مقالات رزومه دکتر لیلا نجفیان رضوی

Sheikh Sadouq's important journey was 367 AH in Neyshabour. He lived in this city and conducted some Hadith meetings for more than a year. These meetings were hardly noticed by other scholars. His journey coincided with the growing influence of Sufis in this city and was accompanied by the long absence due to the ongoing ideological crisis of the Shiites. He tried to unify their beliefs. There is a hypothesis that he held some meetings in secret to write hadiths and took special care to prevent the spread of Sufism in Neyshabour. Therefore, the question of  how Sheikh Sadouq dealt with the marginalization of Sufis in Neyshabur arises based on the text of al-Amali.   This descriptive-analytical text-based study aims to examine Sheikh Sadouq's marginalization of Sufism and prevent its spread by emphasizing the Shi'a concepts in Neyshabur. This study was conducted on "the position and dignity of the Imams" and faith commitment to act in contrast to the Sufi notions. It was also performed in "possibility of doing dignity by Sufi elders" and "adherence to etiquette", as well as the use of story forms in narrating. He increased the possibility of the early presence of those inclined to Sufism in his congregations. At the same time, it provided the possibility of comparing them with Sufi ideas and creating the idea of "we are better than them" in the minds of the Shi’a audience and the idea of "they are better than us" in the thoughts of the general audience by the extensive narration of examples of Shi’a ideas.

In the fourth and fifth centuries of Hijri, Muslims faced new challenges and doubts based on the diversity of the ideological composition of Egyptian and Levant inhabitants and the religious tolerance of the Fatimids. The special attention of Muslim scholars was instrumental in maintaining the coherence and consolidation of Muslim beliefs related to Islam in these areas. The covert and overt attention can be understood from this point of view in Abu al-Fath Karajaki’s writings to defend the righteousness of Islam (449 AD). Therefore, the central question of the current research has arisen when considering the method of the theologians of that period, which was to use history along with hadith and rational reasoning to prove their beliefs, and Karajaki's way of using historical reports to defend Islam. This study was conducted using the meaning analysis approach and the concept of ‘Schemata’. It shows that Karajaki's method was to link famous historical events in defending the authenticity of Islam with the miraculous aspects of God’s book (news of the future) and the Prophet’s life (PBUH). It makes the possibility of miracles more acceptable. As Christians created the negation of the schemata in the region, it led to the creation of the ideas ‘we are like them’ (by emphasizing the commonality of the prophets' miracles) and ‘we are better than them’ (miracles and prophecies connected with history). In this way, the approval of the authenticity of the Prophet (PBUH) and the Qur'an are in line with the approval of these miracles or schemata. Finally, it has also led to the establishment of the legitimacy of Islam.

Some consider Amali to be a collection of texts without a thematic and content focus, but by studying Sheikh Sadough's Amali's book, one can understand that despite the lack of a clear apparent order, certain issues, especially in relation to the beliefs and ethics of Imami Shiites, are emphasized in the process of holding his spelling sessions in Neishabour. This contradiction shapes the issue that, given Sheikh Sadough's concern about the Shiites of Neishabour, which thematic axes about Shiism and Shiites can be identified from the narrations selected and quoted in his assemblies? This text-based study, based on a descriptive-analytical method, proves the claim that he tried to use his spelling sessions in Neishabour as an intensive and purposeful course in the doctrinal-moral education of the Shiites. The beliefs, distinctions, customs and the ideal lifestyles for the Shiites are some of the most distinct axes in his work.

Education renewal of some religious schools of Najaf in the contemporary era is the result of cultural, social and political situation of Iraq in the twentieth century. The study investigated descriptively and caparisoned trajectory of changes of education in these schools regarding the time course and different aspects of the renovation from the beginning of the century to 1963 (1382 AH). To understand the history of the education institution and history of Shiite culture the questions were posed as: How is the trajectory of educational changes in education of religious schools of Najaf from the beginning of the century to the rise of Ba’ath party in 1963 (1382 AH)? And what were the dimensions, the extent, the differences, and similarities of the changes? The study showed that the modifications in the religious schools of Najaf began in 1936 (1354 AH) and was progressive until 1963 (1382 AH) though experienced ups and downs regarding the time course. The initiator of the changes was Jami’ya Montadi al-Nashr (Publishing Forum Association). The quality of quantity of the changes in the association became a model for four other schools and the officials of Jami’ya al-Najaf al-Diniya (Religion Association of Najaf) made the most use of the model. In all these scientific centers, the most important education renewal was making a general education program and education regulations with an emphasis on the quantitative aspects.

Under the leadership of Muhammad ibn 'Abd-Allah ibn Hassan, the Hassanids staged their first uprising in 145 AH. It occurred when there were more influential personalities among the Alavids in terms of eldership, scientific rank, and the number of companions. Imam Ja'far (AS) was at the head of them. Meanwhile, Muhammad's father, 'Abd-Allah al-Mah, held a special position among the Hassanids. By acknowledging the emphasis sources on the Imam's avoidance of any political activity during the late Umayyad's period, the question can be asked what factor played a pivotal role in accepting the leadership of Muhammad ibn 'Abd-Allah and involvement of the various group in his uprising, even though his father was still alive? Based on Weber's charismatic personality theory, the current study's findings suggest that 'Abd-Allah al-Mahḍ possessed charismatic authority. During the late Umayyad period's crisis, he devised a successful strategy to pass charismatic authority to his son Muhammad and have it accepted by his followers by emphasizing the characteristics of Nafs Zakyya, using mythical imitation, and attracting the charismatic community's attention among the Hashimids. As a result of the continuing crisis and 'Abd-Allah's support and propaganda at the start of the Abbasid caliphate, Muhammad revolted during his father's lifetime. Despite his lack of eldership, he was backed by numerous prominent groups.

Awareness of the communication network of Imami scholars and the way they communicate with the thriving center of each period is effective in recognizing us from lesser-known scholars in different regions who have been effective in expanding and consolidating Imami Shiism in all parts of the Islamic world.It is important to pay attention to it in various aspects such as teacher-student relations,the effectiveness of thoughts, as well as the type and content of the works produced.Therefore,in the present study,focusing on Karajaki(d. 449) as one of the Levant scholars, his master-student relationship with heads of the Baghdad school has been considered and then the effect of this on Karajakichr (chr(chr(chr(chr ('39')39chr('39'))39chr(chr('39') 39chr('39')))39chr(chr (chr('39')39chr('39')) 39chr (chr('39')39 chr('39'))))39chr(chr(chr(chr ('39')39chr('39')) 39chr(chr ('39')39chr('39')))39chr(chr (chr('39')39chr('39')) 39chr(chr('39')39chr ('39')))))s scientific performance in Levant has been studied.The result of this descriptive-analytical study indicates that Tusi was not a Karajaki master, just as there was no master-student relationship between Karajaki and Seyyed Morteza, despite her intellectual affinity.Thus, among the leaders of the Baghdad school,Sheikh Mufid was the only Karajaki master.A connection that has influenced his jurisprudential,theological and political views.The choice of subjects overshadowed his writings,influenced the selection and narration of historical narratives in the works of this thinker,and played a significant role in the development of the school of theologians in the Levant.

The revolts of the Hassanids during the Abbasid Caliphate began with the revolt of Muhammad Ibn Abdullah in 145 AH. His uprising was of particular importance for reasons such as the allegiance of the first two Abbasid caliphs to him, his hereditary position, the massive propaganda about him, and his wide range of supporters. Among the various supporters of the uprising were some Ghulat leaders, people who shared few of the views and beliefs of the Hassanids. In this article, through a descriptive-analytical method, the factors influencing the Ghulats’ support for the uprising of Muhammad Ibn Abdullah, despite the minimal convergence of their beliefs, have been considered. The results of this study show that Ghulat leaders, in order to attract more supporters and teach their followers their own desired meaning for the Mahdi, made use of the circumstances created by the death of the Alavid elders and the Hassanids’ propaganda about the Muhammad Ibn Abdullah. On the other hand, Ghulats’ emphasis on the need for an armed uprising and eliminating the opposition in their teachings, while emphasizing the resurrection of the Mahdi to fill the world with justice, led to their acceptance of the two beliefs of the Hassanids: their superiority for Imamate and the necessity for an armed uprising. This eventually led to the support of some Ghulats for Muhammad’s uprising.

With the departure of the Prophet, considering his peace-centered approach in order to preserve the solidarity of the Islamic society and the Muslims’ unity diluted. However, with the beginning of Imam Ali’s caliphate and his practical commitment to the Quran and the Prophet’s Sunnah, this issue was revived again. A review of the Imam’s performance in his short period of caliphate and a case study of the battle of Camel on the basis of the oldest historical texts shows this fact. Accordingly, the present study’s question is as follows: “What historical documents exist regarding Imam Ali’s performance in the events surrounding the battle of Camel through which one can confirm Imam’s attention to preserving the solidarity of Islamic society and the Muslims’ unity with a peace-centered approach?” The result of this descriptive-analytical study is that the Imam, in order to prevent schism in the society, used a peace-centered approach to prevent the instigation from turning into a war, while clarifying the conditions for the people and sending envoys to the instigators. He also attempted, after the end of the battle, to avoid violence and have a religion-based behavior with the remainders of the battle, and to have no compromise as to the affairs of the Islamic society (e.g. choosing the rulers) and wrote letters describing the events for the people of Kufa and Medina to preserve the solidarity of the Islamic society and the Muslims’ unity.

Context affects the author and his writing. Consideration of this effect on Amali books has been less studied. Amali are hadith-historical books that are not compiled by a Muḥaddith. Therefore, environmental factors such as context are effective in selection, summarization and emphasis on its topics. Due to the special position of Shaykh Saduq among Shiite Amali are hadith-historical books that are not compiled by a Muḥaddith, travels, and various topics of his Amali, such this approach could have significant consequences. The method of selection and presenting narrations in Amali book is different from other works of Shaykh Saduq. Amali has been propounded in the second half of the fourth century AH in connection with general audiences of Neyshabur city. Neyshabur had a special religious context in those days. Due to the premise of this study about the effect of context on the author and the work, the main question of the article is what effect has the social environment of Neyshabur on writing Saduq Amali’s book? Results of this study show that Saduq has cleverly selected and quoted some hadith-historical narrations in holding Amali’s meetings in Neyshabur. The presence of Sufis in selecting narratives with story forms, the presence of the majority of Sunnis and Karramiyya in not quoting challenging narrations, and growing of Shiism had influenced in selecting narrations aiming to consolidate Imāmiyya’s verbal beliefs. Also, highlighting the position of Imam Ali (AS) as the common point of the Imāmiyya and Zaydiyya in particular and all religions in general has been influential in Shaykh Saduq’s Amali.

The early phases of conquest had a significant impact on the following centuries of the Islamic government. This impact made Muslims pay attention to the conquests. One result was integrating conquest news into historical writings. Because of temporal proximity, the narration of conquests of Iran in third-century historians' books such as Ibn Khayyat, Balādhurī, Dīnawarī, Yaqubi becomes importance. There are various similar and different narratives in these books, especially on the first caliph's conquests. Therefore, the study focuses on the methods that historians of the third century AH used for remaking the narratives of Iran's conquests and its relationship with the historical and political status of Abū Bakr's caliphate. The descriptive-analytical study showed that accepting the dominant Islamic culture, many of the historians tried to make Iran's conquest in line with the saint history of the Islamic Caliphate. However, their place attachment and social status pushed them towards specific considerations on ethnic pride and local and regional rivalries. They resulted in differences in describing details of the conquest narratives.

The book of al-Jamel was written to prove the legitimacy of Imam 'Ali in the Battle of Jamel. Theological views of Al-Shaykh Al-Mufid's contemporary sects on this event impressed and persuaded him to write about the Battle of Jamel and selecting of historical narratives about it. The question is what intellectual conditions influenced Al-Shaykh Al-Mufid to gathere the narratives of the Jamal and to write this book? Based on the textual analysis of al-Jamal's text, this study shows that Al-Shaykh Al-Mufid was against the two beliefs spreading in the society of the legitimacy of the performance of Companions of the Prophet at the head of the two armies as well as the theory of “Legitimate heads/ Illegitimate companions”. He wrote his work on three axes: the explicit deviation of Jamel fighters from the orders of the Islamic religion; their insistence on war, their rejection of ijtihad and their repentance; the virtues and supereminence of Imam 'Ali.

Considering the privileged position of Sheikh Saduq among the earlier Shi’ite jurisprudents and scholars, so far, much research has been done on various aspects of his life and activities. However, some aspects of Saduq's life still remain unclear. Resolving such ambiguities can present a more accurate analysis of the life of this Shi’ite scholar and its effects on Shi’ite history and culture in his era. One of the issues that can be explored using this approach is the problem of identifying the exact location of Sheikh Saduq's Majaless. This has been achieved by considering the conflicting views of the researchers in this field as well as the conflicting views with the data contained in the text of Amali. In order to answer the main question of this research, a descriptive-analytical method was used. Considering the data contained in the text of the book, the structure and its content, the terms of writing and other available documentations, finally the hypothesis is confirmed that all of the Sheikh Saduq's Majaless were initially held in Neyshabur and only a few its constituent assembly were in Tus.

Neishaboor considered as one of the centers of Sunnism and the interaction of thoughts and intellectual-religious tendencies in the early Islamic centuries gradually turned towards Shi’ism. The activities of Descendants of the Prophet in Zabareh in the fourth century on the development and stabilization of the Shiite’s position in this city is investigated in the present article. Through the descriptive-analytical method and the study of historical documents, this article concluded that the prepared ground in Neidshaboor, the particular policies of this dynasty, their cultural-religious activities from the entrance to this city to the end of the 4th century as well as their position led to the gradual change in the status of Shiites and changing Neishaboor into one of the religious active centers.

Hajj rituals in Islam is unique opportunity for refinement , Create unity in Islamic Ummah and the other effects. This religious rites, which the Prophet of Islam and Imams emphasized on doing so, became a tool shortly after the death of the Prophet of God, implement for direction to political goals and opponents. The contradiction of the public Muslim approach to Hajj, With what the aim of the ruling class and its rival groups has been from the incarnation in different periods of Islamic history, Is a reflective issue For researchers in the field of history. Considering the Motivation of Hasanid and Abbasid for power since the end of the Umayyad caliphate and the possibility of their productivity from the Hajj season in order to advance their goals, The present study is descriptive-analytic, Answering this fundamental question, the ways of using Abbasids and Hasanid from the end of the Umayyad period to the end of the first period of Sadat Hosni's uprisings How was it from the Hajj season. The hypothesis of the paper claims that Hajj was the opportunity to visit, renewal and planning against sovereignty in the late Umayyad period but after come to rule Abbasids, hajj was a tool for control Sadat Hasanid political activities.

Investigating the texts of the ancient works provides the possibility for a scientific review of the evolution of historiography in different fields and it gives a basis for identifying some of the content differences in the texts. Abu Mikhnaf's reliance on the details and conversations in the compilation of Maqtal al-Hossein, as well as the proximity of his life to the event of Karbala, provides us with a rare collection of Imam's activities at various stages of the formation of the Karbala event. Accordingly, this study seeks to answer this question: what were the characteristics of the educational aspect of Imam Hossein's school from the beginning of his movement from Medina to Karbala to the time of his martyrdom. The results of this descriptive-analytic study indicate that informing the people was the main characteristic of Imam Hossein's school in the course of his movement. Imam focused on two issues: expressing the characteristics of the leader of the Muslims and declaring the lack of legitimacy of the government.

Administrative institution as one of the requirements for the continuation of the political structure of the state played a role in establishing the authority of the Umayyad and the Abbasid (the first era) Caliphates. With regards to the development of the administrative system in the Umayyad period¡ the continuation of the Umayyad power for almost a century and the evolution of the administrative system in the Abbasid era¡ this study explores the role¡ impact and interaction between bureaucracy and political authority in the continuation of the Umayyad and Abbasid Caliphates'' power. The findings of this study¡ which was based on an analytical-descriptive approach¡ using Weber''s concept of traditional authority¡ show that by imitating the administrative system of the Sasanian and Byzantine empires¡ Umayyad government adopted a Patrimonialism profile. However¡ the internal problems¡ religious differences and social inequalities were the main obstacles for promoting bureaucracy in this period. While in the Abbasid government due to the authority of the Caliph¡ tasks division¡ institutions expansion¡ focused administrative system and control over the bureaucrats were developed and expanded; a governmental approach which was called Patrimonial- Bureaucratic system by Weber.

Detailed description of events about uprising of Imam Hussein and it,s different dimensions is historiography of Abu mikhnaf. Although, some researchers have studied Abu mikhnaf,s status and his works in Islamic historiagraphy, But in the present paper, with relying on the theory of discourse analysis approach Laclau and Mouffe, Reflects the efforts of ruling discourse, for staying hegemony, in Report of the Battle of Karbala from Abu mikhnaf is taken into consideration.In conducted surverys, using from dominant discourse from foregrounding and backgrounding is represented in text, Either in the software (speeches and letters) or in the hardware (threat, create a suffocating, using of military force to neglect opposition with using the hegemonic interventions).He reflects legitimacy of the practices of the dominant discourse and utilizing various methods from telling lies, demagoguery and allure of the elders to otherness and emphasis on obedience to authority and dean thrust for preserving the authority of this discourse.

Abstract: Conflicting narratives about the Hassanids’relations with the Shiite Imams has marginalized the available reports of empathy and their close ties with the Shiite Imams and different aspects of their relations is left ambiguous. The author in his paper that is based on a descriptive - analytical approach, first examines the way of Hassanids’ relations with the Shiite Imams and then by studding some of the narratives of the Shiite texts, tries to achieve an answer for the cause of conflicting narratives about their relations. The results of this study suggest that by starting Hassanids’ efforts to gain power, they gradually have taken away from coordinated strategies with the Imams in dealing with the ruling class and this affair has highlighted the differences between them. Inconclusive financial disagreements between these cousins also has given rise to this matter. While the style of writing in Shiite textbooks, and paying no attention to the narrator and narrative text in subsequent centuries has contributed in magnification of disagreements between Hassanids and Shiite Imams.

After Reza Khan took power and established a powerful central government, the way was paved for planning reforms in Iran. Among these reforms was the improvement of the status of women, which tried to make Iran similar to the West. This goal accounts for the removal of hijab and changing the appearance of the people. In the present study, through library research, the authors investigated how people protested against the removal of hijab and compared it with various cultural, economic, psychological and social indices of resistance against the reforms; it was concluded that people’s fidelity to religious beliefs and values as well as other cultural factors constitutes the most important reason why they resisted hijab removal. It should be noted that social, psychological, and even economic factors have also been influential on this resistance in Iran

The power struggle between Allavid and Abbasid is a well-known subject when studying the transition after of the second century. It is argued here that one of the most important symbols of this challenge in comparison of Mansur and Muhammad Ibn Abdollah, that is different dimensions of capturing of Hassanid in Hashemie`s prison needs more scholarly attention. The purpose of this article is to study the reasons of imprisoning of Hassanid with an analytic-descriptive approach and reviewing the narratives. It aims to present a more exact report of imprisoned Hassanids with a focus on the difference between their numbers and names.This study aims to show that Mansur`s disappointment of finding of Muhammad and Ibrahim, sons of Abdollah Mahz, and disappointment of their allegiance, obliged him to take them as hostages so as to impose on them an emotional and unplanned action while applying emotional pressure. This action ended in the removing of the main protectors of Muhammad`s action and caused the death of nine of prisoners in the period of imprisonment.