In this paper, the issue of IMAMATE is explicated from a historical point of view. First, the importance of the principle of IMAMATE and then the idea that IMAMATE has gone through changes in Shi'ite history are considered. It is argued that mixing up the concept of IMAMATE with the theory of IMAMATE has been a reason for some misunderstanding about the issue of IMAMATE. It is maintained that a historical analysis as such is incapable of explaining the issue. Finally, the history of IMAMATE is systematically accounted for, taking into consideration the early Muslim's understanding of the principle.

The issue of IMAMATE (imāmah) is one of the fundamental discussions in Islamic theology and has consistently been the primary reason for the divergence of beliefs between two major Islamic schools. Examining the Quranic evidence in elucidating the status of the IMAMATE as a pivotal factor in the continuity of Islamic teachings and guidance can be highly effective. This research, employing a descriptive-analytical method and based on library resources, comparatively investigates the Quranic proofs of appointed IMAMATE according to verses 2:124 (Surah al-Baqarah), 3:34 (of Āl-'Imrān), and 28:68 (Surah al-Qaṣaṣ), and compares the viewpoints of the two sects. The findings indicate that, from the Shia (Imami) perspective, these three verses complement each other in affirming appointed IMAMATE, asserting that the appointment of Imams, like that of prophets, is based on God’s absolute authority, and its connection with the progeny (dhurriyyah) of the Infallibles necessitates the existence of an infallible Imam to preserve religious teachings and guide the Muslim community. In contrast to the Sunni view, which considers IMAMATE as a selectable and unconnected matter to the concept of finality of prophethood (khātamiyyah), this study, based on the aforementioned verses, presents the appointment of IMAMATE as a manifestation of finality and a mechanism for the continuation of prophetic mission. A thorough analysis of the concepts of "ja'l" (divine establishment), "dhurriyyah" (progeny), and "ikhtiyār" (divine will) in these verses and their semantic interplay reveals that IMAMATE is not a matter of human choice but, like prophecy, is an appointment by God. These findings align with Imami theological arguments affirming the appointed IMAMATE of the Infallible Imams and its role in preserving khātamiyyah, presenting a more coherent interpretation. The innovation of this research lies in presenting a novel reading of the coherence and interrelation among these three verses concerning the proof of appointed IMAMATE and its comparison with Sunni perspectives.

A fundamental step in researching the intersection of Islamic mysticism (Irfan) and theology (Kalam), and in bridging these two disciplines regarding the concept of IMAMATE, is to ascertain if a shared understanding of IMAMATE's essence exists between them. Only if there's a common conceptualization of IMAMATE can we effectively explore its various aspects across both fields. The central question of this research is whether the core concept and characteristics of SHI'A IMAMATE are present within Ibn Arabi's mystical framework. It's important to clarify that this study does not aim to examine the specific linguistic term "IMAMATE" in mysticism; rather, it seeks to identify the meaning and reality of IMAMATE, even if it is not explicitly expressed through that particular word in mystical discourse. This article, using an analytical-comparative approach, examines how Khajeh Nasir considers a Perfect Definition (hadd tamm) that it includes the qualifier "by inherent right" (bi'l-aṣālah). He posits that a prerequisite for this definition is divine appointment. Therefore, this can be considered the core characteristic of the SHI'A definition of IMAMATE. While Ibn Arabi's terminology differs from that of SHI'A theology (kalam), the qualifier "by inherent right") bi'l-aṣālah( can be found in his writings with the same SHI'A meaning. Furthermore, he acknowledges individuals "appointed by God" after the Prophet, which serves as another expression of this very qualifier "by inherent right" )bi'l-aṣālah(. 

This article, at first, suggests some general points pertaining to the subject, such as the nature of Quranic Jurisprudence (fiqh ul-Quran), its place, the attitude used in interpreting legal verses and the past of this subject. It concludes that the interpretation of legal verses methodically is idjtihadi, from the viewpoint of attitude is legal (fiqhi), and from the viewpoint of manner is by order-subject (tartibi-mawzu'i). The author maintains that Quranic Jurisprudence is not a simple Jurisprudence nor a simple exegesis, but both of them. In historical aspect, he believes that the history of Quranic Jurisprudence goes back to the Prophetic era and revelation of the first legal verse of the Quran, but i ts written past goes back to the time of Imam Sadiq (p.b.u.h).The scientific result of this paper is that the SHI'A is the founder of Quranic Jurisprudence as an independent knowledge.This writing continues to refer to the history of Jurisprudence and divides this history to seven periods of movement, static, dynamic, flourishing, stagnation, reactionary and growth. The author counts some characteristics for each period along with the works written in each period and finally points out the role of SHI'A in interpreting legal verses in Islamic world.

An exegetical tendency is the effect of beliefs, needs, taste and expertise of the exegetes in Quranic exegesis. The SHI'A exegetes, like other Quranic exegetes, have legal, theological, philosophical, social and literal tendencies, although the SHI'A exegetes defined all these tendencies within the framework of Ahl ul-Bayt school of faith. In this writing, the history, features, subjects, exegetical tendencies and the most important Shi'i commentaries in each case are introduced in detail.It also had been mentioned that there were also other exegetical tendencies among the SHI'A such as mystical, hadith and scientific tendencies. In the recent decade there have arisen interdisciplinary tendencies in exegesis like educational, managing, political etc. about the Qur'an.

Badr ul-Din Qawami Razi is a Shi'i poet in sixth century A.H. His poems include praises for the Holy Prophet (p.b.u.h), Imam Ali (p.b.u.h) and the holy Imams and the family of the Prophet (p.b.u.th).Sermon and preaching are other part of his themes. These poems from the viewpoints of content, poetic imagination and linguistic combinations are of great importance. Given the dominance of Sunni poets in the sixth century, it is necessary to examine Shi'i poets like Qawami Razi and their works. Therefore, this paper's purpose is to examine Imam Ali's characteristics from the perspective of Qawami Razi that shows the mirth of Shi'i poems in the past centuries and it is a sign of Qawami work.The result of this paper shows that in spite of difficulties and strictnesses, Shi'i poems were dynamic and Qawami had been successful in describing Imam Ali (p.b.u.h) in all the fields of content, imagination and language, and his poems are unique in its kind.

The way of life (sira) of the Infallible Imams (A.S.), especially the traditions attributed to them are among the sources employed in the study of Islamic thought history. The most sensitive historical period in the development course of Islamic political thought is the beginning of the Umayyad period and the shift of caliphate to monarchy in this era. In this respect, the Shi‘a Imams (A.S.) took specific measures as their Divine responsibility towards preservation and restoration of Islamic thought. This article studies Imam Sajjad (A.S.)'s assuming position in the most critical period of Islamic history on the basis of his Sahifat al-Sajjadiyya in order to unveil his strategy toward preservation of Shi‘i IMAMATE line.

Avicenna is one of the prominent thoughtful characters of the Islamic world who has always attempted to make his philosophical theories compatible with Islamic teachings. In fact, Islam has been a source of inspiration for him in many of his philosophical ideas. He believes that desirable governance would be realized along with the presence of prophet; therefore, in order to explain the necessity of Islamic governance, he proposes the theory of text-based raised caliphate and IMAMATE. Then, provided that a text-based raised imam or caliph is not presented, he discusses the role of the jurists of full needed qualifications. Having an analytic view, the paper attends to Avicenna’s idea in this filed as well as its achieved results.

As the first important controversy in the history of islam, IMAMATE made the first religious sects and branches among the Muslims The most important Shia sects of shia IthnaAshari, Since its founding, the Ismaili sect and the Zaidiyyah the political life Social and continue. Imagine that each of these two categories of Imamat, during the first centuries of islam. This article is based on Relying on historical method, talk to Imamat Two approaches to the implementation of the Ismail sect and the Zaidiyyah examine. Research findings suggest that the two sects to the IMAMATE Leadership imate were not believed to be problem, But from the time that those other than Prophe as the ir leader Imam chose Areas gradually became apparent deviation between them.

In SHI'A jurisprudence, the wife's ownership of the dower (mahr) is one of the financial consequences of the marriage contract. A set of rights and obligations is established for both spouses to uphold the solidity of this covenant, among which the wife’s right of retention (haqq al-habs) holds significant importance. Accordingly, the present study aims to examine and analyze the wife’s right of retention in SHI'A jurisprudence to determine whether this right is recognized within this legal-religious tradition. This research employs a descriptive-analytical method, investigating the wife's right of retention through a library-based and documentary approach, using note-taking as the primary research tool. The findings indicate that the wife’s right of retention is affirmed and explicitly upheld by the majority of SHI'A jurists. However, the exercise of this right is conditioned upon certain criteria, including the specification of the dower, its non-payment, the immediacy of the dower, and the wife's non-compliance with conjugal obligations (tamkin). According to SHI'A jurists, the fulfillment of the dower in full, the wife’s submission to conjugal duties, or even the payment of the first installment of the dower nullifies the right of retention.