Badr ul-Din Qawami Razi is a Shi'i poet in sixth century A.H. His poems include praises for the Holy Prophet (p.b.u.h), Imam Ali (p.b.u.h) and the holy Imams and the family of the Prophet (p.b.u.th).Sermon and preaching are other part of his themes. These poems from the viewpoints of content, poetic imagination and linguistic combinations are of great importance. Given the dominance of Sunni poets in the sixth century, it is necessary to examine Shi'i poets like Qawami Razi and their works. Therefore, this paper's purpose is to examine Imam Ali's characteristics from the perspective of Qawami Razi that shows the mirth of Shi'i poems in the past centuries and it is a sign of Qawami work.The result of this paper shows that in spite of difficulties and strictnesses, Shi'i poems were dynamic and Qawami had been successful in describing Imam Ali (p.b.u.h) in all the fields of content, imagination and language, and his poems are unique in its kind.

This article, at first, suggests some general points pertaining to the subject, such as the nature of Quranic Jurisprudence (fiqh ul-Quran), its place, the attitude used in interpreting legal verses and the past of this subject. It concludes that the interpretation of legal verses methodically is idjtihadi, from the viewpoint of attitude is legal (fiqhi), and from the viewpoint of manner is by order-subject (tartibi-mawzu'i). The author maintains that Quranic Jurisprudence is not a simple Jurisprudence nor a simple exegesis, but both of them. In historical aspect, he believes that the history of Quranic Jurisprudence goes back to the Prophetic era and revelation of the first legal verse of the Quran, but i ts written past goes back to the time of Imam Sadiq (p.b.u.h).The scientific result of this paper is that the SHI'A is the founder of Quranic Jurisprudence as an independent knowledge.This writing continues to refer to the history of Jurisprudence and divides this history to seven periods of movement, static, dynamic, flourishing, stagnation, reactionary and growth. The author counts some characteristics for each period along with the works written in each period and finally points out the role of SHI'A in interpreting legal verses in Islamic world.

An exegetical tendency is the effect of beliefs, needs, taste and expertise of the exegetes in Quranic exegesis. The SHI'A exegetes, like other Quranic exegetes, have legal, theological, philosophical, social and literal tendencies, although the SHI'A exegetes defined all these tendencies within the framework of Ahl ul-Bayt school of faith. In this writing, the history, features, subjects, exegetical tendencies and the most important Shi'i commentaries in each case are introduced in detail.It also had been mentioned that there were also other exegetical tendencies among the SHI'A such as mystical, hadith and scientific tendencies. In the recent decade there have arisen interdisciplinary tendencies in exegesis like educational, managing, political etc. about the Qur'an.

In SHI'A jurisprudence, the wife's ownership of the dower (mahr) is one of the financial consequences of the marriage contract. A set of rights and obligations is established for both spouses to uphold the solidity of this covenant, among which the wife’s right of retention (haqq al-habs) holds significant importance. Accordingly, the present study aims to examine and analyze the wife’s right of retention in SHI'A jurisprudence to determine whether this right is recognized within this legal-religious tradition. This research employs a descriptive-analytical method, investigating the wife's right of retention through a library-based and documentary approach, using note-taking as the primary research tool. The findings indicate that the wife’s right of retention is affirmed and explicitly upheld by the majority of SHI'A jurists. However, the exercise of this right is conditioned upon certain criteria, including the specification of the dower, its non-payment, the immediacy of the dower, and the wife's non-compliance with conjugal obligations (tamkin). According to SHI'A jurists, the fulfillment of the dower in full, the wife’s submission to conjugal duties, or even the payment of the first installment of the dower nullifies the right of retention.

The twelve Imam's occultation period, especially the major occultation that started from 329 AH, was the onset of the doctrinal difficulty in the Shiite society. In that period, the Shiites faced a massive crisis and strange confusion. The present article uses a descriptive-analytical method to investigate the Shiites' doctrinal situation and their bewilderment and explore the related reasons to study the role of the Shiite prominent scholars in relieving that confusion. That widespread bewilderment and far-reaching crisis led Shiites to scatter in various sects. The three factors of long period of occultation, oppression and severe reservation, as well as the doubts cast by other sects, especially Zeydiya and Mu'tazila, were among the most important factors for emergence of that crisis. However, the more important point was the role of the Shiite scholars in resolving that crisis and their enlightening in that regard. Many works were written by great Shiite scholars during the 4th and 5th centuries that show their efforts in resolving the crisis in the Shiite society.

Differences in people’s social, religious, and political status make them tend towards a specific way of speaking. As a result, speakers always try not to threaten the status and face of the person to whom they are speaking. Accordingly, believing that the Almighty Allah enjoys the highest status in the universe, Muslims, too, resort to specific strategies in speech to maintain His exalted status. Therefore, the question this paper is to deal with is what these strategies are and how they are applied when Muslims are praying. Thus, using an analytical-descriptive approach based on Brown and Levinson’s politeness theory, the paper explores some of the strategies used in Shi’a supplications to maintain Allah’s face and status. The results show that, when making a request of Allah, people make use of "self-lowering" and "other-raising" strategies and try to praise Allah by mentioning His good qualities, and despise themselves by mentioning their negative qualities at the same time.

Love and respect for the household (ahl al-bayt) of the Prophet (peace with him and them) and acknowledging lots of their virtues is common among Shi'is and Sunnis, but there are some differences about the meaning and the individuals of the household. Most of the Sunnis consider all the Prophet's relatives and wives as his households, but the SHI'A believes that according to some Quranic verses and many traditions, just thirteen people of his noticeable relatives are his households, and this concept does not include the Prophet's wives and other relatives. In this paper, by literal and vocabulary analysis, the literal possibility of this meaning for the concept of household is explained, and by referring to traditions, the Shi'i viewpoint is verified.

This study examines the association between religious belonging and fertility preferences, and presents research-based evidence in order to explain the patterns and determinants related to SHI'A and Sunni preferences for fertility. This analysis is based on a survey conducted in rural and urban areas of Ahvaz, Babolsar, Bojnord, Esfarayen, Gonbad Kavos, Kamyaran, Khoramabad, Mahmoudabad, Hamadan, and Saghez. The survey includes 4267 males and females aged 15 years old and over. According to the preliminary results of this analysis, three general patterns can be addressed. First, the two-child family is the most visible observation that is preferred by most SHI'A and Sunni populations. Second, both childlessness and one-child family are preferred by a negligible proportion of SHI'A and Sunni populations. Third, Sunni population tends to prefer a relatively higher number of children as compared with SHI'A population. However, these general observations are substantially affected by three groups of determinants: demographic determinants (such as age, place of residence, marital status, level of education), religiosity and gender attitudes. Finally, the results can be summarised and explained by the underlying conclusion that religious belonging tends to play a role as a secondary determinant of the fertility preference of SHI'A and Sunni populations, whereas the level of socio-economic development and daily-life facts play a significantly more important role. This particularly applies to such determinants as urbanization, modernization and education.

The public interest or commonweal law in SHI'A jurisprudence is based on the jurisprudential theory of governmental rulings accepted by many jurisprudents in fulfilling "Deputational Imamate" during the occultation. To put it more accurately, Islam has offered origins, principles, values, and standard frameworks upon which we can formulate public interest in a general way. Public interest has been developed in SHI'A jurisprudence in three forms:1-Governmental rulings2-Primary rulings3-Secondary rulingsAlso, public interest in Sunni jurisprudence has been formulated under these categories: protecting Islam, protecting oneself, protecting the human race, protecting the mind, and protecting property (under the general title of al-masalih al-mursalah, i.e., matters of public interest).Considering the principles and basis of governmental rulings, public interest is recognized and determined in a lawful process and according to standards derived from Islamic law, which contribute to the resolution of administrative problems in Muslim society. In this article we will engage in analyzing governmental rulings and public interest.

This article is a glance at some problems and viewpoints concerning the British SHI'A Muslim minority. Derived from a greater work of the author at the level of a Ph.D. dissertation, this paper gives heed to the identity condition of a SHI'A Muslim in Britain and tries to answer questions like: Who am I? What am I doing here? And Where am I? The answers, of course, are delivered in terms of the condition of British SHI'A Muslim citizens.The main purpose of this paper is to investigate "the mixture of British SHI'A Muslims with mother society". The author also explains methods by which he is to find out the answer of his questions concerning this goal and its following results. Using published statistical charts on the census of 2001 and some other researches made in this regard and by pointing to some personal findings obtained through questionnaires, the author tries to reinforce the scientific and discursive dimensions of this survey.