نشریه سیره پژوهی اهل بیت
سال چهارم شماره 1 (پیاپی 6، بهار و تابستان 1397)

Being a designated successor is one of the most important terms in the Shia political thought. According to Shia ideology, the Prophet's successor is designated through wardship, which is in contradiction to the Sunni's political ideology that the Prophet has never designated his successor. Moreover, some other Sunnis believe that all of the traditions regarding Ali's (a.s) wardship to the Prophet are fake; while, a number of Sunni scholars believe that the narrated traditions about Imam Ali's (a.s) wardship has meant his wardship to the Prophet's properties. The key issue of this study is to investigate the meaning, sense and application of the issue of wardship in the Sunni ideology. Thereupon, the findings of this study prove that Sunni's traditions and historical texts indicate that the application of the term "Imam Ali's wardship to the Prophet" has a political sense and the term "Imam Ali's wardship" in the Prophet's and the companions' words as narrated in their texts of tradition has had a general application until the thirteen's century which has conveyed the same application as the Shia ideology has had.

To know and to analyze the content of what occurred in Ghadir-e Khom, many activities have been carried out. Shias have regarded the issue of Ghadir-e Khom through a religious lens and have shown this event beyond humanistic estimations and its sociopolitical assumptions. However, this question flashes into mind that if this event is reconcilable to intellectualism and accords with humanistic legal intellectual bases. The approach; however, is not a duty-based one, and it is important to answer this question that with which political pattern this issue is defendable. Deploying an interdisciplinary method of political philosophy and history through a civilizational lens, the researcher attempts to answer this significant question that according to the Shia belief, how is the Prophet's action in this respect compatible to the Muslims' sociopolitical rights? The finding of this research show that Imam Ali's appointment in Ghadir-e Khom was in proportion to the need of Islamic society to a wise successor and ruler, so that he is able to guide the Muslim society to Islamic values. This guidance had been in line with the Prophet's measures which is to free human from bonds, to spread intellectualism, and to do justice and freedom for humans

Egypt is of paramount importance in Imam Ali's caliphate due to its social, political, and economic situations. Egypt is the neighbor of Shām, which is under the rule of Mo'awiyah, in one hand and on the other hand, it shares its border with newly conquered areas by Muslims in the north of Africa. Thus, any kind of chaos in Egypt could have negative effect on the both mentioned areas. Therefore, firstly, Imam Ali (a.s) would appoint his most reliable commanders as the governor of Egypt such as Qais bin Sa'd, Muhammad bin Abi Bakr, and Mālik bin Ashtar Nakhaee. And secondly, while corresponding to these commanders repeatedly, Imam would give them constructive advice about methods of governing. Using a descriptive-analytical research method and analyzing these correspondences, the researcher of this study proved that in addition to the Egypt's political importance, the spread of Islam in newly conquered areas of north of Africa is of significance for Imam Ali (a.s).

After Imam Ali's caliphate, Mo'awiyah tried his best to derogate Imam's administration with different ways. Mentioning the issue of Othman's death revenge, he tried to challenge the legitimacy Imam's caliphate. Likewise, he tried to entice Imam's companions and the heads of Arab tribes. Mo'awiya's policies in enticing Imam's elite companions, the heads of tribes and aristocrats in the period of Imam's caliphate were pursued until after Imam's caliphate. This paper attempts to study and analyze Mo'awiya's policies in enticing Imam's elite companions and associates. Referring to the earlier sources and utilizing a descriptive-analytical method, the researcher of the study indicated that according to personal traits of every individual and his position in Imam's army and the number of Imam's followers were among the policies Mo'awiya adopted. Some elite companions who were suffered by the administration of justice by Imam Ali were enticed by Mo'awiya through direct negotiation, dispatching special envoys, suggesting governmental positions, preserving the aristocrats' positions. In cases he could not succeed to entice Imam's companions, he would kill them.

Social security is one of the most common terms in socio-political literature. There two kinds of definitions from social security: affirmative and negative. In the negative sense, social security means the lack of threat to the identity of groups while the affirmative one means the ability of preserving the identity by groups. Social security was established in both senses in Imam Ali's Office and all of the groups living in that period were supported by such a security, namely Khavārej. The main problem of this study is to investigate the approaches by which Khavārej enjoyed social security in the Imam's government. Using a library and historical content analysis method, the researcher proved that contrary to the opposition of Khavārej to Imam Ali, they were provided a full social security and would freely put forward their ideas and oppositions to the time government before they try to stage a rebellion against Imam's rule.

The Prophet's polygamy is one of the most challenging issue in Sireh studies, among which one can mention the Prophet's marriage to Zaynab Binti Johash. Zaynab was Zayd bin Haritheh's wife who was the Prophet's stepson and a slave. She divorce Zayd and married the Prophet then. According to the manifest of historical narrations, the Prophet fell in love with Zaynab and as Zayd loved the Prophet so much, he divorced Zaynab so that the Prophet could marry her. Such a view to this event causes a misunderstanding and even insult to the Prophet. Therefore, the present study studied the historical narrations in this respect and analyzed them rationally and concluded that many historical narrations about this event are forged. Zaynab was the Prophet's cousin who had seen him repeatedly on the way to Medina when the Prophet migrated there. Zaynab's marriage to a slave and divorcing him had caused her contempt in the eyes of the Arab society, so that her marriage to the Prophet restored her dignity and serenity.