نشریه سیره پژوهی اهل بیت
سال هشتم شماره 2 (پیاپی 15، پاییز و زمستان 1401)

always been one of the controversial issues in the history of Islam. In the contemporary period, some researchers, especially some orientalists, highlighted the violent encounters of the Prophet (PBUH) with some of his opponents and accused the Prophet (PBUH) of violence. In addition to historical sources, the most important and reliable source for recognizing the behavior of the Prophet (PBUH) in relation to the opponents are the verses of the Qur'an and the interpretations and traditions related to those verses. In the meantime, Majma‘ al-Bayan fi-Tafsir al-Qur'an (compiled in 536) is one of the most important and comprehensive commentaries. This commentary is known for its comprehensiveness and fairness in examining different opinions. Therefore, the present article, relying on the interpretation of Majma‘ al-Bayan, analyzes and examines the life of the Prophet of Islam (PBUH) in the face of opponents (Pagans, people of the book (Ahl al-kitāb), hypocrites (Munāfiq) and the like). The current research seeks to answer the basic question that the method of confronting the Prophet (PBUH) with the opponents was based on what principles? The findings of the research show that the behavior of the Prophet (PBUH) in dealing with opponents was based on two main strategies of interaction with opponents and confrontation with opponents (enemies) and in line with these two main strategies, the Holy Prophet also used different strategies in dealing with opponents and adversarys of Islam. These solutions have been different according to the different nature of the actions of the opponents and adversarys of Islam.

By the order of Mu'awiya, slander against Imam ʿAlī (As) was promoted and then made compulsory in the Islamic society. Although the compulsion to Curse (Sabb) the Imam (As) was removed by ʿUmar ibn ʿAbd al-ʿAzīz in Ṣafar 99 Hijri, the promotion of this policy with the aim of distorting historical facts to give legitimacy to the Banū Umayya continued until the end of the Umayyad era. Ahl al-Bayt (As) and their followers stood against the heresy of Curse (Sabb) Imam ʿAlī (As). The research question is, what was Imam Ṣādiq's (As) practical and verbal Sira in dealing with this heresy? This research has shown with a descriptive-analytical method that Imam Ṣādiq (As) realized that one of the main factors of slandering the Ahl al-Bayt (As) and Curse (Sabb) Imam ʿAlī (As) is ignorance of his countless virtues. this ignorance was created due to multifaceted actions by the enemies of Ahl al-Bayt (As), so Imam Ṣādiq (As) also considered a combined confrontation. He used positive and negative methods to promote the virtues of Imam ʿAlī (As) and forbid slander against him, and these actions caused the virtues of Imam ʿAlī (As) to become more widespread and reach the future generations

Research about the sira of the Ahl al-Bayt (As) requires knowledge of various approaches to the sira of the Ahl al-Bayt (As). By knowing these approaches, we can compare related opinions and provide the possibility to face the upcoming challenges. One of the prominent approaches regarding the way of Ahl al-Bayt (As) is the model-oriented approach. In this approach, sira is viewed as a way of life and is examined with the aim of discovering the correct way of living. The present article has answered the main question with descriptive-analytical, what is the historical background of the model-oriented approach to the sira of Ahl al-Bayt (As) and what are its theoretical consequences? The results of this research show that the model-oriented approach has three stages of establishment, explanation and development, and it is effective in two parts, the concept of sira and the realm of sira research

Imam ʿAlī (As) as the designated successor of the Prophet (PBUH) after Abu Bakr took office, despite all the protests he had in this regard, did not start an armed uprising and was patient. Did he not intend to rise from the beginning and the Prophet (PBUH) ordered him to wait anyway, or did he evaluate the situation and come to the conclusion that now is not the time for an armed uprising? This research, by examining historical and Ḥadīth sources, especially Nahj al-Balāghah, and by using the descriptive and analytical method, has shown that although the Prophet (PBUH) commanded the Commander of the Faithful (PBUH) to wait, he absolutely forbade him from rising. In fact, Imam ʿAlī (As) was appointed to rise up and take back his right if he had the power and without threatening Islam. But the special situation of the Islamic society after the death of the Prophet (PBUH), the lack of popular acceptance, the lack of serious and sufficient supporters and the various dangers that threatened the nascent Islamic society, prevented the Imam (As) from rising.

Science, as a social phenomenon, is affected by the environment and does not grow, flourish and expand in solitude, by command or by advice and encouragement; Although its stagnation and decline are closely related to the aforementioned factors. Science in the Islamic world has not been out of this rule either. The researchers of this field have considered the period of Ma'mun Abbasi's caliphate, which partly coincides with the presence and scientific role of Imam Reza (As), as the pinnacle and perfection period of Islamic civilization, and at the top of it is the expansion and development of sciences. What causes and factors played a role in this process is a central question that researchers have given various answers to. Based on the present article, most of all, the existence of a platform and social Space suitable for science or the relative expansion of social justice has made this era distinct from other eras and the origin of fundamental changes. the article with the hypothesis that the growth of science and development is a product of mutual thinking, debate, question and answer, and the existence of a free interactive space for thinkers, was reached the conclusion that the period of Imam Reza (As) and in wider period, the time of Ma'mun provided such a platform. In that period, on the one hand, people from all sect and religions could have entered into scientific and cultural dialogue, on the other hand, criticize the findings and achievements of Muslims, and More importantly, the works and writings of foreigners, which were not worth paying attention to in the minds of early Muslims, were translated into Islamic language (the translation movement) and criticized and violated in scientific meetings and serious debates and challenge, with the equal possibility that it must have been related to the atmosphere of the society.

Examining the proverbs in the narrations and finding the date of their production and the original speaker will help us to distinguish the narrations from the proverbs. In this research, on the basis of the proverbs in Majmaʿ al-amthāl Maydānī, the narrations of Biḥār al-Anwār have been examined. Narratives containing proverbs in Biḥār al-Anwār can be categorized into three areas of thought, attributes and heart feelings, and human performance. In this article, there are narrations from Biḥār al-Anwār, including the proverbs of “The greedy are deprived”, “There is no rest for the envious”, “Generosity is from intelligence, and baseness is from blindness of heart” and “Where can you get a perfect brother, and which man is decent and free from all defects”, That are in the field of heart traits of greed, envy, Generosity and forgiveness have been investigated.In the current research, by examining the time of the sources and examining the documents, the narrators and the text of the narrations, it was found that the first speakers of these allegorical phrases were not the innocent ones; Rather, literary and wise people such as Ibrahim ibn Adham, Abu Dardā' and Aktham ibn Ṣayfī were the first speakers of these proverbs. Then these allegorical expressions entered the narrations at the end of the first century and the first half of the second century. Also, this research shows the effectiveness of narrations from folk proverbs.