فهرست مطالب مهدی قندی

Analysis of Sheikh Mofid's views on the works of Shiite narrators, especially Sheikh Saduq, is the main subject of this article. The author, considering the difference between the method of work and the audience of the two groups of Shiite scholars, enumerates five points for the method of the narrators that the works of theologians and jurists differ from the narrators in these respects. The main sources of the article are the works of Sheikh Mofid.

In the holy book of Quran and sunni resources, salvation in hereafter is defined as being shielded against hellfire and entrance into the paradise.Monopolists regard the staunch Sunni believers the only group qualified to be shielded against hellfire and to enter into paradise. However,the Infallible Imams regard the expanse of Allah’s bounty and favour as vaster. Regarding the issue of salvation and its extent, Imams call attention to two issues simultaneously. First: the monopoly value of Shia Imams and steadfastedly following themyields“guaranteed salvation”. Second is the vastness of Allah’s bounty and forgiveness that leadsto“suspended salvation” (salvation with no guarantee). Almighty Allah grants salvation to people that areerroneous in their beliefs and deeds and don’t worship Allah as he desires so, however, they show no enmity or ill will to Allah’s successors on earth and never fight them. Thus, Imams hold that according to the holy book of Quran and the tradition of prophet both doors are open in hereafter : the door for guranteed salvation and the door for suspended salvation. The current paper seeks to explore the issue of suspended inclusiveness of salvation to many amuslim according to Quranic verses and hadiths. The current paper seeks to show that there is no paradox between holding only steadfast believers and followers of Shia Imams will reach salvation and the vastness and inclusiveness of Allah’s salvation for non-Shias. According to the Shia school of thought both of these lines of reasoning are truthful and plausible.

logical opinion of rejecting Jabr among Shia was propagated along side avoiding falling into the deep abyss of Tafvisisim. This leads to preparing a comprehensive answer. In the present article, it is made clear that “Jabr” and “tafviz” are connected to the meaning of “rulership” of human beings and God over mankind’s deliberate acts. In addition, it becomes clear that putting “rulership of God over free human beings” and "rulership of free human beings over the domain of his wills” besides eachother has made a long problem for mankind. Those who take God’s rulership turn into Jabrism and those who take rulership of mankind turn into Tafvisism. While Ahl Bayt did not know these two opposite of each other, but asserted on them both. As it is explained in this article, though, Tafvisism believe the same as Shia in some logical domains like proving rulership of human beings on themselves (rejecting Jabr) but in some other logical domains like respecting vast endless rulership of God on human beings (rejecting tafviz) becomes far from Shia; as the expression “la jabr” by Ahlul Bayt, distinguished Shia from other groups like Ashaere, the expression “la Tafviz” distinguished them from Motazale. In this article, after explanation of the relationship between “rejecting Tafviz” and “proving God’s rulership” and pointing to the weakness of Ghadariye and Motazale in rejecting Tafviz , some examples of traditions of Ahlul Bayt confirming their opposition with “jabr” and “Tafviz” have been offered.

rejection of Jabr is another side of the principle of Justice of God, a Shia principle and shows the special attention of Shia imams in rejecting determinism. In Islamic society, there are various grounds to spread determinism. Justifying cruelties of rulers, revoking to the verses of Ghaza, Ghadar and destiny, the interest in Touhid Afali, … are some examples. Against determinism, Shia imams introduced two and training scientific approaches to us. The first one, training and encouraging Shia and others to be accountable regarding their actions through advices, encouraging people to repent, talking about oppressing people. The second approach is to declare the opposition with Jabr or other religious principles. Infallibles dealt with three kinds of discrepancies, i.e. belief in Jabr through Quranic verses, belief in Jabr,and the bases of Tashri and incompatibility between Jabr of highness of God in avoiding evil actions or oppressing servants of God.

The interregnum eras are mentioned in one of the Qur’an verses and some of the traditions. Some of the commentators and lexicographers believe that the interregnum eras were the periods in which the earth has been devoid of God’s chosen ones; therefore, they interpret “Fatraten men ar-rosol” as “the gap between the presence of the prophets”. The present article is going to challenge the above mentioned interpretation, and provide some evidence which proves it to be wrong. Various uses of the root “Fatr” and the term “Fatrat” (interregnum) indicate that the word means “weakness and lethargy”, not “dissociation and break”, and so the interregnum eras are actually referring to the eras during which God’s divine authorities were weak and concealed their faith (Taqiya). Hence, interpreting “fatrat” (interregnum) as “dissociation and break” distorts the substantial meaning of the term, and imposes a rare and new meaning on it which has no previous verbal proof. On the other hand, the commentators and lexicographers proposed this rare meaning because of the historical presupposition they have had about the interregnumeras; however, even their historical presupposition about the discontinuity of the divine proofs during the interregnum eras is also wrong, and there are some evidence which suggests that in all the famous interregnum eras, God’s divine proofs have been present on the earth. Consequently, a false historical presupposition has led to the creation of an uncommon meaning for the term “fatrat” (interregnum), and hence some of the commentators and lexicographers have got away from the main meaning of the word which refers to the weakness and loneliness of God’s chosen ones.

Within the Muslim's heritage of hadith, some of the well-known Islamic traditions indicate that, in any given era, there is undoubtedly one righteous individual who undertakes the knowledge of religion and preserves it. That person is from among the Ahl Al-Bayt(household of the prophet); guides the prophet's followers; is the live Imam of the era and therefore the people are obliged to know him and swear allegiance to, and establishes God's authority among people, whether he is known or anonymous. On the other hand, some accounts by the researchers of denominations indicate that Shiites, from the very beginning, held that the world would never be devoid of an authority and Imam who is the successor of the former one; hence, the succession of Imamate would continuously last. This belief had become a point of departure between Imami Shiism and the other Islamic denominations to the extent that they called this belief '' Nasaq'', and Imami Shiites ''Ahl-e-Nasaq''. Investigating the history of Imami Shiite thought, the present study tries to demonstrate the role of the aforementioned hadiths in the formation of this belief as well as their loyalty to those traditions.

Imamat and leadership of community, as an important and major issue, are often considered in the sermons and letters of Imam Ali (AS). The content of these sermons and letters about leadership can be classified in the “general Imamat “and “special Imamat “. This paper focuses on the first issue, the “special Imamat “. “Special Imamat “in its totality denotes to the individual right of the household of “Prophet” Muhammad (PBUH) for the “leadership of community”. Looking more specifically it focuses on the right of Imam Ali to stand in the place of the Imam after the Holy Prophet. Both of the “general Imamat” and “special Imamat” are emphasized in Nahj al-balagha. In this article, passages of 24th sermons, letters and wisdom has been mentioned on the right of Imam Ali to stand in the place of the Imam after the Holy Prophet.

Imama and leading a society as a vital and fundamental subject is frequently mentioned by Imam Ali in both sermons and letters of Nahj al- Balagha. Contents of such sermons and letters can be categorized in two parts of “General Imama” and “Particular Imama.” The present essay is centered on the first topic, i.e., general Imama which includes generalities of Imama and does not focus on the determination of Imam Ali as the objective instance of an Imam whose following is mandatory. Discussions of general Imama are taken into consideration in 40 positions in Nahj al-Balagha dealing with such subjects as the concept of Imama, rights and duties of the Imam, necessary need of society to the Imam, necessary qualities of an Imam whose following is mandatory, the status of explicitly appointment of the Imam, and mutual duties of Imam and umma. Dealing with survey of those subjects in the mirror of Nahj al- Balagha, the present essay clarifies that among three groups of twelver Shiites, Sunnite traditionalists, and Mu’tazila, it is the Shiite perspective which is closest to the teachings of Imam Ali on general Imama.

V2O5/SiO2 nanoparticles was prepared via an one-pot sol gel method from vanadyl- acetylacetonate and tetraethylorthosilicate in refluxing MeOH, followed by calcination at 700 °C for 2 hours. The resultant nanoparticles was characterized by means of scanning electron microscopy (SEM), transmission electron microscopy (TEM), X-ray diffraction (XRD), TGA and FTIR techniques. Rapid and efficient aromatization of 1,4-dihydropyridines (DHPs) catalyzed by V2O5/SiO2 nanoparticles is described in this presentation.

The mesoporous molecular sieve MCM-41 was covalently grafted with 3-chloropropyl trimethoxylsilane and then was reacted with [Cr(salpr)(H2O)]Cl, (salpr = N,N'-bis(3-salicylidenaminopropyl)amine) to afford MCM-41 containing Cr(salpr) moiety, Cr(salpr)MCM-41. Powder X-ray diffraction and nitrogen adsorption-desorption analyses revealed that not only the textural characteristics of the support were preserved during the grafting experiments but also the channels remained accessible despite sequential reduction in surface area, pore volume and pore size. The chromium content of the prepared catalyst was 0.57 mmol.g-1. The chromium-containing MCM-41 was shown to successfully catalyze the epoxidation of 1-hexene, 1-octene, cyclohexene, cyclooctene, trans-stilbene and norbornene and also benzylic oxidation of toluene and ethyl benzene with tert-butylhydroperoxide (TBHP).

Cu(II) complex with L-histidine (His) ligand, immobilized within Al-MCM-41, designated as Cu(His)2/Al-MCM-41 was prepared and characterized by powder X-ray diffraction (XRD), nitrogen adsorption desorption, FTIR, UV-Vis and chemical analysis techniques. The surface area and pore volume were found to decrease after immobilization of Cu(II) complex on Al-MCM-41. It was found that Cu(His)2/Al-MCM-41 catalyze the oxidation of some alkenes such as norbornene and trans-stilbene with tert-butylhydroperoxide (TBHP) with high activity and selectivity to the corresponding epoxides. It was concluded that the Al-MCM-41 nanoreactors is a suitable support for immobilization of biomimetic molecules. Particularly significant is that no desorption was observed during the course of reactions.

Unification means to recognize god as The One. The word, one has dif ferent meanings in Arabic. There are different meanings of The One in Imam Ali’s words and some of the monotheistic words are not preferred for the glory of god. Imam Ali has purged god from numeral and typical unity. He has mentioned a condition of unification which is a level after god wisdom. In this level, unification is the position of admiration. Before it approves the unity of the creator, it proves the unification of him before the creation, his unity during the creation, and his purity from choosing any company or child after the creation. From the other side it denies any similarities between him and other creatures and it also denies any combination in his nature. Imam Ali’s explanations in Nahj Albalagha are full filled with these meaning.