دکتر سعید طاوسی مسرور

Abu Sahl al-Nowbakhti (311 AH) was one of the prominent Shi‘a theologians during the period of the Lesser Occultation. Muhammad ibn Ishaq al-Nadim made a claim regarding Abu Sahl’s belief in the death of the twelfth Imam, examined in this article. Nadim considers Abu Sahl as one of the great Shi‘a scholars and attributes to him a belief that contradicts the common belief of the Twelver Shi‘a that Imam Mahdi is alive. After introducing Abu Sahl as one of the great virtuous Shi‘a scholars who had a group of theologians as his pupils, he writes, “He believed that Muhammad ibn al-Hasan was the Imam, but he died during the Occultation and his son took over the Imamate after him.” The present study criticizes this claim with a critical approach and analysis of the opinions raised about it. By examining issues such as Abu Sahl's high position among the Shi‘a theologians, the rarity of Nadim's opinion, the statements of Western scholars, the extant writings of Abu Sahl, and the silence of other sources regarding this belief, the results show that there are insufficient reasons for accepting that claim. By presenting and analyzing alternative hypotheses (i.e., taqiyyah or “dissimulation”, change of belief, Nadim's error, and addition to the book entitled al-Fihrist), the possibility of Nadim's error or addition is strengthened. The importance of this study lies not only in examining Abu Sahl's personal perspective, but also in preparing the ground for a better understanding of the history of the Shi‘a thought and the formation of Twelver Shi‘a doctrines.

After the overthrow of the Umayyad rule and the establishment of the Abbasid rule over the Islamic world, the judicial system experienced significant changes. Thus, Many historians believe that during the Abbasid era, the legal and judicial structure became more organized and innovative compared to the past, leading to the explicit formulation of criminal offenses and various punishments for political, economic, and social crimes. The present study is aimed at providing a descriptive and analytical overview of the judicial structure during the Abbasid era and the specific criminal offenses and punishments devised for various types of crimes, based on historical evidence from library sources. The results of this study reveal that certain defined crimes like murder, adultery, apostasy, theft, etc. that had been established since the time of the Prophet and the early caliphs, were often directly or indirectly subject to legal judgments. However, the political criminal offenses and their corresponding punishments were more severe and forcible. In this regard, some crimes such as association with Alavids, wearing Muslim clothing by the Dhimmi people, espionage, harboring the dissidents against the caliph, concealing weapons at home, visiting the graves of Ahl al-Bayt, as well as some economic crimes with political implications led to punishments ranged from imprisonment to torture, removal from power, payment of blood money (diyya), exile, expulsion from Muslim lands, and sometimes even execution and tribal massacres. In this context, religious scholars and trusted judges appointed by the caliphate also played a role in determining the legitimacy of the punishments.

Understanding is about the subject and action, and social understanding is a sociological look at the object of observation that occurs in order to receive social inference. Throughout history, this understanding has shaped custom due to its alignment with social norms. Religious custom originates from religious norms and religious texts and creates a different way of life. In this regard, books have been written at different times, whose purpose is to respond to social needs in maintaining and expanding social norms. The purpose of examining two books (Heliyat al-Mutaqeen and Mafatih al-Hayaht) is the impact of environmental roles on the authors and the study of the social understanding of the Shiite religious custom. The trend of Shia religious customs can generally be divided into two main parts: social (Islamic civilization) and individual (monotheistic man). The research method is a comparative method that increases awareness, avoids misinformation, and teaches lessons.

Since the 20th century, Western Shia scholars have published works and studies about Shia imams (PBUH), which in many cases present an incomplete and incorrect image of them. About the 11th Imam, Imam Hasan Askari, this problem can be seen more, especially because compared to some of the pure Imams, even Shia scholars have paid less attention to him independently. In this article, we tried to present the image of Imam Hasan Askari in the most important Western specialized and general encyclopedias and then examine and criticize it. The result of this study suggests that Western encyclopedias have presented a dim picture of the personality, life and era of Imam Hasan Askari and that picture is sometimes incomplete and distorted.

In this article, we will compare the Prophet Saleh and his camel with Ali Ibn Abi Talib (as) in the light of Shiite sources, including the stories of the prophets, hadiths, jurisprudence, and interpretations of the Qurʾān. In the narrative of the Shias, the longtime interval and the sequence of historical events between the two have been overlooked.  Because of the narrators' desire to improve Ali's former condition and embellish his character with piety, he is depicted as a person with many righteous qualities of the Prophet Saleh. Therefore, Ali is depicted in such a way that he shares many of the good qualities of the Prophet Saleh and is from a holy lineage just like him. Shia writers used the connection between the two personalities to convince the doubters of the rightness of Imamate of Ali and to show that his rank was not less than that of a prophet and to prove the antiquity of Shia belief.

Sufis were one of the Muslim social classes in the Middle Ages and were respected by the strata of Islamic society. After gaining power, the Seljuk Turks, especially the Great Seljuk, needed political and social acceptance to consolidate their power. They realized that one of the ways to achieve acceptance was to honor Sufiya and enjoy public publicity and their benediction for the continuation of the monarchy. The Seljuqs believed that communication with the Sufis was one of the components of confirming their rule. This relationship will cause the society's tendency towards the sultans and eventually cause their political and social acceptance. This research studies the position of the Sufis in the period of the Great Seljuqs or the Seljuks of Iran and the ups and downs of communication between them. The method of conducting this research is descriptive and analytical. The results of the research show that the Seljuqs, considering the importance of Sufis' position in society, established good relations, and respected them to achieve their goals, i.e., gaining political and social acceptance. In the meantime, some Sufis refused to communicate with Seljuq due to their opposition to the Seljuk government.

This is a question of the origin of a series of hadiths and narrations explaining the foundations of beliefs in a footnote and entitled “Mawwaidat Qarar Baqird”, a great hadith of “rational sciences” in terms of philosophy attributed to Islamic theology Ast. Here is an explanation and explanation of the topics of my speech with a narration of the most important axis in this regard. There is no need to specify the narrator's doctrine in determining the type of speech and what is attributed to these opinions without any influence. You can follow such issues in speech, narrations and sayings in the field of thought, Tawus ibn Kaysan Yamani established the doctrine of Pyramun or the difference of opinion of the existence of Dar. Therefore, there is a precise doctrine and theological opinions in order to explain the history of theology that has great importance. Here it is presented with a descriptive-analytical approach and a collection of demands in the form of a book that is written and making use of narrative sources and... He began with a precise analysis of the Taus-Yamani doctrine of the Persian language and an analysis of its abundance and subjunctive division This is the result of the increase in weight in a straight line. Authentication of men and... O non-righteous person who does not share the prayer in prayer, he is dead according to the narrator and... and according to the principles of my belief, the people of the Sunnah and the shields, the state of being a Shiite in Boden or Dar Dalalat. I am interested in theological opinions or research on prophecy and imams influenced by a sect or religion.

Tatabbo', in different aspects of Mahdism, is the completion of parts that provide Mahdism scholars with a more comprehensive picture of this issue and its various angles, which is the way to solve problems related to Mahdism. Following different aspects of Mahdism means completing parts that provide a more comprehensive picture of this issue and its different angles to Mahdism scholars, which is the way to solve problems related to Mahdism. One of the aspects of this discussion is the recognition of the works of Mahdavi Moteqadim. In this research, what has been investigated on the writings of Mahdavi Imamiya is a comprehensive typology in three axes, the authorship subject, the religion of the authors, and the time of writing the work in the three periods of presence, Minor Occultation, and Major Occultation until the fifth century. Based on this, in this article, all the narrative, theological, commentary, and historical works whose authors were Imams have been mentioned. In addition to the works written explicitly and specifically about Mahdism, various types of works that implicitly deal with Mahdism have also been identified. These works include: Books of Malahem, Books of Al-Awsiya, a book about Asna Ashar, books about Adad al-Aemah, books about the Nawab Arba’eh, and some books with the title of al-Imamah, as well as a book on miracles and a book on sectology. The results of this research show the quantitative and qualitative superiority of the works of the Imamiyyah Qateiah (Ithna'ashriyyah) compared to the sects that branched off from the Imamiyyah in all types of Mahdavi studies, as well as the non-reliance of the works of the Mahdavi Imamiyyah Qateiah on the works of the waqifah. In addition, from the beginning of major occultation until the fifth century, while there is nothing left of the Waqifs and their works, Imamiya's works have more than doubled.

Hilla Theological School is one of the Shiite scientific centers that many scholars were proud of during the sixth to eighth centuries. Sayyed Ibn Tavous (d. 665) and Ibn Fahad Helli (d. 841) are two theological scholars in the school of Hilla. Their lives were different in two periods of time so that Sayyed Ibn Tavous lived at the end of the Abbasid caliphate and the beginning of the rule of the Mongol ilkhans who were called Jair(Oppressor) in Shiite political thought; But Ibn Fahad Helli was born about two centuries later at a time when these Oppressive governments had disintegrated the governments of the tribal monarchies had risen and the number of Shiites had increased more than before; This difference caused when these two Shia thinkers, while both of them were followers of the jurisprudential-theological current in the school of Hilla, had different political thoughts and their policies were different in dealing with the oppressive ruler. In the present study, which has been done by descriptive-analytical method, by using library resources and criticizing the reports in them, we have made a comparative study of the political thought of Sayyed Ibn Tavous and Ibn Fahad Helli.

The Muharram mourning ceremonies have long made an identity-creating and dynamic ceremonies of the Shia. Although heavily influenced by other external conditions, people always revived this rite. The corona virus that attacked Iran in the later months of 1398 Sh/ 2019, and continued for around two years, mainly in 1399 Sh/ 2020, people showed their sagacious attention to both observing the health conditions and holding the religious rites at the same time.

Rajat is one of the famous beliefs of the Twelver Imamis, about which most of the scholars of this religion have claimed consensus, and some of them have written a separate book about it.  One of the first people to propagate this doctrine of the Shiite Imams (as) and the teachings of Mahdaviat during the rule of the Umayyads is one of the famous students of Imam Baqir (as) named Jabir ibn Yazid Ju'fi.  His insistence on expressing and propagating the return among the Shiites and the Sunnis caused the majority of Sunni scholars to invalidate his narrations because of this belief and to weaken him severely.  In this research, citing the sources of the sects, Jabir Ju'fi, who was one of the students of Hazrat Baqir and Hazrat Sadigh (as), has been identified as a preacher and preacher of return and Mahdaviat.  Of course, because the Sunnis were against the return, they mocked and rejected Jabir Ju'fi and those who were the heralds of the return.