جستجوی مقالات مرتبط با کلیدواژه « Imam Ali » در نشریات گروه « علوم انسانی »

The Abbasids, similar to their ancestor ʿAbbās, the prophet’s paternal uncle, were Shīʿa and among the supporters of Ahl al-Bayt prior to the victory of their movement. However, after gaining power by overthrowing the Alids and dealing with their uprisings, they abandoned their previous stance and aligned themselves with the majority, placing ʿAlī (peace be upon him) and his family in a rank lower compared to early caliphs, and converting to Tasannun. Almost all of the early Abbasid caliphs held the same position on this matter, with the only exception being Maʾmūn (r. 198-218 A.H. / 813-833 A.D.). Therefore, the present research seeks to discover Maʾmūn’s position toward ʿAlī (peace be upon him), and his reasons for adopting this position.The study concludes that Maʾmūn believed in Imām ʿAlī’s (peace be upon him) legitimacy for the caliphate after the Prophet, considered him to be superior to other companions of the Prophet (ṣaḥāba), and believed in his administration (Viṣāyat). However, the Shīʿa showed little interest in his position, or denied it altogether. This is because Maʾmūn was responsible for the martyrdom of Imām Riżā (peace be upon him). Maʾmūn made significant efforts to elevate the name and memory of Imām ʿAlī, and can therefore be considered a believer and a devotee of the Ahl al-Bayt and ʿAlī, although he took different measures regarding the Alids in order to protect his own rule, for instance by appointing Imām Riżā as his heir apparent and then planning his martyrdom.  It seems that Maʾmūn’s Muʿtazilī beliefs, coupled with the influence of his advisors (including his Shīʿī teacher, Kasāʾī) played a key role in the expression of these Shīʿī interests.

Asceticism is a conscious effort to break away from transitory attachments and lighten oneself in order to walk the path of perfection faster. some people, contrary to the above meaning, have interpreted asceticism as the meaning of leaving the world, sitting in the corner of solitude and depriving oneself of worldly blessings. ther, need to know to the correct understanding of the concept of asceticism and ascetic life becomes very important. Many researches happend from asceticism, but the presentation of a model based on Nahj-ulBalaghah has not been considered. Asceticism is among the concepts that are clearly mentioned in Nahj-ulBalaghah. In order to reach nearness to God and achieve the position of seeker of God, man needs to follow a model that he himself has walked on this path. the present research, using the grounded theory, an attempt was made to study the concept of asceticism in Nahj-ulBalaghah as a source of achieving a model. The analysis of the data showed that the categories of humility before the Creator, knowledge and hereafterism as causal factors, and piety and imitation of divine parents and self-control, not attachment to other than God, avoiding worldliness and aversion as background factors and stinginess, greed, profusion, extremes, dissatisfaction and the vile as intervention factors and self-restraint, frugality, contentment and patience as a strategy and happiness and easy audit, closeness to God and strengthening of religiosity are the consequences of asceticism in Nahj-ul-Balaghah. The central category is "Reluctance to the world", which includes the above categories.

The doctrine of intercession is one of the beliefs of Islam about which different opinions have been expressed since centuries ago. Nahj al-Balagha, as one of the most important Islamic texts which has been issued by one of the infallible Imams, contains valuable verses about intercession, which have not been investigated and evaluated from this point of view in previous research. Failure to pay attention to the revelation teachings with the interpretations of the Imams in the school of Ahl al-Bayt, and neglecting the mystical foundations when dealing with religious teachings harms the revealed truths and either lowers the divine knowledge to the level of the mind and language of the common people, or puts it in the closed loop of bigotry as in the understanding of the Salafists or pseudo-Salafists about intercession, which, by casting doubts, have limited God's absolute power and interpreted intercession as a kind of favoritism towards friends and intermediation. This research, relying on the statements of Imam Ali (a.s.) in Nahj al-Balaghah, shows that intercession has an inseparable relationship and connection with the two categories of "love" in this world and "manifestation of deeds" in the hereafter (Al-Hashr) because love is a good deed that a person takes with them from this world to the afterlife and benefit from it in the form of intercession, which is the inner form of love. The manifestation of deeds is the physical and objectified form of the human and heavenly appearance in the hereafter.

Formalism is one of the theory of contemporary literary criticism that studies the work from a linguistic point of view. This theory was formed in Russia during the First World War. In 1930nit was the peak of its authority. Linguistic such as Boris Achenbaum, Shklovsky and Jakobson are among the most important figures in the theory of Formalism. The main and main emphasis of the criticism theory in the from of the work, and it does not pay much attention to the content, biography of the author and other issues.    Formalistic analysis of sermon 34 of Nahj al Balaghe is the subject of the present study. The research method of the article is based on the Descriptive – Analytical method, which is examined based on the documentary approach, materials, components and the foundations of Formalism – Structuralism. The purpose of the article is the formalistic reading of the text of the sermon. Imam Ali's approach to the words and the way it is used in this sermon. The main question of the research is how the author put his mental meaning in the form of words and arranged them to the audience. What is the form of these words and what formal feature does the text of sermon 34 have? Valuable results have been obtained from this study. Omniscient point of view, mastering the type of words, tone, turning the tone and creating a new discussion in addition to words and verbs, the rhetoric of words and the use of special music in the arrangement of phonemesm has given a unique form to the text of the sermon.

In this article, the problem of Sayfuddin Amidi's (551-631 A.H.) - a prominent Ash'ari theologian - criticism has been investigated in the denial and refutation of the infallibility of Imam Ali. In the book Abkar al-Afkar fi Usul al-Din, seven cases of doing and living as obligation have been attributed to Imam (a) and concluded that the requirement of those obligations is the absence of infallibility. The findings of the research show that none of the seven requirements may be taken as being against the infallibility of Imam (a). Amidi is a person of polemics and fallacies, he does not have mastery of history and hadith and he used weak narrations, he is not impartial in his research and fanatically seeks to prove his presuppositions. Issues such as accepting arbitration, pledging allegiance, cooperating with caliphs and dealing with the killer of Zubair, etc., may not be taken as being in conflict with infallibility.

Social capital is one of the concepts that is very effective for the improvement of the political system. Social capital facilitates the programs of the political system. In this article, an attempt has been made to examine social capital in Nahj al-Balaghah. The main question of the article is " What contents are there in Nahj al-Balagha that indicate the promotion of social capital?” To answer this question, first the central concept of social capital have been studied and then by referring to Nahj al-Balaghah, the contents that refer to social capital were extracted. The purpose of this article is to present a formulation of the contents related to social capital in the thought of Imam Ali (AS). Qualitative content analysis method is used in this article. The findings of the article show that the contents related to social capital, which refers to the concept of empathy between the people and the government, can be formulated into four categories of content related to companionship, compatibility, linking, and creating kindness.

The last trick of the domination system to bring the Islamic revolution to its knees is the economic war. To neutralize this tactic, the Supreme Leader has designed and announced components for a resistance economy. Since the practical model of the Islamic system is the Alawite government and assuming that Imam Ali (PBUH) in his government managed the livelihood of the people of his time with a divine policy; This research seeks to answer the question, how and to what extent are the components of resistance economy explained in the words and life of Amir al-Mominan (PBUH)? Using a citation-analytical method in Nahj al-Balagha, the research shows that the communicated components of resistance economy, such as: social justice, relying on internal capacity, fighting economic corruption, jihadist approach, self-sufficiency in basic needs, management and reforming the consumption pattern, as Vision has been the concern of Imam Ali (PBUH). By drawing the religious foundations of the components of the resistance economy, a big step is taken towards the institutionalization of the Alawi discourse, with the aim of culturalizing it among the people; In this way, the country's executive officials do not feel compelled to give up their ideological and revolutionary goals due to economic issues.

In the context of Nahj al-Balaghah, the ruler is the person who has the authority to manage the affairs of the society, and government orders are issued or implemented by him. This person is referred to by terms such as Amir, Imam, Waali, Wali, and today, in the political systems of the world, according to the constitutional laws of the countries, the ruler is the leader, the president, the head of the government, prime minister, king, etc. The present research hypothesizes that Nahj al-Balaghah introduced a standard personality model for the leader of the Islamic society and mentioned his unique characteristics. Corresponding to this hypothesis, the main research question is what is the model of personal competence of the Islamic ruler in Nahj al-Balaghah? Therefore, by studying Nahj al-Balaghah using a library method, the primary research information was collected, analyzed, and coded using the content analysis method. Then, the concepts are divided into nine components, including self-restraint, being people-oriented and hard-working, being honest with people, appreciating people, creating moral virtues, being respectful and friendly with people, creating vitality in society, observing religious duties and consulting with the wise, were organized and presented in the form of a model for the personal qualification of the ruler. These components were evaluated using the export scale, and the scale's result was calculated using the Friedman test. The test output showed that the component creating moral virtues has the highest frequency, with 6.03%, and self-restraint, with 4.13%, has the lowest frequency.

After the Prophet Muhammad (PBUH), Imam Ali (AS) played a very important role in shaping Islamic civilization. To explain this role, examining the components and indicators of civilization-building in the biography of Imam Ali is of great importance. The main issue of this research is to identify which components of civilization-building exist in the biography of Imam Ali (AS). Using a descriptive-analytical method, this article examines the Alawite biography and the role of Imam Ali in Islamic civilization-building with the aim of investigating and explaining the components of civilization-building in both his theoretical and practical biography from a Quranic perspective. The findings of the research indicate that Imam Ali had a visionary insight and a civilization-building personality. His fundamental role in Islamic civilization is strengthening the components of Islamic cultural civilization among the people and employing them in his own government. Ethics, human dignity, freedom and free thinking, patience and resistance, justice, and solidarity are among the spiritual components of civilization-building in the biography and government of Alawites.

The purpose of this research is to answer the question of what conceptual model and what components does policymaking in Islamic state have, based on the analysis of the content of the third sermon "Tamam Nahj al-Balaghah"?.

This research was conducted with the qualitative and quantitative content analysis method in order to examine the third sermon from the book "Tamam Nahj al-Balaghah" which includes important components and materials in this field. In this way, the text is intersected based on the governance approach and labeled using Microsoft Excel software. Some of the tags were Classification of the audience, historical background, main and secondary topic, stage of the governance process, policy-making stage, governance areas and the components of each of them. Finally, the research data was processed, categorized and quantified.  

The research findings can be summarized in several points. Using the method of content analysis to organize the qualitative and quantitative data obtained from the textual research in religious sources with different approaches providesgreat help to religious research. In this research, by using this method, a policy model for the Islamic state is presented.From the third sermon of the book "Tamam Nahj al-Balaghah”, a policy model can be extracted in various areas of governance in most of its levels, such as paradigms, goals and strategies. Considering the important place of policy-making among the components of governance, the extracted policy-making model can facilitate the design of the comprehensive model of the Islamic state. In this model, both the theoretical background of some goals of religious governance andthe strategies to achieve those goals were defined.sectoral policies should be adopted according to general policies. These policies have paradigms such as preserving the essence of religion, theism, the legitimacy of rulers and the priority of maintaining social unity and cohesion. These policies include the institutions of the wilayah, education andfamily, and one of its strategies is to pay attention to the process of trusting God in all matters.Among the sectoral policies, the cases related to cultural policies were more frequently in the whole sermon than other cases. This is a proof of the importance of religion and culture in Alavi governance, especially in the critical situation after the Safin war. The priority of national unity over religious and cultural reforms and anti-value of racism and ethnicism in family relations were among the paradigms of cultural policy. Strengthening the historical memory of the society and valuing the practical reason and natural understanding of human beings have been examples of cultural strategies in this category of Alavi governance policies.Among the components of economic policies, there are paradigms such as the priority of national security and cohesion over economic justice and receiving taxes based on actual earned income. Allocating land to individuals and families for development, agriculture and settlement has been one of the strategies considered by the economic governance of Imam Ali (AS).Among the strategies of media policy, we can mention things like persuading the audience with non-Islamic arguments, providing accurate and timely information, and expressing the various achievements of Islamic governance.

As the main actor in governance, Imam Ali (A.S) planned the required policies according to the current situation of the society and according to the foundations of the school of Islam. According to the reception or turning away of the people, those policies should be implemented to varying degrees of strength in order to maximize progress towards the desired society in Islamic civilization. At the same time, the media arm supports the implementation, announcement and modification of policies. The models related to this type of activity drawn in the text of the research.

Mohi al-Din Ibn Arabi has a special position for Amir al-Mu'minin (a.s.). He considers the dignity of Imam (a.s.) above all the members of the Islamic Ummah and even beyond other prophets, Seyyed al-Alamian, leader of the world, head of the prophets, light of the world, the closest people to the Prophet. He believes that Imam Ali (a.s.) is the companion of the truth, the infallible, the Qasim of heaven and hell, he has been granted a special understanding of the Qur'an and is superior to other caliphs. In this article, all the mentioned authorities and other distinguished features of that Imam, Ibn Arabi's explanation and approach regarding the real status and legal position of Imam Ali (AS) have been analyzed and it has been concluded that the position of Shamkhi that the Sheikh holds for Imam Ali (AS) does not hold such greatness and dignity for anyone except Hazrat Khatami (PBUH). In fact, he has openly accepted the inner imamate of Imam (a.s.), which is much higher than the outward imamate, and in some of his works, he has also spoken about the outward imamate of that noble, and in some cases he has expressed it indirectly and ironically.

Nahj al-balāgha is a significant Islamic source containing the words of Imam ʿAlī, which play a major role in introducing his character. This article aims to analyze two sayings in Nahj al-balagha: "Woman is a scorpion whose sting is sweet" and "Woman is evil, all in all, and the worst of it is that one cannot do without her." Employing the descriptive-analytical method, irrespective of the reliability of their chains of transmission, this article examines the versions, translations, and linguistic features of these two sayings, along with the views of commentators. By considering clear and non-ambiguous doctrines and relying on linguistic issues, it seeks to attain accurate readings of these two statements. Research findings indicate that Imam ʿAlī consistently held a special value and respect for women. However, the issuance of the above two hadiths pertains to commitments for responsibilities and against the problems in life. Inaccurate interpretations of these two hadiths stem from various factors, including a lack of precise translations, ignorance of the general status of women in Nahj al-balagha, and a lack of understanding of linguistic issues.
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The study of religious iconography is a significant and intricate form of artistic expression across various cultures. Notably, the iconographic art of the Qajar period possesses distinct attributes and qualities that distinguish it as a crucial subject of study within the area of religious iconography. Meanwhile, Erwin Panofsky's ideas have given rise to the study of iconology and iconography, which can aid scholars in uncovering both apparent and concealed layers within the realm of art history and help them comprehend the significance of icons. In light of this information and within the context of the forthcoming study, the artwork titled "Hazrat Ali va Hassanein’s" (Imam Ali and his sons) by Ali bin Mohammad Ebrahim Naqashbashi, housed in Iranian Art Museum will be examined utilizing Erwin Panofsky's iconography approach. This study aims to comprehensively examine the aforementioned icons through a qualitative and analytical lens, utilizing historical evidence from bibliographic sources and image analysis based on image organization principles. The ultimate goal is to gain a thorough understanding and investigate this Qajar iconography example. The research's main question is rooted in Panofsky's iconological approach, seeking to uncover specific descriptions, analyses, and evaluations of Imam Ali and Hassanein’s icons.
       The research conducted focused on three main areas: pre-iconographical description, iconographical analysis, and iconological analysis. The initial step involved describing and examining the specific characteristics of the work, which were derived from a combination of general knowledge and everyday observation of this work of art. Then, the traditional significances have been examined and an analysis of the conventional meanings has been conducted, considering the varied information of the artwork which is being consolidated and interpreted. In other words, during this phase, the perspective and underlying depths of the work's creation period have been taken into account.
       The painting portrays the figure of Imam Ali, flanked by his sons Imam Hassan and Imam Hussein. Imam Ali is depicted at the center of the artwork, exuding a strong presence as he sits on both knees. His face radiates serenity and brightness, while he holds a green sword in both hands, clad in a brown robe. Adorning his head is a white dastar or turban, complemented by a brown agal.  
       To the right side (and to the left side of the observer), there is a young man seated on both knees. He is wearing a green robe and a turban, along with a red robe and a white shirt (known in Arabic as dashdasha). This young man is pointing in a specific direction with his right hand. On the opposite side of the image, sits another young man. He is dressed in a red abaya, a green robe, and a white shirt. His hands are placed on top of each other and resting on his legs. Both Imams have a golden halo surrounding their heads. In the background, the image has a blue sky decorated in a circular pattern with various shades of blue, light blue, and cream colors.
       Above the painting and in the sky background there is an Arabic inscription with the title “La Fatah Illa Ali La Saif Illa Zulfiqar “(There is no hero like Ali, there is no sword like Zulfiqar). The image shows two ornamental brown lachaki arches with golden patterns in the top corners. The individuals are seated on green fur, while the material beneath them appears to be a brown mat or buria. At the feet of Imam Hussein, there is a brown-colored inscription displaying the title "Ali bin Mohammad Ebrahim Naqshbashi Esfahani". 
       The dimensions of the artwork, including its frame, are 104 x 139 cm, while the exact dimensions without the decorative frame are 94 x 128 cm. The artist has skillfully created the effect of oil and paint on canvas. The creator of this masterpiece is Ali bin Mohammad Ebrahim Naqshbashi, who is not known in Persian sources. However, based on the style, time period, and historical evidence available, it is likely that he is one of the children of Muhammad Ibrahim Nematullahi, a prominent painter during the Qajar Dynasty and the reign of Mohammad Shah (1834 to 1848 A.D.).
       In the second area, the analysis of the artwork focuses on key principles of image organization such as "harmony," "variety," "balance," "proportion," "mastery," "movement," and "brevity." The characteristics of the work have been thoroughly examined in this context. The painting showcases harmony in various ways, with the design displaying a coordinated arrangement. This coordination is achieved through the use of central symmetry, which is a classic method of composition and image organization. The central image of Imam Ali plays a pivotal role, with the forms of Imam Hasan and Imam Hussein, repeated on either side. This creates a cohesive and well-structured visual experience for the audience.  
       The artist's skill in employing a meticulous format and contrasting colors is evident in their adeptness at utilizing the principle of diversity. This significance is particularly apparent in the juxtaposition of two complementary colors, namely green and red, within Imam Hassan and Imam Hussein’s attire. Additionally, the type of symmetry employed in the depiction of Imam Ali's icon can be classified as pseudo-symmetry. Within this artwork, the primary elements maintain a consistent and equal equilibrium, yet subtle variations in details enhance its attraction. The phenomenon can be further explored and analyzed through the intricate hand and facial gestures displayed by Imam Hassan and Imam Hussein.
       The painting does not adhere to the golden ratio favored by classical artists. However, what makes it remarkable is the division of the panel into three parts, with lengths of two, three, and six. These measures can also be observed in the background lines of the artwork, highlighting the artist's emphasis on the principle of proportion. Conversely, it is possible to track and verify the ratios of the central and crucial elements of the panel. These components are distinctly visible in three configurations: "circle," "triangle," and "point of emphasis."
       The mastery is clearly demonstrated in the portrayal of the characters and the depiction of the Shia imams. The central and most prominent aspect of the artwork is the depiction of Imam Ali, which has been carefully selected in terms of composition and size to serve as the primary visual element of the painting. The painting's focal point, Imam Ali, directs the viewer's gaze toward it, thanks to the use of movement and visual triangulation. This effect is also seen in the two icons of Imam Hassan and Imam Hussein. The painting's simplicity is achieved through the use of primary colors, minimal details in clothing and background, and a simplified space that demonstrates the principle of brevity.
       The third area can be examined through various distinct indicators. Initially, the focus is on the utilization of colors, followed by the incorporation of significant elements such as Zulfiqar, Agal, and Turban. Lastly, the inclusion of the hadith " La Fatah Illa Ali … " concludes this area of discussion. The selection of white as the primary color, symbolizing utmost perfection, simplicity, sunlight, air, illumination, and purity, as the predominant attire for all three imams, demonstrates the profound significance of their innocence. Moreover, the presence of red and green tones in the depictions of the Imams reveals the artist's profound knowledge as an interpreter of the religious beliefs within Shia Islam. The green shade employed in the icons of Imam Hassan and Imam Hussein represents their sovereignty and pacifist approach, while the red color serves as a symbol of their commitment to jihad, warfare, and martyrdom.
       The color brown is often associated with qualities such as honesty, reliability, and trustworthiness. In Arab culture and literature, it is also seen as a symbol of greatness and glory, particularly when worn by a Sheikh or Sayyid. In this artwork, the artist has chosen to depict Imam Ali as a prominent Arab figure, dressed in a brown robe. The use of a blue sky with circular bands leading to Imam Ali's head signifies his heavenly nature and innocence, complementing the overall theme of the painting. Additionally, the golden color represents the sun, intellect, intuition, faith, and goodness. Both Christian and Islamic art have long emphasized the significance of the golden color as a representation of divinity. Also, the luminous halos surrounding the heads of saints, prophets, and imams further highlight their immense importance in religious concepts.
       The painting uses a halo of light to convey two distinct emphases. Firstly, it serves to sanctify the subject, highlighting their divine nature. Secondly, it conceals the faces of the saints, as religious beliefs forbid their depiction. In popular culture, the green sword known as Zulfiqar symbolizes the power and bravery of Imam Ali. In this particular artwork, Zulfiqar is depicted with a downward-facing green sword held in both hands of the Imam. The positioning of the sword signifies Imam Ali's defensive stance, indicating that he did not wield it for aggression or conquest, but solely to protect Shia Islam. The portrayal of Imam Ali's dignity through the agal and turban should be acknowledged as a representation of reason and rationalism. The image depicts a white turban adorned with a three-ring agal. This particular shape of three rings is exclusively reserved for imams of the congregational prayer and holds great religious significance among the elders of the Arab community. The artist, with their profound understanding of religious principles and familiarity with historical clothing and its symbolic elements, aimed to envision Imam Ali as the guardian and supreme leader of Shia Islam. The hadith "La Fatah..." serves as a clear testament to Imam Ali's chivalry, metaphorically expressing his courage. Drawing from the popular culture and beliefs of the Shias, the artist chose to begin the phrase with "La Fatah…" as a contrast to the traditional form of "La Saifa illa Zulfiqar, Va La Fatah illa Ali." 
       In conclusion, it can be stated that there are numerous examples of existing icons from the Qajar period, resulting in a remarkable variety due to the expansion of iconographic concepts. However, what sets this particular work apart is its significant importance from two perspectives. Firstly, the application of principles based on the proper organization of the image has resulted in a distinct visual impact with accurate and proportional projection. This significance in terms of form, color, and composition reaches the highest level of aesthetic and formalistic values, as indicated by the presented analyses, and has been duly acknowledged in this research. Secondly, in the realm of Qajar period iconography, we encounter an artist who possesses a strong understanding of the principles and foundations of the social, cultural, and religious infrastructure of his time and has effectively utilized them. Considering Ali bin Mohammad Ebrahim’s upbringing in a renowned artistic family and under the guidance of a figure like Muhammad Ibrahim Nematuallahi, who was divinely blessed and had a profound comprehension of the religious and Shia principles of his family, these elements have been incorporated into the work. The artist's use of hidden and symbolic layers has resulted in a magnificent painting that not only possesses aesthetic appeal but also carries deep religious and social significance.

Decent rule has been one of the goals of all the prophets, and its importance has reached its peak in the teachings of Islam. In today's era, it is important to pay attention to the important characteristics of decent governance based on religious teachings and set an example, which can serve as an example for Islamic and even non-Islamic governments. Based on this, the present research with a descriptive-analytical method, relying on the teachings of Imam Ali in Nahj al-Balagha, deals with the important indicators of competent governance in different dimensions, and through this, the indicators of this governance are analyzed and investigated in the following dimensions: epistemological, political, social and economic. Gives. The result is that the deep understanding of Imam Ali's government history? This shows the important conclusions that firstly: proper governance in Nahj al-Balagha has a divine basis and the principle of its formation is in the direction of reviving religion and divine commands, secondly: this governance is not one-dimensional but includes all aspects of human life and with Many components guide the society towards a virtuous life, thirdly: according to the teachings of Nahj al-Balagha, proper governance is completely different from human and royal governments and its main goal is the happiness and perfection of human beings. The government is based on divine ethics, which reaches its goal with the approach of fulfilling the mutual duties of the people and the leader of the Islamic society.

The infallible Imam has something that, if there is a chance to appear, it will be seen in the life of the Imam. The formation of the government is one of the Imam's political affairs, which can be investigated from different angles; Such as the need to form a government by the innocent, the foundations of Islamic government in the verses, traditions and life of the innocent (AS). People can also play a significant role in providing conditions for its creation and continuation. This article deals with the quality of people's participation in Alavi and Mahdavi government and seeks to answer the question, how do people play a role in the government of Hazrat Ali (AS) and Hazrat Mahdi? The findings of the research show that the Islamic ruler is effective in all governance affairs. Along with him, the people are also involved in this matter, and Islamic principles give legitimacy to the presence of the people in the governmental arena, which can be proven in the verses, traditions, innocent way of life, and rational reason. Also, the community has a strong presence at both public and special levels and plays a role in establishing, monitoring, continuing and protecting the government. Because man was created to achieve evolution. In any era, when people provide more of this talent, they will play a more effective role. Considering that the government of Imam Zaman (AS) is global and justice-oriented, it will bring people to the peak of evolution in social affairs.

Madā‘inī, one of the historians of the 3rd century AH, was a prolific writer in social, cultural and especially historical fields. His scientific command of the events in the Islamic history caused him to have the most number of writings compared to his contemporaries. Just the titles of those books have been mentioned in lists of sources. Among the subjects compiled by Madā‘inī are his historical writings about the Shiite Imams, some of which complete the works of the previous historians and some others are among his own innovations. This study is based on the historical data in older sources and analyzes and describes monographs compiled by Madā‘inī regarding the biography of the Shiite Imam. This study is seeking to answer the question on the role of Madā‘inī’s written heritage regarding the lives of the Shiite Imams and its effect on the next writings in that regard. Without paying attention to his own religious views, he has compiled extensive historical accounts with special issues regarding the Shiite Imams, especially Imam Ali and some other of the Shiite Imams, which shows his broad views about those great personages.

'Abdullāh bin 'Abbās Ibn 'Abd al-Muttalib (686-7 AD) is usually recognized as one of the founders of religious sciences in contemporary Islamic studies. He is also considered one of the compilers of the Qur'an, whose various readings of the verses were later recorded. His role as the "father of the science of exegesis of the Qur'an" is also undeniable, as among the companions of the Prophet (PBUH), in the field of Sharia (jurisprudence and rulings), he is also considered one of the leaders of the Meccan school. In the meantime, his role in the beliefs and history of Shia jurisprudence has been paid less attention to, and the view of Imami Shia tradition towards him seems ambiguous. On this basis, Wilferd Madelung has tried to depict the role and position of 'Abdullāh bin 'Abbās in Shiite jurisprudence to some extent by examining several examples. From Madelung's point of view, there is good evidence that shows the great influence of the teachings of Ibn 'Abbās on the beliefs and jurisprudence of the early Imami Shiites. According to him, Imami jurisprudence has not systematically followed the ideas and opinions of Ibn Abbas in the field of jurisprudence, but he has tried to show some pieces of evidence based on which Imami jurisprudence paid less attention to the performance of Imam Ali (a.s.) during his caliphate, according to the Sunni sources, while at the same time preferred the Ibn Abbas's opinions over the performance of Imam Ali (a.s.)

The issue of the succession of the Holy Prophet is one of the most important and distinguishing aspects of Shiite Islam compared to other Islamic sects. This paper employs a descriptive-analytical method with a critical approach to examine the Quranic approach of Wilferd Madelung on the issue of the succession of the Holy Prophet (with a focus on the interpretive and narrative sources of both sects). Madelung initiated this movement in his book “Succession to Mohammad,” which was published in 1997 and soon became a significant reference in this discussion. In the introduction to his book titled “Familial Relationships and Prophetic Families in the Quran,” he extensively examines the role and importance of the Prophet's progeny in confirming, establishing, and continuing their mission and guidance. He demonstrates that, according to the Quran, the successors of the prophets are chosen from among their families and appointed by them, and the Holy Prophet had no intention other than this. Despite the relatively recent and delayed studies in Shi'a studies and Shi'a research activities, addressing the issue of Imamate (leadership) is of greater necessity compared to other raised issues. The study of opinions and views of interpreters from both sects regarding the interpretation of the verse of “Wilayah” (guardianship) indicates that they generally have two main perspectives based on Verse 55 of Surah Al-Ma'idah: 1. Most Sunni interpreters understand the term “wali” in the verse to mean friend and supporter, and based on this, they consider guardianship in the verse as absolute and inclusive of all believers. 2. Shi'a scholars do not merely understand the term “wali” to mean love and support, and they perceive such a meaning to conflict with other verses. They believe that in addition to love, this term encompasses social and political authority, and support is one of its outcomes. Based on the meaning of “wali” in the verse and the excessive (mutawatir) narrations, which attribute the revelation of the verse to the guardianship of Imam Ali, Shi'a interpreters consider the noble verse as Quranic evidence of the guardianship and Imamate of Imam Ali.

Cultural geography is one of the branches of human geography that examines the reasons for cultural differences and human values in various cultural regions. This paper explores the nature, theoretical foundations, and methodological aspects of the cultural geography of the city of Kufa during the era of Imam Ali. This research aims to analyze and study Kufa during the time of Imam Ali and its key role in the events of subsequent years. Kufa was one of the most influential cities in terms of its geographical location, population, and ethnography. The sermons and letters of Imam Ali regarding this city support the aforementioned claim and demonstrate that Kufa was initially established to be the center of government and rule. Due to cultural differences with other neighboring cities, it had numerous subcultures and, psychologically, its people were unstable and volatile. However, at the same time, it was considered a religious city in terms of its urban model and continues to play a central role. The research methodology employed is analytical-descriptive, utilizing various library resources and software.