolitique sur les conditions de possibilité du savoir pour que la problématisation de la question du chiisme constitue un éventail difficile et imprévisible. En partant d'une approche constructiviste, cette thèse entend donner à voir les composants scientifiques mais aussi extrascientifiques qui orientent la problématisation du chiisme dans l'espace des savoirs sur l'Iran en France de 1947 à 2010.
The struggle to control women's destinies and bodies through law is a well-known issue. The Islamic republic of Iran is no stranger to such an attempt, and in 2013 the conservative Majles introduced two bills: the Bill to increase Fertility Rates and Prevent Population Decline (Bill 446) and the Comprehensive Population and Exaltation of Family Bill (Bill 315). These bills were the outcome of the Guide Ayatollah Khameini's decision that family planning should be reformed and that policies on population control should be lifted. Altogether, these laws challenge sexual and reproductive rights as guaranteed under several international law documents ratified by Iran. The purpose of this article is to look into the two Bills to extract the conservative Shia thought lingering behind them, and to critically examine it before moving to study the strategy to promote such views inside the republic. The overall focus will be that of the protection and implementation of women's rights from an Islamic and a universalist perspective, looking at traditional women's rights paradigms.
ABSTRACT: After the Occultation, the moment when the shiites' messiah disappeared, Shiism broke into two tendencies: the traditional-quietist and the rationalist-political. These two tendencies coexisted for centuries; only quite recently has their balance tilted towards the rationalist-political side, which brought about (principally) the Khomeini revolution in Iran. This article seeks to explore the mode of the social ties in Shia Islam from a psychoanalytic perspective, in terms of its original mystical practices as well as of the political and religious consequences of the decline of traditionalist discourse and the political emergence of "jurist-theologian" with its corollary, the Adversary.
06.03.2018 tarihli ve 30352 sayılı Resmi Gazetede yayımlanan "Yükseköğretim Kanunu İle Bazı Kanun Ve Kanun Hükmünde Kararnamelerde Değişiklik Yapılması Hakkında Kanun" ile 18.06.2018 tarihli "Lisansüstü Tezlerin Elektronik Ortamda Toplanması, Düzenlenmesi ve Erişime Açılmasına İlişkin Yönerge" gereğince tam metin erişime açılmıştır. ; Dini ideolojiler günümüz siyasi şartlarında çok önemli hale gelmektedir. Uluslararası siyasette dini ideolojinin tartışılmasında İran İslam Cumhuriyeti merkezi konumdadır. Bunun nedeni, 1979'dan beri devletin iç ve dış politikası, Safevi döneminden miras kalan 12 Şii ideolojisi tarafından kolaylaştırılmasıdır. Şiiliğin yaygınlaşması, dünyanın birçok yerinde Afrika da dahil olmak üzere yabancı diplomatların ve İslam Cumhuriyeti'nin diğer diplomatik kollarının gündemi haline geldi. Afrika'nın Fas, Sudan ve Komoros gibi bazı bölgelerinde Şiiliğin yayılması güçlü bir dirençle karşılaştı ve nihayetinde bu bölgelerdeki İslam Cumhuriyeti'nin elçiliklerinin kapatılmasına neden oldu. Bununla birlikte, Gana ve diğer bazı Batı Afrika ülkeleri Şiiliğin yayılması için üreme alanı haline geldi.1979'da İran büyükelçiliğinin ve kültür konsolosluğunun kurulmasından bu yana, Gana Müslümanlarının dikkatini Şiiliğe çekmek için Kudüs Günü kutlamaları, Devrim Günü kutlamalarının yanı sıra Mevlid kutlamaları gibi çeşitli programlar da düzenlenmektedir. Elçilik ve kültür konsolosluğu, Şiiliğin Ganalı Müslümanlar arasında yayılmasında rol oynamıştır. İran devletinin avantaj sağlamak için geleneksel okul (Havza) eğitim, sağlık ve mesleki tesisler gibi yapılar kurmuştur. Bu tesisler şimdi İran devletinin Şiilik yayma gündeminde bir aracı görevi görmektedir. Diplomatik misyon da Şiilikle alâkalı programlar düzenlemek için bu yapılarla işbirliği yapmaktadır. Ganalı Sünni Müslüman öğrencilere Sünni Müslümanların yoğun oluğu olan topluluklarda Şii inancını yaymak amacıyla ajanlık teklif edilmekte, onlara maddi destek sağlanmakta ve eğitim verilmektedir. İslam Cumhuriyeti tarafından kurulan İslam Üniversitesi, Şii ideolojisini Şii olmayan Müslüman öğrencilere ve işçilere tanıtan bir platform da sunmaktadır. Gana'da, hem İran Klinik hem de İran devletleri tarafından başlatılan Tarım ve Kırsal Kalkınma, Şiiliğin yayılmasına yardımcı olmaya devam ediyor. Diplomatik misyon, Gana'da Şiiliğin yaygınlaştırdığını reddetse de araştırmalardan elde edilen kanıtlar diplomatik misyonun bu işi yürüttüğünü ortaya koymaktadır. ; Religious ideologies are becoming crucial in today's political dispensation. The Islamic Republic of Iran is central in the discussion of religious ideology in international politics. This is because since 1979 both domestic and foreign policy of the state has been facilitated by the twelver Shia ideology it inherited from the Safavids era. The spread of Shiism became an agenda of diplomatic mission and other diplomatic corps of the Islamic Republic in many parts of the world including Africa. In some parts of Africa like Morocco, Sudan and Comoros the spread of Shiism met with strong resistance which led to closure of some embassies of the Islamic Republic. In Ghana, however, the state among other West African States has become a breeding ground for the spread of Shiism. Since, the establishment of the Iranian embassy and the cultural consulate in 1979, it has embarked on several programs such as the celebration of quds day, revolution day as well as mawlids to bring the attention of the Ghanaian Muslims to Shiism. Both the embassy and the cultural consulate have played several roles in the spread of Shiism among Ghanaian Muslims. The diplomatic mission collaborates with several structures in organizing programs of Shiism relevance. Chief among these institutions where Shiism is spread is the Ahlul Bayt Teacher Training Centre (ATTC). Ghanaian Sunni Muslims students are recruited, sponsored and trained to serve as agents of Shiism proselytization in dominant Sunni Muslim communities. The Islamic University established by the Islamic Republic also provides a platform for familiarizing the Shia ideology to non-Shiite Muslims students and workers. Both the Iranian Clinic and the Agriculture and Rural Development initiated by the Iranian state continue to aid in spreading Shiism in Ghana. The diplomatic mission continue to deny spreading Shiism in Ghana but evidence gathered from research reveals that it is involved in the act.
