فهرست مطالب mohammad navidfar

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.

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.

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.

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.