پژوهشنامه امامیه
پیاپی 14 (پاییز و زمستان 1400)

Among the fundamental differences of the Muslims of the first centuries, which overshadowed other differences, were the disagreement over the sources of knowledge of religious subjects and teachings, and also different views of individuals and groups on ways of gaining knowledge such as hearing, intellect, heart, and preferring one to another. Imami Shiites have been the main medium and means of transmitting the oral heritage and practical life of Shiite Imams to later Muslims. The vast amount of the heritage of the Imams (AS) that is available now is the product of discourses and speeches that were first in direct contact with them or in their own time. However, they are not at the same level in epistemology, morality and spirituality, nor in theological-jurisprudential methods. Their different views on the nature of reason, the ways of acquiring religious knowledge, the different approaches of some of them to analogy, and their partial confrontation with the Imams are among the examples which, in addition to the reports of the authors of sectology, are evidenced by numerous narrative and biographical proofs. By studying these reports, it becomes clear that the Shiite Imams, by considering the different talents of their companions, have tried to guide their methods and perceptions in the right direction. In this article, we seek to report and examine these differences and the positions taken by the Imams against them, and also point out the reasons for this, citing reliable hadith and Shiite biographical sources.

The importance of books and libraries is not hidden among civilizations. The destruction of books at some points in history has led to claims as to why it happened. Examining the works of our predecessors, we come across their claim that the books were destroyed by Muslim conquerors. Investigating and criticizing this claim is an issue that this article addresses. Making this claim in the present era against Islam and Muslims is a proof of the importance of addressing and criticizing the issue. This paper is organized by referring to libraries and sources related to the study of past works and by describing and analyzing them with the aim of criticizing the book burning claim and dismissing the accusation of Muslim conquerors. In this study, we have shown that the first question on the book burning issue arose five centuries after the advent of Islam. Ibn Khaldun, Abu Rayhan Biruni, and Samarkandi have been great scholars in various fields, but in the field of history, there have been reports of their carelessness in conveying historical material, including the claim that the Muslim conquerors destroyed the books, which is not accurate.

Ptolemaic system is one of the famous theories in astrophysics and cosmology that entered the Muslim community in the third century A.H. through the translation of the texts of Greek-Hellenic civilization and influenced the cosmology of some theological schools until the middle of the thirteenth century AH. Among these influences is the attempt to place Arsh (throne) and Korsi (seat), which according to Islamic cosmology surround the seven heavens, among the alleged planets of Ptolemy. Apparently, the content of the Ptolemy's hypothesis questioned the position of the Arsh and Korsi as well as their functions in Islamic cosmology, and hence it was necessary for Muslim schools of thought and theologians to state their views on whether the hypothesis conformed to the Islamic teachings on the Arsh and Korsi. Using a descriptive-analytical method, this study analyzed how the Imami theologians faced the Ptolemy's hypothesis in the theological issue of the Arsh and Korsi, and concluded that the philosopher-theologians, i.e. theologians who had a philosophical approach, have made greater efforts to reconcile the Islamic teachings of the Arsh and Korsi with the hypothesis. However, although non-philosophical textualist and rationalist theologians have not opposed Ptolemy's hypothesis about the Arsh and Korsi, they have not shown tangible support for it.

Considering the equipping of the enemies of Islam with modern and dreadful weapons in recent centuries, the issue of the weapon of Imam Mahdi (AS) at the time of his advent and the quality of his confrontation with the weapons of the enemies is of special importance. Despite the answers given in the form of books, articles, etc., they are still ambiguous and not fully convincing. Criticizing most of the existing views in this regard, the present article, using the descriptive-analytical method, answers the above basic question based on narrative analysis, and proves that Imam Mahdi (AS) in addition to using the weapons that he has as the legacy of prophethood and guardianship, as well as benefiting from the divine help, he will also use powerful and modern weapons and equipment, which are prepared by his Shiites before his advent, in order to confront the weapons of the enemies.

After the demise of the Holy Prophet (S), there was a dispute about his succession in the Islamic society. The Shiites considered the succession of the Prophet (S) to be based on the text and the Sunnis believed in other ways, and the difference still persists. Finding the best ways for Shiites and Sunnis to interact has always been one of the most important issues in Islamic community. The solutions offered range from the equality of the two religions to the divergence and denial of each other. Abd al-Jalil Qazwini Razi is one of the theorists who have proposed a model for religious unity. The purpose of this study is to discover and explain his model and its theological principles, which can be useful in reducing the differences of the Islamic community and achieving the theoretical-practical model of Islamic unity. The research is conducted by content analysis method and answers the basic question: What are the theological fundamentals of the convergence of Islamic religions from Abd al-Jalil's point of view? The findings of the article show that the foundations of Abd al-Jalil's convergence fall into three groups: the principles of origin, guidance and destination, according to which Shiites and Sunnis, while adhering to the principles of their beliefs, can form a single Islamic community.

Regarding the position of religion in the political systems of the countries, there are generally three types of systems: 1. Non-religious political systems 2. Political systems based on the recognition of religion in legislation 3. Political systems with full recognition of religion in all the affairs of the country. The system of the Islamic Republic of Iran, as a Shiite state with a government based on Islamic values, is part of the second model; therefore, in this article, we try to examine the position of Shiism in the constitution and scrutinize the views of the two leaders of the Islamic Revolution of Iran, Ruhollah Khomeini and Seyyed Ali Khamenei. To achieve this goal, we use a descriptive-analytical method and library and digital resources. It seems that with the adoption of the Shiite religion in the constitution and the emphasis of religious and political leaders on the importance and position of Shiism, acceptable and justified results have been achieved in the following areas: domestic areas such as "unity in legislation and administration of the country", "ensuring the survival of the revolution and the independence of the system", "securing the rights of minorities", "strengthening the process of democratization, such as maintaining and strengthening mechanisms of political participation", "maintaining internal security" and external areas such as the unity of the Shiite world and the prevention of the implementation of divisive and hostile policies against the unity of the Islamic world.

Imami Shiites believe in the divine leadership of the Ahl al-Bayt (AS). This theoretical belief has been reflected in many books and articles, but so far no research has been done to focus on their practical behaviors and objective beliefs in the Age of Presence about the affairs, attributes and other axes of the Imamate system. Based on these shortcomings, even orientalists and religious dissidents have come to the conclusion that the beliefs of the Imami Shiites have been formed or evolved in the periods after the Age of Presence. In order to identify and recognize these behaviors and evaluate them, it is necessary to conduct a historical study of their manifested ideas and to clarify whether the Shiites of the Age of Presence had fundamental ideas about the Imamate. In answer to this basic question, it was concluded that the Shiites, from the very beginning of their formation, had fundamental ideas on the issue of Imamate, manifested in the political and social events of their lives. This article uses descriptive and analytical methods.

The biography of Imam Ali (AS), as the successor of the Prophet (S) and the Imam of the Islamic community, is the criterion and basis of Islam in preventing corruption and transgression. Accordingly, this article first examines the Imam's methods of preventing corruption such as giving insight and awareness, logical and reasoned explanation of religious teachings, drawing religious patterns, behavioral and practical promotion of religious values, explaining the factors of proper training, preaching, advising and monitoring. It then discusses the Imam's methods of combating corruption in both verbal and behavioral ways, such as warning, reprimanding, threatening, changing the geographical location of the mission, inflicting the divine punishments, and the like. Given that corruption and transgression cause injustice, looting of public funds and insecurity in society, it is very important to know the methods of Imam Ali (AS) for fighting against corruption and eradicating it as a dangerous phenomenon.

Understanding the hidden layers in the existing ancient sources, which are the main reference of historical information, is one of the ways to advance in-depth historical research. The results of such cognition can lead us to the roots of recorded accounts and sometimes to revision of assumptions or resolution of historical problems. The present study aims to identify one of the third century narrators and historians and to examine one of the reliable but missing sources of Shiite narrators. Ali ibn Abbas Maghanei (died 310 AH) is one of the hadith scholars in the circle of narrators of Abolfaraj Isfahani (284-356 AH) in compiling the book Maghatel al-Talebin. In the sources of cataloging writings and the narrators of hadiths, there is a mention of Maghanei and his only composition entitled Fazl al-Shiah. In this new and unprecedented research, using descriptive-analytical method and library studies and rules of reconstruction of lost works, we try to introduce Maghanei and his book and to provide a way to better understand the historiography in general and historiography of Shiite historians in particular through component research. The content of the recovered narrations of Maghanei indicates the fact that his historiography is a part of the Alawite historiography system with its components, which is manifested in the issues of caliphate, Mahdism and expectation by focusing on the Ahl al-Bayt (AS), especially the legitimacy of Imam Ali (AS).

This article, using the critical analytical method, deals with the issue of alteration of the Quran and the views of Shiite scholars on it. According to a number of opponents, the Shiites believe in the alteration of the Quran and therefore do not give full authority to this holy book. However, the works left by the majority of Shiite scholars on this subject show the falsity of this claim and possibly the dishonesty of those who made this slander. As will be explained in detail, Shiite scholars not only did not believe in distorting the Quran, but also mentioned four arguments (Quranic, narrative, historical and intellectual) in the absolute negation of distortion, which, given the development of the arguments implying the non-distortion of the Quran, indicate their constant sensitivity and concern for this issue. Thus, it can be proved that the Shiite reference to the narrations of the Imams (AS) does not mean weakening the status of the Quran, but according to the hadith of Saghalayn (two weighty things) and the interpretive nature of such narrations in relation to the word of God, their reference is itself a reason for the integrity of the Quran.

Along with the history of Shiism and the formation of political literature, lamentation on the sufferings of the Infallible Imams (AS) as one of the literary genres, has shown itself in the committed literature section. The uprising of Imam Hosayn (AS) and the incident of Ashura have caused many thinkers and talented people in the Islamic world to use their pens and imaginations in order to draw and introduce his uprising. Sayyed Musa Taleghani, one of the poets of Arabic literature in the nineteenth century, tried to perpetuate his ideological belief in the form of sorrow and imagination through artistic language. The present study, using a descriptive method, while examining his poems, seeks to answer the questions: what are the prominent themes of Hosayni's epic in the poetry of Musa Taleghani and which literary method did he use to properly reflect the character of Imam Hosayn (AS) and especially the events of Ashura? The research findings show that he used natural elements and heritage of the past to express his emotions and feelings.

The Quran was revealed with the aim of guiding mankind from darkness to light in a society tainted with superstitious beliefs and traditions. Therefore, according to its purpose, it had to reform the culture of the society and fight against its ignorant elements. On the other hand, because it required social acceptance and approval in order to be effective and transformative, it inevitably had to comply with the requirements of the culture of the time. The question that arises here is: On what principles did the Quran interact with the culture of its time, in the midst of the two necessities of "following the custom" and "fighting ignorance"? Considering that the narrations of the Infallibles (AS) are the commentary of the Quran, the present study has investigated this issue in a narrative approach with a descriptive-analytical method. The results show that principles such as speaking the language of the people, not being confined to the cultural intellectual system of the time, observing the principle of gradual social reform, temporary association with customs, addressing current issues, caring for society against emerging deviations and considering the capacity of individuals have been the basis of the Quran's interaction with the culture of the time.