نشریه سیره پژوهی اهل بیت
سال سوم شماره 1 (پیاپی 4، بهار و تابستان 1396)

The jewish in Madineh were consisted of different tribes such as Bani Ghingha’, Bani Nazir, and Bani Gharizeh. Abdollah Ibn Salam, one of the jewish citizens of Bani Ghingha’ (43A.H. / 663A.D.) was one of the people who took Islam as his religion. He lived during Imam Ali’s reign and Moavieh’s government (41- 60 A.H. / 662- 680 A.D.). The present study ananlyzes the relationship and also discourses of The Holy Prophet of Islam (p.b.u.h.) and also Imam Ali with Abdollah. There are various debates about his presentation of Islam. Some people consider him a true /Muslim and some others think of him as a hypocrite and intervening Israeliat into Islam. Results show that despite all these issues, The Holy Prophet did not use any objections against him and did not scandalize him, either. Abdollah’s relationship with Imam Ali (S.A.) is complicated. He did not swear allegiance to Imam Ali and Imam Ali did not call for allegiance, either. But there are some narrations from Imam Ali confirming Abdoll

Haidth of Jaber is a famous one in Shiite references. The narrator- Imam Bagher (SA) quotes from Jaber ibn Abdollah Ansari that Jaber saw a tablet in the hand of The Holy Fatimeh Zahra (SA). On the tablet which was a divine gift from Allah for the Holy Messenger was written the name of The Holy Prophet, Imam Ali, and other eleven immaculate Imams. This hadith does not have the same text but it consisted of four different contexts and some various documents which are not compatible with each other. The present study analyzes the contexts and texts from various narrations and we got the result that regarding numerous controversies and faults and objections in the context, the hadith of Jaber is not so indisputable and referable. It is not compatible with historical facts regarding its controversies with studies of hadiths, linguistics and studies done by distinguished men. We propose a compensation hadith presented with The Holy Prophet’s dictation and Imam Ali’s handwriting in which the name of all twelve Shiite Imams are mentioned. It is considered as the imamate prophecy which was available to just immaculate Imams. And in some rare situations, it was introduced to very specific followers of the next Imam.

In the present study we have tried to introduce long course of Shiism and represent the continuity of the Holy prophet’s tradition in speeches and narrations of Asna Asharay Imams as an evolutionary tendency analyzing various interpretations of the Holy Quran by different Islamic elites among all kinds of Shiite interpretations. Here we can justify the high status of Velayat (guardianship) in interpretations on the Holy Quran and its prominent role in protecting the holy Book from existing incorrect and inaccurate understandings. After appearing new conditions and demonstrating social needs, everyone can see more interesting manifestations of these interpretations. The most prominent and noble sample of past Shiite interpretation which included more elaborate range of various Quran to Quran interpretations is “Altebian fi Tafsir el Ghora’an” written by Sheikh Toosi ( 385-460 A.H). Among contemporary interpreters who showed the true path to Velayat (guardianship) was Allameh Seyyed Mohammad Hossein Tabatabaeii -the writer of “Almizan fi Tafsir el Ghora’an” in which he manifested brighter responses to the current cogitative needs of people.

The doctrine of love & kindness always represents the close relationship between humans and Allah and also between individual people. Love and affection also causes widespread personal and social movements accompanying Qur’anic teachings and principles. Ahl e Bait sayings and blessing especially the 8th Imam, Ali ibn Mousal Reza (S.A.). One of the most prominent teachings of Imam Reza was to encourage kindness, love and affection to Allah, all human beings, people with the same religion, and all living creatures. Imam’s tendency towards love & affection originated from paying great attention to Allah during their whole life. Imam Reza’s ethical attitude and his loving character played a major role in increasing Iranian affection toward him. Imam’s character and behavior spread during the history with the help of writers, philosophers, narrators, spokesmen, politicians, and artists from different nations all over Islam world, justifying Islamic rules and regulations during past centuries. According to these rules, affection & love does not take any limitations, guiding people from present darkness to future light. Khajeh Nasir odin Toosi in the 7th century could justify high status of love in establishing civilizations. In the 11th century, Fani Keshmiri, using his own ethics showed that the elixir of love and affection in social and political affairs can strengthen the whole society. In recent period, love and kindness is a universal humanistic factor unifying different cultures, civilizations, races, and religions.

Shiite Imams’ thoughts and practices have been over-lasting and very inspiring for different generations. Freethinkers who supported Ahl e Bait and all their families could be of great prominent services and guidance for the rest of people during long past and present history. Thinking freely without any prejudice in religion has been also numerous arts and logical thoughts including of the vital factors and preferences of Shiite Imams to all. Teimourids, one of the dynasties governing Iran are not considered Iranians. They must be considered some free thinkers who provided a lot of cultural, scientific advances and also numerous arts and logical thoughts including Shiite issues. The main question in this study is “whether this open space of thinking included Shiite thoughts or not”. “How much paying homage to and praising Teimourids of The Holy Imams have been successful in providing an appropriate background to strengthen Shiism?” This study which is based on analytical-descriptive methods shows that praising and paying much homage to Shiite Imams had a rising attitude leading to officially recognizing Shiism as an official religion and expanding its beliefs and principles during Safavid dynasty.

Establishing Safavid dynasty privileged many incidents including legitimacy of Shiite religion. Governments need some kind of rights among their people to rule a country. In Iran for legitimizing, governance and ruling people, the most vital factor is to establish some special kinds of rights to rule and govern. Reliance of Safavid kings on Shiism represents the need and requirement of acceptance of their ruling power on the basis of teachings and principles of Shiism. Shiite people truly believe in Imams’ guardianships in all cases such as “appearance or absence time” and “explicit or implicit governance”. The main purpose of the present study is to determine how Safavid kings accepted Imams’ governance during absence time and what was the status and principles of these kings? We tried to investigate historical discourses between those kings and religious elites in Safavid manuscripts. Historians -as ordinary members of society- and also as elites, government officials and writers. Historians are always under the control of their own physical environments including space, time, and their current situations to write the history. Findings of this study show that regarding existing historical disclosures with rising and falling of political powers and religious conditions in different eras, Safavid kings under the influence of promising thoughts supported Shiite Imams as representatives of Imam Asr (S.A.) and sometimes according to their fate and destiny considered themselves as holy selected elites by Allah. Their governance and ruling power are ever-lasting and ever-related to Imam Asr (S.A).