سیره پژوهی اهل بیت (ع)
سال:1398 | دوره:5 | شماره:8 |تعداد مقالات:11

Ibn shahr Ā shub (died in 588) in his book of Manaqib has mentioned fourteen traditions about the virtues of the People of the House and has maintained that the Sunnis have manipulated these traditions and have narrated the hadith in a way that the rights of the People of the House are violated. He has enumerated ten areas according to which the consensus of the sunnis formed to extinguish the divine light. The present paper is to investigate and criticize Ibn shahr Ā shub's attitudes to prove that the mentioned items do not reflect the main attitudes of sunni opinions. Some of the cases which Ibn shahr Ā shub has mentioned as the shortcomings of sunni's accounts have been quite common among Shiite hadith narrators. To cross-check and evaluate the validity of Ibn shahr Ā shub's criticisms, his intended mentioned narrations have are to be compared with each other in the six-folded books of the Sunnis and six Shiite hadith books (the four books, Mahasen-e Barqi, and Basaeroddarajat).

Collecting taxes is one of the routines of governments. The amount and method of collecting taxes in a way that it might not raise people's dissatisfaction and productive units are not closed up had been the most important issues for governments. Having investigated Imam Alii's conduct, this study analyzes this question that based on what criterion had Imam Ali collected taxes? It was proven that the primary criterion for the Imam had been focus on building and recovering. Thus, he had collected the amount of extra money from people's income. Thus, based on this criterion, Imam issued instructions to his governors to consider this point not to collect taxes from people's fixed capitals. Imam Ali would control himself the functions of tax collectors, and appointed inspectors to resolve peoples' complaints.

After the demise of the Prophet (PBUH), the Islamic society was separated into three groups: the emigrants who largely desired the caliphate of Abu Bakr, the Ansar who wanted the caliphate of Sa'd ibn 'Abadah, and the supporters of the caliphate of Imam Ali (AS). Meanwhile, Abbas and his four sons were positioned in the third group and supported the caliphate of Imam Ali (AS). The proximity of the Abbasids to the Alawites continued almost until the first century AH. At the beginning of the Abbasid uprising around 100 AH, they shrewdly made use of many Alawite propagation methods. Shrewdly overtaking their rivals, the Abbasids declared they are successors of Abu Hashem, the grandson of Imam Ali (AS). The main question of this study is that how the Abbasids could utilize the Shiite rituals and supports in their uprising? In this research, the method of the Abbasids relations with the Shiite before coming to the office and the method of their instrumental use of the Shiite propagational patterns in fortifying their uprising are reviewed and analyzed to illustrate how much the Abbasids made use of such patterns to recruit the Shiite supports.

The issue of Mahdiism is one of the most fundamental doctrines of the Shiite belief based on which one may draw a clear distinction between Shiite and other faithful schools of thought to the issue of the Promised Mahdism. However, the Shiite's pioneer reading of the Promised Mahdism is formed in the framework of believing the Twelefs Imam. During Imam Sadiq's imamate, the open political space gave him the chance to represent the belief in Mahdiism more clearly compare to the earlier periods. Using an analytical approach and by referring to the book of Alghaybah Na'mā ni, the present paperis to state Imam Sadiq's approach to the issue of Mahdiism. Na'mā ni is one of the leading Shiite Scholars who has gathered and narrated many traditions from Imam Sadiq. According to this book, Imam Sadiq's approach could be categorized in three sections of denial, affirmative, and explanatory. The denial approach reflects the negation of the Promised Imam's approach in the era of Imam Sadiq which is categorized in individual and behavioral denial. The affirmative approach includes three dimensions of proving the existence of Imam Mahdi, his occultation, and his coming awaiting. The explanatory approach, however, includes introducing Imam Mahdi, his absence, and the signs of his coming. This approach has led to the formation of a specific intellectual and belief school of thought about Mahdiism.

Muhtadi's political-administrative had distinguished him from other Abbasid caliphs. The main question of the research is what measures did Mohtadi take to revive the Abbasid caliphate and to control the measurements of the Shiites? Having investigated historical sources, this study shows that Mohtadi competed with the Imamiyyah due to the broadcasting of news about the birth of the twelfth Imam and the spread of Shiite rebellions in numerous cities. Therefore, the Abbasid Caliph, in a spiritual competition with the house of Imam Hassan Askari (AS), tried to make political reforms in the royal courtyard while following the intellectual patterns of Ummayid caliph Amr bin Abdolaziz, asceticism in Abbasid caliphate. The chaos of the royal court, the disobedience of the commanders, and his inability to control the soldiers made him unsuccessful, and soon after the termination of his short office, violence and intimidation of the Mutawakkil's period dominated the Abbasid court.