جستجوی مقالات مرتبط با کلیدواژه « امامت » در نشریات گروه « علوم اجتماعی »

Today, social capital is very important, and its low level means that there is not enough reserve of social trust in the society, and as a result, the links in the society are distorted and public morals are threatened, and as a result, the quality of life and social welfare are in crisis. In order to promote social capital in our country and realize the ideals of the Islamic Revolution, it is necessary to present a native theory that is appropriate to the structure and political and social conditions of our country and with a value and religion-oriented approach. In this article, using the descriptive-analytical and historical-interpretive method, it is discussed that the Shia Imamate, with its characteristics such as infallibility, knowledge and divine guidance, while presenting the best epistemic system of social capital in expanding and strengthening the most important cognitive components of social capital That is, the component of trust and its main branch, i.e. trusting belief and behavior, followed by moving towards the ideals of the Islamic Revolution, are very effective.

“Appointing the caliph” (Sūrah al-Baqarah: 30), due to its particular significance in theological arguments and demonstrating Imamate and Wilāyat, is one of the controversial issues among Fariqain commentators. The Divine caliphate of Adam (AS) and the prophets after him, Adam’s (AS) deputyship on behalf of others, God’s deputyship on earth to carry out Divine commandments, the caliphate of the humankind and its current realization in the perfect human being, and the need to appoint a caliph, are issues that have been addressed by commentators. This research, using the documentary method and taking into account the influential factors, investigated the evolutionary process of interpretation of this verse over centuries. The outcome of this scientific effort was the achievement of interpretations by Fariqain commentators, indicating the necessity of the existence of an infallible Imam for all time. In this view, the perfect human being is the caliph of God, whose appointment as the mediator of divine grace is inevitable, but the theological presuppositions of Sunni commentators have prevented the acceptance of the truth and caused the position of the caliph to be equal to the divine ruler of the Islamic society, even if he is not infallible.

Zaydiyyah is one of the significant sects branching off from Shi’ism, which, by believing in the Imamate of “Zayd ibn Ali ibn al-Hussain” (AS) and attributing specific characteristics to Imamate, separated from Twelve-Imam Shi’ism. Yet, the belief in the immediate imamate of Hazrat Ali (AS) and the existence of texts such as verses pertaining to his Imamate and narratives such as Ghadir narrative, Manzalah, Saqalain, etc. are among the commonalities of Zaydiyyah and Imamiyyah. Despite these commonalities, some non-Shi’ite Islamic sects, due to some commonalities between Zaydiyyah and Mu’tazilah, are attempting to make Zaydiyyah closer to the Sunnis by weakening the issue of Imamate. In this article, using the descriptive-analytical method, the views of Zaydi commentators from the second century to the present era, following the verses related to Ghadir incident, are reported and the recognition or neglect of Ghadir incident by these interpretations are explicated. In these commentaries, there has always been a reference (with high or low strength) to Ghadir incident and the Imamate of Imam Ali (AS) being stipulated, with a narrative approach and without the existence of logical arguments and rational inferences. The Sunnis and especially the Wahhabis, by glorification of some Zaydi commentaries such as “Fatḥ al-Qadīr” interpretation, have declared the narratives related to Ghadir to be fake and criticized the commentator for citing these narratives. Lastly, having a demonstrative approach to the sources of Zaydiyyah by Imamiyyah Shi’ism and not separating the heritage of Zaydiyyah from the heritage of Imamiyyah will contribute to the reinforcement and expansion of the intellectual and cultural backing and heritage of Imamiyyah Shi’ism.

Studying the fruitful lives of the Imams and their Imams and recognizing their political and cultural course is essential for human society to take steps towards attaining a holistic model of human well-being and good fortune by attaining the behaviors and attitudes of these nobles. In this regard, in this study, the life of Ahmad ibn Musa (AS) from the children of Imam Musa Kazem (AS) and Imam Reza's brother (AS) is examined and explored in order to reconsider his political and cultural course in the great Islamic civilization. Recognized by the importance of the Ahlul-Beit family. Therefore, in view of their influence on the promotion of Islamic culture, it is necessary to explain the policies outlined by the owners of historical and reference books. This descriptive-analytical research seeks to explain the virtues and the context of Ahmad bin Musa (AS) and its place in the development of Shiite culture in Islamic civilization. The findings of the research are based on the fact that Ahmad bin Musa (AS) took a fundamental step in explaining the Imamate of Ali ibn Musa al-Reza (AS) by utilizing the Imamate School of his father and brother and by arresting those in need to spread benevolent school of Ahl al-Bayt. As well as fighting deviant currents to play a role in spreading pure Shiite culture in Islamic society, it took effective steps.

According to the Shiite, Justice and Imamate are two of the pillars of Islamic anthology. These two are behind the secrets hidden in decorative motifs particularly in architecture. The value of Justice and Imamate in Islamic decorative motifs of Persian Architecture looks more to the eye after the Timurid period. This research tried to depict the existence of Justice and Imamate concepts in the different decorative motifs including plant derived, geometric and inscriptions, focusing on the motifs of the Goharshad mosque in Mashad in Timurid era and comparing it to Imam Mosque in Isfahan during the Safavid period. The goal of the study is to investigate the Shiite notions in the decorative motifs of the Islamic Iranian architecture in Goharshad mosque, as a mosque commissioned by the sunnit and the existence of the same motifs in Imam mosque of Isfahan, as a mosque ruled by the Shiite. To achieve this goal, library and field studies have been conducted. Meanwhile, historical, analytical and comparative methods have been used as well. The results demonstrate that the inscriptions had a considerable role in promoting Shiite beliefs in both Timurid and Safavid periods. Utilizing Quranic verses, prophetic traditions(Hadith) and supplications (prayers) on Justice and Imamate in the inscriptions of Goharshad mosque shows how Timurid Sunni rulers supported the Shiite beliefs and the Safavid rulers considered it a religious duty to support those beliefs.

Basāer od-Darajātwritten by Muhaddith-e Shi’ie of the 3rd century, Muhammadd bin Hasan ForūkhSaffār, intends to explain Imamate. Knowing the book helps one to make a much better use of the book. Therefore, A Study ofBasāer od-Darajāt, written by MajīdJa’faryRabbāni and published by Imamate Ahl-e Bayt publication in 1394, is a research on the text of the mentioned book in order to talk about the necessary points. The following paper is going to introduce this book. Regarding this, the author talks about different chapters and their content.

Islamic state (government), an important concept in modern world and especially its political literature, has been established after the death of the Islam's prophet under the name of "Caliphate" or "Imamate" as an ideological, political, social and economic structure. Although The first Islamic state was built by the Islam's prophet in Medina, but after his death, the path that his successors chose, especially Shiites and Sunnis, had obvious differences, the differences that has been yet continuing and has created much crisis in the Middle East and around the world (especially after collapse of the Ottoman Empire). This article tries to analyses the social and ideological contexts of the emergence of contemporary Islamic movements in the Middle East and Islamic world for the first time and after that will have a comparative study of characteristics of Islamic state from the perspectives of Sayyid Qutb (1906-1966) and Imam Khomeini (1902-1989) in three major areas: "cultural-ideological", "political" and "socio-economics". this article tries to find intellectual similarities between the two thinkers and finally will offer other comparative/approximate studies in this or other related fields.

The Principles of Imāmi School by Muhammad Biābāni Oskuie has been published in two volumes. In the first volume the issues of monotheism, justice, and prophecy are discussed; and in the second one, the issues of Imāmat and resurrection are talked about. In the following paper, the author has criticized this book. Regarding this, he firstly provides a brief list of content of the book; and mentions its benefits. Then, he points out the book weak points. Finally, he presents some suggestions.

The issue of the features of the Prophet’s successor, of how to choose him, of whether sovereignty of an inferior (Mafzūl) person in human society is legitimized while there is a superior (Afzal) one or not are among the issues which has led to the split of the Muslims into different sects. Regarding this, the Mutazilah has turned into an in-depth dialogue. In the present article, the author has tried to discuss the question of Imamate who rules the society from Mutazilah’s point of view, and following this, he is going to speak about Baghdādis’ idea. In this regard, he, first of all, studies the historicalevolution oftheMutazilahschooland then discussesMutazilah’s approach to the issue of Imamate. The author continues with presenting the issue of whether the superior (Afzal) option should take the priority or the better (Fāzel) one; and states that the necessity of Imamate is necessary, or the permission of a better (Fāzel) Imamate is one of the most important subjects of theologians’ thought. Then he, accepting the necessity of a better (Fāzel) Imamate, goes to the othertheologians’ questionaboutwho isthebest ofUmma (nation)afterthe Prophet and talks about the instance of the best (afzal) after the Prophet. The other topics which are being discussed in the present article are as following: pointing out the reasons of the superiority of Imam from Iskāfi’s point of view, believing in the superiority (TafzÐl) of the ruler among the recent scholars of Basreh, and finally mentioning IbnHadid as one of the I’tezāli’s character.

An ideal community has been one of the human aspirations. Cultural development is one of the essential factors in the way of making an Ideal community.What is the culture role in ascertaining an Ideal society? This is the question that we answer in this article, thus we refer to some dimension of culture in Ideal society such as Dehiscence of reason, Extension of knowledge, brotherhood and kindness, Health and Hygiene and environmental attentions. But the most important matter is that cultural development unavailable without theocracy and presence of Imam. Therefore supreme leadership of the Muslim community (Imammate) in The Quran and his characteristic for enrichment of culture in the Ideal Quranic society are among the topics of this article.It is clear that Imam with some features such as justice, knowledge, divine wisdom can ascertain God’s commandments and orders and people are the real followers of him deliberately. So he can make an Ideal society.

Mosuat Alimamate fi Nosus Ahl Alsonnate (The Encyclopedia of Imam in Sunni Texts) consists of hadiths recounting the origin of imamate and our prophet’s succession. It also covers twelve impeccable imams’ characteristics in Sunnite’s various informational sources. In this article, the author provides an introductory explanation about imamate’s concept and its instances. Then through a thorough examination of different parts of the book, he tries to give a report of it and its features with respect to its form, content, and its significance.

The more one enjoys the qualities of the Necessary Existence, the more he/she approaches the origin of the Necessary Existence and his/her existential qualities increase, because a perfect man is the collection of divine qualities and attributes. From a Quranic perspective, the role of guidance belongs to a perfect man who is devoid of moral and spiritual deficiencies and does not oppress others. The speeches, acts, and writings of such a man are religiously authoritative. Due to his religious obligations, he will propagate religion, implement divine laws, and defend the territories of God’s religion. The holly Fatimah is an obvious example of “divine purification” who, without any personal desires and on the basis of bringing arguments and her political will, guarded religion and supported the immediate successor of the Prophet. In all her speeches, acts, and writings, she advocated religion and was benevolent to the Ummah. As a result, following her divine acts can be helpful.

Hazrat Zahrā, after the passing away of his father, Prophet Mohammad, and up to her own martyrdom, was actively involved in defending Imam ‘Ali’s right to succeed the Prophet. This paper seeks to examin how she acted against the usurpers of the office of Caliphate.

Studying the political manner and behaviour of Zahrā (peace be with her), Prophet Muhammad’s daughter, the author tries to explain her political attitude. Zahrā’s lectures and their contexts and her manner vis-à-vis usurping rulers are examined in this paper.