پژوهشنامه امامیه
پیاپی 15 (بهار و تابستان 1401)

Kuwait is an exceptional country among the sheikhdoms, and its Twelver Shiites have a special situation compared to the Shiites of the neighboring countries. The present study, based on the theory of weak government and also using a descriptive-analytical method, examines the unique position of Shiites in the equations of the ruling family to maintain its power. The main question of this reaearch is: What effect does the presence of Shiites in Kuwait have on the survival of the Al-Sabah dynasty? Given this question, the research hypothesis is that the Shiites, especially after 1990, played the role of a lever of balance, and if they were not present in Kuwait, the Al-Sabah dynasty would face serious crises to maintain its survival in the face of internal dissidents and foreign enemies. The results of the study show that the rulers of Kuwait, sometimes approaching the Shiites and sometimes expressing hostility towards them, abuse the country's social classifications and reduce the tension between the opposition forces and their own government by creating a confrontation between the Shiites and other social groups. In this way, they have been able to overcome great crises, although they lose the integrity of society. This study helps to understand the situation of the Shiites in Kuwait and to take an appropriate approach to them and the government.

The present paper has been written with the aim of analyzing the position of the Ahl al-Bayt (AS) in the books of heavenly gifts (for the Sunnis) from the perspective of Sunni narrative collections. The research was conducted using descriptive method and inductive qualitative content analysis. The statistical population was all 10 books of elementary heavenly gifts for the Shiites and the Sunnis, and the statistical sample was determined purposefully to address the Ahl al-Bayt (AS). Then, by carefully studying the statistical sample members in Shiite books, five themes (scope, characteristics, virtues, practices, and our duties towards the Ahl al-Bayt (AS)), and in Sunni books, four themes (scope, practices, virtues, and our duties towards the Ahl al-Bayt (AS)) were extracted, each of which contains a number of categories. Afterward, a two-dimensional table of themes-categories of this research was designed. The result of this study, according to what was obtained from the analysis of the data, shows the position of the Ahl al-Bayt (AS) in the books of heavenly gifts (for the Sunnis), has not been properly explained, and although subjects such as the example of the Ahl al-Bayt (AS) in the verse of purification, the event of Kasaa, the revelation of surah al-Ensan, and the verse of Mawaddat have been confirmed and accepted in the Sunni narrative collections, they have been removed from the books of heavenly gifts (for the Sunnis).

According to the famous Shiite view, in the verse of Mobahalah, Ali (AS) is introduced as the soul of Prophet Mohammad (S), which requires that Ali (AS) be like him in all attributes and characteristics. The main issue in this research is to demonstrate the similarity between the obligation to obey Prophet Mohammad and the obligation to obey Imam Ali (AS), that is, just as obedience to the Prophet (S) is obligatory according to the verses of the Quran, obedience to Ali (AS) is also obligatory according to the narrations quoted from the Prophet (S). In this study, we seek to prove the hypothesis that not only in Shiite sources there is evidence to verify the similarity between obedience to the Prophet (S) and obedience to Imam Ali (AS), but also in Sunni sources such arguments could be found. Evidence for this can be obtained from the following hadiths of the Prophet (S): "Whoever obeys Ali (AS) has obeyed me", "Obedience to Ali (AS) is obligatory like obedience to me", "Obedience to you is obedience to me", "Every obedience is obligatory towards the Prophet, it is also obligatory towards Ali". In this study, while examining the sources of these narrations in Shiite and Sunni works, we come to the conclusion that obedience to Ali (AS) is the same as obedience to the Prophet (S).

Among Islamic teachings, two theological principles are interpreted as Tawalli (love for the sake of Allah) and Tabarri (hatred for the sake of Allah). They mean friendship with God's friends and enmity with God's enemies, respectively. This concept and its meaning originate from the Quran and have been confirmed by various sects of Islam, from Shiites to Sunnis, although they differ in details and examples. In Shiism, Tawalli and Tabarri are the most important principles for accepting the Imamate. In different periods and eras of the history of Islam, Shiite scholars, according to these two principles, have sought to introduce the household of the Prophet (S) and the position of Imamate to members of society. During the Qajar period, with the presence of Western colonial countries and the emergence of heretical sects, the necessity of the issue was felt more than ever. Hence, the scholars began to introduce the religion of Islam more and better to the people of the Islamic society. The scholars of Kashan were among those who used Tawalli and Tabarri in spreading Islam. The important efforts of Kashan scholars in advancing Islam through these two principles are as follows: preventing further decline of religious beliefs, confronting the Russians' belligerence against Iran, opposing corrupt orders and decisions, etc.

Studying the history of Persian literature before the seventh century, we find the names of a group of great Persian writers among the Shiites, such as Kasaei, Ferdowsi, Sanai, Ghavami Razi, Naser Khosrow, etc. Heydar (Morteza) Shiites increased in the seventh century, and after that, the links between the Imami religion and Persian literature were strengthened in the seventh and eighth centuries. By classifying, describing, analyzing the data, and finally examining in-depth (analytical method), this article discusses the contexts and signs of Shiism in Persian poets of the seventh and eighth centuries and seeks the Islamic tendencies of Saadi and Hafez. The research also tries to reach a precise conclusion by presenting three arguments while analyzing the Shiite teachings in the Persian literature of that time and paying close attention to the poems of Saadi and Hafez. At the end of this review, citing earlier sources, it becomes clear and reasoned that in the seventh and eighth centuries, there was widespread enthusiasm for Shiism in Iran and Persia as well as a long leap in connecting the followers of the Imams with Persian literature, due to which the number of Shiite poets or Shiite-looking poets increased. By proving this historical fact, a careful and meticulous review of the religion of Saadi and Hafez is made, and finally, the Shiite tendencies of these two great Persian poets are revealed, the poets who are deeply in love with the Prophet's family and the descendants of Fatima (AS) and resort to the Prophet (S) and his household.

The term Rāfīḍa ​​was widely used in the first centuries. This title was applied to identify Shiite groups in the first century and became widespread in the second and third centuries. There have been various and sometimes contradictory views about this term. The main meaning of this term has evolved over time and other meanings have been added to it. The main question is: what was the meaning of Rāfīḍa ​​in the first three centuries and what was its first usage? The main hypothesis is that the basic meaning of rafḍ (rejection) was to consider the caliphate of Shaykhayn (Abū Bakr and Umar) illegitimate, which gradually evolved in meaning and concept. This article has used descriptive-analytical and multidisciplinary methods and has employed various approaches of sectarianism, historiography, and hadith studies. We tried to explore different perspectives and provide the ability to evaluate them. The result of this article is that Rāfīḍa was formed within the framework of a sectarian title for the notoriety of the Shiites in the first century and spread in the following centuries being a pretext for rejecting them.

After the demise of the Prophet of Islam, the election of the caliph by a group of Muslims, the appointment by the previous caliph, and the election by the council as the three theoretical foundations for the legitimacy of the caliphate were accepted by a significant number of Muslims. Throughout this period, Imam Ali (AS) and his followers had a different theoretical basis for the caliphate. With a descriptive-analytical method and by presenting historical and narrative evidence and documents, the present study seeks to show a current called "Ideological Shiites" among the companions of Imam Ali (AS) and to restore their intellectual characteristics on the issue of Imamate. The findings show that there was an important and influential current among the companions of Imam Ali (AS) that believed in his Imamate based on the vicegerency of the prophet. Another result of the present study is to show the historical originality of the Imami theological thought about Imamate and to criticize Ibn Taymiyyah's view which has limited the ideological Shiites to a few people whom the Imam opposed.

Undoubtedly, due to the high position of endowment in the history of Islam, how the endowed property was used before the seventh century A.H. was totally influenced by jurisprudential denominations. The authors of the present study, using the descriptive-analytical method based on historical reports and data and relying on library sources, seek to resolve the ambiguity of how the political and religious situation after the Mongol invasion and during the Ilkhanate rule affected endowed property in order that they can analyze the influence of jurisprudential denominations on the use of endowments. Based on the findings of this study, to the extent of the influence of the scholars of each religion in the ruling class, their religious inferences were applied in the use of endowments. Therefore, in line with the evolution of the policies of the Ilkhanate rulers, jurisprudential interpretations on various issues in the society of that day led to the development of the use of endowments, which is one of the pillars and religious conditions of donation. Thus, it can be said that the degree of adaptation of the teachings of jurisprudential denominations in donation and how endowments are used in the mentioned period, considering the various religions and denominations of the ruling class, including Ilkhanate rulers and ministers, have been mainly influenced by Imami, Shafei and Hanafi denominations.

The narration of Saghalayn (two weighty things) expresses the Shiite belief in the integrity of the Quran and the infallibility of the Imams (AS). This narration recommends following the Quran and the household of the Prophet (S). In this regard, there are issues that have been discussed by scholars, such as the superiority of the Quran or the Prophet's (S) family. Mollah Ismail Khajui, one of the great scholars of the twelfth century in the Safavid period, was a contemporary of scholars including Molla Sadra, Sheikh Bahai, and Majlesi. In response to the doubts about the proof of the superiority of the Quran over the Prophet's (S) family, he wrote the book "Tabserah al-Ekhwan fi Bayan Akbariyyah al-Quran" in accordance with the narrations of the greatness and superiority of the Quran. In this book, based on the chain of narrators, he evaluates the various quotations of the narration of Saghalayn that contained the words akbar (bigger), aghdam (older), atwal (longer), azam (greater), and afzal (better), and proves that these quotations have been narrated with authentic chains of narrators in Shiite works. Using narration rules such as Aam and Khas (general and specific), Motlagh and Moghayyad (absolute and limited), Nasekh and Mansukh (abrogating and abrogated), and literary and syntactic rules, he also considers the Quran to be greater and superior to the household of the Prophet (S). Relying on the Quran and the Prophet's (S) family as a plan of life is one of the necessary conditions to reach the divine straight path, which we must follow if we want to walk in the path of humanity.

The use of reason in religion has always been a serious issue that some have basically denied its effectiveness and with their critiques have sought to undermine the rational understanding of religion. They consider the dignity and status of intellect in expression, but in practice and in relation to the use of reason in the realm of religion, they have relied on textualism and focused on religious texts. On the contrary, some have considered intellect as one of the sources of religious thought along with religious texts and spiritual perceptions. The present descriptive and analytical article, regardless of the doubts and controversies in the field of rationalism, seeks to explain that rationalism in legislation and religious knowledge is related only to the epistemological dimension of religion and is responsible for discovering and recognizing the rules and not for setting them. Therefore, only from this perspective, the historical course of the use of reason from the time of the Prophet until now can be proved and explained. Naturally, clarifying this issue will have a great impact on explaining the dignity of intellect and rational arguments in relation to the tradition.

The Caliphate of Ali (AS) after Uthman is the consensus of Muslims. Ali (AS) is the only caliph with whom people rushed to his house to pledge allegiance. Ibn Taymiyyah, like other thinkers, has paid attention to the events of the Caliphate of Ali (AS) and has accepted his Caliphate per se, but regarding the events of Ali's caliphate, he has put forward different views that need to be examined. For example, he considered the establishment of the Caliphate of Ali (AS) to be correct due to the support of the dignitaries and a number of ordinary people, but then he raised some doubts. He considered the wars that took place between Ali (AS) and the opposition as a personal effort to establish the government. However, according to the biography and words of Ali (AS) as well as historical sources, his attempt to establish the caliphate system was intended to revive the religion of Islam after the Prophet (S), and therefore historical reports are contrary to the views of Ibn Taymiyyah. In this article, we have seeks to analyze the theological and historical views of Ibn Taymiyyah by using the library method and referring to his works. As a result, it can be said that Ibn Taymiyyah's principles have clear shortcomings in this regard.

The idea of the unity of actions has not been the same among Shiite scholars. Shiite scholars in the middle ages agreed with the Mutazilites on the issue of the creation of human actions, which is the most important element of the unity of actions, and both groups considered human actions to be separate from the realm of divine creation. In this respect, they were both opposed to the Asharites, because they considered human actions to be a direct creation of God. This concept continued in Shiism until the late period when the philosophical and mystical views of Sadr al-Din Shirazi spread in the Shiite world and many Shiite theological ideas took a philosophical and mystical approach. The unity of actions was one of these ideas that completely changed in Twelver Shiism, and the denial of the creation of human actions gave way to their creation. Hence, the idea of the unity of actions, with the interpretation that is common among contemporaries, has not been accepted by the early and late Shiite Imami scholars.