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Homa Katouzian's exceptionally perceptive, influential, and wide-ranging scholarship has been marked by three mutually reinforcing characteristics: a profound and detailed mastery of Iran's multi-civilizational heritage; a comparatively informed focus on the country's distinct historical trajectory; and an existentially grounded pluralist perspective in examining and evaluating the country's major political turning points and actors. These features are already fully displayed in his early magnum opus, The Political Economy of Modern Iran (1981), whose historical and political conclusions have been underlined time and again by the subsequent and often shocking national and international turns. In the intervening period, Katouzian has developed the cyclical theory of Iran's history as an "aridosolatic," "pickaxe" or "short-termist" society. Of the important questions that his contributions raise or address, this paper examines the long-term continuity of Twelver/Imami Shi'ism's trajectory which uniquely in the twentieth century Muslim and other worlds produced the leaders of two great revolutions. The result entails the addition of a still unfolding evolutionary-institutional layer within Katouzian's research program which may enhance its explanatory power and reinforce its political vision.

Unit-report (al-khabar al-wahid/pl. al-akhbar al-ahad) constitute almost all transmitted reports (hadiths) compendiums in Islam. Still, there are numerous arguments about the scope of their authenticity among Muslim scholars ('ulama). The present paper focusing on Shi'ism (Imamism) first addresses the doctrines of the significant theologians and jurists of the school of Baghdad in the early centuries of Shi'a-Islam, the school of Hilla in the middle centuries, and 14th century Shi'a scholars on the epistemological status of al-akhbar al- ahad. It then will explore the central importance of 'certitude' (yaqin) in setting up the criteria of the authenticity of the hadiths among the early Imami scholars. This topic is naturally involved with the historical dispute of Usuli jurists and Akhbari. After examining the rationale of the authenticity of unit-report in the legal process and jurisprudence, the paper will deal with a substantial question: was the unit-report among the founder of Imami's doctrines an authentic and reliable source in other sciences like kalam, divine metaphysics, experimental sciences, e.g. medicine (tibb), economic, sociology, politics and astronomy, or in the issues like the creation of the universe and ontological status of Prophet and Imams?

Unique footage from Arab television documents interviews with clerics. It also reveals children being taught to hate Jews, Americans, and British citizens. The film draws legitimate parallels between Nazism and the fundamentalist version of Islam, and demonstrates the naivet´e of democratic nations confronted by both ideologies.

Indonesians who identify themselves as Shi'a have been constantly striving to establish their social identity among the Sunni majority in the country. Despite political pressure from the Suharto regime in the corresponding period, they have managed to make tremendous progress in the last two decades, especially after 1998.

In these lines I try to describe and interpret a relevant part of the polidox background –sectarian milieau, ac­cording to another terminology- from where Shi'ism would eventually emer­ge. However, I do not present a synthe­sis of the origins of Shi'ism itself but specifically the borders of a so-called proto-Shiism as fertile and ambiguous ground, previous to official Shi'ism. While interpreting that way the origins of Shi'ism, we'll pay tribute to Persian native elements as well as to different types of Messianism and original na­rratives, rather than the usual histori­cal –historicist- reading of Shi'ism as a result of a fork in the descendant line of the Prophet Muhammad. This way of seeing Shi'ism tends to consider it as a deviation from an original Islam, an old paradigm that we'll try to change. ; En estas líneas me propongo descri­bir e interpretar una parte relevante del ambiente polidoxo –entorno sectario, según otra terminología- en el que (y del que) acabaría surgiendo el chiismo. Sin embargo, no lo presento como sín­tesis de los orígenes del chiismo en sí –inabarcable desde este formato de ar­tículo- sino precisamente acotando un así denominado proto-chiismo en tanto que terreno propicio –incluso propicia­torio- aún no reconocible como ortodo­xia chií. En la interpretación que justifi­ca estas páginas se pondera el elemento autóctono persa así como diferentes ti­pologías de mesianismo de gran predi­camento en el tiempo y geografía que nos ocupan, y no tanto la narración his­tórica –historicista- usual del chiismo como resultado de una bifurcación en la línea consanguínea descendiente del profeta Mahoma; narración que lo con­templa como desviación con respecto a un islam originario.

The research objective of the dissertation is to complete the analysis on the first Iran's Supreme Leader's ayatollah Khumayni's concept of justice and, consequently, to create an analytical perspective, which would serve for the further Iranian foreign policy analysis. Research revealed that the complex logics of Khumayni's political thought and his concept of justice can be traced as an integral or unsolid narrative in today's Iranian foreign policy. Respectively, every case of Iranian politics can be explained through the discourse of Khumayni's justice. The analysis of Khumayni's concept of justice is performed combining methodological guidelines of adherents of the Cambridge School of Political Thought J. G. A. Pocock and Q. Skinner. The analysis indicated that the principal of justice is the prime Shi'ite principle and it has kept the same status in neo-Shi'itic Khumaynistic ideology. Political justice cannot be suspended and its significance is embedded in the Iranian Constitution. More over certain political and social punishment mechanisms exist to control its observance. The analysis also showed that Khumayni's concept of justice has a strong global dimension and implies certain political behavior, which is perceived by Iran as just, but not identified as such by the international community: for instance, spread of revolutionary ideas and support for resistance movements abroad, enmity towards Western states and i.e. More over the analysis of the concept of justice provides with the understanding about idealistic and pragmatic features of Iranian foreign politics, as well as with other aspects associated with international justice.

The research objective of the dissertation is to complete the analysis on the first Iran's Supreme Leader's ayatollah Khumayni's concept of justice and, consequently, to create an analytical perspective, which would serve for the further Iranian foreign policy analysis. Research revealed that the complex logics of Khumayni's political thought and his concept of justice can be traced as an integral or unsolid narrative in today's Iranian foreign policy. Respectively, every case of Iranian politics can be explained through the discourse of Khumayni's justice. The analysis of Khumayni's concept of justice is performed combining methodological guidelines of adherents of the Cambridge School of Political Thought J. G. A. Pocock and Q. Skinner. The analysis indicated that the principal of justice is the prime Shi'ite principle and it has kept the same status in neo-Shi'itic Khumaynistic ideology. Political justice cannot be suspended and its significance is embedded in the Iranian Constitution. More over certain political and social punishment mechanisms exist to control its observance. The analysis also showed that Khumayni's concept of justice has a strong global dimension and implies certain political behavior, which is perceived by Iran as just, but not identified as such by the international community: for instance, spread of revolutionary ideas and support for resistance movements abroad, enmity towards Western states and i.e. More over the analysis of the concept of justice provides with the understanding about idealistic and pragmatic features of Iranian foreign politics, as well as with other aspects associated with international justice.

The research objective of the dissertation is to complete the analysis on the first Iran's Supreme Leader's ayatollah Khumayni's concept of justice and, consequently, to create an analytical perspective, which would serve for the further Iranian foreign policy analysis. Research revealed that the complex logics of Khumayni's political thought and his concept of justice can be traced as an integral or unsolid narrative in today's Iranian foreign policy. Respectively, every case of Iranian politics can be explained through the discourse of Khumayni's justice. The analysis of Khumayni's concept of justice is performed combining methodological guidelines of adherents of the Cambridge School of Political Thought J. G. A. Pocock and Q. Skinner. The analysis indicated that the principal of justice is the prime Shi'ite principle and it has kept the same status in neo-Shi'itic Khumaynistic ideology. Political justice cannot be suspended and its significance is embedded in the Iranian Constitution. More over certain political and social punishment mechanisms exist to control its observance. The analysis also showed that Khumayni's concept of justice has a strong global dimension and implies certain political behavior, which is perceived by Iran as just, but not identified as such by the international community: for instance, spread of revolutionary ideas and support for resistance movements abroad, enmity towards Western states and i.e. More over the analysis of the concept of justice provides with the understanding about idealistic and pragmatic features of Iranian foreign politics, as well as with other aspects associated with international justice.

The research objective of the dissertation is to complete the analysis on the first Iran's Supreme Leader's ayatollah Khumayni's concept of justice and, consequently, to create an analytical perspective, which would serve for the further Iranian foreign policy analysis. Research revealed that the complex logics of Khumayni's political thought and his concept of justice can be traced as an integral or unsolid narrative in today's Iranian foreign policy. Respectively, every case of Iranian politics can be explained through the discourse of Khumayni's justice. The analysis of Khumayni's concept of justice is performed combining methodological guidelines of adherents of the Cambridge School of Political Thought J. G. A. Pocock and Q. Skinner. The analysis indicated that the principal of justice is the prime Shi'ite principle and it has kept the same status in neo-Shi'itic Khumaynistic ideology. Political justice cannot be suspended and its significance is embedded in the Iranian Constitution. More over certain political and social punishment mechanisms exist to control its observance. The analysis also showed that Khumayni's concept of justice has a strong global dimension and implies certain political behavior, which is perceived by Iran as just, but not identified as such by the international community: for instance, spread of revolutionary ideas and support for resistance movements abroad, enmity towards Western states and i.e. More over the analysis of the concept of justice provides with the understanding about idealistic and pragmatic features of Iranian foreign politics, as well as with other aspects associated with international justice.

The research objective of the dissertation is to complete the analysis on the first Iran's Supreme Leader's ayatollah Khumayni's concept of justice and, consequently, to create an analytical perspective, which would serve for the further Iranian foreign policy analysis. Research revealed that the complex logics of Khumayni's political thought and his concept of justice can be traced as an integral or unsolid narrative in today's Iranian foreign policy. Respectively, every case of Iranian politics can be explained through the discourse of Khumayni's justice. The analysis of Khumayni's concept of justice is performed combining methodological guidelines of adherents of the Cambridge School of Political Thought J. G. A. Pocock and Q. Skinner. The analysis indicated that the principal of justice is the prime Shi'ite principle and it has kept the same status in neo-Shi'itic Khumaynistic ideology. Political justice cannot be suspended and its significance is embedded in the Iranian Constitution. More over certain political and social punishment mechanisms exist to control its observance. The analysis also showed that Khumayni's concept of justice has a strong global dimension and implies certain political behavior, which is perceived by Iran as just, but not identified as such by the international community: for instance, spread of revolutionary ideas and support for resistance movements abroad, enmity towards Western states and i.e. More over the analysis of the concept of justice provides with the understanding about idealistic and pragmatic features of Iranian foreign politics, as well as with other aspects associated with international justice.

The research objective of the dissertation is to complete the analysis on the first Iran's Supreme Leader's ayatollah Khumayni's concept of justice and, consequently, to create an analytical perspective, which would serve for the further Iranian foreign policy analysis. Research revealed that the complex logics of Khumayni's political thought and his concept of justice can be traced as an integral or unsolid narrative in today's Iranian foreign policy. Respectively, every case of Iranian politics can be explained through the discourse of Khumayni's justice. The analysis of Khumayni's concept of justice is performed combining methodological guidelines of adherents of the Cambridge School of Political Thought J. G. A. Pocock and Q. Skinner. The analysis indicated that the principal of justice is the prime Shi'ite principle and it has kept the same status in neo-Shi'itic Khumaynistic ideology. Political justice cannot be suspended and its significance is embedded in the Iranian Constitution. More over certain political and social punishment mechanisms exist to control its observance. The analysis also showed that Khumayni's concept of justice has a strong global dimension and implies certain political behavior, which is perceived by Iran as just, but not identified as such by the international community: for instance, spread of revolutionary ideas and support for resistance movements abroad, enmity towards Western states and i.e. More over the analysis of the concept of justice provides with the understanding about idealistic and pragmatic features of Iranian foreign politics, as well as with other aspects associated with international justice.

The research objective of the dissertation is to complete the analysis on the first Iran's Supreme Leader's ayatollah Khumayni's concept of justice and, consequently, to create an analytical perspective, which would serve for the further Iranian foreign policy analysis. Research revealed that the complex logics of Khumayni's political thought and his concept of justice can be traced as an integral or unsolid narrative in today's Iranian foreign policy. Respectively, every case of Iranian politics can be explained through the discourse of Khumayni's justice. The analysis of Khumayni's concept of justice is performed combining methodological guidelines of adherents of the Cambridge School of Political Thought J. G. A. Pocock and Q. Skinner. The analysis indicated that the principal of justice is the prime Shi'ite principle and it has kept the same status in neo-Shi'itic Khumaynistic ideology. Political justice cannot be suspended and its significance is embedded in the Iranian Constitution. More over certain political and social punishment mechanisms exist to control its observance. The analysis also showed that Khumayni's concept of justice has a strong global dimension and implies certain political behavior, which is perceived by Iran as just, but not identified as such by the international community: for instance, spread of revolutionary ideas and support for resistance movements abroad, enmity towards Western states and i.e. More over the analysis of the concept of justice provides with the understanding about idealistic and pragmatic features of Iranian foreign politics, as well as with other aspects associated with international justice.

The research objective of the dissertation is to complete the analysis on the first Iran's Supreme Leader's ayatollah Khumayni's concept of justice and, consequently, to create an analytical perspective, which would serve for the further Iranian foreign policy analysis. Research revealed that the complex logics of Khumayni's political thought and his concept of justice can be traced as an integral or unsolid narrative in today's Iranian foreign policy. Respectively, every case of Iranian politics can be explained through the discourse of Khumayni's justice. The analysis of Khumayni's concept of justice is performed combining methodological guidelines of adherents of the Cambridge School of Political Thought J. G. A. Pocock and Q. Skinner. The analysis indicated that the principal of justice is the prime Shi'ite principle and it has kept the same status in neo-Shi'itic Khumaynistic ideology. Political justice cannot be suspended and its significance is embedded in the Iranian Constitution. More over certain political and social punishment mechanisms exist to control its observance. The analysis also showed that Khumayni's concept of justice has a strong global dimension and implies certain political behavior, which is perceived by Iran as just, but not identified as such by the international community: for instance, spread of revolutionary ideas and support for resistance movements abroad, enmity towards Western states and i.e. More over the analysis of the concept of justice provides with the understanding about idealistic and pragmatic features of Iranian foreign politics, as well as with other aspects associated with international justice.

The Imamate is one of the most important pillars in Twelver Shi'ism. However, its meaning has been greatly debated by religious modernists in recent years. In this article, the Iranian religious modernists' position on the concept of the Imamate, in contrast to the traditional view, is expounded. In addition, this work presents the major critical remarks of the religious modernists on the theory of Velayat-e Faqih (guardianship of the jurist), as an implementation of the concept of Imamate, which is in practice in contemporary Iran.

In the first four centuries of Islam in Iran, mosques were arguably the only sacred places for Iranian Muslims to pray. It was only after the invasion of the Mongolians and the resulting expansion of Shi&rsquo ; ism and Sufism throughout the country that the tombs of some sacred figures, including Imams&rsquo ; grandchildren (&lsquo ; Imamzadehs&rsquo ; ) or (&lsquo ; Maqbarahs&rsquo ; ), became shrines and important sites for pilgrims. It is interesting that pilgrimage to both Imams&rsquo ; shrines and Imamzadehs and their associated expressions and perceptions lie at the center of the Shi&rsquo ; ite experience of &lsquo ; religion&rsquo ; although they are rarely mentioned in the relevant core sources of Shi&rsquo ; ism. Nevertheless, to borrow a Weberian image, during the Islamic revolution of 1979, mosques became the &lsquo ; vehicles&rsquo ; for the religio-political ideology of the revolution. Unlike Imamzadehs, they embraced dissidents from a variety of social classes, ranging from emigrants from rural areas to educated liberals and intellectuals. In the fortieth anniversary of the revolution, the findings of my three-year research project illustrates that whilst the religious status of mosques is decreasing, Imamzadehs as well as other venues detached from Islamic authority and political Islam are increasingly becoming &lsquo ; vehicles&rsquo ; for ideas and sentiments for the expression of more individualistic and &lsquo ; spiritual&rsquo ; sensations, rather than the manifestation of an established and institutionalized religio-political ideology. Taking inspiration from a social constructionist approach, discourse and content analysis of media, participant observation in &lsquo ; Shi&rsquo ; ite&rsquo ; venues situated in three provinces, particularly three Imamzadehs or Maqbarahs, and thirty semi-structured interviews in north-west Iran, this article aims to report the findings of this project by focusing on the meanings of &lsquo ; religion&rsquo ; (and &lsquo ; non-religion&rsquo ; ) and &lsquo ; spiritual&rsquo ; (and &lsquo ; non-spiritual&rsquo ; ) attached to these venues, including Imamzadehs, and their material culture as well as the changes our informants have experienced in this regard through time and space, particularly during the last forty years.