seyed alireza vasei

Human’s activities can be classified into two types at a macro glimpse. Activities that are carried out with the motivation and intention of receiving objective benefits and rewards (rewarding activities) and activities that are fulfilled by other goals (non-rewarding = spiritual activities) and each of these two can be expressed for two purposes. Some of them are actions that are done only to meet the needs, desires, or wishes of the actor or with a limited radius, and the other are efforts that appear with consideration of human life. Among the four human activities, the last part is very important, because people’s happiness is thought of, not just their comfort or their own peace. This article tries to explore and reflect on the spiritual struggles of Imam Ali through the method of theme analysis and cultural history research. The current article answers this basic question, what were the spiritual activities with the civilizational approach of His Holiness and basically, is such an approach defensible or not? Although many works have appeared regarding the spiritual life of the Imam, but from the perspective of this article, there are still gaps that need to be seriously dealt with considering the current world’s need for it. The hypothesis of the study is that the Imam’s spiritual activities were carried out related to the transcendental life of man, which is the most important aspect of civilization.

The Fatimids set foot in the Islamic Maghreb at a time when the land was the scene of various political and social upheavals and was not dominated by a powerful central government. Despite the familiarity of the people of this land with Islam, it was still dominated by tribal ideas. Tribal nervousness, having a high lineage is one of the most important characteristics emphasized by primitive societies based on tribal structures. ? Based on the findings of this study, Abu Abdullah al-Shi'i, aware of the importance of tribal characteristics among the Katameh and Sanhajah tribes, such as tribalism and tribal nervousness, etc., used them in leading the uprising. Accordingly, the present study examines some of the most important indicators of the tribes participating in the invitation of the Ismaili da'is and how Abu Abdullah al-Shi'i used it in a descriptive and analytical manner.used them in leading the uprising. Accordingly, the present study examines some of the most important indicators of the tribes participating in the invitation of the Ismaili da'is and how Abu Abdullah al-Shi'i used it in a descriptive and analytical manner.

The Bahmanis were the first independent Muslim government in southern India to rule the region from 748 to 934 AH. The founder of this dynasty was Aladdin Hassan Kango or Bahman Shah (748-759 AH). Eighteen members of this dynasty ruled the Deccan, the capital of eight of them was Hassanabad Golbargeh and the capital of the other sultans of this dynasty was Mohammadabad Bidar. The formation of the Bahmani government in the Deccan Valley, who considered themselves descendants of the kings of Iran, and on the other hand, from the very first days of their formation, unwavering support of the Iranians and Sadat of Iraq, Mecca and Medina, led to the invasion of Iran. To consider this as their best refuge and refuge and to migrate to this region individually and in groups. . Findings of the present study which has been done using library resources and descriptive-analytical method. It shows that these migrations caused the spread of Shiite religion and caused the spread of Iranian-Islamic culture and civilization in Deccan, especially during the Bahmanian rule.

One of the most important activities of the central core of the invitation, including writing works in theology-theology-philosophy-jurisprudence with emphasis on the idea of ​​the central Imamate as the principles of religion, analyzes and proves the legitimacy of the text of the Fatimid Imamate. At this stage, the Iranian da'is, as agents of the caliphate ideology, tried to compile theological-philosophical works to explain the construction of the Fatimid religious-political power through theoretical activity. Relying on Shiite teachings and familiar with philosophy and wisdom, and using verses and hadiths, Iranian da'is and thinkers played a significant role in propagating and preaching the charismatic sovereignty of the Fatimid Imam-Caliph. The efforts of the da'is in the Fatimid court were a combination of science and religion, and through them they sought to prove and scientifically explain the authority of the Fatimid Imamate over the opponents and rivals, so that da'is such as Kermani, Sajestani, Al-Muayyid Shirazi, Naser Khosrow, etc., according to the political situation. - The religious of their time wanted to strengthen the political-religious power of the Fatimid Caliphate against the opponents and rivals, as Abu Ya'qub Sajestani analyzed and interpreted the Fatimid Imamate through the method of rational and scientific analysis.

Today, the concern of the new Islamic civilization has occupied the minds of many writers, and everyone is trying to identify a model for the transcendent / desirable life for Iranians and, on a larger scale, the Islamic world, but the reality is that it provides a defensible model. And the negotiable becomes possible when a clear knowledge of the lived experience and historical background of Islamic civilization is given. Showing such an image, of course, is based on the ontology of civilization on the one hand and how it is present in social life on the other.A group of writers, consciously or unconsciously, have approached the nature and vitality of civilization (ontological view) and for it, imagined stages such as emergence, growth and development, expansion and prosperity, and decline and decline, and based on that, optimistically It is heartbroken to flourish and grow again and move towards a new Islamic civilization. The present article tries to answer the central question with a critical approach and a descriptive comparative method, whether Islamic civilization - as a description - has recognizable stages in its historical path or not, and in any case, how can we move towards civilization? New Islamic step ? The main hypothesis of the article is that Islamic civilization as a kind of biosocial and process of becoming, has not gone through certain stages and reaching the best of it / the new Islamic civilization is not a certain and preguaranteed thing, but in the shadow of society reform And the promotion of virtue and knowledge in it is achievable.

Shiite leadership for the first time in the era of Imam Javad (A.S.) faced different questions. This led to a special position for the Imam. Although, he achieved the successorship (Imamate) at early ages, he was successful in facing the forthcoming problems, both in politics and society and beliefs and thoughts. He directed Shiite successorship in an appropriate path in a way that there was no other persistent split in Shiite religion and Imamate. Imam Javad (A.S.) had a particular mission compared to other Imams due to his presence in a special period of history; which was the mission of being a role model and making role modeling for the future of religious thinking. This continued to the absence of the twelfth Imam. This article attempts to demonstrate him being a role model briefly and to answer this question that why this Imam has been distinguished to such a concept? The main hypothesis of this paper is that Imam Javad (A.S.), due to his presence in the period of rationalism and influx of critical thoughts, took the position of cleaning the Islamic thought by presenting an excelled criterion and could turn to a persistent role model in Shiite history despite all political and intellectual invasions.

The migration of the Imams' households from their main land and their residence in different regions of Iran is one of the important events of Islamic history. It had cultural, social, political, and economic impacts and caused the spread of faith and safety among the people of the region. This paper, using a historical approach with a sociological method based on the theory of civilized Islam, seeks to investigate the security-making function of the Imams' households in Iran. Regarding the influence of the Shiite identity on the political behavior of the rulers of the Islamic Republic of Iran, as well as the kind of views and beliefs that the masses have towards the Imams' households, it seems that these tombstones play a role in the unity of the community on one hand, and with the rulers on the other hand. They also created the spirit of independence, which is a major indicator of the security. The findings revealed that Imams' households play an important role in the development and deepening of national security.

Human migration is driven by various motivations, but in Islamic culture has been underlined on two more elements; learning the knowledge and reforming the society in the light of propagation of religion; the greatest emigration of religious leaders were the latter motivation. However, avoiding from socio-political pressures or finding a better and more secure place to live couldn’t be ignored. Among propaganda emigration, there is some aspect of the struggle against non-Islamic thoughts or actions in an agenda that was worth more. The Immigration of Abolhasan Ali, the son of Imam Baqir, (AS) to Kashan, is one of the most recent migrations that has occurred in the past and has been able to influence the region well, so it is worth examining. He emigrated to the request of the people of Kashan from Imam Baqir and as his representative to promotion the foundations of Shiite thought and prevention the progress of the Jews, although the cultural and civilization of Kashan has been affected in this decision. However, studies show that Kashan's cultural and civilian conditions have not been affected by this decision. On the path to fulfilling his mission, he performed significant activities that can be a living pattern Shiites, As its migration, both during and after its life, has had its effects and consequences. Accordingly, the aim of the study is the performance of Imamzadeh Abolhasan Ali in Kashan and to show the effects and motives of his emigration, With the assumption that this migration, following the request of the people, on the one hand , has a proper platform on the other, with the motive of promotion religion and as well as, fighting with irreligious people, which is followed by the method of historical analysis.

Undoubtedly, consideration of the religious precepts plays a fundamental role in the introduction and recognition of Islamic civilization. Hence, the lack of knowledge of each of these doctrines can limit our understanding of Islamic civilization as a whole, which has dynamic characteristics, and creates a serious problem in our analysis. This paper attempts to analyze capacities and capabilities in the cultural and civilization aspects of the messianic doctrine with a descriptive and interpretive approach. There are requirements for the author who chooses to provide clarity of discussion by analyzing the doctrine of Mahdism from a civilization approach. Of the main requirements, we explain the "Rethinking civilization studies on Islam," "The outsider's approach to the messianic ideas of Mahdism" and "respect for fundamental research in the field of messianic ideas and Mahdism". The findings of this research includes the "Strengthening the apocalyptic and Idealistic aspect of Mahdism ", " role modeling from the Mahdism pattern and organizing and simulating the approaches to civilization," "messianic teachings and creation of the ultimate identity for political and social change," "messianic teachings and meaning to social life throughout the history" and "messianic teachings and mobilizing the public wills and creating active waiting for the savior ".

The Medina community that was established by the Prophet Muhammad (pbuh) was so different from its past history and what was in people's mind that it is not far-fetched to be entitled as Utopia. It was a society based on high values and progress indicators like security, culture, discipline and freedom and with rapid development for many years. Therefore, it took fairly a long time until laxity and weakness penetrated in such a community. Such developments were the result of revelatory teachings, actions and great trainings of the Prophet Muhammad (pbuh). Such teachings, with the blessings of God, came to fruition quickly and were manifested widely in all aspects of people’s life in terms of peace and comfort, culture and civilization.
Prior to that, Yathrib, named Medina Al-Nabi after the Prophet Muhammad’s migration, was about to decline due to its serious challenges with normative and civil principles, as well as its lack of any political, cultural and social organizations. However, a miraculous evolution, enjoying great changes and developments, occurred there in short time as a result of the presence of the Prophet. Establishment of the government, codification of constitution, expansion of brotherhood and equality in the society, possibility of voluntarism and opportunity to benefit from human rights as well as recognition of the essential issues and necessary duties were among these developments. Accordingly, Medina succeeded as an Islamic city to be seen as a symbol of a modern society. This article aims to briefly clarify the developments and progress of the community of the Prophet Muhammad (pbuh), arising from the teachings, life, and traditions of the Prophet.