著者

嶋本 隆光

出版者

一般社団法人 日本オリエント学会

雑誌

オリエント (ISSN:00305219)

巻号頁・発行日

vol.28, no.2, pp.35-49, 1985 (Released:2010-03-12)

被引用文献数

1 1

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The practice of BAST is an interesting aspect of Qajar history (1779-1924) in Iran. The criminals and the oppressed who took sanctuary at such places as shrines of the Imams and their relatives, mosques, residences of the respected mojtaheds and sayyids, royal stables, and so forth, could be immune from any official punishments until some agreement was reached.Since it was most generally observed during the Constitutional Period (1905-1911), when characteristically thousands of people rushed into the precinct of British Legation in order to attain their political goal, this practice seems to have been looked upon as essentially political, not as socio-religious one. However, if we scrutinize many examples of BAST scattered in the official histories written in the latter half of the 19th century, it will be known that in the understanding of this practice socio-religious elements are of crucial importance for in most cases the places chosen had something to do with those popularly regarded as “sacred and religious.”In this paper, the author, while admitting the politico-legal elements as important determinants of BAST, will reflect its meanings from socioreligious aspects by putting particular emphasis on such factors as popular awe, belief, and social consensus toward it.

著者

嶋本 隆光

出版者

南方熊楠顕彰会

雑誌

熊楠研究 = Kumagusu studies

巻号頁・発行日

no.13, pp.210-224, 2019-03

著者

嶋本 隆光

出版者

一般社団法人 日本オリエント学会

雑誌

オリエント (ISSN:00305219)

巻号頁・発行日

vol.30, no.1, pp.72-89, 1987-09-30 (Released:2010-03-12)

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It is generally admitted that the coming of Ayatollah Ha'eri in 1921 to the city of Qom was the decisive event for its expansion as a religious city. This does not necessarily mean, however, that the significance of the city began only at the time. The city of Qom had already been an important religious center during the nineteenth century, not only as a great Imamzadeh (i. e. that of Fatemeh, Hazarat-e Ma'sumeh), but as a developing city for religious study.In this process crucial was the patronage, whether material or spiritual, by the Qajar kings and courtiers. True, innumerable constructions and repairments of religious buildings had been done in this period, which helped rehabilitate the city inwardly as well as outwardly. At the same time the royal patronage had the reason on its own. The rulers needed the legitimacy for their reign over the country, whose subjects were mostly Shi'ite believers of Twelver Imami school, so badly that the peaceful relationship with the religious force was indispensable. Thus the relationship between the state and religion was rather friendly and mutual.Despite of this, it is contended that in Twelver Imami Shi'ite tradition, there exists a constant friction between state and religion, based on the doctrine that during the Greater Occultation of the Twelfth Imam, every secular ruler should be regarded as illegitimate and usurpatory.In this paper the author demonstrates that as far as Qom in the 19th century is concerned, the above contention is not the case, but on the contrary, material support by the kings and governmental figures was an essential factor for the development of the city.

著者

嶋本 隆光

出版者

一般社団法人 日本オリエント学会

雑誌

オリエント (ISSN:00305219)

巻号頁・発行日

vol.33, no.1, pp.45-63, 1990-09-30 (Released:2010-03-12)

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Ta'zieh (passion play or representation of the tragedy of Kerbala), which is the religious practice peculiar to Shi'ism, in particular Twelver Imami Shi'ism in Iran, is said to have reached its zenith in the 19th century of Qajar Iran. We could observe in this practice two conspicuous yet rather contradictory characteristics; one is uncovered orgiastic eruption of religious passion and the other peacefully festive expectation.In this paper, present author will make an attempt to analyze this contradictory features of Ta'zieh by referring to Ta'zieh (ritual mourning specifically for the Imams and their family) in the period betweenca. 1885-1906 and 'Azadari (mourning for the deceased in general) during the Constitutional Revolution, thus comparing the two to find their correlationship.Despite the fact that frequent eruptions of unusual religious feelings were its concomitant, generally annual Ta'zieh-dari seems to have been performed more or less under control, whether self-imposed or imposed by authority, thus creaitng a peacefully festive atmosphere.Contrary to this, 'Azadari, when it was peformed under socially, economically and politically stressed conditions, could easily be trans-formed into uncontrollable force vis-à-vis unjust govermnent. Here 'Azadari was carried out just as if it were truely the Kerbela event. This transformative process took place chiefly because the participants of 'Azadari had been acquainted with the main themes of Ta'zieh through annual Ta'zieh-dari.The occasion of Ta'zieh-dari was the one in which the people were, whether consciously or unconsciously, “educated” to be good Twelver Imdmi Shi'i believers. Indeed its visual and auditory representation must have been of great effect. Under the critical historical circumstances those who had been “educated” in this occasion and imbued with the basic principle of the religion could easily turn into the warriors of “Holy War” with Imam Hosein against the enemy of faith.

著者

嶋本 隆光

出版者

大阪外国語大学

雑誌

大阪外国語大学論集 (ISSN:09166637)

巻号頁・発行日

vol.23, pp.123-139, 2000-09-29

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In understanding any given major historical event, it is of crucial significance to know an ideation system behind it as well as material conditions. The same is true with Islamic Revolution of Iran in 1 979. Islam is often said to influence almost every aspect of believers' lives, with its very base being religion. There is no denying that the process of the afore-mentioned revolution had been in one sense or another influenced by Islamic value system. Shaykh Mortaza Motahhari, who had been well-known as a prolific writer and orator before and during the revolution and above all a disciple of Khomeini, must have been one of the figures worthy of special description. ln this article, present author will scrutinise his interpreatation of divine justice (theodicy) and try to find its meaning in modern history. According to Motahhari, Godhead always exists as the very base of world order, in which every created thing has divine cause for its existence. In the human world, we observe inequality, discrimination, evils, etc. This ostensibly being so, however, even these negative aspects of human society (e.g. defects, ugliness, death, etc.), he insists, are divine creations, which have positive meanings in His order. ln this respect, even death is no exception. Motahhari tries to analyse the concept of divine justice ('adl-e elahi) and find a positive meaning of ideation system of Islam, by means of which he prepared the way to the success of Revolution.