فهرست مطالب alimohammad valavi

The Battle of Karbala is one of the important issues and topics in the history of Islam, which Shia and Sunni thinkers and experts in the fields of historical, theological, jurisprudence and hadith studies have looked at and discussed it with different viewpoints. One of the famous personalities and theoreticians in the field of Sunni jurisprudence and theological thought is Abu Bakr ibn Arabi, whose views on the battle of Karbala have long been exploited by Salafi movements. In his book named "Al-Awasem Men Al-Qawasem Fi Tahghigh Mawaghef Sahabeh Ba’ad Wafat al-Nai ((PBUH)" he has analyzed the battle of Karbala in the form of a discursive order/structure. In this discursive order, the insider discourse or discourses have been highlighted, and the outsider discourse has been marginalized. In this research, using the discourse analysis method of Laclau and Mouffe, it was determined that the discourse structure in Ibn Arabi's report is a combination of three emotional, historical and political discourses. In the meantime, political discourse has become dominant and two other discourses have been intelligently and consciously placed at the service of political discourse and marginalized.

Belief in reincarnation has a prominent effect on the appearance of Qāim in the view of the Nasirites. They believe that evildoers, after they leave the human form, take the form of inanimate objects, plants, and animals, and this torment continues until the reappearance of the Qāim. After reappearing, they take their human form and are killed by Qāim until streams of blood flow. From the point of view of Nasirians, Shaykhayn also enter the worlds of reincarnation after death and are constantly tortured. They will be judged after the reappearance of the Qāim and will be subjected to the most severe punishment. This research, by examining the sources of pre-Nasiri and Nasiri exaggerators, shows that since the end of the second century, the discourse of Sheykhin punishment has existed in Kufic exaggerators circles, and then in the works of Hossein ibn Hamdan Khasibi, the leader of the Nasirians, it is highlighted with many details. After him, his students have recreated this theme in new formats. Examining the text and narrators of these narratives shows that exaggerated ideas as well as populism and anti-Arabism played a significant role in the formation and fattening of this discourse. This research has presented its results with the method of content analysis by going through steps such as data collection, categorization and coding of narratives, their quantitative and qualitative comparison, and the review of textual attributions of narratives.

Nine narratives in Biḥār al-Anwār refer to the punishment and burning of Shaykhayn by Qāīm. The problem of this research is to date and identify the sectological roots of these narratives as well as their evolutionary. Examining the narrative sources of the Shiite sect, namely Zaidiyyah, Ismailiyyah, Nasiriyyah, and the Twelver Shiʿa, shows that the origin of this discourse goes back to the circles of exaggerators of the second century and later, and its explanation and detail was made by Khasibi, the leader of the Nasirians. Exaggerated thoughts, the flow of populism and anti-Arabism have played a significant role in the formation and growth of this discourse, and the principle of seeking innocence from Imami theological principles has caused these traditions to enter into some Imami sources. In the earlier works of Imamiyyah, this punishment can be seen in the form of brief and similar phrases only at the end of Kamāluddin's two narratives, which is a summary of what was prevalent among exaggerators before. In the chain of narrators of both narratives of Ṣadūq, the names of those accused of exaggeration appear. Dalāil al-Imāmah - an exaggerated book with an unknown author - also has narratives on this subject that are influenced by al-Hidāyatul Kubrá. Biḥār al-Anwār has increased the frequency of narratives by repeating the narratives of the exaggerators and Imamiyyah several times. The repetition of these narrations in the sources of the Akhbarians of the 11th century and later highlighted this issue in the Imamiyyah intellectual system, while the roots of these narratives reach the exaggerators and the Nasiris. This research has presented its results with the method of content analysis by going through steps such as data collection, categorization and coding of narrations, their quantitative and qualitative comparison, and the review of textual attributions of narratives.

"Tolerance of ideas" is an appropriate solution to reduce conflicts in relations between people. In societies with a variety of religions, differences are inevitable. The study of the relationship between religion and tolerance has shown that religions often tend not to tolerate other religions. Therefore, some Western thinkers consider religious behavior patterns as factors that increase intolerance of ideas. In this article, using the method of thematic analysis, behavioral patterns based on tolerance and intolerance in interpersonal relationships are examined in the narrations of the Prophet (PBUH) to determine whether the hidden themes in the Prophet's hadiths include prejudiced behavioral patterns that spread religious violence or, on the contrary, promote tolerant behavioral patterns.The study and analysis of the hadiths of the Prophet (PBUH) at the level of identification, coding, and theme finding according to the books of the Shi'a Arba'a and Ṣaḥāḥ Sīta have shown that the frequency of the hadiths whose content is tolerance of the idea is greater than the other category indicating intolerance. The analysis of the intolerant hadiths shows that these hadiths were created at a certain time and were aimed at certain conditions and should be interpreted according to these conditions. Therefore, in the life of the Prophet (PBUH), tolerance was emphasized as a basic principle in the relations of people with each other, and violence and prejudice in religion and faith were prohibited.

Proper distribution of resources among different communities (distributive justice) has long been a cause of concernamong political leaders, thinkers andtheorists.This article aims to analyze the methods of distribution of resources among different social groups by Imam Ali (AS) and questions on what his discourse of distributive justice is based on.Explaining this question using Norman Fairclough's theory of critical discourse analysis, the articleexamines the sermon or speech in relation to socio-political and cultural factors and inspects the reflection of ideology and power in discourses.  It also investigates how discourses are oriented in stabilizing or changing the existing political situation, which is acceptable. (Norman Fairclough is an emeritus professor of linguistics at the department of linguistics and English language at Lancaster University.)The outcome of this investigation shows that Imam Ali (AS) had proposed five methods for the appropriate distribution of wealth and income:1. Identification of the social status of different branches and levels of communities.2. Increase the distribution of wealth and income to low level communities and reduce them for the high level communities.3. Distribution should bebased on the amount of effort put in by individualsand their merit.4. Transfer of taxes to the public sector. 5. Paying attention to public interests. The end result is that economic and social benefits must be rationally organized in a way that benefits every individual. The well-being of no singleperson should be lower than the general level of society, and that wealth and income need not be equal, rather, it should be to the benefit of all, because injustice is the same inequality that does not benefit everyone.

In Medina the Prophet (PBUH) was faced with several faults and problems with the social order arising from the structure of relationships based on the values and norms of the Age of Ignorance, social capitals in those relationships, and non-conformity of some members of the social network with reformation of the structure of the relationships. On the other hand, Koranic evidence and transmitted-historical sources testify to the ubiquitous presence of the category of trust in, and agreement with the Prophet (PBUH) among another group of Muslims. This article aims to identify and explain the basis and conditions for the formation of the phenomenon of trust in the Prophet (PBUH) as well as actions/reactions by him, the trusting and trust-avoiding groups, and their behavioral outcomes in Muslims’ social network.   Due to the lack of a hypothesis, this study simultaneously collected data in a purposeful manner and determined the sample size based on theoretical saturation, using the paradigmatic model of the methodical approach of the grounded theory through constant comparative analysis. According to the research findings, the basis for the trust in the Prophet (PBUH) was emotional and cognitive and the reflection of the trust is observed in the camaraderie and agreement among, and moldability of the trusting group under the influence of the Prophet (PBUH). The formation of the trust was accounted for by the Prophet’s qualitative, extensive and constant communication and interaction with such action components as the human touch, honoring people, affection, forbearance, emotional stability, righteousness, decidedness, acumen, and responsibility against the background of a social order based on humiliation, discrimination, neurosis, and revenge in the Age of Ignorance. By nullifying the measures taken by the trust-avoiding group, the strategies adopted by The Holy Prophet and the trusting group improved and facilitated interactions in Muslims’ social network.

This study seeks to investigate the effect of evangelism on the imagination of English-speaking Islamic scholars of the Prophet of Islam in the nineteenth and early twentieth centuries. This research tries to answer the question what was the effect of evangelism on the imagination of the Prophet of Islam in the nineteenth and early twentieth centuries? The fact is that there is a close relationship between the hegemony of colonialism and evangelism in the nineteenth and early twentieth centuries, as evangelism aims to create a Suitable thinking space to accept colonialism. At the same time, Islamic countries were a target for colonialism. As a result, evangelism alongside colonialism challenged manifestations of Islam's civilization, and he kept them out of attachment to his civilization and prepared them for Western domination. So this hypothesis is relevant that missionary writers with hostile views tried to portray the Prophet of Islam as a liar and therefore to weaken the foundations of Islamic civilization and to welcome Muslims to Western civilization with its manifestations.

Ḥadīth Silsilat al-Dhahab which is a Qudsi Ḥadīth includes discourse about monotheism and Imamate which alongside each other form the discourse of Shiite thought and all are put under the issue of resistance. This ḥadīth, in 200A.H was stated by the 8th Imam of the Twelver Shiite, Imam Riḍā (as), when he was called to Marv by Ma’mūn, ‘Abbasī Caliph, on route from Medina to Marv in Neyshabur, in company of some scholars.
This research tries, by investigating this ḥadīth through critical discourse analysis of Fairclough, to search why Imam chose that ḥadīth to state at that important and historical time and what was the significance of it and what were the consequences. Investigations showed that Imam Riḍā (as), by narrating this ḥadīth ratified, reinforced, and clarified the discourse of Shiite thought and he moved aside other discourse and rejected them.

This study attempts to reproduce the principles of Protestant Christianity in the Victorian colonial period by imagining the character of the Prophet of Islam (PBUH) in the book “The Life of Muhammad” by William Muir. This article answers the question that as one of the earliest texts written in the nineteenth century in a form close to modern academic and methodological research, why Muir’s book still reflects the religious attitude of Protestant Christianity? And basically, how is this reflection recognizable? As an employee of the colonial government as well as a Protestant missionary, Muir is a good example of the intellectual atmosphere of his time. Despite the extensive use of Islamic sources in the processing of ideas about the Prophet of Islam, he still reproduced Protestant religious traditions. By comparing the Prophet of Islam (PBUH) with Jesus (PBUH), Muir reflected ideas that make Islam harsh, anti-civilized, and false. A study of such texts shows why, despite dramatic scientific developments in the Western world, until the middle of the twentieth century, religious attitude still had the strongest influence on the ideas developed about the Prophet.

With the establishment of the Fatimids’ Caliphate in 297AH in Africia, the leaders of the Movement started to develop their dominance over different Islamic regions through the "Invitation Organization". Mountainous areas of qufs in southern Kerman were located in the nomadic tribes of qufs. they tended to Fatimids Ismaili. The main purpose of this research is to study the effect of the commercial rivalries of the Fatimids and Abbasids on the early orientation of the qufs tribes to the Fatimids Ismaili, using the historical analytical method. The results have revealed that the in the commercial competition with the Abbasids, Fatimids tried to shift the commercial ways from the Persian Gulf to the Red Sea, and they created some disturbances in the commercial business road networks in southern Iran. By changing the beliefs of the tribes and inviting them to the Fatimids Ismaili, the Fatimids benefited from them and by insecurities in the roads, they succeeded in changing the trade route from the Persian Gulf to the Red Sea.

In this research, the Gairdner’s new strategy in characterization of Prophet of Islam is being explored. The research question is how a biased approach to description of Prophet of Islam, despite its scientific and academic appearance, has presented a distorted account of the Prophet’s life. The ideas produced by this approach don’t aim to show features of Islam and its prophet to the west, but have purposed to prove for some Muslims that Muhammad’s system of faith has not ever been qualified for being a universal religion. Most works written before Gairdner for European Christians also reflected kinds of hostility to the prophet, but Gairdner, who worked and lived in Egypt, paying attention to the social texture of Egypt, chose a different way which without insult and insolence, has endeavored to confirm that Islam just belongs to his time and Muhammad’s teachings, unlike those of Christ, are not applicable to all places and all ages.

Sermon 216 in Nahjulbalaghah greatly contributes in verifying the relation between the state and people according to Imam Ali’s political thought. Adopting descriptive approach along with the efficiency of discourse analysis method, this research provides a discourse format which is designed in six stages: finding and probing lexical meaning as well as finding the concept, category, axis and discourse. The output of this format is a pattern called, “The Discourse Hierarchy of Ruling Power Criticism” which is within the context of “True Discourse”. The conditions and conclusions of this discourse format, whether fulfilled or not in the society, are among the other outputs.

The social system in Arabian Peninsula in pre Islamic era remained tribal- clan with no particular form of integrated social unity in this region. It was more affected by multitude population, dominated traditions and illiteracy in terms of education and civilization. Influencing the type of the administration system over the various parts of peninsula, it rather determined the type of supremacy over the region either compatible or incompatible with social system developments. Consequently, while the tribe itself made the only social unit in some parts of the land, some developed areas experienced a great consolidation within the sort of integrated tribal form as a large social unit. This influenced the trend of administration system as well as making diversity in ruling system according to the particular social units in the region.Investigating on the types of supremacy in three major parts of Arabian Peninsula in pre Islamic era, this study accomplished by manipulating Weber’s Traditional Supremacy Typology. According to the findings, there has to be three types of supremacy over the peninsula at that time: Senior supremacy, paternal supremacy and patriarchy.

Labeling is a pervasive social phenomenon that affects human relationships with each other. This phenomenon was also common in the Muslim world.
To understand the underlying causes and circumstances of this phenomenon and its consequences, and receive guidance from the Quran on this phenomenon, and recognize the strategies to deal with it from the viewpoint of the Quran, the verses of this holy book were studied.
In this study, using the method of Grounded Theory (GT), the Quran data was analyzed. The result of the study is proposing the following hypotheses: 1.Arrogance leads to labeling the prophets and scriptures. 2.In cultures dominated by polytheistic conceptions, the emergence of the prophets and a new religion, underlies labeling the monotheistic values. 3.Under the rule of the aristocracy, ignorance of society leads to labeling the prophets. 4.Worldly and other-worldly consequences of labeling are directly correlated with the frequency of labeling phenomenon.
Based on the findings of this study, it is suggested to put the above hypotheses into practice and also to use the qualitative methods such as grounded theory in the study of the Quran and history.

Nearly a thousand and five hundred years of history of Islam, reflects a lot of damage due to exaggerators and the spreading of exaggerated ideas that has found this religion. What is exaggeration and what are its features, is and will be causing a lot of controversies and challenges. The most appropriate people who can identify this phenomenon are infallible Imams. They have shown word and behavior reactions according to entry of exaggerated ideas within the Shi’ite community that with relying on these guidelines, we can obtain criteria for recognition of exaggerated discourse and the influence of it on the Shi’ite sources. Typology of exaggeration with regards to infallible’s judgement and theoretical and practical sensitivity of them about exaggerated ideas in Imamate is one of many subjects that have been taken into consideration in this research. Sensitivity of this phenomenon is shown in narratives that speaks of exaggerators as the worst people or describes equality of exaggeration with atheism, idolatry and obliquity.
In this study, using Grounded Theory with descriptive approach through coding, categorization and comparison of data and contents has been acted upon to find exaggeration features and to show reaction to them. The result of such research has been organized in two important tables which can lead to production of a culture that opposes exaggeration.

Mohammad Ibn e- Hanafi’s Family has taken a significant part in regard with the development of scientific thoughts in the extension of history of Islam, So that the kind of their scientific activity and the mode of their performance is one of the vital and efficient elements towards the spread and exchange of diverse traditional and intellectual sciences to the next generations. Relying on the quantitative methods and following the investigation of the scientific function of the outstanding scholars in Mohammad Ibn e-Hanafi’s family, the research quantitatively presents the information extracted from the reliable sources concerning the authorities, history, narration, kinship as well as the classes. The outcome of research reveals that due to the political-social conditions, the scientific approach of this family has been mostly towards the traditional sciences until the end of Abbasid era- 656 after hijrah. Consequently, they had a considerable effect on account of the propagation and advancement of sciences in different lands as well as the foundation of educational and scientific systems particularly in the Muslims’ community being in need of the development of science.

Poisoning was common strategiy used for eliminating the political opposition which has been usual among different states. It could be so secretly and subtly done that the criminal would be unknown for long time. The first caliph, who utilized this method to remove his opponents, was Muawiyah. In this descriptive-analytic research through the present historical sources, we studied the methods and motivations of Muawiyah and how he chose the performers for eliminating his opponents by poisoning. The study affirms that Muawiyah used poisoning to eliminate some of his political opponents neither leaving any traces nor letting any reactions to arise. In order to implement his plans, Muawiyah considered their personal and financial incentives and tried to provide them with intelligent strategies to use the appropriate opportunities while committing the crime successfully.

In religious societies the history of villages, towns and regions has a close relationship with the history of the religious and pilgrimage centers. Such places have overt and covert functions affecting different aspects of social life and are always in evolution. Some significant events such as revolutions have a leading role in this evolution. In this research based on "Merton's Theory", overt and covert functions of Ilam shrines (in the northern part of the province) are compared in two periods; namely before and after the Islamic Revolution. The method of collecting data is exchanging the qualitative data to the quantitative one by using the comparative approach. The data indicated that compared with the period before the Islamic Revolution, there is an increase in overt and covert functions in all of the economic, cultural, political and social backgrounds.

Although geography and location is not a privilege for benevolence and virtues of its inhabitants, to mention the merits and virtues of cities has been a common tradition for ostentation and vying. Nabawi's anecdotes are amongst various aspects for ostentation about cities. Regarding this issue, city of Qazvin is unique and incomparable for the number of anecdotes. Therefore, this study finds the dominant motives in using Nabawi's anecdotes for mentioning the virtues of this city in a Grounded Theory approach by codification, titling data and constant comparison of topics and themes. "Production of a popular culture of guarding borders" is suggested as the main topic of this issue.

In the battle of Tabuk، unlike other battles، the participation of Muslims was very weak and their procrastinations caused to be delayed in the preparation of the army and the move toward Tabuk. Some of the Companions expressed one’s regrets for being unable to participate in this battle. In the Sura of Tawba، God exposes the intentions of these non-participants، expressing their real reasons for not participating. According to this Sura، even some groups of participants in practice attempted to sabotage and create fear among the Muslims. The lack of harmony of the Companions’ behaviors in this Battle could be known by a typology. This typology could be carefully identified in the Sura of Tawba. In this Sura eight kinds of behaviors were introduced، ranging from active participation to passive one. Describing the diversity of the Companions’ behaviors in this Battle، this article gives an explanation for it. It seems that the diversity of the Companions’ behaviors returned to their attitudes and social traditions that were in conflict with religious values.

This article studies the behavior of distinctive companions of the Holy Prophet (S.A.W) in Ghazawat. Multiplicity of the wars during the Prophet’s residing in Medina according to the historical records, paved the way for a study on typology of his companions and their participation in wars. Due to the importance of economic factors in evaluating the behavior of people, the correlation of these factors and the extent of the accompaniment of Companions in Ghazawat have been studied in this article.Research method in this article is based on quantitative method, prevalence survey and typology. Data of the research have been managed as tables and graphs; and the frequency of companions in one of the five types: maximum effective participant, semi effective-participant, minimum effective participant and effective non-participant have been studied. According to the findings of the research there is a significant relationship between the accompany rate and economic situation of companions who were presented in Ghazavat.The most percentage of the companion's participants in the first and second taxonomy is related to the Middle economical classes and then to the upper economic classes, But in the third remained taxonomy, which their main tendency is not participation, ratio of the upper economical classes in comparison to the other two classes has an obvious increase.

Examination of the theologian¬'s works of Imamie, show that they used different method approaches for proving their opinions. Sometimes, these theologians relied on the nobility of text, by using news, texts (NAS) and narrative methods for proving the opinions. Sometimes they used reasoning methods based on reasoning introductions for explaining religious thoughts. In this essay in addition to the examination of the verbal views and the method approaches of Ibn-Ghebeh-al-Razi, we answer to this question: By which of approaches, he proved the theological believes of Imamie and what is the difference between his method and the former theologian¬'s methods?The investigated text in this essay is a thesis from Ibn-Ghebeh in the thesis called “Violation of Ketab-al-Ashhad” from Abuzeid-Alavi. The important part of this thesis proved the Imamate issue and absentee of Mohammad-Ibn-Hasan-Askari, and the other part is going to prove Imamate in the Hosseini branch of the Hazrate Ali’s offspring and tell the features of Imam.This thesis investigates the theological views of Ibn-Ghebeh and demonstrates that he proved the Imamate point-of-view and violates the views and doubt of Zaidis by reasoning approaches, using successive and famous news and forming it in a logical approach. Ibn-Ghebeh disconnected from the rational approaches of Hesham Ibn-Hakam by narrative reasons application (reasoning process based on rational and sensuous introductions) and allied with another theologian of Imamie.

After the advent of Islam, the clear terms of the Holy Quran determined to improve relations between Muslims and People of the Book. According to Sura Tawba (The Repentance), verse 29, people of the Book could remain loyal to their religion, if they would like, and pay per capita tax, called tribute, in return for having permission to live in the Islamic society. The Holy Prophet strengthened his relations with Christians in compliance with the aforementioned verse. The number of Dhemmi Christians increased after the conquest of Christian settlements during the reign of the first Caliphs. The increase of population caused new debates on how the religious and sociopolitical relationships between Muslims and Dhemmi Christians can be established. Therefore, it was necessary to pass and implement new rules to determine the religious and sociopolitical position of Dhemmi people in the Islamic society. The present paper tries to investigate the religious and sociopolitical rights of the Dhemmi people during the reign of the first Caliphs.

Taking Damascus as the capital of Caliphate during the Umayyad period prepared the ground for developing direct relations between Caliphs and Christians. Since most of the Syrians in those days were Christians, Caliphs had to follow a kind of permissive policy towards Christians. The permissive attitude of most Umayyad Caliphs towards Christians and not imposing social and religious restrictions on them lent the Christians high status in Umayyad period. Due to Muslim’s lack of knowledge of governmental affairs in subjugated territories. Christians dominated Muslim's administrative institutions in Umayyad period. Furthermore, due to their skill in medicine and proficiency in Greek and Syrian, Christians had an important role in developing sciences in medicine and translation of books in Umayyad period. The present paper reviews the social, economical, religious, and political conditions of Zimmi Christians in Umayyad period and investigates their role in developing Muslim's sciences.

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.