جستجوی مقالات مرتبط با کلیدواژه « testament » در نشریات گروه « تاریخ »

Abbasids - the second dominant dynasty in the history of Islam - from the beginning of the political struggle against Umayyads to the later periods of their political life, have always relied on sources to prove their political legitimacy. At the beginning, they were able to overthrow the Umayyads and gain the government by relying on the legitimacy of their relative connection with the Prophet (PBUH). Relying on the historical data collected in a library method, this research aims to show how the change in the political alignment of the opponents of Abbasids, caused them to establish and promote the validity of their government by changing the sources they rely on for political legitimacy. Their initial association with the theory of Shi'ite legitimacy and then taking an angle with it in dealing with the new enemies, shows that the Abbasids considered their ultimate goal - preserving power - superior to any other thought and motive. The findings of this research reveal that the change in the sources of legitimacy had a direct relationship with the political alignments of the Abbasid enemies until the end of Ma'mun's caliphate. As far as possible, the information about their political enemies can be obtained from the sources used by them to instill legitimacy.

Contradictory reports about the quality of interaction between Mohammad ibn Hanafiyyah and Sayyed al-Shohada in relation to the Karbala movement indicate the need to evaluate and verify the accuracy of those reports. Ibn Assam's report on the Imam's (AS) written testament to Mohammad Hanafiyyah before leaving Medina, his opposition to the Imam's uprising in Ibn Sa'ad's report, the two letters sent to him by Sayyed al-Shohada from Mecca and Karbala, as well as "The Narrative of Providence" quoted by Ibn Tawus are among such news. The present study seeks to review and criticize these news. Examining the reports reveals the weaknesses of "The Narrative of Providence", Imam's (AS) written testament given to Mohammad Hanafiyyah, and the news of his opposition to his brother's uprising in Mecca. Also, according to a new reading of two letters sent by Imam (AS), the main addressee of the letters was Mohammad Hanafiyyah and Imam (AS) had announced in advance that his family would not reach the government.

Writing testament as a social tradition is of background in the ignorance era of Arabs as well as Iran before Islam. In time of Prophet Muhammad-PBUH- this tradition was of religious, advising and Qur’anic structure. Subsequent to the conquests along with the extension of boarders of the world of Islam, writing testament changed as well and it incorporated various political, social, cultural issues. Through the descriptive-analytical method and following the study of writing testament in the early Islam till the end of caliphate of Amir al-Momenin Ali -PBUH- this article tries to answer the following questions: What are the concepts, divisions and style of writing testament in the early Islam? What are similarities and differences of prophet’s testaments and those of his first successors?

Religious imamate has always been spoken of in Islam as was in other religions and denominations. After the death of the Prophet Muslims were divided into two groups: some supported the view of divine text and imamate and some that of caliphate. The former, the friends of ahlulbait, have known twelve Imams including Ali and eleven of his descendants of Fatemeh as true and textually ordered substitutes and heritors of the Prophet. Each one of Imams has presented an explanation of imamate. This paper has intended to study their part and manner in transforming the theory of imamate. The hypothesis of the paper is as follows: Shiite Imams with a full conception of political and social states of their time have played a considerable part for the theory. The method of the paper consists in a descriptive and analytical one with reliance on first degree sources.

The embryo in the mother’s womb is called a fetus. The fetus has a special set of rules and rights and it is given such rights when it is both alive and born alive.The paper reviews the material and spiritual rights of a fetus from the viewpoints of various Islamic sects. Some Sunni jurists have allowed endowment in favor of a fetus, while Shia jurists reject such a rule. From the viewpoint of some Sunni jurists, it is allowed to donate something to a fetus, while some other Sunni jurists, and of course, Shia jurists do not accept such saying as the ability to grasp a property is a vital condition to donation, which is, of course impossible for a fetus. Some Sunni jurists have said that a fetus has a preemption right, but Shia jurists have not opined on the issue.The material rights of a fetus are concerning as inheritance, testament, alimony, preemption right, endowment and donation. All these rights depend on the condition that the fetus is born alive. The spiritual rights cover topics such as genealogical claim, legitimacy of birth, being born safe and sound, duties of mothers in protecting the fetus, allowing pregnant women to avoid fasting, delaying legal punishment on a pregnant mother and preserving the fetus’s right to live.