فصلنامه تاریخ فرهنگ و تمدن اسلامی
پیاپی 4 (پاییز 1390)

The regularity of history, the nature of the law of history, the method of how dealing with the regularity of history under related verses of the Qur’an, and the category of the factor ofthe law of history, all fall in the domain of theoretical philosophizing about history in the light of Qur’anic approach. From among the features of the law of history in the light of the Qur’an mention can be made of the comprehensiveness of the law of history, the divinity of it, human will in the law of history, that the law of history cannot be changed or altered, the ties between man’s social life and the law of history, that the law of history is peculiar to man’s worldly life, that the law of history is practicable, and the like. The regularity of history according to the Qur’an comes from three major factors: “divine will”, “human will”, and “what is useful for man”. Theexplanation of the relation between human will and the law of causality in history, the range of man’s will in history, the relation between human will and the orientation of historicalphenomena, man’s will and its relation with historical development are mainly dealt with in the theoretical philosophy of history in the light of the Qur’an.

As social incidents take place in the course of social relations, critical knowledge of different social behaviors plays a major role in knowing of their origin process of development and destination. Viewing its peculiar characteristics special behavior of the elite therein as the central government various sorts of conduct as to the invitation from Imam Hussein to the city the allegiance of people to his representative and lastly the incident of Karbala, the city of Kufa proves to be a good instance of such a study in the light of sociological attitudes. The study of the issue in the light of sociological approach leads us to the using of the indicators of Merton’s bilateral theory, the power theory of Greth and Mils and other sociological opinions. Accordingly, in the city of Kufa different behaviors have been recognized such as: revolutionaries for justice, halfway revolutionaries, traditionalists, and halfway traditionalists. At that junction, the social system born of tribalism and the sort of political ties with the central government can be counted as the working factors leading to the above sort of behaviors during Imam Hussein’s uprising.

A wise use of scientific resources of the Islamic civilization particularly drawing scientific laws and principles from the religious scriptures can pave the way for the naturalization of educational resources and means of education. The primitive and public assumption of scholars and theirstudents is that the great leaders of Islam have dealt with Fiqh, ethics, mysticism, and some braches of pure intellectual knowledge than they did with experimental knowledge and thus they were particularly unmindful of the fields of practice. In what follows, the rich school of holyImams and their interests in social and individual lives have been explained. As a result, after he has reported Imam Sadiq’s account on industry and industrial products from theprecious book of Tuhf al-Uqul, the author goes to primarily shed more light on the issue. In his positive attitude to industry and the public and overall acceptance of industry, holy Imam Sadiq specifies two categories of provisos for the industrial products: prohibitions of shari’a that cover merely very few industries, and ethical requirements.

The organizations of the Abbasid call and the Imam’s agents were two covert systems active in different regions of the Islamic territories. A comparative study of the two organizations helps for a better judgment as to the practice of the holy Imams and the Shiite versus that of the Abbasidand their followers. The main question of this project is “What are the similarities and differences of the two organizations in their aims and principles?” As an answer, one may say that the organization call followed political aim, but the agency organization followed both political and nonpolitical aims. They both were similar in principles such as secrecy, order and discipline, good management, and total obedience to the imam. In the organization call, the fact that one could rise to power by any means was practiced as a principle; in the agency organization, however, it was Imam who directly appointed somebody as his agent and supervised him directly. In the organization call, people other than imam could appoint somebody as the caller.

Holy prophet’s polygamy has since long been used as a pretext by the orientalists in order to twist the real face of Islamic mission. This issue gave rise to the anti-Islam writers to unfairly misjudge the facts of Islam. Different scholars have dealt with the issue from different latentangles in order to defend the presence of holy Prophet; however, the psychological and sociological angles of the issue have not been scrutinized yet. Some realistic and sound approach to the incidents of the life of holy Prophet shows significant dimensions of his holy character in the course of one great divine call revealing various dimensions of an original exemplary system ofeducation in a real example. In what follows, the author has tried to analyze the psychological and sociological facets holy Prophet’s curve of character along with the Islamic culture of marriage and the known practice of the time.

From among the sects ascribed to the Shiites in the books of religious sects are the Extremists who used to exaggerate about holy Imams; they were thus blasphemed and excommunicated by the holy Imams. The Shiite Extremists have touched thus distorted the Shiite doctrines in different fields and as a result drove the Shiite school isolated from the society thus preventingthem from progress. In the paper follows, the author has dealt with the role of the Shiite Extremist who made the reputation of the holy Imams and their companions fell into ruin; they have also distorted the Qur’an and fabricated some hadiths and were influential in some branches of Islamic knowledge.

In a few parts of the Islamic society, we observe some Muslims who say words of insult and curse as to some people by their name and specifications and even sometimes blaspheme them. Such a manner seems to have been practiced since long ego and even recently the pretenders of the Islamic government and religious thought are still practicing it, too. Since their first organizedmovements to ruin their rivals, the Umayyad followed a policy to promote insult and curse against the children of holy Ali. Along with their different directions, other parties showed their due reactions to the Umayyad. Keisaniyyah is one of those parties who aimed at the first two caliphs by the arrow of their words. The efforts made in this research show that the two parties of the Umayyad and Keisaniyyah as two different movements add fuel to the practice of insulting and cursing people by name and specifications. Before they come to power, The Abbasid who were the inheritors of Keisaniyyah, used to promote such a practice.