نشریه معارف اهل بیت (ع)
پیاپی 3 (پاییز 1401)

Praise in the form of religious odes have been one of the main ways of expressing the religious interests of poets to religious leaders. The subtlety and tenderness of expression in ritual poetry, when combined with the expression of feelings for the Purified Imams (as), make the most beautiful literary poems. Sheikh Fakhr al-Din Ḥamzat ibn Ali Esfrayeni (784 - 866 A.H.) known in Azari as one of the famous poets, elders and poets of the 9th century AH, a large part of his odes were written in praise of the Purified Imams (as). Referring to Azari’s odes, the praise and devotion to the purified Imams (as) and especially Imam Riḍā (as) is remarkable due to the presence of this poet in Khorasan. By examining and Razaviyeh’s odes in Sheikh Azari’s poetry book, this article has aimed to analyze and identify the stylistic features and innovations that the poet paid attention to on three levels, linguistic, literary and intellectual, and the aspects of beauty. With eloquent and fluent expression, Azari has succeeded in singing Razavi’s odes along with literary arts and deep religious and historical concepts. The theme and intellectual language of the poet are combined with religious concepts and the poet has expressed his devotion well with a mystical look and with the language of poetry.

Social capital is one of the concepts that have attracted the attention of social science researchers as well as politicians and economists during the last few decades. This category is considered more important because it has a great impact on the development of societies. At the same time, considering its wide impact, it can be emphasized in other ways, especially the politicians can pay more attention to this important element that leads to the advancement of programs and the realization of their goals in the society. Dealing with the issue of social capital with regard to its downward trend in Islamic Iran prompts us to pay attention to our rich Islamic resources while using the knowledge and experiences of others. The findings of this article show that the view of Amir Muʾminan (as) on the issue of production and preservation of social capital is a religion-oriented and value-oriented view. He considers the central role of the ruler and government officials in relation to social capital as a model of values ​​and norms. He considers the transfer of capitalist values ​​and norms to be dependent on the relationship and ethical and wise interaction of the sovereign with Allah the Almighty and the people. He emphasizes adherence and insistence on important trust-building values ​​such as sincere worship and justice. In general, it can be claimed that Ali (as) considers the production and maintenance of social capital dependent on the maintenance, strengthening and expansion of religious and divine values and norms. In this regard, seven major capitalization policies have been emphasized in letter 53, which are: Democracy, religious observance of rulers and officials, comprehensive justice, morality of the ruler and officials, meritocracy, preservation and promotion of values, wisdom. This research has used the method of document analysis and thematic analysis to answer the research questions.

During the Imamate of Imam Hādi (as), Ahl al-Sunnah raised controversial theological issues that were incompatible with correct Islamic beliefs, and Imam Hādi (as) clarified and corrected them. This research is trying to analyze Imam’s encounter with some Ahl al-Sunnat’s theological opinions in a descriptive and analytical method. In this research, the encounter of Imam Hādi (as) with Ahl al-Sunnat’s theological opinions has been investigated in four issues: tashbīh (assimilation, anthropomorphism) and tanzih (elimination of anthropomorphic), jabr (predetermination of man’s action by Allah) of humans, the newness and antiquity of the Qur’an, and the succession of the Prophet (pbuh). The findings indicate: 1. in analogy and contrast, Ahl al-Sunnah either presented a physical image of them, or by focusing on their appearances, they failed to explain them rationally. Imam Hādi (as) has criticized both approaches and expressed their reasonable meaning in accordance with the Qur’an. 2. In the issue of predestination and free will, Ahl al-Sunnah believed in predestination and thought that humans lack free will in their guidance, misguidance, and actions. Imam (as) has considered the verses of guidance and misguidance as metaphors, and by denying the creation of actions by Allah the Almighty, he has proved free will. 3. Regarding the issue of the creation of the Qur’an, some of the Ahl al-Sunnah believed that the Qur’an is the word of Allah the Almighty and not created. Others believed in ḥuduth (the newness) of the Qur’an. Imam (as) considered entering into this issue as “sedition” and warned against it. Of course, it is possible to understand the implicit meaning of the Qur’an from his words. 4. In the issue of the succession of the Prophet (pbuh), Ahl al-Sunnah, citing a hadith from of the Prophet (pbuh), believe that the Islamic Ummah agreed on the pledge of allegiance to Abu Bakr. Imam Hādi (as) considered the validity of the argument to be correct when some members of the Ummah do not disagree with others.

The -35year period of Imamate of Imam Kāẓim (as) is considered one of the most important fields for understanding the Islamic economic model; because the long term of Imamate compared to other Imams on the one hand and the social conditions that have arisen on the other hand caused the economic activities of Imam Kāẓim (as) to emerge and develop. This research is based on the library method and information analysis in order to provide a solution for the realization of Islamic economy by following it and examining the individual and social dimensions of the economic activities of Imam Kāẓim (as). The results of this research include: Individual economic dimensions in the life of Imam Kāẓim (as) can be seen in at least three areas: Asceticism, contentment and abandoning false needs; Work, effort and self-sacrifice. 2. The socio-economic dimensions in Imam Kāẓim’s life are generally found in three areas: macro management of economic issues; attracting hard-to-reach funds and the quality of spending funds for poverty alleviation of society. 3. One of the socio-economic patterns of Imam Kāẓim (as) is that in case of lack of financial resources, instead of giving favors to a larger number of the poor, a smaller number of people are given favors. But on the other hand, they should be taken care of so that they can form an independent life.

The shrine of Ahl al-Bayt (as) has always been of special interest throughout history due to the interest and devotion of Muslims. In the meantime, the Timurid and Safavid governments, based on the testimony of historians, had a great influence in terms of the greatness and extent of the sphere of influence and built many buildings in the Ahl al-Bayt (as) shrine. During the Safavid era, many actions were taken to build, rebuild and expand the Ahl al-Bayt (as) shrine in Iran and Iraq, and they left behind valuable buildings. The architecture of Ahl al-Bayt (as) shrine complex includes various spaces, among which the portico space has a special place.  For this reason, the Timurid and Safavid governments have built many porticoes in Ahl al-Bayt shrine. Just as the architecture of this period originated from Islamic concepts, it is assumed that its inscriptions, as the highest type of decoration, originated from Islamic teachings. The purpose of this research is to identify the influence of Islamic teachings on the formation of the inscriptions of the portico of the shrine of Ahl al-Bayt (pbuh), and also to answer how Islamic teachings influence the formation of the architectural inscriptions of the portico of the Ahl al-Bayt, as well as to reinterpret their themes. In this research, due to the convenient access to the shrine of Imam Riḍā (a.s.), three porticoes in Darul Ḥifāẓ and Darul Salām from the Timurid era and one portico in Darul Fayḍ from the Safavid era were examined and analyzed in order to clarify the Islamic teachings of the inscriptions.

The expansion and spread of Islam and confronting its obstacles and enmities has been due to the efforts of the Prophet (pbuh) and great men and women. The boycott and siege of Muslims in Abi Tālib Shiʿb is one of the most important and exhausting events before the migration in the history of early Islam that the intelligent and thoughtful organization of the Prophet and his companions during this event had a tremendous effect on strengthening and spreading the foundations of Islam and also the victory of Muslims over subsequent sufferings and problems. In the meantime, Lady Khadijah’s position as the wife of the Prophet (pbuh) and her contribution in the management of this huge crisis, is a subject to be pondered, which requires an independent and comprehensive research to clarify its dimensions and angles. Therefore, this essay, with a descriptive and analytical method, seeks to answer these questions: What was Lady Khadijah’s position in the crisis of Abi Tālib Shiʿb and what was her role in managing this crisis? The findings show that lady Khadijah (as) as the first Muslim lady and the wife of the Messenger of Allah (pbuh) by spending her significant wealth to meet the needs of Muslims in Abi Tālib Shiʿb , as well as her stability, management and influence in bypassing some sanctions and making them ineffective, along with his unwavering efforts and support for the Prophet (pbuh), has had a significant impact in breaking and abolishing the economic and social siege of Muslims in the Shiʿb .