| چکیده انگلیسی مقاله |
Abstract This study explored the impact of the theological concept of Tafwid (delegation) on the intra-religious relations among Twelver Shiite elites in Qom during the years 200 to 256 AH. The arrival of Ash‘ari scholars in Qom and their efforts to maintain religious independence led to both convergent and divergent behaviors among the elites. Convergent behaviors included offering protection, donating wealth, endowing religious institutions, and paying khums to the Imams. In contrast, divergent behaviors manifested as the prohibition of certain narrations, criticism of scholars, and even the expulsion of individuals accused of ghuluww (exaggeration). Employing typological methods, frequency analysis, and correlation assessments, the research demonstrated a significant relationship between the Tafwid approach and elite behaviors. The findings revealed that convergent behaviors were predominant (60%), while divergent behaviors accounted for 40%. Notably, from 248 AH onward, elites increasingly embraced Tafwid teachings in religious matters to address intra-Shiite differences. Furthermore, the prominence of the Tafwid doctrine, particularly under the leadership of Muhammad ibn Sinan, significantly influenced both the social and ideological cohesion of the Shiite elites in Qom. These results enhance our understanding of how theological doctrines shaped the social behavior of early Shiite elites. Keywords: Tafwidi Thought, Convergent Behavior, Divergent Behavior, Twelver Shia Elites, Qom. Introduction Elites, due to their social status and influence, play a pivotal role in shaping political and intellectual developments (Aliviri & Akhlaghi, 2019, p. 253–274). Their behaviors reflect the socio-political context, making their study essential for understanding historical transformations. In Qom, the actions of Shia elites provide key insights into the city's intellectual evolution. With the arrival of the Ash‘ari family and their efforts to maintain religious autonomy, intra-religious relations exhibited both convergence and divergence. During the second century AH, Ash‘ari scholars demonstrated convergent behaviors through acts of support, such as providing shelter, making donations, establishing endowments, and paying khums to the Imams (Qomi, 1981, p. 258, 279). Between 202 and 256 AH, theological developments intensified behavioral shifts among the elites in Qom. Intellectual convergence based on shared doctrinal principles strengthened networks among prominent figures like Ahmad ibn Muhammad al-Ash‘ari, Abdullah ibn Muhammad al-Ash‘ari, and Ibrahim ibn Hashim. Conversely, divergent behaviors also emerged: Ahmad ibn Muhammad ibn Isa prohibited the acceptance of traditions from Abu Sa‘id al-Razi (Hilli, 1963, p. 461), Ahmad ibn Muhammad ibn Khalid al-Barqi faced censure (Ibn Ghaza’iri, 1944, v. 1/39), and Sahl ibn Ziyad al-Adami was expelled due to allegations of exaggeration (Najashi, 1986, p. 185). The theological approach of Tafwid played a central role in shaping these patterns. This study examined Tafwid as a social and intellectual phenomenon influencing elite behavior without making normative judgments. The primary question addressed was: How did Tafwid affect the behaviors of Qom’s Shia elites? Utilizing typological and correlational analysis, the study identified, categorized, and evaluated the relationship between Tafwid and both convergent and divergent behaviors. While previous research provided indirect context, it did not analyze Tafwid’s direct impact on elite interactions (Gerami, 2012; Taleqani, 2012; Amirma‘zi, 2014). This research aimed to fill this gap by offering a systematic analysis of how theological currents shaped elite conduct and intra-religious dynamics in early Shia Qom. Materials & Methods This research employed a historical-analytical methodology to examine the influence of the theological doctrine of Tafwid on the behaviors of Shia elites in Qom between 202 and 256 AH. Primary sources, including biographical and historical texts like Rijal al-Hilli, Al-Kafi, Basa’ir al-Darajat, and local chronicles from Qom, provided detailed accounts of elite activities, doctrinal adherence, and intra-religious interactions. Secondary sources contextualized these accounts within the broader intellectual and socio-political landscape of early Shia Qom, ensuring triangulation and validation of the findings. The study unfolded in three stages. First, elite behaviors were systematically identified and categorized into convergent or divergent types based on social, religious, and intellectual practices. Chronological mapping and frequency analysis were employed with temporal estimations applied when precise dates were unavailable, relying on the earliest and latest narrators associated with Tafwid. Second, the doctrinal framework of Tafwid was reconstructed by analyzing shared traditions, scholarly networks, and teacher-student relationships to trace its dissemination and influence among the elites. Third, a correlational approach was utilized to evaluate the relationship between adherence to Tafwid and patterns of convergent or divergent behavior. This methodology enabled a rigorous and systematic assessment of the interaction between theological beliefs and elite social conduct, emphasizing empirical evidence over normative interpretations. By integrating typological classification, temporal analysis, and relational mapping, the study provided a robust framework for understanding the role of Tafwid in shaping intra-religious elite dynamics in early Shia Qom. Research Findings To examine the impact of the Tafwid approach on intra-Shiite relations as a social phenomenon, behaviors were first analyzed typologically and in terms of frequency. The findings revealed two primary behavioral patterns: convergent and divergent responses to Tafwid. As shown in Table 5.1, convergent behaviors occurred more frequently (60%) than divergent ones (40%). Table 4.2 highlights that convergence and divergence were most pronounced in areas, such as the Imam’s authority in creation (28%), the heavens and the earth (26%), human destiny (20%), religious affairs (16%), and sustenance (10%). This reflects the heightened sensitivity of Qom’s elites to theological issues related to creation over purely religious matters. Table 4.3 indicates that the highest levels of convergence and divergence have been observed in relation to the Waqifites followed by the Ghulat. Significant theological distinctions emerged between dominant Qomi groups and Shiites aligned with Muhammad ibn Sinan. Ultimately, with 60% of Qom’s elites aligning with Muhammad ibn Sinan’s Tafwid perspective, this approach became the dominant viewpoint in Qom. Temporal analysis in Table 4.4 shows that from 248 AH onward, an increase in both convergent and divergent behaviors reflects a shift among Qom’s elites toward the Tafwid approach, particularly concerning religious affairs. This shift coincided with the peak of the Ghulat crisis and growing ambiguity regarding new Tafwid sources. Additionally, connections between certain Shiites and the Waqifite and Ghulat groups through teacher-student relationships combined with the strategic use of Tafwid to enhance the Imam’s status intensified debates about the Imam’s ranks. Consequently, elites of Qom adopted two strategies in response to new variants of Tafwid: limiting scholarly interactions with other groups and standardizing Tafwid interpretations through the replication of religious authority attributed to the Imam. Discussion of Results & Conclusion This study demonstrated that the theological approach of Tafwid significantly influenced intra-Shiite relations among elites of Qom between 202 and 256 AH. The analysis revealed two primary behavioral patterns—convergent and divergent—that illustrated how elites navigated theological and social challenges. Convergent behaviors (60%) predominated, indicating that the majority of elites aligned with Muhammad ibn Sinan’s Tafwid perspective, establishing it as the prevailing viewpoint in Qom. In contrast, divergent behaviors (40%) highlighted ongoing debates and tensions, particularly concerning the Imam’s authority in creation, human destiny, and religious affairs. Temporal analysis suggested that from 248 AH onward, both convergent and divergent behaviors intensified, reflecting the elites’ responses of Qom to the peak of the Ghulat crisis and uncertainties regarding access to new Tafwid sources. The study also highlighted that teacher-student relationships and the strategic utilization of Tafwid concepts contributed to the differentiation and standardization of theological positions. In response to emerging Tafwid variants, elites adopted two primary strategies: limiting scholarly interactions with other groups and reproducing religious authority in a unified manner. These findings confirmed that Tafwid was not merely a theological discourse, but a social phenomenon that shaped behavior, alliances, and intra-community cohesion. The research addressed the central question by establishing a clear link between the Tafwid approach and the elites’ behavioral patterns, emphasizing the dynamic interplay between theology and social conduct. Overall, this study contributes to a deeper understanding of how religious doctrines can influence elite social behavior and intergroup relations within early Shiite communities. |