نشریه معارف اهل بیت (ع)
پیاپی 1 (بهار 1401)

Sahib ibn Ibad (326-385 AH), Iranian minister, Shiite writer and poet, has written many poems in praise of the Ahl al-Bayt (as). The basis of this faith, love and devotion in his Sīnīyeh ode in praise of Imam Riḍá (as) is well illustrated, which is composed in 27 verses in baḥr munsariḥ. This research tries to evaluate this poem from the components of stylistic analysis in three areas of semantics, phonetics and literature through descriptive-analytical method and stylistic approach. It also seeks to explore and critique the methods of artistic creation based on extralinguistic extensions that have been achieved by moving beyond the norm of language and creating original images. The research shows that Sahib ibn Ibad, instead of limiting the poem and its space to the rhyme resulting from the attachment of words, to the best of his ability, he combines the multilingual elements, including mental and religious beliefs, and the harmony of the emotional atmosphere of the poem with intralingual elements such as imaginary and extralinguistic elements such as the prosodic weights of baḥr munsariḥ in order to make that praised one appear in the clothes of the beloved, and to elevate it with the utmost beauty to the level of an eternal beloved, and he has been somewhat successful in this work.

One of the teachings of the Ahl al-Bayt (as) in expressing the teachings of the Holy Quran is to open a new window in harmony with time called Taʾwīl. Quranic verses have taʾwīl (esoteric interpretation) in addition to what is used in their appearance. And the best way to achieve the taʾwīl of the Qur'an is through the Ahl al-Bayt (as), because according to the hadith of Thaqalayn, the Ahl al-Bayt (as) are considered as the counterpart of the Qur'an. In many narrations of the Ahl al-Bayt (as), the verses of the Qur'an have been interpreted in accordance with taʾwīl, but in the narrative interpretations, the interpretive narrations have not been separated from the taʾwīl; therefore, separating esoteric narrations from interpretive narrations and determining the type of their taʾwīl becomes important and necessary. This research seeks to find the answer to the question of what type of taʾwīl have been made about the Amīr al-Muminīn (as) in the esoteric narrations of Surah Anʿām? In this regard, based on the idiomatic meaning of taʾwīl of the Qur'an in verses and narrations, esoteric narrations related to Imam Ali (as) were extracted from the interpretive narrations of Surah Anʿām; and by descriptive-analytical method, it was found that there are four types of taʾwīl in these narrations about that Imam, which are: the esoteric meaning of the verse, the esoteric example of the verse, the example or generality of the verse and the fulfillment of the contents of the verse.

The prophetic tradition is one of the sources of religion and the commonalities of the sects in the principles and sub-principles. The importance of this is clear from the fact that the common denominator of all Muslims of any religion is the definite tradition of the Prophet (pbuh). Accordingly, invoking this tradition is important in strengthening commonalities and reducing differences. Imam Riḍá (as) during his Imamate, according to the existing conditions, based on the prophetic hadiths, explained the position of the Ahl al-Bayt (as). This descriptive-analytical study examines the position of Ahl al-Bayt (as) in Imam Riḍá’s quotations from the Holy Prophet (pbuh) based on Sunni sources and examines several examples of this explanation. As a result, Imam Riḍá (as) in various circumstances has explained to the people the position of Ahl al-Bayt (as) in the Prophetic tradition (as) in various areas such as the case introduction of the status and dignity of some Ahl al-Bayt (as), explaining the position of Imam Ali (as) and his wilāyah, the position of the Ahl al-Bayt (as), the position of love and affection for the Ahl al-Bayt (as), the necessity of following and obeying the Ahl al-Bayt (as) and avoiding their enmity, that the purpose of this matter has been the increase of Muslims’ love and affection for the Ahl al-Bayt (as).

Indirect education is a type of education that, with the aim of reliability and dynamism of religious teachings in the existence of the trainee (children), transfers the propositions to the subconscious part of his mind, which is also approved by the Qur’an and the result is the cultivation of a dynamic and interested person in religion. This study, by considering the issue of “alteration, modernization and multiplicity” in education and by descriptive-analytical method and by using the Holy Qur’an and effective sources of the two sects, has investigated the role of indirect education in leading the trainee to the prayer. And it has been concluded that Allah Almighty and the leaders of Islam, in order to transmit and stabilize the religious teachings, one of which is the prayer, have used in addition to direct or indirect speech, ordered or instructed the trainee, also in an indirect way that relies on behavior, non-verbal methods and art. Following the example of this tradition shows the importance of using indirect methods in the family to lead children to prayer. This goal is achieved through various strategies such as the use of allegory and metaphor, indifference and inattention, respect for personality, loving behavior with the trainee, not imposing propositions, changing faces, plays and media, illustration, giving gifts, paying attention to behavioral dimensions, use of poetry, storytelling, etc.

Among the effective factors in the spread of Shiism in pre-Safavid Iran, we can mention the composition of religious poetry from the seventh century AH onwards, especially the ninth century, which is the period of the flourishing of religious poetry. During this period, Persian poetry flourished in terms of quantity and to some extent quality, and the Timurid princes became the promoters of poetry and the enthusiasm of poets. Shiites also took full advantage of this opportunity and independent poetry books emerged from the collection of poems on the virtues and mourning of the Ahl al-Bayt (as). One of the poets of this period is Niẓāmuddin Astarābādi. Niẓāmuddin composed many poems in various formats, most of which are in praise of Amīr al-Mu’minīn Ali (as) and his family. During the reign of “Shāh Ismail Safavid”, he composed the Masnavi of the religious epic Āthār al-Muẓaffar (Muẓaffar’s works) which deals with the life of the Prophet (pbuh) and his struggles. The purpose of this study is to investigate the position of Imam Ali (as) in the drawings of the visual copy of Āthār al-Muẓaffar in the Chester Beatty Museum in Dublin. The research method is descriptive-analytical with a comparative approach and information is collected from library sources. The findings show that this version depicts the important events of Islam, which in a way expresses the legitimacy of Imam Ali (as) and his heroism, based on Shiite beliefs and narrations, and in each of them, according to the intended theme, there are visual components to be considered.

After the Karbala incident, Imam Ali ibn al-Husayn (as) was under the control and target of the Umayyads. Hence, at first glance, it seems that the Imam, by adhering to the principle of taqīya, has completely abandoned the fight against the wicked, but a careful look at his biography makes it clear that not only did he not give up the fight against the fraudulent rule of the Umayyads in situations of threat and repression, but he should also be called “The Revival of Islam”. Accordingly, two questions need to be considered: 1. After returning from captivity and staying in Medina, Imam Sajjād (as) used what method to fight against the Umayyads? 2. Imam Sajjād (as) sought to design and revive which religious and political concepts?The findings of this article are based on a descriptive-analytical method that the Imam, after returning from captivity and staying in Medina to fight against the Umayyads, chose the method of prayer and poetry under the guise of taqīya, and he tried to design and reproduce certain religious and political issues such as resurrectionism, Imamate and mission of the Imam, the status of the Imam, the usurpation of the Caliphate, the message of Karbala and his urgency. Imam tried to reveal the truth through struggle, that is, awakening the people and striving for false disgrace.

One of the important features of the culture is transmission. Culture is always passed down from generation to generation, and in the meantime it may change. The question of cultural transmission factors can include several factors, but is cultural transmission through inheritance also possible? This is an important question that some cultural researchers are looking for answers and its various dimensions. From ancient times, the effect of inheritance on the transmission of traits and morals has been considered by human beings, especially religions and sects. This research has been done by the method of documentary analysis and qualitative content analysis. In the first part, the relationship between heredity and environment from the perspective of genetics and in the second part, the views of Quranic verses, Islamic traditions and Muslim scholars in this field are examined. The results of this study show that from the perspective of genetics and Islamic teachings, heredity and Environment are interrelated and are effective in transmitting quantitative and qualitative characteristics to future generations. Some Islamic teachings have specifically focused on the long-term impact of the environment on genetics. The same amount of acknowledgment of the interaction of heredity and culture in the transmission of traits is enough to consider human genetics as a kind of treasure trove of human culture and to give it a special place in the transmission of culture. The possibility of transmitting culture through genetics can be useful and practical advice for cultural managers.