فصلنامه شیعه پژوهی
پیاپی 12 (پاییز 1396)

Though the discrepancies among different accounts of narrations is an undeniable fact that we inevitably have to agree on, some times they result in diversion in their meanings, not excluding the narrations dealing with the problem of Rajah . On the other hand, there are cases that inconsistent perceptions of the same narration by different scholars ignite the upcoming disputes, where a narration is considered in favor of Rajah in the eyes of some but it is vice versa in the eyes of some others. These two facts including different accounts resulting in diversion in the meaning and different perceptions of the same narration have played a crucial role in the abundance of narrations on Rajah in recent Hadith compilations. This paper aims at reflecting the effects of the two in the inflation of the works on Rajah throughout the history of Hadith compilation

Of the beliefs of the Shiites, which differentiate them from the Sunnis, is Bada'. Important periods of explaining Bada' among the scholars of Imamiyya, are fourth and fifth centuries (AH), with the authority of Shaykh Saduq, Shaykh Mufid, Sayyid Morteza and Shaykh Tusi. They discussed the different aspects of the Bada's doctrine and have both the same and different views about that. Therefore, this research, using a descriptive-analytical method, seeks to adapt the views of Shaykh Sadoogh and Shaykh Mufid with the views of Sayyid Mortaza and Shaykh Tusi on Bada's belief. For this purpose, the views and approaches of these four scholars on the doctrine of Bada' are analyzed and compared in eleven parts including defining the Bada', allowed and unallowable Bada', relation of the Beda and abolishment, Bada' in real or virtual sense, Bada' and the God's will, Bada' in conditional actions, Bada' in unknown actions, Bada' and the Jews, and the traditions of Beda and the effect of Mutazilite thought in the attitude towards Bada'. Eventually it became clear that they had a common ground. On the one hand, there is more sharing between Shaykh Saduq and Shaykh Mufid. On the other hand, there has been more sharing between Sayyid Morteza and Shaykh Tusi

The holy Quran, as the last document for guiding mankind, presents its teachings into three sections: beliefs, practical rules of religious Law, and morality. From among these three, morality acts as an umbrella covering all the aspects of human life, including his beliefs and behaviors. Allameh Tabatabai in his book, Tafsir al-Mizan, has indicated three levels of knowledge which created three types of moralities: philosophical-material, common to all prophets’ teachings, and exclusive to Quran. These three types have different natures, impacts, and approaches toward the whole universe. Exclusive Quranic morality, which is also called ‘Quranic-Mystic’ or ‘monotheistic’ morality, has significant impacts in comparison to other types of morality. In terms of personal impacts of this morality we can point to promoting human morality to divine morality, altering the criteria of excellence and iniquity, movement towards the best levels of human existence and reaching to the extreme equilibrium and accomplishment. In terms of social impacts we can point to decreasing social tensions and antagonisms, increasing peace and friendship and reaching to the monotheistic global community.

The attribution of the book "Dalail al-Imama" to Abu Jafar Muhammad ibn Jarir al-Tabari, the Imami scholar and the author of "al-Mustarshid", has been so far subject to question and controversy. The latest findings of recent researches indicate that the book does not belong to the Imami Tabari and even more, there is basically no reason for the author's name being al-Tabari. Therefore, the author is an anonymous person who is contemporary to Shaykh al-Tusi (460 A.H. / 1067 AD) according to the book chain of narrators. First, establishing Ibn Tawus's (664 A.H. / 1266 AD) insufficient familiarity with the book, this study, offering more evidence, proves his mistake in attributing this book to the Imami Tabari and additionally proves that all of the non-referenced or semi-referenced narrations of the book are unoriginal additions that have been inserted into the book after it was first written and before Ibn Tawus.

This Paper attempts to answer the question of the causes and consequences of the interaction of Shiite clerics with the Safavid state and explores the grounds for the growth of Shiism in this historical period. The method of this paper is to examine historical documents on how the Safavid dynasty behaves and what was the reaction of the Shiite scholars. Sunni moderate approach in Iran after the seventh century (AH) and Sufism attitude to some Shiite teachings like the perfect human guardianship that manifests itself through writing the twelve Shiite Imams history and the compilation of poems in their virtues, considered as the historical contexts of this approach. The interest of the Safavid dynasty in the Alawites and the need of kings and mujtahids to each other is due to the interaction of the Shiite scholars with the Safavid dynasty and the grounds for the expansion of Shiism in this period. Some factors for the invitation of religious scholars to cooperation were: the emergence of the idea of replacing the power center from Qizilbashan who were caught in the power struggle of the Safavid kings, the need for the influence of the word of religious scholars among the people, the inadequacy of Sufism teachings and the need for a jurisprudential-legal school (Sharia) to run the society and gain religious legitimacy. In contrast, the reasons for acceptance of the invitation by the scholars included: salvation from isolation and conditions of Taqiya and gaining religious and social freedoms, the revival of religious education and the consolidation of Shia foundations with the establishment of seminaries for religious knowledge, and the establishment of Shiite rituals and monitoring authoritiesand to prevent the promotion of vices and oppression to the people

The narrations related to Imam Hussein's Imam Hossein's Kamel Al-Ziarat have included a large part of this book. The authoritative dignity of this book does not allow us to evaluate and investigate the narratives of the book. Qulavaih and others have written, based on the ancients, anecdotal books, however, we are obliged to examine the narrations of these books in order to prevent the introduction of wrong doctrines to the Shiites, According to the instructions of the infallibles, let us turn Shia away from the devastation. The Hadiths are dominant in in this book, continuous and connected. But reviewing the text of the narrations of Ibn Qulavaih, it can be seen that the author, by quoting specific narrations, influenced the main purpose of Imam's movement in a special viewpoint, the purpose of which is found in Sunni books. His narratives in the field of abnormal events after the martyrdom of the Imam, some of which are found in the early Sunnite books, and the author's ways are the same way of the Sunni, are worthy of attention. His narrations about Imam Husayn and the day of Ashura in addition to textual disturbances, are sometimes incompatible with certain historical events, and the status of the infallible Imams and author's influential personality and the attachment of his documents, he has become the basis for the translation of Shia scholars in the following centuries