In recent years the term “SHIITE Crescent” was first applied by king Abdullah II king of Jordan through which he put forth the threat of SHIITEs’ empowerment. In their opinion, Islamic Republic of Iran is capable of controlling geopolitical developments in the middleeast via its influence on Iraqi SHIITEs and change the power balance to SHIITEs’ interests and against American and Israeli interests. This article is aimed at addressing these questions: 1-What denomination do they mean by SHIITE? 2-What is the role of “SHIITE Crescent” in geopolitical developments in the middle-east? 3-Is “SHIITE Crescent” a geographical crescent or a political one? 4- Is “SHIITE Crescent” aimed at Iran-o-phobia? 5-What are strategic concerns of US about the element of SHIITE Islam in the middle-east? 6- Has “SHIITE Crescent” been formed.

SHIITE Murji’ah is a movement in the second century of Kufah. Having distinguished themselves from official SHIITEs after the rise of some political-social events in Kufah and basically as a way of solving the troubles before SHIITE community, they adopted an idea concerning Imamat-which is the most central foundation of SHIITE thought-which was a kind of retreatment from this foundation. Those who adopted this idea were deciples of Imam Baqir (a.s.) and Imam Sadeq (a.s.), but were rejected by SHIITE community because of this idea and they indeed tended to a movement which years later supported Zaid ibn Ali; a sect which is usually called “Butriah” or “Batariah”. Though SHIITE Murji’aj was present before the movement of Zaid, but years after him, they prepared the best theoretical background for the acceptance of the Imamat of the less competent. This paper tries to present a historical reading of this movement and introduce the main lines of their thoughts and seeks to examine the backgrounds of the rise of some theories of Imamat, and this way it tries to prepare the ground for understanding some SHIITE hadiths.

Objectives: This article is written with the aim of examining the empowerment of SHIITE rationality in comparison with non-SHIITE Islamic rationalities in the face of modern rationality. Method: For this purpose, by relying on descriptive and analytical methods, the components of modern rationality, as well as three rationalities of Etzal, Ash'ari and Neo-Etzal in Sunni plus SHIITE rationality as Islamic rationality were studied. Results: The study of the characteristics of the three rationalities plus SHIITE rationality showed that the domination of Ash'arism over the Islamic world created an acute rational vacuum which caused the acceptance of Muslim modern thinkers to modern rationality as a way out of the backwardness of these societies. Modern rationality, on the other hand, is opposed to Islamic rationality on the basis of materialism and relativism.Conclusion: The study of the characteristics of SHIITE rationality showed that this rationality has the necessary power to deal with modern rationality.

Modern individuals find themselves amidst a cacophony of physical and mental disturbances and demands. Our remarkable technologies, while awe-inspiring, often encroach upon the sanctuary of silence. Media serves as a conduit for these disturbances, infiltrating our innermost selves with tumultuous noise. These disruptions transcend mere auditory stimuli, penetrating our minds and inundating them with a relentless stream of entertainment clamor. With each passing hour and day, the uproar of sensational music and mindless entertainment grows, devoid of any true catharsis, only fostering emotional detachment. These distractions infiltrate our ears, seeping into our imagination, knowledge, and emotions, disrupting the very core of our desires and pursuits. Their singular objective? To thwart our journey towards silence. Yet, amidst these upheavals lies the root cause of human suffering and the principal barrier between the human soul and its divine origin. In light of this reality, what steps should be taken?

The SHIITEs role in the general genealogy in which they have engaged to all Arabs genealogies, all of the northern (Adnanids) and southern (Qahtanids), Koreyshite, Talibids, Abbasids and Omayyad, is basic. They were pioneers of this science and started to write genealogies through sources like early genealogists, interview with scholars and elders of the tribes, predecessors’ books, inscriptions and epitaph. Their books, especially Bin Kalbi’ s books have been useful for both SHIITE and Sunni genealogists. Al-Hamadani’ s book, Al-Eklil, however was been ignorant, has especial innovation in usage of early sources like inscriptions and epitaph in the genealogy field. This survey, beside analysis of SHIITE important and basic works in the general genealogy, attempts to explain the prominent and efficient points of these works in this field.

Mysticism is intuitional cognition of Hagh and His Beautiful Names through self-purification and inside purity, using the mechanism of conduct and passing different stages and states. SHIITE Mysticism is also a mysticism derived from the text of Qur’an and traditions, theoretically and practically, and in the present era, Allameh Tabatabai is the symbol of such Mysticism. In this essay, the concept and nature of SHIITE Mysticism and the features of SHIITE Mystics with the key concepts of Mysticism derived from Thaghalayn (The text of Qur’an and Traditions), according to the thought and ideas of Allameh Tabatabai will be analyzed. In fact, in this essay, the questions will be answered: what is SHIITE Mysticism? And which features do the SHIITE Mystics have? Proving and explanation of the hypothesis of Qur’an, traditions and behaviors of the Infallibles (AS) is the best source of Mystic Knowledge, spiritual conduct and demeanors of Mystic Comprehensive Actions are the aims of the following article.

Shahīd-i ‘Awwal is one of the great jurists of 14th century AD. His works are still part of the Islamic seminaries’ curriculum. One of his most famous book is Ghāyat al-Murād, which includes several topics on Islamic law. One of these topics is the problem of the daily prayers which have not been done at they proper time and ought to be done again. The solution of that problem needs some knowledge of mathematics, especially combinatorics.It is necessary prayers exactly in the same sequence as the original prayers.Shahīd-i ‘Awwal has solved the problem by inventing a mathematical method, the function that is called today Factorial. Other great jurist, Shahīd-i Thānī, also has solved the problem, but not exactly in the same way. He wrote a commentary on Shahīd-i ‘Awwal’s Lom’a. There is no doubt that the concept of this function is well understood.

Necessary murder was not discussed specially among Jurists, but some of them debated to this subject, among are Jurisprudential issues for the commission of murder and they said necessity isn’t license to commit murder. Their main reason is Rule of La Taghiyeh Fi Dema. However, they accepted to this general rule and in some cases, they allowed murder committed in necessary condition. One of these exceptional required the general conditions that among them we can pointed to the certainly death danger for person in necessary condition, person in necessary condition doesn't has out law (Yaghi and Baghi), the murder commission was permitted until existence of necessary condition. Cases that necessary murder is authorized consisted of: 1- murder as necessity to food belonging to another person. 2- Necessity for killing fetus that has Soul. 3- Duress to murder. 4 Necessary murder in contention duties at crowd out important 5- Necessary murder for protecting of important person's life. In this article, we tried to making clear every one of mentioned above cases with leaning on the religious jurisprudence texts.

The Islamic period of the Iranian History suggests that the development of the SHIITE art is an outcome of a continuous interaction and struggle between the political systems dominated in Iran and the SHIITE beliefs system. Historically, the situation of the SHIITE, as a resistance movement, has gradually changed to an established religion with its own theology. In other words, when the SHIITE peoples were struggling to acquire the political legitimacy, they were not allowed to cite the names of the SHIITE Imams anywhere except their mosques and mostly in inscriptions. However, when their position changed (for example in the Timurid period), they tried to make rational and narrative arguments and reveal their beliefs in the creative forms. Thus, the SHIITE art has been a kind of resistant art and has been able to use even limited and smallest spaces for its own interests. The political domination of the Sunni religion in most parts of Iran has hindered the expression of the SHIITE elements in art forms. This is especially the case in the Mongol period. However, these elements gradually appeared in creative works. Thus, Since the Illkhanian (Mongol successors), especially in the Timurid and Safavid period, we can see the presence of the SHIITE thought and its intellectual arguments in the fine arts, especially in architecture and inscriptions. Accordingly, the main difference between the SHIITE and Sunni mosques is not in the style or structure, but in the religious elements represented in the inscriptions. It seems that the impacts of social isolation or domination of the Shea in different periods of the Iranian history is evident in the art works of these religious groups. Therefore, the SHIITE art is a reflection of the Shea position in political structure of the Iranian society and its relation to the Sunni religion. On the other side, it should be noted that the legends, myths and beliefs of the Iranian people and the SHIITE beliefs are intermingled. Examples of this combination can be found in the popular paintings of holy shrines of SHIITE Imams sons, Taziye, and tea houses. In fact, before the Safavid period the SHIITE resistance in architecture is evident, but after that period, both fine and popular arts are full of SHIITE religious elements. These latter popular art forms are richer and more creative than the former ones.