فهرست مطالب منصور داداش نژاد

After the popular election of the caliph, the efforts of Imam Ali(a.s.)to remind him to return to the commands of the Prophet(s.a.w.)did not bring any benefit,and Imam Ali(a.s.)succeeded to the caliphate after Uthman.During the caliphate period, he addressed this issue again in his appeals. The issue of inheritance after Imam Ali(a.s.)was still in the spotlight during the time of Hasnain(a.s.),and people were reminded that after the Ashura incident,during the time of Imam Sajjad(a.s.),the Zaidiyyah political and intellectual movement was formed in the atmosphere of taqiyyah of the Imam.And they accepted the imamate of Imam Ali (a.s.) from the hidden text and the Imamate of Hasnain (a.s.) from the open text. In the era of Imam Baqro, Imam Sadiq (a.s.), many efforts were made for the issue of inheritance. and with the selection of Ismail as Imam's successor,they set a new trend in Shia.After Sadiqin,peace be upon him,due to the importance of this issue and Shia's special interest in establishing its example, the belief in succession became widespread in Shia.The role of determination The guardian in the political and intellectual developments of Shia,this research was intended to take into account the question that How has the idea of guardianship traveled in the age of Imams(peace be upon them)and what feedback has it had in historical sources?By using historical and sectarian sources as well as narrative sources,to investigate the existence of guardianship in the era of Hazrat Ahl al-Bayt and the work of the Kurds and its implications.and how to spread it.

Mu'awiyah was determined to establish and strengthen the Umayyad government, by changing cultural tastes, and relying on a strong army to eliminate all opponents, especially supporters and Shiites of Ali (a.s.). Therefore, by adopting provocative policies, he tried to arouse their emotional feelings and provide the means for their destruction. This policy worked for Hujar bin Adi and his companions and caused their martyrdom. Since the Madanis, including the supporters of Sheikhs and Shiites, had a negative attitude towards Muawiya's government, the aforementioned policy was applied in this city, especially to the Ansar. The upcoming research tries to answer this question with the library method, how was the performance of the people of Medina, especially the Ansar, in facing the policies of Muawiya and what factors were effective in its emergence? The findings show that according to the political conditions and following Imam Hassan (a.s.) and Imam Hussain (a.s.) and other Qureshi lords living in Medina, they did not take any practical action to fight against his rule and endured these difficult conditions. Also, during this period, a kind of political and social harmony emerged among the people of Medina in the confrontation with the Umayyad government.

One of the tenets of Islam is the infallibility of the prophets, especially that of the Last Messenger of Allah, peace be upon him and his family. According to the teachings of the Qur'an, Muslims believe in the inerrancy of the Messenger of God (s) but the exegetes differ in their opinions concerning the scope of infallibility. The Shiite scholars subscribing to complete infallibility of the Prophet (s), have portrayed his personality in a way that fits their religious doctrine.  Sunni scholars do not believe in complete infallibility of the Prophet (s) inasmuch as they rely on the literal meanings of some verses which is why they differ in their opinion about the infallibility of the Prophet (s) in all respects. The present article uses a descriptive-analytical method to compare Tabari's view, a Sunni commentator, with that of Tabarsi, a Shiite commentator, on the infallibility of the Seal of Prophets (s) under verses 105 and 106 of Surah al-Nisa, verse 49 of Surah al-Māʾida, verse 43 of Surah al-Tawbah, verse 52 of Surah al-Hajj, verse 37 of Surah al-Aḥzāb and verse 2 of Surah al-Fatḥ. The comparison is intended to address the question as to what the opinion of the two exegetes concerning the scope of the Infallibility of the Prophet (s) is.  After examining the two views, it became clear that Tabari, despite having an independent school, accepts the infallibility of the Messenger of God (s). But he does not consider him infallible in all respects since he interprets some verses based on their literal meanings, which is why he believes that the Prophet (s) may err. If he happens to make a mistake or commit a sin, he should ask for forgiveness.  But Tabarsi criticizes the opposing views by accepting complete infallibility - from sin and error. He maintains that the Messenger of Allah (s) is infallible throughout his life.

The lack of a part of Shiite historical sources is a concern that some thinkers have paid attention to and listed various causes for it, including material causes. Although there are spiritual causes for the lack of sources, it is not the subject of this article. Since material causes have been given a more prominent role, this paper explores them and answers the question: What is the important material cause of the lack of historical sources? The research is done through examining historical reports and referring to sources to clarify the real cause and the contribution of each cause in the lack of sources, by referring to libraries and analyzing and describing historical information. Many works were destroyed before the Mongol invasion due to other causes. Hence, attributing the loss of sources solely to the Mongol invasion as the most important material cause of the lack of sources is a well-known misinformation

With the fall of the government of Buyyids (ruled: 334-447 AH) and the rise to power of the Seljuks (ruled: 431-590 AH), holding Ashura rituals, despite the strictures of the ruling body in the first half of the Seljuk era, continued among the Twelvers, and has been more or less reported in historical sources. The present study deals with the Ashura rituals of the Seljuk era, the grounds and opportunities for persistence and holding Ashura ceremonies, the types of mourning of Imam Hoseyn (AS), the mourning by Hanafi and Shafi'i Sunnis, the mourning by women, the recounting of managheb (virtues), the chanting of lamentation and ta'ziyeh (condolence theater). Based on the descriptive-analytical method, the research findings show that there were grounds and opportunities in the Seljuk period that caused the persistence of Ashura rituals. The purpose of this research is Ashura rituals, the grounds and opportunities that have caused the continuation of these rituals. Ashura rites have been spontaneous in this era. Whenever the Shiites found suitable political conditions and opportunities, they would hold mourning rituals for Imam Hoseyn (AS) during Muharram, especially on the day of Ashura. The same Ashura rituals that existed in the time of Buyyids, have been more or less continuous in this period and have not been interrupted

Shiites, like Sunnis, have been interested in writing the biography of the Prophet of Islam (S) and have written works in this field. In the historical course of this style of writing, the sixth century AH is the period of growth and emergence of the characteristics of Shiite biography. Writing the Prophet's biography was an opportunity for the Shiites to show and confirm the beliefs and ideas of their religion, as well as the status and legitimacy of the Imams and the Ahl al-Bayt, the same opportunity that the biography of the Holy Prophet of Islam (S) provided for the Sunnis to protect the two sheikhs. After the efforts of the Shiites to write the Prophet's biography in the first five centuries AH, the priorities of Shiite authors changed from the fifth and sixth centuries onwards, and often turned from writing about the Prophet (S) to doing research on the life of the twelve Imams. During this period, the Shiites abandoned the exclusive writing about the biography of the Prophet (S) and wrote mostly works that, in addition to the life of the Messenger of God, included the biography and life of the thirteen other infallibles.

58 letters from Imam al-Ṣādiq has been identified in sources, including his long letter to al-Najjāshī, al-Mansur al-‘Abbasi’s (d. 775/158 AH) agent in Ahvaz. Categorized as an essay of politics, the letter is concerned with how the ruler should interact with his subjects. It might serve as a model for the regulation of relations between rulers and their underlings. The present paper seeks to consider and analyze the letter as far as its sources and text are concerned. The full text of the essay has first appeared in the book, al-Arba‘un Hadith fi Huquq al-Ikhwan by Ibn Zuhra al-Ḥalabī (d. 1236/634 AH), a 13th century scholar, then it appeared in other sources, particularly those of the Safavid Era, and was referred to as Risalat al-Ahwaziyya. As to its content, the letter has two different sections with separate discourses: one focusing on people’s rights and the other on the believer’s rights. I conclude that since the letter is ignored in older texts and it is just cited in a later source, and since its text involves two different discourses, part of the letter is inauthentic, apparently added to the original letter. One such addendum is the part in which Khūzīs are reproached, which seems to be added to letter in consequence of rivalries among active groups of the society in 8th century (2nd AH).

Ibn shahr Āshub (died in 588) in his book of Manaqib has mentioned fourteen traditions about the virtues of the People of the House and has maintained that the Sunnis have manipulated these traditions and have narrated the hadith in a way that the rights of the People of the House are violated. He has enumerated ten areas according to which the consensus of the sunnis formed to extinguish the divine light. The present paper is to investigate and criticize Ibn shahr Āshub's attitudes to prove that the mentioned items do not reflect the main attitudes of sunni opinions. Some of the cases which Ibn shahr Āshub has mentioned as the shortcomings of sunni's accounts have been quite common among Shiite hadith narrators. To cross-check and evaluate the validity of Ibn shahr Āshub's criticisms, his intended mentioned narrations have are to be compared with each other in the six-folded books of the Sunnis and six Shiite hadith books (the four books, Mahasen-e Barqi, and Basaeroddarajat) .

Endowments and offerings have played an important role in the spread of Ashura rituals in Iran. The participation of the political and popular classes in economic, cultural and social activities has made this presence bolder and more tangible over time. From the time of the Buyid dynasty to the beginning of the Safavid era (1501 to 1736), samples of endowments and offerings for the dissemination and implementation of the Ashura rituals can be analysed. Among the measures taken by the Shiites and the followers of the purified progeny of the Holy Prophet are the numerous endowments and offerings dedicated to the construction of the holy shrines of the Shiite Imams, the building of schools, libraries, a gathering spot for the Sayyids and conducting the mourning ceremonies. By scrutinizing the existing historical data, this descriptive-analytic research seeks to examine the extent of the effects of the endowments and offerings of these periods in disseminating the Ashura rituals in Iran. By studying different sources, it was finally concluded that endowments, offerings, and charities were very effective in promulgating the Ashura rituals and led to the growth of Shi'ism among the people of Iran.

Despite the rationalistic approach of the Zaydis of Yemen, at the turn of the 5th lunar century (11th century CE) a ghuluww-oriented current developed. This current took form after one of the Zaydi Imam called Husayn ibn Qāsim al-`Ayānī had been slain on the basis of his occultation and propounding unfamiliar and exaggerated beliefs about him and was most known as "Husayniyyah". The claims of Husayn ibn Qāsim al-`Ayānī had their effects on the origination of this current, however, the main role should be given to his successors and followers. Preserving the political authority in the al-`Ayānī family, resistance against the opponents of the Zaydi faith, and protecting the relations with certain of political allies are among major motivations of the propounding of the occultation of Husayn ibn Qāsim and holding exaggerated beliefs about him. While the existence of ghuluww-oriented inclinations among certain of Yemeni tribes had intellectually paved the way for development of this current. Having applied a descriptive-analytical approach this study intends to address the causes and effective grounds for development of this sect among the Yemeni Zaydis.

According to the reports present in some sources, Imam Hadi (220- 254 After Hijrah) has read some poems related to annihilation of the world in one of the gatherings of Motevakel Abbasi (232-247) and he has deeply affected him. The present sources on the background of this poem, its poet, the numbers of verses and some of its details are different from each other. This research is to investigate this event and show the process of development of report through the historical approach, study of historical, traditions, interpretative and literary sources. The findings of research illustrate that this poem is considered as the general poems with the background referring to the time before the time of Imam Hadi and it is utilized in the situations such as the commemorative of death and that holiness has merely exemplified it. Moreover, the attribution of these poems to Amir al- Momenin Ali (PBUH) as well as the originality of verses stated in the sources belonging to Safavid era is not verifiable by referring to these sources.

Shiite Imams including Imam Reza have been constantly of grand position before the various Sufi groups and they have been considered as the perfect samples in the dynasty of Sufi nobles.
Reminisce of Imam Reza PBUH in Sufi sources can be divided into two distinct era of before and after the seventh century After Hijrah.
Considering the life account of Imam in the first period is limited to some narrations and traditions while in the second one, the political dimensions of that holiness, benevolence and visiting him has been investigated.
Referring to the most ancient Sufi writings, this article has investigated the why and how of the entrance of name and narrations of Imam Reza in Sufi sources and the evolution of it in the first seven centuries After Hijrah. On the basis of the findings of this research, Shiites have revealed more interest to Imam due to the need of being united with Shiites while before that; they have paid attention merely thanks to Imam’s dignity and virtues.

Mutarrafiyyah is one of the most important branches of Yemeni Zaidi that emerged in the fifth century AH. Raising some challenging beliefs different from theological tradition of Zaidi, this sect provided a basis of theological conflict and polemics between other Zaidi sects and themselves. Establishing various places called Hijrah used for dwelling and educating, they succeeded in freely promoting and disseminating their thoughts among Yemeni people. The reformist attitude of Mutarrafiyyah which was based on equality of men as well as their following of Mu`tazilite theological attitude of Baghdad was considered as intellectual rebellion against Zaidis. For the reason it was ended by the Zaydi rulers after two centuries of presence in Yemen. Nevertheless, scrutinizing the few sources left from them along with the sources of the Zaidi sects opposing them, one can say Mutarrafiyyah’s tendency toward naturalism, scientism, rationalism as well as adherence to Zuhd (piety) constituted their most important differences with the mainstream of Zaidis in Yemen. This article tries to examine the origins of Mutarrafiyyah and then shed light on the true nature of it

Writing on vices is a kind of historical- polemic writing which puts emphasis on disadvantages, faults and defects, and discusses the invectives of rival and opposing individuals and groups profoundly and wholly. The literature of writing on vices, which started from the 2nd century due to the escalation of national and religious conflicts, increasingly developed and more than forty books entitled "MathÁlib (vices)" were written until the 6th century. The two books on vices written in the 6th century are "Baz MathÁlib Al- NavÁÒib (Some vices of Anti-Shi‘as" by Abd al-Jalil RÁzi (d. circa 585 'AH'), and "MathÁlib al- NavÁÒib" (Vices of Anti-Shi‘as) By Ibn Shahr Ashoob (d. 588 'AH'). The present paper compares these two books to find their poins of similarities and differences. ‘Abd al-Jalil has adopted an approach based on the proximity among denominations, the Principles and theology and tried to create a kind of entente between Shi‘as and Sunnis through his proximity policy. By contrast, Ibn Shahr Ashoob has adopted a traditionalist and narrative approach, far from proximity policy. Given these views, each of these authors has chosen his own particular method to write his book. Abd al-Jalil's method is based on persuasion, apology, and analysis, with a respectful literature. Ibn Shahr Ashoob's method, however, is based on silencing, offence, and citation, with a provocative literature.

Time and space are two basic elements forming the historical events and without them, affirmation and conception of any events is not possible. Therefore one of the important tools for evaluating the historical news, being considerable and used by some historians, is studying the events time and space requirements. One of these events, is the great event of Ashura that was occurred in 61 AH, and the reports of this event always are studied by experts and intellectuals because of it quiddity. However a glimpse to speech of event analysts, and their conception has shown that most of them don’t have enough attention and accuracy to the basic issue that is necessity for studying Ashura reports. This article analyses some reports of insurrection in aspect of time and space requirements and prove loss of that, how provide the base of incorrect analysis of Imam hussein's movement

Recent and past historians always had disagreements on the topic, whether Shi’a Imams were martyred or they passed away due to natural causes. These disagreements can be found in the terminology they have used. The present paper tries to analyze their concept through analyzing the applied terminology on the demise of Imam Al-Jawad (a) in ancient historical, hadith and biographical texts. The analysis presented here has two aspects: First analyzing the literal meaning of the vocabularies in dictionary and secondly their usages in literature and the introduced discourse. The five main used [Arabic] vocabularies here are: Mada, Qubida, Ustushhida, Tawaffa and Mata, all are Arabic lexicons meaning “passed away” with different connotations though. According to the findings of the present paper, only the word “Ustushhida” among the mentioned lexicons has the connotation of martyrdom. Early historians rarely used this lexicon in their biography writings on Shi’a Imams. They mostly used other vocabularies without any connotation related to martyrdom.

One of the oldest and most important of Shiite hadith sources which studies Prophet’s life is Al-Kafi by Kulaini. Kulaini in section “Mawlid al-Nabi” have chosen 40 traditions from the large number of remained traditions. In this study, we are trying to find the method and rhyme of Kulaini in selecting this hadiths; and also to find the influence of Kulaini’s contemporary views on his work. By Textual and Documentary Investigation of “Mawlid al-Nabi” we conclude that the purpose and the main concern of Kulaini was not just historical survey, but to demonstrate the Prophet’s characteristics and capabilities and to present divine Proofs (Hojjat). Kulaini chose the midmost way between two widely held views about dignity of innocents. One view Emphasis on ultra-human characteristics and other one insistence on human characteristics. He paid special attention to unusual aspects of the Prophet and gathered more traditions to strengthen this aspect.

There is a group of narrations including prediction of Imam Hasan peace by the prophet and they have been reflected widely in Sunnis narrative collections. According to these narrations, the prophet announced the peace made by Imam Hasan among twolarge groups of Muslims and this prediction was borne out in the year 41 AH being known as the congregational year. Aiming to achieve the accuracy of this narration, the paper initially seeks the hadiths document and the direction of its quotation identifyingthat the hadiths origin refers to the Sunni communities and its main narrator is Hasan Basri (D. 110 AH). Then, the hadith text is criticized by applying text criticism criteria and it is known to be in accordance with Hasan Basris peace-oriented and mystical thoughts and opinions. Finally, it is concluded that the mentioned hadith has been developed and some of its parts are distorted.

Abul-Qasim Ramesht(d.534 AH) was a generous Iranian merchant who left lasting and prominent works in Mecca and other places, including the institution of a ribāt (fortress) that was a place for investigation and education; the preparation of kiswat al Kaaba (Kaaba’s cover) and building a golden gutter for it. Although his achievements have been depicted in the Arabic sources, his biography and the description of his works were not hinted at Persian sources. This paper, by collecting the scattered information about Abul-QasimRamesht, attempts to introduce his Iranian merchant who is unknown today but was famous at his time. Thereby, to illuminate a part of Iranian's contribution in the prosperity of Islamic civilization.

Shawāhid al-Nabuwwa of ‘Abd al-Raḥmān Jāmī (d. 898/1492) is among the books written by one of the Sunnī scholars who has authored it with a Sufi taste. In this book, Jāmī has addressed the life of the Prophet (S.A.W.), the twelve Imams (A.S.), and the companions (ṣaḥāba) with a miracle-oriented approach and has presented precisely the same reports about the Imams (A.S.) that are found in Shī‘ī sources. The approach of this book is “approximate” and has widely narrated the Imams’ miraculous acts and supernatural feats. The trend of the Imams’ hagiography, started since fourth/tenth century in early Sufi books, was perfected in ninth/fifteenth century by the compilation of such books as Shawāhid al-Nabuwwa, in a way that a similarity is noticed in the data concerning the life story of the Imams in both Sunnī and Shī‘ī sources. Examining the part of life story and miraculous acts of the twelve Imams (A.S.) in Shawāhid al -Nabuwwa and comparing it with the contents of Kashf al-Ghumma of ‘Alī b. ‘Īsā Irbalī (d. 692/1106), the seventh/thirteenth century Shī‘a scholar, the present article is intended to show the conformity and similarity of the Sunnī and Shī‘ī sources concerning their reports on the life story of the Imams (A.S.).

Ibn Sabbagh Maleki (784 -855 A.H) is one of the Sunnite writers of 9th century who has written a book by the title of al – Fosul ul – Mohemmah fi Marefat ul - A‛emmah in the field of the Twelve Imams’ (PBUT) lives. In compilation this book, he has benefited extensively from the writing of a Shiite learned man in 7th century, Ali b. Isa Arbeli (D.622 A.H.), by the title of Kashf ul – Ghommah fi Ma‛refat ul - A‛emmah, but he has not mentioned him all over his book. So, two probabilities are likely about his purpose using above 1. Preventing from being accused to be a Shiite and being lost the book its value as a reliable source, and or protecting his book originality; 2. Not to be accused of copying from another book.In this essay, along with studying the direct and indirect resources used by Ibn Sabbagh, will reveal itself that he has not avoided himself using the Shiite resources, because he has frequently mentioned such sources in his book. Therefore, his refusing to mention his main sources has been to suggest his writing originality to the readers.

Kash is a common name for several places in Islamic world. Several mentions has been made of keshi's in Rejal sources, history and geography; this article is an attempt to identify six places named kesh according to different records, geographical places, and the associated scholars, as well as the misapplications in the use and the attributed scholars.