جستجوی مقالات مرتبط با کلیدواژه « imam sajjād (as) » در نشریات گروه « علوم قرآن و حدیث »

According to the traditions and historical evidence, Imam Sajjād (as) was able to lead the Shiite system in the best way after the Ashūrā event. This article, which is based on the descriptive-analytical method, examines the tradition of Imam Sajjād's encounter with Yazid and examines the Isnad and the content of the hadith. It has come to the conclusion that the tradition of the encounter of Imam (as) with Yazid or the commander attributed to Yazid, as its content is narrated in historical sources. It has been narrated in the form of a quotation with meaning, and not only the content of the tradition is not rejected, but it can be received by analyzing the Isnad of the tradition and tracking in the tradition evidences and examining the meaning of the text of the tradition and paying attention to the basis of the predecessors in the selection and acceptance of the hadith and the conditions of the Shiites in the era of the issuance of the tradition. That the possibility of the occurrence of the event is obvious and can be far from any exclusion.The Sunnah, which reflects the sayings, actions, taqrir and writings of the Holy Prophet (pbuh), is considered the second most important source of understanding religion after the Qur'an. which has been spread to guide mankind until the resurrection. Therefore, there is no escape from referring to the Quran and Sunnah in order to understand the teachings of Islam. On the other hand, with a quick look at the events of the last fourteen centuries, it must be acknowledged that to what extent traditions have played roles in the formation of Islamic sciences. This important thing was taken into consideration with the diligence and precision of the companions of the imams (as), and many of the traditions of the infallibles have been formed in the form of a series of Isnads and reached us. But on the other hand, this precious heritage was mixed with falsehoods and fabricated hadiths due to the interference of sick thoughts and weak traditions or fake news to enter the number of traditions. (cf. Nasiri, 1390, p. 25) Although the extent of damage to the Shiite traditional heritage due to the far-sightedness of the imams (as) and their leadership is far less than that of the Sunni traditional heritage. However, it should be noted that these damages, however small, have entered the Shiite traditional heritage for various reasons and need to be refined and criticized. Based on this, validating and criticizing traditions is one of the necessary issues, which fortunately, special attention and positive steps have been taken by foreign thinkers. (cf. ibid., p. 32) One of those traditions which is the issue of the present article, and some give the possibility of its being fabricated, is the tradition of how Imam Sajjād (as) confronted Yazid, which was given by Kulayni in the Rauḍah section. Here we will evaluate this tradition.

Validation and criticism I'tibār from the 'abara root, means a state that is reached from tangible knowledge through intangible knowledge (Qurashi Bana'i 1412 AH, Volume 4, p. 283), that is, through this state, a person will reach certainty from suspicion, while reaching this state is without any deficiency. The reason for naming "'ibārat" is from the point of view that it is news that does not have flaws "wa al-'ibārat 'anhu hiya 'anu bimā huwa 'alayhi min ghayri zīyadatin wa lā nuqṣānin." (Askari 1400 A.H. p. 27) Therefore, the validation of finding out with tools for the correctness and rightness of the object, the acceptability and unacceptability of a thing is the same thing and it is used in cases that are valuable and so called, it is criticized rather than being original. An object can be recognized as non-original. On the other hand, naqd (cash) is sometimes compared to credit in the jurisprudential sense, and its meaning is the immediate payment of the price or value against the credit, in which cash and money are paid at another time. As the word naqd is mentioned in the words of Amir al-Mu'minin (as) in the third letter of Nahj al-Balāgha: "fandhur ya Shurayḥ lā takūnu bta'ta hādhihi al-dāra min ghayri mālika 'aw naqadta al-thamana min ghayri ḥalalika fa'idhā 'anta qad khasirta dār al-dunyā wa dāra al-'ākhirat" (Dashti 1390 A.H., p. 342) "O Shurayh, see that you have not bought this house with money other than your own or that you have not cashed its money in a non-halal way, in which case you have lost in this world and the hereafter. Therefore, naqd in the books of lexicographers in the course of time both means to reveal the defects of the word and to show its good qualities. According to this, naqd in the term is "recognition of Isnad and textual damages of traditions and correcting them based on accepted methods and criteria in order to smooth the field of action and belief in traditions" (Nasiri, 2010 p. 47) ) Based on this, the purpose of the criticism of traditions is that a number of traditions are faced with Isnad and textual damages, to re-recognize the types of Isnad and textual damages, to smooth the field of action for the traditions in different areas of belief, etc., and to find certainty about traditions are historical. In some cases, naqd happens as a reconstruction of a part of the hadith, because it is possible that it encountered problems such as taṣḥīf. Taqiyyah Taqiyyah is one of the important Quranic concepts, one of the customary requirements and a rational and approved method of Islam, which is discussed in the Qur'an and hadiths, although some consider Taqiyya to be a creation of the Shia religion and a part of Shia beliefs, but refer to the interpretive and jurisprudential sources of other Islamic schools of thought, they have a ruling on the legitimacy of taqiyyah and the act based on it, in addition to the fact that taqiyyah has customary and intellectual permission before it has Shariah permission. Therefore, by reflecting on the general lines of Shia (Kulayni, Vol. 8 p. 51), it can be found that the Imams (as) of their time entered the field of interaction with the enemies of Shia knowingly in such a way that they exposed them to passivity because in maintaining and The growth of Shiism was undertaken by comprehensive planning with the means of taqiyyah. Therefore, taqiyyah does not mean not fighting, but fighting under cover. On the other hand, it is a form of activity that leads to victory. Therefore, it can be said that the domain of taqiyyah is based on three principles: maintaining order and components of the program, covert activity, and establishing communication and organization capabilities. The reason of the article is that taqiyyah, which is mentioned in the Qur'an 3:28 (sura Al-Imran), 16:106 (sura al-Nahl) and 40:28 (sura Ghafar), is a favorable element for the progress of an organization and can be used in the field of action to achieve many conquests in the field and dimensions. It will have various economic, political, social and cultural benefits for the leader and his followers, which, despite its compromising appearance, will cause the spread of Islam and Shiism. On the other hand, the most important reason for the wonder of Taqiyyah was the leadership style of the imams (as), who, with flexibility based on awareness and discretion, were able to prevent the dissolution of Shiism and the destruction of Shiites, and to protect and expand Shiism from dangers with political rationalism and propagating and promoting the religion. Therefore, according to the numerous traditions that have been narrated about taqiyya (ibid., vol. 2, p. 217) and the testimony of history (Jaafarian 1381, p. 310), taqiyya resulted in many blessings for the Shiites, and this adds to the strength of the article's claim.The hadith of Imam Sajjād's encounter with Yazid The late Kulayni has presented his collection of traditions in three parts, which includes the Uṣūl, furū' and the third part, which he named Rawḍa of Kafi. The suspicion of attributing the Rawḍa to the Kulayni was raised in the 11th century, and this doubt was due to the existence of difficult hadiths that were difficult to understand. Among those mustaṣ'ab hadiths is the hadith 313 of Rawḍa, which the late Kulayni quotes in an authentic chain of transmission, that I heard from Imam Sadiq (as) that he said: That is, Yazid ibn Muawiyah came to Medina to go to Hajj, and he sent a man from Quraish, and when he came to him, Yazid ibn Muawiyah said to him: Do you admit that you are my slave? if I want I can sell you and if I want I can enslave you? The man said: O Yazid, you are not more honorable than me in terms of lineage among the Quraysh, and your father was not more honorable than my father in Islam and ignorance, and you yourself have no virtue more than me in religiousness and you are not better than me. How can I confess to what you asked? Yazid said to him: I swear to God, if you do not make this confession, I will kill you. The man said to him: My death by your hand is not greater than the death of Husain ibn Ali (as), the son of the Holy Prophet (pbuh), by your hand. So Yazid ordered and they killed him. Then he sent for Ali ibn al-Husayn (as) and told him the same thing that he had said to the Qurashi man. Ali ibn al-Husayn (as) said to him: If I don't confess, will you kill me like the man who fought yesterday? Yazid - may God curse him - answered: Yes. Ali ibn al-Husayn (as) said to him: I will confess to what you want, I am a forced servant that you can keep if you want and sell me if you want. Yazid - may the curse of God be upon him - said to them: It was better for you that you preserved your blood and your honor was not diminished.

By taking a quick look at the terms of Shia scholars and the evolution of their concept over time, it can be seen that the concept of correct hadith from the perspective of the ancients is different from that of the later ones. In other words, according to the ancients of the Imamiyyah, a valid hadith is news that has proofs of authenticity and ḥujjoat (Mamaqani 1411 AH, Vol. 1, p. 139, Modab, 1391, p. 61), and the most important proofs of authenticity are the existence of hadith in several principles of the Four Hundred Uṣūl, the existence of hadith in one or several aṣl in many ways, the existence of hadith in the aṣl of the companions of the consensus and the existence of hadith in the books trusted by the Infallibles (as) and Shia scholars such as the book of Faḍl Ibn Shādhān and... and its transmitters are Imami and righteous (Modeb, 2011, p. 63). Therefore, considering the two definitions mentioned above, the term "Șaḥīḥ" according to the ancients is often related to the text of the hadith, while the term "Șaḥīḥ" According to the later scholars, it is related to the document and the present of the transmitters. It seems that Kulauni should not have followed an alien approach with other advanced scholars of his time.Although until now, there is a special study and work on Kulayni's method of evaluating traditions, except for one article, it has not been done. Based on this logical basis, Kulayni has tried to select the hadiths from the earliest traditional UȘūl, and theauthentic books of the companions of the imams (as) and approved by the imams and the famous books among the predecessors. In the second stage, with the Rijali criteria and Isnads, such as the assurance of the issuance of the hadith, the transmitter's justice in practice and belief, and in the later stages, submission to the Qur'an, satisfaction, and submission to conflicting hadiths are the criteria for the selection of the hadith. Therefore, this method is valid and true in selecting the tradition of Imam Sajjād's encounter with Yazid. Although some people have mistakenly mentioned the criterion of Sheikh Kulayni in selecting the hadith, the chain of transmission and this hadith is the product of chain of transmission.

By reflecting on the content of the hadith and historical reports, the following results are obtained: 1- The principle of this issue is that Imam Sajjād's confrontation with Yazid or Yazid's representative happened in the context of history, and all the four reports that were mentioned at the beginning of the article indicate this claim, so there will be no doubt about the confrontation, and the hadith of Rawḍah also mentions it. 2- According to the reports of the historians and the hadith of Rawḍah, it is found that there is no doubt in the origin of the news and the hadith has been transferred to the meaning, and this damage is due to the lack of authority over writing, the wide volume of the words and hadiths of the imams (as). It caused the expectation of quoting the same words issued by the infallible to appear incorrect. Although this situation improved during the era of Imam Baqir (as) and Imam Sadiq (as), but the meaning of quoting was popular during the time of these two imams, and it is advised to be careful in quoting. In the meaning, they considered it permissible and tried to learn the content and theme in a correct way at the stage of hearing the hadith and convey it to the correct audience at the stage of transmission. Therefore, the rule of "iṣālat 'adam al-khaṭa'" has caused trust in the texts of the transmission by meaning. And because the principle in the transmission by meaning is to preserve the content and the main theme of the hadith, therefore the possibility of unintentional change in the words and sometimes in the content is a rational possibility. 3- According to the verse "wa laysa li al-insān illā mā sa'ā" (Q 53:39), the effort to progress is one of the most important things in victory, so believers and Shiites should not expect that due to their unity and on the other hand, their lack of unity, all laws will their interest should change direction, especially in political and cultural relations, where the enemy has always infiltrated Islamic societies due to the weakness of the passive political and cultural diplomacy of Muslims. In this situation, it is the imam of the community who can act on his task, which is the salvation of the community, with intelligence and necessary decision. As an example, we can point to the flow of wisdom in Nahrvan and the rejection of the people of Kufa by Imam Ali (as) (Nahj al-Balāgha, sermon 107) and... 4- The conditions of the Shiites in the era of Imam Sajjād (as), the need to protect the Shia system and the continuity of the Imamate led Imam (as) to lead the Shia system with the strategy of taqiyya, in other words, taqiyya is in accordance with the obligatory duty and a secondary ruling, although it be against the first ruling, similar to the secondary rulings of disavow disavow of ḍarar, disavow of ḥaraj, compulsion and coercion, which in all cases, the obligatory duty changes according to the existing situation, and if a Muslim acts according to the situation, he has acted according to the reality. It can be said that taqiyya is one of the issues that, in addition to its key role in jurisprudence, is very important in political and social issues at the world level and to create harmony and unity, which is directly related to the advancement and progress of the goals of Islam and before taqiyya is a The Islamic program is a rational method that is embedded in Islam to protect people's lives and eyebrows. Therefore, the Imam's allegiance to Yazid or his representative in Medina was considered as a divine duty like other imams in the direction of taking care of the Islamic system and guiding humanity, because if this style of leadership did not materialize, then the Umayyads would definitely be stubborn. They used to martyr Imam Sajjād (as) like the current of Ashūrā, but God's will was such that the Imams of Hidayat remained and were a proof for the people. Therefore, this type of leadership style, which is comibned with consideration of judgments, can turn the threats faced by Muslims in difficult situations into opportunities for progress. 5- Assuming the acceptance of this tradition, it should be considered based on taqiyya because the other side clearly stated that if the answer is negative, he will kill the imam, and these behaviors can be seen abundantly in the history of Shia and it is also mentioned in the Holy Quran (16:106). Therefore, the principle in this type of cases is taqiyya, and because after the uprising of Ashūrā, a kind of self-awareness had emerged in the Islamic society and people had become more sensitive to deviations, therefore the reaction of the imams (as) after Imam Hussain (as) was not like that of Imam Hussain.

One of the doubts raised raised concerning the life of Imam Sajjad (as) and his interactions with Yazid involves “Imam Sajjad’s alleged allegiance with Yazid and its censorship by Shiite scholars.” Drawing from an authenticated hadith documented by Kulaynī in al-Kāfī, wherein Imam Sajjad ostensibly acknowledges himself as a servant of Yazid, a suspicion has emerged suggesting a potential reconciliation with the oppressive ruler of his era. Amidst these discussions, Shiite scholars face accusations of deliberately suppressing this narration. This research, utilizing a descriptive-analytical methodology and drawing on hadith sources and scholarly works related to Imam Sajjad (as), demonstrates that while the aforementioned narration maintains a sound chain of transmission, it is significantly flawed in terms of its content. Moreover, the assertion of its concealment by Shiite scholars is deemed untenable, given the widespread transmission of this narration by numerous Shiite scholars and writers.

The sermon of Imam Sajjād (as) in the Yazid Assembly is considered one of the sermons that was delivered in a special time and place. The analysis of this sermon shows that it left immediate and long-term social effects. The problem of this research is that "what are the levels of analysis of Imam Sajjād's speech in the Yazid Assembly and what works can be mentioned in each of these levels?" For this purpose, using discourse analysis method, library data collection and using Norman Fairclough's critical discourse analysis framework, the following results were obtained: At the level of description, this sermon is expressive and has the characteristics of speech, such as body language, interaction with the audience, and momentary reaction. Also, Imam Sajjād (as) has restored the nation's historical memory by using linguistic eloquence and semantic depth. At the level of interpretation, the relationships that produced the discourse include the two groups of followers of the Imamate and followers of the Caliphate, and intertextual relationships are also formed in these two groups. At the explanation level, this sermon and other actions of the Imamate system have caused changes in social structures in such a way that the influence of the Umayyad caliphate system is decreasing day by day and people have turned away from the official authority of the caliphate and court scholars in learning religious teachings and are inclined towards Imam Sajjād (as) and the discourse of Imamate. Also, the discursive confrontation between the Imamate system and the Caliphate system has been maintained and promoted in the form of confrontation, and therefore, the Umayyad caliphate system has been pushed to a position of passivity and withdrawal from domination, influence and distortion in the Islamic society.

Imam Sajjād (as) has mentioned the Qur'anic verses explicitly or implicitly in several cases from the Ṣaḥīfeh Sajjādīyeh, as he has implicitly referred to the verse "بالوالدین احسانا" in the 24th Supplication, which talks about the mutual rights of parents and children. The results of this research indicate that it is very important to use the books of interpretations of two sects, narrative books, dictionaries and jurisprudential sources for the interpretation and explanation of Imam Sajjād's supplications, including the verse "بالوالدین احسانا". From the extensive interpretation of the verses in the description of supplications of Imam Sajjād (as), it appears that directly or indirectly, a large volume of verses has been noticed by Imam Sajjād (as). From the viewpoint of Imam Sajjād (as), parents and children have mutual rights, which are necessary for family strength. Among the rights of parents is kindness and goodness of children to them, which is realized in various ways. Parents should have awe and glory for their children like a king, and children should ignore their mistakes. One of the ways to create love between family members is to pray for each other. Therefore, it is desirable to pray for parents frequently even after their death. This research has been done by descriptive analytical method and using library sources.

The sermon of Imam Sajjād (as) in the Yazid Assembly is considered one of the sermons that was delivered in a special time and place. The analysis of this sermon shows that it left immediate and long-term social effects. The problem of this research is that "what are the levels of analysis of Imam Sajjād's speech in the Yazid Assembly and what works can be mentioned in each of these levels?" For this purpose, using discourse analysis method, library data collection and using Norman Fairclough's critical discourse analysis framework, the following results were obtained: At the level of description, this sermon is expressive and has the characteristics of speech, such as body language, interaction with the audience, and momentary reaction. Also, Imam Sajjād (as) has restored the nation's historical memory by using linguistic eloquence and semantic depth. At the level of interpretation, the relationships that produced the discourse include the two groups of followers of the Imamate and followers of the Caliphate, and intertextual relationships are also formed in these two groups. At the explanation level, this sermon and other actions of the Imamate system have caused changes in social structures in such a way that the influence of the Umayyad caliphate system is decreasing day by day and people have turned away from the official authority of the caliphate and court scholars in learning religious teachings and are inclined towards Imam Sajjād (as) and the discourse of Imamate. Also, the discursive confrontation between the Imamate system and the Caliphate system has been maintained and promoted in the form of confrontation, and therefore, the Umayyad caliphate system has been pushed to a position of passivity and withdrawal from domination, influence and distortion in the Islamic society.

Knowing how to properly raise a child plays an effective role in human growth and excellence. Sahifah Sajjadiyeh is a part of Imamiyyah's research treasures, the subject of its twenty-fifth prayer is the parents' prayer for their children, so the investigation and in-depth study of its themes and content with the methods of textual research will yield significant results. In this research, using the method of content analysis and using the technique of "category analysis", the most important themes and indicators related to child education have been identified. The necessity of conducting this research is that paying attention to these educational indicators can help parents in correctly understanding the dimensions of child education. The findings of the analysis of the content of the child-rearing category in this prayer show that in the form of the prayer, Hazrat sought to outline correct child-rearing based on Islamic teachings for parents. The result of the analysis of the content of this category is the extraction of a comprehensive view in the field of children's education. Spiritual education, physical education, economic education, the role of parents and the environment in child education, obstacles to education, ways to overcome obstacles and the correct blessings of children are among the most important topics in child rearing that were the focus of Imam Sajjad (a.s.).

Considering the special political conditions of his era, Imam Sajjad (as) has explained some of the teachings of Islam in the form of supplication. A part of this supplication has remained in Ṣaḥīfeh Sajjādīyyah as a part of the Shia tradition and has been approved, ordered and emphasized by scholars. The prayers of Ṣaḥīfeh Sajjādīyyah cover various topics, and each of them enables the communication of God’s servants with the Almighty Allah through the language of the heart and speech. In a part of this supplication, the imam refers to some natural phenomena such as thunder and lightning, the moon, and human creation in a general or partial way. By analyzing the content of supplications and with the help of library sources, this research seeks to investigate the general goals of Imam Sajjād’s (as) attitude towards natural phenomena and introduce some of its examples in the Sahifeh. The results of the research show that the imam (as) paid attention to the lordship of Allah the Almighty and the creation of phenomena in mentioning natural phenomena, and by being influenced by the Qurʾan in expressing interpretations, choosing examples and style of expression, he has taken into consideration educational and devotional goals in the supplications. Also, with the progress of experimental sciences, in addition to not contradicting the scientific references of the Sahifeh with the definite findings of mankind, in some passages, the Imam (as) has pointed out the points that human sciences have reached the certainty of in the following centuries.

Intertextuality is one of the approaches considered in recent decades in the field of literature. Intertextuality is a theory that examines the relationship between two texts. The Holy Quran, which is at the top of the religious heritage, has always been the source of many literary and religious texts, and the Sajjadiyya Sahifa, which is interpreted as "Akht al-Quran", has many Qur'anic meanings and interpretations. The present study investigates the intertextual relationship between the Qur'an and the phrases of the fiftieth prayer of Sahifa Sajjadieh and with the descriptive-analytical method has reached the conclusion that there is a two-way link between the verses of the Qur'an and the words of Imam Sajjad (AS).Imam (AS) during this prayer, have used a variety of structural, thematic and lexical intertextuality as the Qur'an is manifested in their requests and the structure of his words in this prayer, more than the type of thematic intertextuality and the type of relationship It is of the parallel negation type.

Considering the special political conditions of his era, Imam Sajjad (as) has explained some of the teachings of Islam in the form of supplication. A part of this supplication has remained in Ṣaḥīfeh Sajjādīyyah as a part of the Shia tradition and has been approved, ordered and emphasized by scholars. The prayers of Ṣaḥīfeh Sajjādīyyah cover various topics, and each of them enables the communication of God’s servants with the Almighty Allah through the language of the heart and speech. In a part of this supplication, the imam refers to some natural phenomena such as thunder and lightning, the moon, and human creation in a general or partial way. By analyzing the content of supplications and with the help of library sources, this research seeks to investigate the general goals of Imam Sajjād’s (as) attitude towards natural phenomena and introduce some of its examples in the Sahifeh. The results of the research show that the imam (as) paid attention to the lordship of Allah the Almighty and the creation of phenomena in mentioning natural phenomena, and by being influenced by the Qurʾan in expressing interpretations, choosing examples and style of expression, he has taken into consideration educational and devotional goals in the supplications. Also, with the progress of experimental sciences, in addition to not contradicting the scientific references of the Sahifeh with the definite findings of mankind, in some passages, the Imam (as) has pointed out the points that human sciences have reached the certainty of in the following centuries.

Syed Nematullah al-Jazayiri is one of the great scholars, hadith scholars, writers and commentators of Shia in the 11th and 12th centuries of Hijri. He has written more than fifty volumes, which al-Sharḥ al-Kabīr ʿalá al-Ṣaḥīfat al-Sajādīyyah is one of his works on the subject of the description of the prayers of Ṣaḥīfat al-Sajādīyyah in Arabic. The purpose of the present research is to identify the methods of Seyed Nematullah Jazayiri in al-Sharḥ al-Kabīr ʿalá al-Ṣaḥīfat al-Sajādīyyah. The research method is descriptive-analytical. The findings of the research indicate that the method of Seyed Nematullah al-Jazayiri  in explaining the supplications of the Ṣaḥīfat al-Sajādīyyah is based on analytical findings from the main text of the prayer and developmental findings based on beyond the text of the prayer. He has paid attention to language levels including lexical knowledge such as etymology, vocabulary recording, vocabulary description, word differences and grammar in the level of receiving based on the main text of prayer, and at the level of rhetoric, he has benefited from the science of meanings, expression and innovation in the description of supplications. Seyed Nematullah al-Jazayiri has tried to reveal the hidden layers of supplications of Ṣaḥīfat al-Sajādīyyah by establishing intertextual relationships at the metatextual level by examining other texts such as the Holy Qur'an and the traditions of the infallible Imams (as). The result is that he has explained of the Sahifah Sajjadiyah by having epistemological and non-epistemological backgrounds based on religion and linguistic, literary, and Quranic knowledge and without following the extreme thoughts of the scholars of his era.

According to verses and hadiths, familiarity with the Holy Qur'an lays the foundation for the education of individuals and society based on the teachings of revelation. Achieving this goal requires tools and preconditions, the lack of which can have the opposite effect on humans. Therefore, the Infallibles (AS) have paid attention to this important issue and have made valuable statements in this regard, among which is the prayer of 42 Sahifa Sajjadieh entitled the prayer for the end of the Qur'an. In this research, using thematic analysis method and with two quantitative and qualitative approaches in three stages of analyzing, explaining and combining the text, to extract the basic, organizing and comprehensive themes of Imam Sajjad (AS) Quran recitation prayer and the solutions proposed in This prayer should be explained from the perspective of that Imam in order to discover a comprehensive pattern of familiarity with the Holy Quran. The research findings show that from the point of view of Imam Sajjad (AS), familiarity with the Qur'an requires accessories that, if they exist, will bring effects and results both in this world and in the hereafter for human beings. The most important tools of familiarity with the Qur'an are: knowing the attributes of the Qur'an, recognizing the effects of following the Qur'an, knowing the conditions of using the Qur'an, knowing the basics of familiarity with the Qur'an, knowing the true interpreters of the Qur'an, praying for the Holy Prophet (PBUH) and following the Holy Prophet (PBUH). At the end of this article, a comprehensive model of familiarity with the Qur'an from the perspective of Imam Sajjad (AS) is drawn.

The connection between the Qur'an and the Ahl al-Bayt (AS) is the connection between light and enlightenment. The interpretive narrations in the narration assemblies are the explanation of the Qur'an. Examining the interpretive method of the Ahl al-Bayt (AS) can, in addition to a deep understanding of the interpretations of the most knowledgeable teachers of the Qur'an, be a guide, facilitator, and model for its commentators and followers. This article, with its descriptive-analytical method and library studies, reflects on the interpretive narrations of Imam Sajjad (AS) and examines the basic axes of the vision of that great Imam, relying on the interpretive methods of Imam Sajjad (AS). First, a Qur'anic example is mentioned for each method, and then the Imam's (as) interpretive method is given below. In this article, after emphasizing the importance of the discussion, the authors try to explain the interpretive method of Imam Sajjad (as) by analyzing the interpretive narrations and its claims, and finally conclude that the most important interpretive methods of the Prophet are: Quran to Quran, Quran to narration and the Qur'an are related to history, science, and literary texts.

The purpose of the present study is to explain the political system of Islam based on the themes in Ziyārat-e Amin Allāh and Āl-e Yāsin. The method of study is inferential-analytic and the results showed that seemingly there is a summary-detail relationship between these two Ziyārat Nāmeh and they are complementary. The relationship between Imam (leader) and community or in Fārāb’s word, learned governor and people, is not merely a dry, juridical, totalitarian, and autocratic relationship, but rather it is emotional and romantic. In this relationship, Imam and community are on the same boat and head to an identical destination. In this political system, all emotional and sentimental, outer and inner, material and spiritual, individual and social needs are considered. According to the view and ideology presented in these two Ziyārat Nāmeh, the duty of the political system, in addition to providing people’s security and organizing this world, is to provide their prosperity and safety in the other world and their eternal survival. This important task is doable only by the political system of Islam under the government of learned people. It is a key point and if neglected, the political system will not be accomplished and Islamic anymore and cannot lead humans and society to prosperity.

After the Karbala incident, Imam Ali ibn al-Husayn (as) was under the control and target of the Umayyads. Hence, at first glance, it seems that the Imam, by adhering to the principle of taqīya, has completely abandoned the fight against the wicked, but a careful look at his biography makes it clear that not only did he not give up the fight against the fraudulent rule of the Umayyads in situations of threat and repression, but he should also be called “The Revival of Islam”. Accordingly, two questions need to be considered: 1. After returning from captivity and staying in Medina, Imam Sajjād (as) used what method to fight against the Umayyads? 2. Imam Sajjād (as) sought to design and revive which religious and political concepts?The findings of this article are based on a descriptive-analytical method that the Imam, after returning from captivity and staying in Medina to fight against the Umayyads, chose the method of prayer and poetry under the guise of taqīya, and he tried to design and reproduce certain religious and political issues such as resurrectionism, Imamate and mission of the Imam, the status of the Imam, the usurpation of the Caliphate, the message of Karbala and his urgency. Imam tried to reveal the truth through struggle, that is, awakening the people and striving for false disgrace.

After the Karbala incident, Imam Ali ibn al-Husayn (as) was under the control and target of the Umayyads. Hence, at first glance, it seems that the Imam, by adhering to the principle of taqīya, has completely abandoned the fight against the wicked, but a careful look at his biography makes it clear that not only did he not give up the fight against the fraudulent rule of the Umayyads in situations of threat and repression, but he should also be called “The Revival of Islam”. Accordingly, two questions need to be considered: 1. After returning from captivity and staying in Medina, Imam Sajjād (as) used what method to fight against the Umayyads? 2. Imam Sajjād (as) sought to design and revive which religious and political concepts?The findings of this article are based on a descriptive-analytical method that the Imam, after returning from captivity and staying in Medina to fight against the Umayyads, chose the method of prayer and poetry under the guise of taqīya, and he tried to design and reproduce certain religious and political issues such as resurrectionism, Imamate and mission of the Imam, the status of the Imam, the usurpation of the Caliphate, the message of Karbala and his urgency. Imam tried to reveal the truth through struggle, that is, awakening the people and striving for false disgrace.

The word Imam means a leader and the word Imamate means leadership and technically it refers to a divine position and successorship of the Prophet (PBUH) in leading and managing the society in the affairs related to the religion and worldly life of the Islamic community. Shiites consider "Imamate" as part of theological issues and believe that the Imam must have characteristics like infallibility (Ismah), beign appointed, divine (ladunni) knowledge, and superiority (afzaliyyat), whereas the Sunnis consider Imamate as ancillaries of religion (Furu' al-Din) and do not regard any of the mentioned features for the Imam. Each of the Imams (AS) have chosen a method for explaining the policies, the principles and the beliefs of Shiites regarding the requirements of their time; however, regarding the intense atmosphere which happened after the event of Ashura at the time of the Imamate of Imam Sajjad (AS), these questions are raised "Has the Imam referred to the fundamental issue of Imamte and its characteristics?", "Which method and form has the Imam chosen in explaining these issues?". Using descriptive-analytical method, the present research has investigated the characteristics of Imamate regarding the Supplication 47 of al-Sahifah al-Sajjadiyyah and the findings reveal that the Imam has explained the most valuable teachings of Shiites like the position and characteristics of Imamate in the form of supplication.

Marriage is an important and crucial event in human life and its ugly and beautiful effects are always reflected. Naturally, to enter this field, one needs well-thought-out and reliable criteria. Given the importance of the family in society, how to choose a spouse to marry and start a family is the most important issue that needs to be considered. The purpose of this article is to examine the views of Imam Sajjad (AS) regarding the factors of strengthening the family before marriage in order to gain a more accurate and clear understanding of the thought of Imam Sajjad (AS). From the discussed issues, it seems that the effective factors in strengthening the family in the view of Imam Sajjad (AS) are having divine intention in forming a family, having physical beauty, being in faith and piety, having good morals, chastity and chastity. . These are some of the topics that have been addressed in this research using descriptive- analytical method.

The prayer of Makarem al-Akhlaq is one of the moral and educational prayers narrated by Imam Sajjad (AS). This prayer, in addition to the sublime teachings, also has a coherent linguistic structure. Since the theory of speech act is an important aspect of the pragmatics of language and as a link between abstract theories of linguistics and objective reality. Therefore, the analysis speech act of this prayer as a glorious religious text reveals its invisible and various moral and educational dimensions. This research with descriptive-analytical method and based on John Searle's theory of speech act reached the results that among the five speech actions, »Directives act «, » Representatives act «, »Expressives act «and »commitment« speech actions with a specific purpose in shaping They play a role in the style of prayer. The act of »Directives act « that forms the main structure of prayer is in the form of requests to achieve the desired situation. Directives act that are combined in phrases with » Expressives act « or» Representatives act « actions in human individual and social education, is like a model based on human dignity.