نشریه پژوهش های نوین در گستره تاریخ، فرهنگ و تمدن شیعه
سال دوم شماره 1 (بهار و تابستان 1397)

The Imams always introduced themselves as the rightful successors of the prophet (pbuh) and considered no one except themselves worthy of the position of the caliphate. However, Imam Reza (pbuh) refused to accept the caliphate, despite the insistence of Ma’moun and ultimately accepted to be his successor under pressure and threats on the condition that Imam did not interfere in his works. The reason for the rejection of the caliphate by Imam Reza (pbuh) has long been discussed.
This article considers the form of Ma’moun’s desired rule as the reason for Imam Reza’s refusal to accept the caliphate and the issue is to study the form of the desired rule that Ma’moun wanted. The forthcoming research is based on investigative-analytic method from library documents and its results are as follows:The lack of legitimacy among the family of Abbas and the Arabs was the main challenge of Ma’moun. H tried to legitimize himself through supporting the family of Muhammad (pbuh). For this purpose, he decided to hand over the caliphate to Imam Reza (pbuh) under his own control. Imam never succumbed to Ma’moun’s request. So he forced Imam to be his successor to use Imam’s spiritual position for the interests of his government. Ma’moun also attempted to confiscate the divine legitimacy of Shiite Imams in his own favor. So he made two of his daughters get married with Imam Reza (pbuh) and Imam Jawad (pbuh). However, Ma’moun could hide none of his evil goals from Imam Reza’s eyes. Therefore, Imam behaved in such a way that people would understand that Ma’moun is not benevolent for the prophet’s family. Imam confronted Ma’moun in a soft way- away from violence and could prevent him from reaching his goals. Imam did not accept the statement of the caliphate as he accepted to be Ma’moun’s successor on the condition that Imam did not interfere in his works; so that people would know that whatever was done by Ma’moun and his servants was not on Imam’s orders. Also Imam Reza (pbuh) and Imam Jawad (pbuh) did not not have any children from Ma’moun’s daughters.

The purpose of this paper is to examine the view of the sanctity of the imitation in two Shia and Sunni sects. Sunni Salafists and Shia Akhbarian consider anti-imitation attitudes as their main principles. Common points such as Nassism and being anti-wisdom have led to intellectual deficits in these two sects that one of its results is a negative attitude toward imitation.
Salafists rely only on the appearance of the Book and the prophetic hadiths and the Sire of Salafi scholars instead of resorting to rational arguments and Akhbarian consider the appearance of Infallibles’ narrations as the origin. Both sects have provided reasons for proving their own point of view and they have mentioned certain intellectual foundations that influence their thinking. In this study a comparison is made between them and the similarities and differences of the two sects have been investigated.

Imam Jawad (pbuh), Imam Hadi (pbuh) and Imam Hasan Askari (pbuh) lived at a time when the sensibility of the caliphs about the Shia Imam was much higher than in the past and the caliphate sought to control all social, political and cultural activities of the Shia Imam in direct and indirect ways. Ma’moun’s attempt of making his daughter- Om Al-Fazl- get married with Imam Jawad (pbuh), inviting Imam Hadi (pbuh) to stay in Samarra by Mutawakkil and limiting Imam Hasan Askari (pbuh) all confirm this view. This sensibility made the Imams not engage in social activities as their fathers and communicate with the public. The question is: How did these three supreme Imams work in the family and communicate with their relatives?
As it comes from the first-hand sources and narrative and historical books, the Sire of the ninth, tenth and eleventh Imams in the social arena, including the relationship with their families and relatives was on the basis of Quranic and Islamic principles and following the prophetic Sire.
The result of this research which is based on descriptive-analytic method from the library data, suggests that they accomplished their mission using various methods such as observing social ethical standards both within the family and in society and by establishing a communication network of attorney within the Shia core.

Imam Reza’s compulsory invitation to Tous led to the migration of many Sadat to Iran. Among them is Hazrat Ahmad Ibn Musa (pbuh) who came from Medina to Iran with a caravan of his family to help Imam Reza (pbuh) and finally was martyred by the ruler of this city in the west of Shiraz. The burial of his holy body and discovering his tomb after centuries of his martyrdom and the construction of his mausoleum in this city became a turning point for Shiraz and its people to be influenced politically. The holy shrine of Hazrat Shah Cheragh in the city of Shiraz has had profound political effects on this city. During the history, the holy shrine has witnessed many political events of the country, especially the events of Shiraz. The role of this mausoleum in the political situation of Shiraz is really tangible. It has been a center for commanding the forces, community of political protesters and also mobilization of the social masses related to political events of Iran and Shiraz. Among the political effects of the shrine of Hazrat Shah Cheragh in Shiraz, the following can be mentioned: Taking sanctuary (Bast Neshini), Sit-ins (Tahasson) and gatherings in the holy shrine during the reign of Afghans, Qajar government, Tabacco movement, The Gendarmerie Coup in 1334 AH in Shiraz and the important role of mausoleum in the victory of the Islamic revolution.

Fatimid rule over Egypt is one of the most flourishing civilizations of its era in this country. During this period of time, several libraries were established by the Fatimid Caliphs and their affiliates which played a very important role in the cultural and scientific development of this land. Along with Fatimid Caliphs, influential individuals and scientists had also created vast libraries which were a gathering place for scientists from various scientific fields. The most important personal libraries in this era such as: The library of the minister Yaghub Ibn Kelles, Mubashir Ibn Fatek, Afzal Ibn Badr Jamali, Afraim Ibn Zeffane, Judge Fazel and Belmozfar Ibn Al- Mo’raf are investigated in this article which is based on analytical- descriptive method.

The subject of this research is the status and effects of prayer in the words of Imam Sajjad (pbuh) which discusses the importance of prayer, its right, the effects and obstacles to understanding the truth of prayer and the characteristics of the prayers.
The purpose of this research is to express the Sire and the coherent collection of Imam’s speeches and guidelines regarding prayer, through studying sources such as the Holy Quran, Sahifa Sajjadieyeh and its explanations, the interpretations of Al-Mizan, etc.
It is understood by studying Duas and the words of Imam (pbuh) that he expressed the most important ancillaries of faith and the way of relationship with the Almighty God, namely prayer, through the best possible way at that corrupt days, took action of teaching prayer indirectly using rich content of Duas related to prayer and didn’t allow the conspiracy of enemies in the deviation of religion to succeed. He caused the intellectual development of society with these actions which was an introduction to the Imamate of Imam Baqir (pbuh) and Imam Sadiq (pbuh). According to the words of Hazrat, among the effects of prayer: divine mercy, heart reassurance, timeliness, observance of the order and strength of insight can be mentioned.