سید حسین فلاح زاده

The narrations provided by Ahmad ibn Hanbal (241 A. H) about the first caliphs would be accessible in his works and those of the hadith scholars. Based on these works, the present study examines his beliefs about the first caliphs in four axes: companionship, order of grace, caliphate and the how of remembering them. To achieve this goal, the data has been collected by the library method and then explained by the descriptive-analytical method of research. This research clarifys that Ahmad bin Hanbal adheres to the special position of early caliphs in terms of companionship, to the grace of early caliphs towards Amir al - Momenin (A. S) regarding order of grace and superiority, and to the order of occurance of historical events in the statement of events and to the narration of virtues and avoidance of backbiting in remembering of caliphs.

Human beings are social creatures, and their social life necessitates civil laws, which are partly derived from human reason and partly from divine revelation. The stories in the Quran, aimed at imparting lessons and playing a role in civilization-building, fulfill the second part of this necessity. This research, organized using a descriptive-analytical method, seeks to extract the civilization-building strategies of the Quran based on the story of Prophet Yusuf (Joseph). According to the findings of this study, the civilizational strategies in Surah Yusuf can be identified in three main areas: strategies for self and family education, and political management of society. These three areas include the following: 1. Self and Family Education Strategies   - Depicting the role of life   - Concealing secrets   - Resorting to and trusting in God   - Trustworthiness   - Patience and piety 2. Family Strategies   - Love and affection among family members   - Patience with children's adversities   - Not considering physical ability as a criterion for superiority   - Forgiveness and leniency. 3. Political Management Strategies   - Meritocracy   - Social justice   - Foreign relations with an economic focus   - Selection system of officials   - Centrality of law. Accordingly, the components of a civilized society include self-made citizens possessing moral and human virtues, patience in family and social interactions, deep compassion and connection, free from prejudices, and conducive to a civilized, devout city based on monotheism and its centrality. Additionally, the ruler of such a society is the outcome of the votes of these citizens, and the officials of that government are specialists, committed, and trustworthy individuals selected based on meritocracy. The governance is based on divine laws, and traitors are punished with justice and fairness.

Understanding the correct sira (lifestyle) of the Ahl al based on understanding the criteria and principles of their sira. One of the important criteria of sire studies of Ahl al attention to the extent of the influence of authority and its consideration in their behavior. This article tries to determine the effect of this factor on the level of political behavior of Ahl al In other words, it answers the question that to what extent Imam Ali, Imam Hassan and Imam Hossein paid attention to the element of authority in their political behavior and considered sira? Based on the findings of this article, the Ahl al always paid serious attention to considering their authority in their political behavior, and the level of their authority as an important factor has had a significant impact on the type of their political and social behavior. Therefore, one can say that unlike other currents of Shia history such as Zaidiyyah, their sira has always been based on rationality and away from emotional behaviors.

One of the most important views of revisionist orientalists is the gradual formation of Islam from a primitive monotheistic religion that emerged in the form of Islam during the Umayyad period. In the book “Crossroads to Islam: The Basics of the Arabs Religion and Their Government”, Nevo and Koren have given their special explanation from this point of view based on archaeological evidence and Syriac texts of early Islam. One of the main axes of this view is the gradual formation of the Quran until the end of the second century and the beginning of the third century of Hijrah. The following article evaluates this point of view based on the Syriac texts of early Islam using the method of critical analysis based on logical criticism and data criticism and using library resources. The results of the research indicate that Nevo and Koren’s view about the origin of the Quran is not based on the scientific method of using Syriac texts related to the first period of the formation of Islam and provides an incorrect explanation of these texts. Relying on the proof of silence and not paying attention to non-narrative proofs, such as the old versions of the Quran and the proof of massiveness, ignoring the gradual process of Syriac familiarity with Islam and the polemical nature of some Syriac texts and misunderstanding of these texts can be considered as one of their most important problems in references to Syriac texts are listed. Therefore, not only the early Syriac texts of Islam do not speak of the gradual emergence of the Holy Quran, rather they can be considered in line with the traditional Islamic view

Marriage is an institution that has seen many ups and downs in different eras in its history; Including in the Safavid era, which is considered a new chapter in the history of Iran, and the changes and developments in it have left lasting effects on the social, political and religious institutions of Iran.The question raised here is what is the quality of the image of the institution of marriage in the Safavid era?The answer to this question in a descriptive-historical research approach and with the benefit of social and jurisprudential-legal studies will produce results.Marriage in the Safavid era is a function of the patterns of permanent marriage, temporary marriage, marriage through buying a wife, arranged marriage and exchange marriage with common features and effects specific to each one in this historical period.The most important rules in marriages have beenMahramiat (In Islam, a mahram is a member of one's family with whom marriage would be considered haram meaning illegal in Islam) based on consanguinity, intra-spouse and same-spouse relationship.Also, in addition to the multiplicity in the pattern, the multiplicity in the wives is also observed, and various factors have been involved in it.As mentioned in the narratives of foreign tourists, some elements can be listedas the reasons related to unity or multiplicity of choice of wife in the Safavid erasuch as wealth, being away from one's spouse and staying for a long time in another place, the difference in temperament of the people of the East compared to the people of the West, the transfer of a slave girl from other countries, the presence of the institution of temporary marriage and the desire to have many children

In 199 (After Hijrah), Ibn e- Tabataba and Abu al- Saraya planned for an uprising which was developed in a main part of the world of Islam. This action led to the failure and it was suppressed by Abbasids. The present research investigates the ups and downs of this uprising as well as the different elements of its ascension and failure by taking advantage of ancient sources and new researches. The findings of research indicate that the social position of Ibn e- Tabataba, the military innovation and courage of Abu al- Saraya, the development of a religious coverage such as religious legitimacy, the convergence of Alawites and strength of the political dimension of uprising through the strategies such as the election of governor for the diverse areas and coin mintage were highly effective in the development of this uprising. Moreover, the elements such as the early and untimely demise of Ibn e- Tabataba and no leadership after him, the self-centeredness of Abu al- Saraya, the excessive sensitivity toward Abbasids and their followers, the tendency toward plundering and no provision of a supportive base are considered the main reasons of the failure of this uprising.

The issue of differences in Qur’anic readings has long been an important issue in the discussion of Qur’anic sciences and has been addressed by Islamic thinkers and commentators. Differences in readings are not a complicated issue for Muslim scholars; but in recent times, this issue has become very immense in the eyes of orientalists and a lot of research has been devoted to it in the West. One of the recent approaches of Orientalists to determine the correct reading is to employ words from non-Arabic languages, such as Hebrew, Syriac, Nabataean, and so on. The approach of substituting the foreing vocabulary has also been used by New Testament scholars and has been proposed as criteria such as the criterion of the Greek language and its context and the criterion of the Semitic phenomenon (Aramaic) or the environmental characteristics of Palestine. The leading article has explained this approach in the Qur'an and the New Testament in a descriptive-analytical way and has evaluated and criticized its application in the issue of differences in Qur'anic readings. The results of this study show that, however, the importance of this approach and its success in critical New Testament studies should not be overlooked. However, its application in cases of differences in Qur'anic readings is faced with problems such as incorrect generalization, disconnection from objective and historical understanding, the illusion of public conspiracy, being more ambiguous and confusing than the official recitation of the Qur'an and invalidating the readings’ document.

The book of Sulaym b. Qays al-Hihali (d. 76 AH) is one of the most ancient extant books of the early Islam. This book is mostly about the incidents after the death of the prophet of Islam (PBUH&P) and the oppressions on his household. Despite the importance of the subjects concerning Imam Mahdi (a) and the existence of controversial reports in this book about him, these reports have not been studied yet. Because of the contradictions in such reports, the inquiry to define the promised Mahdi in this book is subjected to a serious challenge. This essay shows that the book of Sulaym has no negative viewpoint but about Bani Umayyah and none of the Imams of misguidance is among Bani Abbas! According to this book, the promised Mahdi will overthrow the government of Bani Umayyah and give it back to its true owners, i.e. the household of the prophet. It seems that the author of the book -or some parts of it- lived in the late period of Bani Umayyah and therefore, sought the Imams of misguidance among them and the first three caliphs as well. He also hoped that Mahdi will overthrow the government of Bani Umayyah. Imperfections in the book of Sulaym prevent us from the absolute acceptance of the content of it, including its narrations about Imam Mahdi (a); and even it is problematic to allege all the content to Sulaym b. Qays or Aban b. Abi Ayyash.

The purpose of the present study is to investigate the reasons for not adhering to political power and provide the necessary mechanisms to overcome it from Imam Ali's perspective. The research method was descriptive-analytical and the results showed that, based on the relics of Imam Ali (A.S.), the causes of the reasons for not adhering to political power can be attributed to self-esteem and forgetfulness of God's greatness and power, the notion of survival of power and neglect of its decline, and being surrounded of the ruler by sycophantic consultants and so on. In his view, the mechanisms of political power control can be categorized into both internal and external. Worship and piety, theism and faith in the Day of Judgment are among the internal factors; and the free space to speak to the ruler and to criticize him, to impose Enjoining good and forbidding wrong in community, to present the agenda and goals of the mission to the agents, to put overseers and monitors on their behaviors, to admonish and remind them of their weaknesses and dealing with offenders seriously, are of external mechanisms of controlling political power in Imam Ali's political opinions.

A’ yan family is of significant position in the propagation of knowledge of the Prophet’s family. Reviewing the quality of intellectual and convictional development of this family and its time would be so helpful towards the recognition of their thoughts and ideas. This family was primarily regarded as Sunni and afterward their tendency changed towards Shiism. The first ground of familiarity of A’ yan household with Shiism was reported to be in time of Imam Sajjad -AS-. Various elements could be effective concerning the development of this tendency. People like Abu Khalid Kabuli the individual followers of Imam Sajjad PBUH and Saleh Ibn e- Meisam were of significant role in this regard. Furthermore, the scholars, Sheikhs of tradition along with the off-springs of A’ yan were of great effect concerning the familiarity of this household with the Prophet’s family.

God has determined various traditions in the individual and social life of human being and there exist particular regulations and order in the diverse affairs being fulfilled through particular means. There is nothing aimless in the creation and world’s affairs. The diverse states of social life of human being, various kinds of government, life, tradition, transient relationships, war, peace, happiness and misery in the different dimensions of human’s life would be on the basis of divine determined regulations. The present research investigates the prophetic narrations concerning community, history, historical-social rules and regulations in order to confirm that various traditions such as the tradition of the alteration of world, the annihilation of communities and its diverse reasons, sending prophets, consignment, affliction, respite and punishment are the reflection of the prophet’s remarks.

The dispute and controversy as an inevitable reality in human societies could lead to tension and even crisis unless it is truly managed. Consequently, nowadays a branch of management has been devoted to the study of the grounds of the emergence of Conflict and the way of confrontation with it. The investigation of prophet's conduct indicates that in the Islamic community at the age of the prophet, there have been various grounds for the emergence of Conflict and Prophet (PBUH) managed these Conflict through insight and efficiency. Utilizing the well-known concepts and issues concerning the management of Conflict, this writing tries to identify the grounds of the emergence of Conflict in the Islamic community at the age of the prophet in two sections of variables and the structural elements as well as variables and Humanistic elements.

Although Taherians have ruled in Khorasan from 205 A.H. to 259 A.H. but their political activities started from the late second century and during the Amin and Manoon conflict.This article discusses their political behavior towards the Abbasid Caliphate during that period.However’ some authors believe that Taherians are the first Persian dynasty who sought independence but the paper claims that they have only been the agents of Abbasid Caliphate and have adapted political behavior against the Caliphate.

Two outstanding fields of human knowledge are religious knowledge and historical knowledge which have a long background as well. This article will try to mention the differences between the two mentioned fields and also investigate their similarities. Some of their similarities are their common methods such as being narrated, occurrence of their subjects in the past and relying on narrations. On the other hand religion has an outstanding position in history and vice versa. They also depend on each other in some cases. These relationships show that it is necessary for the researchers of the two fields to be related with each other.

The main question of this article is investigating factors that affect the intercourse between Religion's followers. According to the writer’s opinion, the most important factors affecting the form of intercourse between Religion's followers are: political powers and sovereignty and the form of their religious politics, the dominant cultural dialogues, the fundamentals of belief of a religion, the kind of understanding of leaders and religious priests and their conduct and finally the amount of national and racial fanaticism of religion’s followers. But more than considering this question and its answer, the writer has briefly investigated, in the first pages of the article, the intercourse of Christians and Zoroasters with each other in the centuries before Islam and also the intercourse of Polytheists and Jewish with Islam’s Prophet (peace be upon him) and Muslims and in contrast, the Prophet’s (peace be upon him) interaction conduct with them.

Although history is an ancient knowledge, the question of its efficacy or inefficacy has occupied the minds of many people in past and present. Even though Islamic historians have written very few chapters on this subject in their books or have very few independent books in this field, some of them have discussed this subject in the introduction of their historical writings. The present article has extracted and analyzed views of about ten outstanding Islamic historians about helpfulness of history. The most important benefits of historical studies, according to these historians, are: having as a sample and gaining experience from deeds of the past people, achieving the habit of patience, an increase in the faculty of wisdom, removal of despair, being confident to the Divine mercy, isolation from the mortal world, becoming hopeful to the immortal world, having a hobby and etc.