فصلنامه شیعه پژوهی
پیاپی 3 (تابستان 1394)

Luminous creation of the Prophet and his household, that is their creation as luminous entities out of the light of God, is a debated and controversial issue in Imamite’s theology. The raise of this issue is rooted mainly in narrations of luminous creation related from the prophet and his household themselves. The narrations prime face doesn’t seem to provide us with a complete story of luminous creation, but when taken as parts of a puzzle seems to have common conceptual links with each other that enables us to catch the whole story. Using this method, we came to the conclusion that according to these narrations God created the prophet and his household as luminous entities before the creation of other creatures. Then they kept minifying and praising God in front of or besides the divine throne. After the creation of Adam, God put them as a unified light in his loin. This light transmitted in his progeny from the fathers to the mothers till the father and the mother of the prophet and every member of the household of the prophet. So every one of them transmitted from the last loin to the last womb were born to conduct an earthly life

According to historical evidence, Medina is the birthplace and home of the Shiite, but it has never been a center of the Shia. In the other words, Medina isn’t a Shiite town originally, but it doesn’t mean that the people of Medina have no tendency to Ahl al-Bayt. But rather there have been emotional desire and political and scientific tendency in different levels. This article attempts to decode the tendency of people of Medina to Imams, after demise of the prophet until the noble life of Imam Ali (40 AH); obviously this is reflected in the tendency to Imam Ali. It has been explored in various ways by researcher. This paper studies the origin of narrators of Medina, who narrated the Hadith from Imam Ali to prove tendency of Medinas people. As a result, the discovery of approximate equality between narrators of Medina and all of narrators, proves the acceptable attitude of narrators of Medina towards Imam Ali's Hadith.

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

Robert Gleave is a Shiite researcher and has many writing that, unlike many contemporary orientalists and Shiite researchers, tried to use practical approach in his works. His research approach, usage of Shiite sources and accompanying with Shiite beliefs in his opinions, can be considered as the distinction of his works. But his analysis of succession of Ali (AS) and most importantly, the historical event of Ghadir, in his latest study in encyclopedia of Islam (3rd ed.) under Title “Ali ibn AbiTalib”, don’t concern all aspects of the subject and sometimes his arguments And conclusions are unexpected. It is essential to know the viewpoint of claims of practical approach in research in dealing with the historical event of Ghadir; and also know its reasons

Imam Sajjad's approach in various stages of life, including the Medina people's uprising against the rule of the Umayyad, is important issue of his life. He had seen the martyrdom and captivity of his family, while he was young; therefore pursued a particular behavior in his life, especially in confrontation with authoritarian politics of Yazid. Imam, despite initial expectation, not only did not oppose Umayyad rule, also did not participate in protests against the rule and adopted a policy of non-intervention. He as a pious scientist and ascetic leader, in most of his time did the things that were not compatible with the mentality of people of the time and other periods. This article, while explaining Imam’s behavior, aims to explore the basis of his confrontation and explain his politic approach, especially in the case of Battle of al-Harrah. This article’s hypothesis is that Imam peacefully adopted this policy to preserve human dignity and protect human lives and strengthen human society

The similarity of Sufism with Shiism means a process by which Sufism created a tight relationship with Shiism and influenced on social culture of Iranian society. This process was formed, contemporary with the invasion of the Mongols, by the mental efforts of the grandees of Shiites and Sufis. Impressibility of both schools from Muhyi al-Din-Arabi, along with belief in the guardianship and leadership (imamate) of Imam Ali (pbuh) and belief in the salvation of Mahdaviyat doctrine, had a great role in this process. This similarity gradually by carrying on in the thoughts of Shi’a scholars such as Sayyed Haydar Amoli and various groups like Shaykhieh of Kabruyeh, and Shaykhieh of Jouruyeh prepared for social and political turnabouts. Following the mental developments, the political and social society of Iran profoundly changed and spread in different regions of Iran; especially in Mazandaran under the leadership of Mir Ghavam-eddin Mar’ashi, and as its result, liberation movements were formed against the political sovereignty. In this paper, due to the importance of the history of intellectual developments, by using the historical resources of medieval centuries in Iran and applying the descriptive and analytical method, we will seek to discover the effects of the assimilation of Sufism with Shiism and its role in the social and political developments of Mazandaran