https://has.journals.hozehkh.com/article_847.html https://has.journals.hozehkh.com/article_738.html Determining the scope of women’s presence in society is an important issue that has received considerable attention. To what extent, and in what places and contexts, can women participate socially from the perspective of the Prophet (s) and Imām ʿAlī (a)? Given the great sensitivity surrounding this matter, it necessitates precise research. Therefore, it is essential to investigate whether the Infallibles (Maʿṣūmūn), as the most significant role models for Shiʿas throughout history, have specified a criterion (milāk) or view on this, or if they have entrusted it to societal custom (ʿurf). Since perspectives on this subject range widely—from judging complete equality between men and women in all fields to the complete denial of women’s social rights—it is necessary to refer to the conduct (Sīrah) of the Holy Prophet (s) and Imām ʿAlī (a) to ascertain the desired scope, thereby extracting their indicators and criteria. The objective of this article is to identify the criteria set forth by the Prophet and Imām ʿAlī, as moving toward a desired and healthy society must be based on the Sīrah of these two religious rulers (ḥākim-i dīnī). This study uses a descriptive-analytical method to uncover the criteria established by the Prophet and Imām ʿAlī. https://has.journals.hozehkh.com/article_739.html With the advent of Islam, geographical and religious boundaries collapsed, and the Almighty God called all humanity to the religion of Islam through His Prophet. However, after fourteen centuries, why has this great event not become globalized? And why has this pure culture remained confined to a minority of the world's Muslims known as Shiʿism (Tashayyuʿ), or why has its driving force slowed down? Based on the ḥadīth "The scholars are the heirs of the prophets" (al-ʿUlamāʾ wārithat al-anbiyāʾ), the Shiʿa clergy (rūḥāniyyat-i Shīʿah) have borne the heavy mission of disseminating Islamic teachings (maʿārif-i Islāmī). Through their compilations (taʾlīfāt), the training of distinguished students (mubarrīz), scholarly debates (munāẓarāt), preventing religious distortions (taḥrīf), and engagement in the political arena, they have taken steps toward the globalization of the culture of Shiʿism, and their efforts have largely borne fruit. Using a descriptive-analytical method, this research identifies the most significant intra-organizational challenges facing the clergy, including: identity crisis, superficial utilization of transformation, and lack of intellectual and practical cohesion. The extra-organizational challenges are enumerated as atheistic ideologies and the system of domination (niẓām-i sulṭah). Furthermore, the following are introduced as the most effective strategies (rāhkārhā) for the globalization of the culture of Shiʿism: intellectualism (andīshah-varzī), the formation of scholarly and religious groups, discourse generation (guftamān-sāzī), the dissemination of the culture of the Ahl al-Bayt (AS), creating high attractiveness in behavior and logic, supporting and strengthening the theoretical foundations of the Islamic Revolution, and Jihād of Elucidation (Jihād-i Tabyīn) implemented logically, rationally, and epistemologically (maʿrifatī). https://has.journals.hozehkh.com/article_740.html    Hope in Divine mercy and faith in a bright future are key concepts that have received significant attention, particularly in recent years, and are among the highly frequent terms used by the Supreme Leader of the Islamic Revolution (Ayatollah Khamenei). The discussion of fostering hope is raised in this context, and all segments of society are invited to play a role in this great effort (jihād). However, implementing this critical goal requires emulating superior role models who have strived to promote it under various circumstances. The present article, employing a descriptive-analytical approach, aims to explain the manifestations of fostering hope in the of the Infallibles (al-Maʿṣūmūn) and addresses the central question: How did these sacred personalities create and strengthen hope within the Islamic community? Based on this research, just as the Holy Qur'an seeks to arouse the feelings and create motivation in the audience by using loving language, mentioning Divine promises to the faithful and the righteous, and cautioning against despair (yaʾs), the conduct (sīrah) of the Prophet and the Imams also demonstrate their profound attention to this subject. It recounts their ceaseless efforts that were all undertaken to attract and preserve souls, promote spiritual elevation, and breathe the spirit of hope into the body of truth-seeking individuals. https://has.journals.hozehkh.com/article_741.html    This article examines the historical development of taṣawwuf (Sufism) and Sufi orders in Nīshābūr, a city that has long been regarded as one of the major centers of Sufism in Islamic history. Owing to its geographical, cultural, and intellectual significance, Nīshāpūr emerged—beginning from the early Islamic centuries—as a crucial locus for the growth and flourishing of Sufi thought and practice. Employing a descriptive-analytical method, the study investigates the historical periods of Sufism in Nīshāpūr and the formation of its notable Sufi groups, including the Malāmatīyah, Karāmīyah, and Baktāshīyah. The article further elucidates the cultural, social, and spiritual impact of Nīshāpūr on Islamic Sufism and highlights the city’s role in shaping and disseminating Sufi traditions. During the third and fourth centuries AH, Nīshāpūr reached the height of its spiritual and intellectual prominence, particularly with the emergence of leading mystics such as Bāyazīd Basṭāmī and Abū Saʿīd Kharrāz. As a major scholarly and cultural hub, the city exerted a lasting influence on mystical literature and Islamic teachings. In addition, the study critically evaluates the existing sources on Sufism in Nīshāpūr and demonstrates the city’s significance in the broader history of Sufism and ʿirfān. Ultimately, this research contributes to a deeper understanding of intellectual and spiritual developments in Islamic history and clarifies the central position of Nīshāpūr as a pivotal spiritual and scholarly center in this trajectory. https://has.journals.hozehkh.com/article_742.html    The period of the imamate of Imām Ḥusayn (51–60 AH) coincided with the height of Muʿāwiyah’s oppression (41–60 AH) against the Muslim community and his deviation from the fundamental principles and norms of Islam. During these nine years, several opportunities arose for debate between the Imām and Muʿāwiyah—debates that may be regarded as one of the closest precursors to Imām Ḥusayn’s uprising against the Umayyads. Given that these debates were governed by a distinctive logic in terms of structure, content, and ethical principles, this study—employing a descriptive-analytical method and focusing specifically on the debates between Imām Ḥusayn and Muʿāwiyah—seeks to uncover the underlying logic that shaped them. The findings indicate that the most significant structural techniques employed by the Imām included precise analysis and critique of the opponent’s claims as well as argumentation by definition. In terms of content, the Imām drew upon the Qurʾān, the sayings of the Prophet, and points already acknowledged by his opponent. Regarding the ethical principles governing these debates, salient features include beginning the discourse with praise and glorification of God, patience, avoidance of contentious quarrelling, and moral courage. https://has.journals.hozehkh.com/article_743.html    The emphasis on territorial conquests (Futūḥāt) and the encouragement of Muslims to engage in jihād emerged as a major issue in the period immediately following the Prophet’s (S) passing. The dispute over his succession had plunged the community into unrest; thus, the caliphal administration sought to secure its legitimacy and to quell the objections raised by the Anṣār and other dissenting groups by sending Arab contingents toward the frontier regions, thereby shielding itself from criticism. After numerous military campaigns, the boundaries of the Caliphate expanded dramatically, and substantial wealth and spoils of war (ghanā’im) poured into its center. Some scholars consider the Caliphs’ conquests legitimate and infer Imām ʿAlī’s (ʿa) approval of them, while others regard the Futūḥāt as illegitimate and cite evidence indicating his disapproval. Accordingly, it is essential to examine the Caliphs’ motives in undertaking the conquests and to analyze Imām ʿAlī’s stance toward them. The purpose of this study is to determine whether the Imām approved or disapproved of the Caliphs’ policy of relying on the Futūḥāt. Employing a descriptive-analytical approach and drawing on library-based sources, this article investigates the objectives of the Caliphs and Imām ʿAlī’s responses to their policies. https://has.journals.hozehkh.com/article_848.html https://has.journals.hozehkh.com/article_849.html https://has.journals.hozehkh.com/article_886.html https://has.journals.hozehkh.com/article_887.html The Abbasid era, characterized by significant socio-cultural and political shifts, provided a conducive environment for the consolidation of the Ja'fari School. Within this context, Imam al-Sadiq (AS) utilized his comprehensive pedagogical system to establish "elite cultivation" as a pivotal strategy for disseminating Shiite doctrines. Employing a historical-analytical approach and drawing upon Shiite narrative (hadith) sources, this research examines the role of such elite-building. It illustrates how talent selection based on ethical-narrative criteria, dynamic instructional methods—including lectures and debates—and the promotion of piety as the bedrock for intellectual development, transformed disciples into an elite class. Their scholarly engagements, which encompassed value transmission, social cohesion through Hadith chairs and academic circles, and interaction with state institutions, rendered the Ja'fari School resilient against sectarian challenges and Abbasid repression. The literature review highlights a gap in the integrated analysis of this role, leading the study to offer a conceptual framework and key definitions. The historical inquiry explores socio-political backgrounds, while case studies of prominent disciples—such as Muhammad ibn Muslim, Safwan al-Basri, Zurarah ibn A'yan, Abu Basir al-Asadi, and Hisham ibn al-Hakam—validate the practical application of these principles. The conclusion emphasizes the study's innovation in linking pedagogy with scholarly interactions, proposing avenues for future research and offering a model for elite cultivation in contemporary Islamic societies.