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تصنيف مقاربات المستشرقين حول نشأة التشيّع الإثني عشري | ||
| التاریخ والحضارة الاسلامیة رؤیة معاصرة | ||
| مقالات آماده انتشار، پذیرفته شده، انتشار آنلاین از تاریخ 17 تیر 1405 | ||
| نوع مقاله: المقالة الأصلية | ||
| شناسه دیجیتال (DOI): 10.22081/ihc.2026.74993.1122 | ||
| نویسندگان | ||
| السید عبدالقائم تهامي پور* 1؛ زهیر دهقاني آراني2 | ||
| 1باحث في المرحلة الرابعة في مركز المهدوية التخصصي، (الكاتب المسؤول) | ||
| 2أستاذ مساعد في كلية المعارف والفكر الإسلامي بجامعة طهران | ||
| تاریخ دریافت: 17 فروردین 1405، تاریخ بازنگری: 14 اردیبهشت 1405، تاریخ پذیرش: 23 اردیبهشت 1405 | ||
| چکیده | ||
| إنّ مقاربة المستشرقين تجاه مسيرة تبلور التشيّع الإثني عشري متأثرة بعمق بالأسس النظرية التي يتبنّونها حول مفهوم "الإمامة"، و"الغيبة"، والتعاليم المرتبطة بهما، لا سيمّا عقيدة "المهدوية". وقد أدى تنوع فرضيات ومنهجيات البحث لدى هؤلاء الباحثين إلى إنتاج آراء متنوعة ومتفرقة في هذا الموضوع. يسعى هذا البحث -من خلال دراسة الأعمال العلمية وآراء المستشرقين وبالاستعانة بالمنهج الوصفي التحليلي- إلى الإجابة عن السؤال: ما هي المقاربات التي أفرزتها دراسات المستشرقين عن مسيرة تبلور التشيّع الإثني عشري ونشأته، وكيف يتمّ تبويبها وتصنيفها؟ تشير نتائج البحث إلى أن المقاربات "الوصفية-التقريرية"، و"السياسية-الاجتماعية"، و"التدرجية-التأسيسية"، و"التدرجية-التفسيرية"، و"السوسيولوجية (الاجتماعية)" هي من أهم أنماط نظرة المستشرقين لنشأة التشيّع الإثني عشري. هذا٬ وتوفّر المعرفة الشاملة بهذه المقاربات الأرضية المناسبة لتحليلها ونقدها بشكل منهجي، وتُتيح إمكانية التقييم الدقيق لأوجه التشابه أو التمايز والتعارض بين هذه الآراء، سواء فيما بينها أو مع الأسس الفكرية لعلماء الإمامية. | ||
| کلیدواژهها | ||
| تبلور التشيّع؛ التشيّع الإثني عشري؛ المستشرقون؛ المهدوية | ||
| عنوان مقاله [English] | ||
| A Typology of Orientalist Approaches to the Formation of Twelver Shiʿism | ||
| نویسندگان [English] | ||
| AbdolQaem Tahami poor1؛ Zohair Dehqani Arani2 | ||
| 1Ph.D. Candidate (Level Four), Specialized Center for Mahdism, Iran (Corresponding Author). | ||
| 2Assistant Professor, Faculty of Islamic Studies and Thought, University of Tehran, Tehran, Iran. | ||
| چکیده [English] | ||
| Orientalist perspectives on the process of the formation and consolidation of Twelver Shiʿism have been profoundly influenced by their theoretical assumptions concerning the concepts of Imamate, Occultation (Ghayba), and related doctrines, particularly the doctrine of Mahdism. The diversity of methodological approaches and underlying assumptions among Western scholars has resulted in a wide range of interpretations regarding this issue. Employing a descriptive-analytical method and drawing upon the works and views of Orientalist scholars, this study seeks to answer the question of how the emergence and consolidation of Twelver Shiʿism have been represented in Orientalist scholarship and whether these interpretations can be classified into distinct analytical categories. The findings indicate that Orientalist views concerning the formation of Twelver Shiʿism may be grouped into five principal approaches: The Descriptive-Reporting Approach. Some Western scholars of Shiʿism have confined themselves to reporting Shiʿi beliefs without employing explicitly skeptical or polemical language and have attempted to present Twelver doctrines from the perspective of the Shiʿi community itself. Accordingly, scholars such as Marshall Hodgson, without explicitly questioning the existence of a son for Hasan al-Askari, merely describe the historical and social circumstances surrounding the acceptance of this belief among Shiʿis. In such studies, references to the Twelve Imams and the occultation of the Twelfth Imam are presented in a largely descriptive manner without substantial analytical engagement. The Political-Social Approach. Another perspective interprets the emergence and consolidation of Twelver Shiʿism primarily through political and social factors. According to this view, the declaration of the Minor Occultation was a deliberate and calculated political strategy pursued by Shiʿi leaders to resolve internal disputes, foster communal unity, reduce Abbasid political pressure, and facilitate the transfer of leadership to experienced and politically astute figures. Consequently, the success of the doctrine of occultation is explained primarily in terms of socio-political considerations, including the preservation of communal cohesion, the security of the Shiʿi community, cooperation with political authorities, and the enhancement of the authority and power of Shiʿi scholars. Scholars such as William Montgomery Watt, Andrew Rippin, Nikki Keddie, and Edmund Hayes are representative of this approach. The Gradual-Constructivist Approach. Some Orientalists regard the formation of Twelver Shiʿism as a gradual historical process unfolding during the early centuries of Islam. According to this interpretation, Twelver doctrine emerged through the reinterpretation of earlier traditions during the initial phase of the Occultation and became consolidated over time. The formation of Imamiya is thus viewed not as a sudden rupture but as a gradual development arising from the leadership crisis following the death of Hasan al-Askari. Within this framework, doctrines such as the Twelve Imams and the occultation of the Twelfth Imam are considered to have been incorporated into Imamiya theology during the first half of the fourth/tenth century, with Shiʿi scholars drawing upon Qur'anic verses, Shiʿi and Sunni traditions, and even materials from earlier religious traditions in support of these ideas. This perspective is particularly evident in the works of Etan Kohlberg and Seyed Hossein Modarressi Tabatabaei. The Gradual-Explanatory Approach. According to this approach, the emergence of Twelver Shiʿism resulted from the increasing attention paid by Shiʿi traditionists and theologians to doctrines already present in earlier sources. The essential elements of Twelver doctrine existed during the lifetime of the Imams but gradually received greater emphasis in response to changing historical circumstances and the needs of the Shiʿi community. This process eventually led to the articulation and clarification of Twelver Shiʿism as a distinct doctrinal system. Hassan Ansari is among the principal representatives of this interpretation and argues that the experience of the Occultation prompted Imamiya scholars to focus more explicitly on the long-standing belief in occultation and the conclusion of the line of Imams with the Twelfth Imam. The Sociological Approach. This perspective analyzes the formation and consolidation of Twelver Shiʿism through the models of the sociology of religion and broader social transformations within the Shiʿi community. Saeed Amir Arjmand, drawing upon the sociology of religion of Max Weber, interprets the doctrine of occultation as a solution to the crisis of leadership, a means of consolidating the institution of deputyship, and a transformation of Imamate from a source of political legitimacy into a principle associated with salvation. He argues that Shiʿi scholars developed this doctrine through the use of traditions and earlier religious models. Similarly, Denis MacEoin, employing the theory of the "routinization of charisma," views the occultation as an attempt to preserve the sacred and charismatic authority of the Imam and to prevent the institutional domestication of the Imamate. An assessment of these approaches demonstrates that a considerable portion of Orientalist analyses rests upon assumptions that marginalize the theological, doctrinal, and hadith-based foundations of Imamiya thought and instead explain the emergence of Twelver Shiʿism primarily in terms of political, social, or sociological factors. Consequently, doctrines such as occultation and Mahdism are interpreted less as integral components of the Shiʿi doctrinal system and more as responses to historical crises and social circumstances. Furthermore, a number of these theories suffer from methodological shortcomings, including insufficient attention to the history of Shiʿi hadith literature, the transmission and authentication of traditions, and the conflation of the date of textual compilation with the date of doctrinal emergence. In addition, some scholars fail to distinguish between the social manifestation of a doctrine and its earlier existence, treating the absence of explicit historical evidence as evidence for the absence of the belief itself. Factors such as dissimulation (taqiyya), political restrictions, and the modes of transmission of religious knowledge may, however, account for such apparent absences. Historical and textual evidence indicates that the doctrine of occultation and belief in the Twelfth Imam predate the beginning of the Minor Occultation and that the institution of deputyship had already emerged during the lifetimes of the Imams themselves. Moreover, historical reports concerning earlier groups and movements that applied the concept of occultation to other figures demonstrate that the doctrine itself possessed a prior history within the broader Muslim community, with disagreements centering primarily upon the identification of its proper referent. Accordingly, reducing the formation of Twelver Shiʿism to a political construction or a mere by-product of gradual social developments is inconsistent with the cumulative theological, historical, and hadith evidence preserved within the Imamiya tradition. A comprehensive explanation of this phenomenon therefore requires simultaneous consideration of its historical, textual, and theological dimensions. | ||
| کلیدواژهها [English] | ||
| Formation of Shiʿism, Twelver Shiʿism, Orientalists, Mahdism | ||
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