جستجوی مقالات مرتبط با کلیدواژه « shiite imams » در نشریات گروه « علوم قرآن و حدیث »

The twelve Imams, the visible and hidden representatives of the divine guardianship, and the source of love and wisdom, in addition to the general leadership and succession of the Prophet (S), have also been the role models of spiritual life and representatives of Islamic introversion, so that attachment to them is the key to all mystical paths, especially the mystics of Khorasan. Their teachings are one of the fundamental sources that established the mystical school of Khorasan. In the present research, we try to establish the honor and respect of Zahra's (AS) descendants and the attachment and devotion to the Shiite leaders by bringing a lot of evidence from the relics and ancient writings of Khorasan and Qumis schools and re-reading the words of Khorasan elders in an analytical way. A kind of fact-finding with historical evidence, on the one hand, can reveal the motives of Iranians' tendency towards Shiism and on the other hand, can show the closeness between Shiism and Sufism (mysticism). The historical examination of the spiritual connection of the elders and mystics of Khorasan with the Shiite Imams (AS) shows the historical current from love-based Shiism to doctrinal and theological Shiism and the continuation of the spirituality of the descendants of Zahra and mysticism in Khorasan

On the eve of the rise of Islam, the practice of slavery, according to which one man was the subject of another man's property, was common in Saudi Arabia. The expansion of Islamic territory and the conquest of parts of Asia and North Africa in the first and second centuries AH and the arrival of slaves and captives provided the ground for the strengthening of slavery in Arab societyIn this study, the character and behavioral pattern of the Imams (AS) towards slaves using historical and non-historical writings for social understanding of the subject has been studied and studied using descriptive-analytical method has been analyzed. The results of this study show that in a situation where slaves and slave girls bought in the Arab society were in a position of humiliation and were discriminated against and prejudiced, the Imams (AS), having a humane view based on the principles of Islam, while providing legal support And the morality of slaves, by freeing them, educating them, practically provided a model of correct and Islamic behavior in society, and promoted the status and dignity of slaves, and adopted a practical solution to combat slavery

Shiite leaders have always been in a pervasive dilemma of their eras and have not had access to basic sources of power, such as government and the economy. Therefore, the answer to the question "What have been the most important components of the Imams for the extension of Shiite social life?" is an important question that this study seeks to answer based on historical sources and through using the method of analyzing the content of the remaining sayings of the 12 Infallible Imams. The findings show that their most important strategy to get out of this dilemma has been "cultural authority", of which "scientific authority" and "cultural investment" are the most important pillars and as a result, the strengthening and continuation of Shiite life has been achieved outside the sphere of power and overcoming the discourse of the ruling majority. As far as they were concerned, by adopting this vital strategy, they were able to give new life to the half-dead body of the Shiites. In addition to the profound impact on other cultures as well as the development of the influence of the Shiite cultural geography, they reached the pinnacle of true authority and became social power beyond the political realm of the rulers in order to guarantee their social extension. Obviously, using these motivating foundations can be a beacon for the Shiites in the globalization of Shiite culture and play a role in promoting their social authority on the path to the flourishing of the new Islamic civilization.

Motazeleh is one of the eloquent sects appeared through the history of Islam at the beginning of 2nd century A.H. in Basra. Its founder was Vasel Ibn Ata. There are many differences between Motazeleh and Shiiism, most of them are about unity, justice, giving and doing promises, obeying good deeds and rejecting bad, the status between various situations, and some other issues. Methodology of Motazeleh is based on “extreme wisdom reasoning” and they believed in extravagant and very high wisdom extremism. If a dilemma or a question was against wisdom, Motazeleh would change it into something acceptable for themselves. Although Shiism harmonized itself somehow with some issues in Motazeleh, but because of deep-rooted differences in their thoughts, this harmonization usually took the shape of denial and rejections. This led to Shiite disciples to write rejection treaties on Motazeleh in order to keep cultural and intellectual principles of the Islamic society safe and secure. In this research we try to answer the question: how and what was the influence of these rejections and denial treaties on the development of Islamic sciences?

There are traditions in the Shiite tradition heritage that declare Imams extraordinary acts and miracles to prove their rightfulness against opponents. These narratives, like other traditions, should be investigated and criticized in terms of text and chain of transmitters. Exaggerators (Gholat) showed special interesting to these traditions; therefore criticize and refine of these traditions is more necessary. This paper studies the chain of transmitters of these narrations, and aim to answer these questions on the basis of Dirayat al-hadith: what position have the books and narrators of these traditions? What is the main problem of the chain of narrators of these traditions? According to `Ilm al-Rijāl, what position have narrators of these narrations? Domain of this study is books and collections of traditions till 7th century and traditions of miracles of sixth to eleventh Shiite Imams. This study shows that the authors of these texts or the books have major drawbacks. There are also some disadvantages in the chain of transmitters and narrators; some are weak and some are unknown (majhul) or their narrations are Mursal. Disagreements of Rijal scholars about validity of narrators makesthejudgment more complex