Different definitions for the terms Imam, Caliph and Sultanhave been presented by religious scholars from different theological and jurisprudential schools. At the early and the middle ages of Islam, the caliph and Imam were religious concepts and had a mostly political function. These concepts were also used by Muslims after the Prophet death (peace be upon him and his family) for the political rulers. Efforts to define these concepts and determine their instances have led to great controversies. This research tries to answer by a historical-analytical approach the question that, in the interval between the time of the Prophet death and the fall of Abbasid caliphate, in the Islamic society, what the meaningful relationship between the two concepts of the caliph and the Imam was, and historically what changes in these two terms were occurred. The research hypothesis is that these two concepts initially had the same meaning but gradually, by introducing these words into theological, political, and religious conflicts, changes in their meaning were occurred.

Abstract Preserving the Sharia is one of the duties of the Imams. Muslim theologians have paid attention to the dignity of the Imams and in this way have proved the necessity of their existence. Studying the life history of the Imams makes it clear that not all of them could take over the government, so did they manage to maintain Sharia without government? This paper examines this issue only during the Imamate of Imam Ali (AS), i.e. during the period of the first Caliph. Using the descriptive-analytical method, this paper shows that although Imam Ali (AS) was not the ruler in this period, he did not give up on his duties and was able to preserve Sharia through a series of political and scientific actions such as proving his competence for government, answering religious questions, attending judicial courts, etc. in the period of the first caliph.

The followers of the Nematollahi sect believe that all their qotbs (spiritual leaders) are Shiites. Yafei (d. 768 A.H.) is one of these qotbs and the master of Sayyed Nematollah Wali. One of the prominent differences between Shiites and Sunnis is their different views on the succession of the Prophet (S). In his books, especially Merat al-Jenan, Yafei gave his opinions on these two issues. This research seeks to understand his religion by examining his views on the succession of the Prophet (S) and the first three caliphs. The findings of the research indicate that Yafei narrated eleven traditions on the virtues of the first caliph, sixteen traditions on the virtues of the second caliph, and twelve traditions on the virtues of the third caliph. Like Sunni scholars, he was silent about the succession of the Messenger of God (S) and the related events, and only narrated events that prove the succession of the first caliph. Therefore, according to the evidence, contrary to Nematollahi claim, he believes in the Sunni religion

Over years al, Tabari's Tarikh al-rusul wa-al-muluk and Ibn al-Athir's al-Kamel fi al-Tarikh, known as two major sources for appreciation of the periods of the Islamic history,are used today. Since Ibne Athir relied heavily and considerably on Tarikh-e- Tabari in compiling Alkamel until 302A.H,it has been a consistent controversy among scholars on style of writing, method of histography, and references used by him. Therefore, this paper aimes at comparing and contrasting the histography of these two books in terms of reporting the allegiance of Imam Ali (PBE) with Aboubakr (the first calif) Ibn al-Athir's approach in al-Kamel fi al-Tarikh fi Tarikh is synthetic and chronological and Tabari s is reportic and chronological.

This research aims to highlight the caliph image of the Umayyad Caliphin the poetry of Al Akhtal, and focuses on highlighting all the dimensions of this image. Al Akhttal shows in his poetry different images and he repeats them strikingly. The image came in the poetry of Al Akhttal through three images:- religious image.- political image.- traditional image.The general image of the Umaayad caliph introduced by Al Akhtal was a mixture of political and religious traits. This image aimed at establishing the islet of the Umayyad caliph.The researcher relied on the analytical descriptive method to conduct this research as it is the most appropriate to study this subject. The recourse to history to explain particular events as well as the context of specific texts was another strategy operated by the researcher.

The commentators have come up with different interpretation because of the disagreement in the meaning of "caliph" in Q2: 30. Their interpretive thoughts are diverse in Exemplified exterior of the caliph and "Mustakhlafun 'anh" (predecessor). This paper attempts to clarify, based on the verbal texture of the verses and Arabic literature and signs such as rational proofs, authentic traditions, prays, and the history of Islam, clarify the meaning of the caliph, and has shown that the status of caliphate only for prophets and household of Prophet, not all person of Adam. On the other hand, this paper explains that "Mustakhlafun 'anh" not refer to God, but refer to prophets and household of Prophet that are one after the other, and the dignity of the caliph due to the successor and giver and also due to scientific superiority to the angels, and the limited use of the caliph of Allah in traditions is the spiritual added that have hidden preposition "Min" and "Li".

This research is a paraphrased explanation of the word "Caliph" (Khalifeh) in Sura Baghareh. Keeping in mind the importance of investigation in Quranic words and phrases, the writer has come to perceive the true meaning of "Divine Caliph" after studying Lexical meaning of the word through prudence and thinking over Verses 30-39 of Sura Baghareh in the Quran. It is done by using true meaning of existing key words and phrases in the above mentioned verses and it looks like that she has reached the true meaning of this title in human being. To this end, existential structure of "Adam" and his mission has also been purported. In this study the effect of real teaching of "Al-Asma kolloha" in human, s structure has been studied. The result is perfect manifestation of God' s names (attributes) in human being. The main factor in proving the attribute of "Divine Caliph" to be true is the perfect manifestation of God's attributes in human being accordance of which will be followed by the obedience of all the world forces to human being. That is shown in the form of angels bowing to Adam as stated in Quran.. In fact Imams (P.b.u.t) are whom that names and attributes of " Lord of all the world" (Rab-ol -Alamin) have been put in practice in them in full sense and this is the conceptual meaning of " Then he gave Adam knowledge of the nature and reality of all things and everything."

According to the narrations of "Sadd Al-Abwab", God revealed to His Prophet (PBUH) to close the doors of all the houses that open to the Prophet's Mosque, except the door of Ali Ibn Abu Taleb (AS). However, in the Sunni narration books, this narrative has been narrated about Abu Bakr. Since narration of hadiths and historical narratives has always been combined with religious prejudices and advocacy, the present paper has tried to analyze this narrative and its validity through interdisciplinary approach and combination of the hadith science with history science and perform documentary and textual analysis of the narrative by comparison of the valid historical information and hadith science. The findings of the research showed that mainly Abu Bakr's house was not in Medina at the time of the issuance of this hadith and was located in one of the valleys around Medina called Sonh, thus it seemed that the mentioned narration was counterfeit and had been narrated in Umayyad period for validation of the religion of the caliphs and as a result, for increasing political influence, power and stability of Umayyad dynasty.

The belief of Divine caliph is the one supported by Quran, demonstrative proof and mysticism. The Prophet of Islam is the most distinct one among Divine caliphs to whom prophecy ended, though his various roles as Divine caliph mentioned in Quran, would never come to an end. The reason why lies in the fact that human societies and the world of creation respectively need continuous divine laws and existential grace provided by the existence of Divine caliph. In the paper it has been explained that theology inspired by Quran, demonstrative proof and theosophy inspired by the problem of Divine grace have explained the necessity for the contiuous existence of Divine caliph under the title of pure Imam.

Considering Human as “ Caliph of God on the earth” is now accepted as a Muslim doctrine; however, in the Holy Quran, this term is not mentioned and the term “ caliphate” is mentioned twice in the Qur'an. The main meaning of the word "Khalifa" is the succession and replacement of the present person to the absent person, and it seems that the purpose of the Quran was to use this term and derivatives of that meaning, and “ the caliph of Allah” has a contradictory meaning, because God The present and the ruler of the world, described in the Holy Qur'an, is not absent from being replaced. On the other hand, historical studies show that this term was not accepted by the Prophet Muhammad and his companions, but gradually, perhaps for political reasons, it was used by the Umayyad and Abbasid caliphs in the political literature of that time. The political sphere entered into the fields of commentary, mysticism, philosophy and theology, and human beings were considered as the caliph of the Lord in the earth. This article seeks to examine and critique the meaning of the term “ caliphate” .