The term naseb (anti-Shi’a) has come in the hadith of Ahl-Bayt (A.S) and in the words of Shiite jurisprudents abundantly and many commands, including, deprivation of civil rights (like marriage with a believer, not inheriting), deprivation of social and spiritual rights (like boycotting and renouncing him and not permitting to pray with him) have been imposed upon him. In other aspect, there is dispute among Shiite jurisprudents about the concept of this title. Juridical arguments denote that the meaning of this title is a person who is enemy of Ahlol-Bayt and regards this enmity as a part of his religion. The most of jurisprudents believe that nasebi is a person who is the enemy of Ahlol-Bayt and makes it clear in a way. In contrary, some wanted toexceptionality of rational decree has been posed against permission of taking wage for obligations. Given to this problem, later jurisprudents have attempted to find solution for it in different ways. This article has analyzed and criticized sixteen solutions that have been posed in this regard and at last it has regarded one of the solutions that have been provided by Imam Khomeini as the best one.

From two angels Abou-Haneefeh's point of view could be viewed and judged: One is to consider the common presupposition introducing him as a person who has always opposed Ahle-Beit (a); and as some have put it, he had made a business for himself. The other point of view is to consider his friendly relationship with Ahle-Beit (a), and his learnings in their presence to recall and revive the undeniable facts concerning his Shiite approach which is plentiful in Sunnite and Shiite sources.Since, for centuries, the first point of view has been considered as the real one, the present research tries to view the issue from another dimension, disclosing some covert facts.

The present paper deals with investigating, identifying and supporting civil rights as some of the features of the jurisprudence of the Prophet's Household. In the jurisprudence of the Prophet's Household, civil rights have been greatly stressed; the following instances are some of them:a) Jurisprudential rationalism far from any extremism or negligence;b) Legitimacy of criticizing the Prophet's companions, and attaching no absolute scientific authority to them in the jurisprudence of the Prophet's Household;c) The Shiite thought system and its independence from the corrupted governments;d) Concern for justice in Shiite jurisprudence and illegitimacy of oppressive governments;e) Authoritativeness of Imam's way of life with no ban on writing down the Prophet's sayings;f) Openness of Legal Reasoning throughout history and the scientific authority of the Prophet's Household; and g) Shiite political jurisprudence.

This article is an introduction to practical mysticism from the perspective of Ahl-ol-Bait and speaks of the essence, purposes and characteristics of practical mysticism of Ahl-ol-Bait. The discussion of the essence of Ahl-ol-Bait's mysticism depends on this what is the category of Ahl-ol-Bait's practical mysticism and what are its defining characteristics and. I will not discuss the theoretical fields of Ahl-ol-Bait's mysticism, which is an intuitional knowledge and a cordial cognition of God and His Names and attributes, rather I will discuss the practical fields of Ahl-ol-Bait's mysticism, which is a kind of [mystic] journey and cordial attention and practicing the mystical instructions deduced from the Holy Quran and the practical teachings of Prophet Mohammad and the Ahl-ol-Bait (PBUT). Practical mysticism, in the school of Ahl-ol-Bait, tends to knowledge, love, servitude, illumination, nearness to God and meeting of Lord; and some of its outstanding characteristics are that it does not distinguish between monotheism and the guardianship (velayah) of the complete infallible guardian (vali) especially the Imam of this day (PBUH); and that monotheism gives immunity only if it is connected with the guardianship of vali.
Although guardianship is one of the basis of the idiomatic mysticism, but the guardianship of other than Ahl-ol-Bait is posed [as well]. The mysticism of Ibn-Arabi and his pupils and his commentators is based on the mystical experiences of non-infallible mystics but the practical mysticism of Ahl-ol-Bait is based on the Holy Quran and the tradition.

One of the most important narrative reasonings [i.e., reasonings based on narrations and traditions] on the superiority and rightfulness of Ahle-Beit (a) is the honorable hadith of Thaqlayn. The mentioned hadith is an undeniably true tradition having been narrated in lots of Shiite and Sunnite sources in a way that all Shiite and Sunnite scholars believe it. The Holy Prophet (s.a.a.s), has emphatically ordered the Islamic Ommah [nations] to obey Ahle-Beit (a). The present essay aims at analizing some related questions through comparative analysis between different sources and Shiite's viewpoint versus Sunnites', and has used narrative, historical and lexical sources as well as various commentaries

Knowing true samples of vicars and Caliphs is one of the important problems and challenges between Muslims in history of Islam. In Shi’ite opinion, other samples against legitimate successors arrogate vicar of prophet in mistaken way. Sufferance and Putin of Sunni Muslims with violence Ahl-al-bayt’s vicar and surrogate is very peculiar and exotic therefore it’s reasons must Reviewed. Superficial embrace of Islam in operation of some Sahaba, effect of party and individual tacts, opposition of Ghoraysh with Ahl-al-bayt, power and wealth of Ahl-al-bayt’s enemies, are important reasons that cause deviation in Ahl-al-bayt’s vicar and surrogate

One of the characteristics of Ahl al-Bayt (peace be upon them), in answering religious questions has been the separation of the audience group, which pays attention to the intelligence, age, abilities and talents of each person, and is considered to be one of the important and necessary issues in Islamic education. The principles that should be taken into account in this matter have a high importance and place in answering questions. Ahl al-Bayt (peace be upon them) paid special attention to educational principles while using different methods in answering the questions. For this aim, this research seeks to answer the question, “what are the educational principles and components of the Ahl al-Bayt (peace be upon them) in answering the questions?”The method of this research, based on library studies and descriptive-analytical method, has examined their educational principles in answering the questions. The findings and results obtained are that the Ahl al-Bayt (peace be upon them), in fact, have used the four educational components of moderation, expression of love, self-respect, and wise style, and these principles can be used and modeled in answering questions

Understanding the value of the historical heritage of hadith scholars and its effect on the addressee’s mind regarding the issues of Ahl al-Bayt and the Shiites of the Umayyad period, and with the aim to discover the existing thematic network in those texts and achieving a model for explaining their general logic and structure, the present study attempts to answer the following question: “What themes do the hadith scholars present to their addressees in registering the news of Ahl al-Bayt and the Shiites?” To find the answer, we first investigated the historical heritage of the hadith scholars in this regard and, then, selected the following sources: Tārīkh Khalīfa bin Khayyāṭ (Ibn Khayyat, 240 AH); the extant parts of al-Ma‘rifa wal-Tārīkh (Fasavi, 277 AH); Tārīkh al-Umam wal-Mulūk (Tabari, 310 AH); al-Muntaẓam fī Tārīkh al-Umam wal-Mulūk (Ibn Jowzi, 597 AH). Then, the data related to the news of Ahl al-Bayt and the Shiites were extracted, and using the method of thematic analysis and its stages, the data were analyzed and the themes hidden in various sources were discovered. We found four overarching themes as follows: “Shiism: a political-religious movement”, “the Shiites’ perpetual threats for governments”, “efforts to suppress the Shiites based on religion”, and “suppression of the Shiites along with undergoing damages”. Considering the approach of the hadith scholars to caliphate, these themes are for legitimizing the behaviors of Umayyad rulers in suppressing Ahl al-Bayt and the Shiites.

The levels of the lovers of Ahl al-Bayt's (a.s.) and the limits and limitations of their love in the eternal salvation of mankind have always been the subject of serious discussion and debate among the supporters and opponents of Ahl al-Bayt (a.s.). Some people have fallen into the trap of extremism due to love for the Ahl al-Bayt (a.s.) without observing the rules and requirements of friendship, and by partial narration of some hadiths, and by misinterpreting the partial hadiths, so they have committed obscenity in religious practices. Among this group are ghulātare, who, by their incorrect interpretation and misunderstanding of the hadith of "If you know, do what you do," caused the creation of negligent thinking and belief about the essentials of religion, both for themselves and their weak followers. Therefore, this paper seeks to explain the limits of the Ahl al-Bayt's in eternal salvation through an analytical-descriptive method, in order to express the position of the Ahl al-Bayt (peace be upon them) and the accepted Qur'anic and narrational points of view regarding the rules being a real lover and the conditions of benefiting the intercession of the noble ones in the shadow of their love.