The islamic college university journal

Abstract:-
The mind is an intangible substance that has no physical existence in the human body, and it is an integral path of the sciences that a person acquires throughout his life and working with it, so the mind, as philosophers say, is (working according to knowledge) that man has acquired and then it is ranked according to the mental ranks proposed by the Greek philosophers and the sages of Islam, and these ranks it rises based on the acquisition of information and its merging with previous information, and then it is subjected to a process of analysis, synthesis, interpretation, extrapolation and other brain processes to extract scientific results that were not present in the human being and thus the ranks of the mind rise. And through a careful reading of the message of Imam al-Kadhim a by Hisham Ibn al-Hakam, we note that At the beginning of the message, the Imam said a very important statement, which is: - Oh Hisham, God Almighty says: It is in that remembrance of one who had a heart,, meaning the mind.
- This meaning was confirmed by many narrations written on the authority of the Ahl al-Bayt (peace be upon them), including, for example: -
- The Messenger of God (may God’s prayers and peace be upon him and his family) said: (The mind is a light in the heart that differentiates between right and wrong.)
- And Imam Ali said: (The mind is in the heart).
- Imam Al-Sadiq said: “The mind is its abode in the heart.”
This is what has been scientifically proven at the present time and through the sayings of Western doctors who excelled in the field of cardiology, they recognized that the heart is the center of mental perception. In a literary or scientific field that he had no precedent in, and this indicates that something indicates a state of change in his mental perception of things and what is in himself and around him, and his way of dealing with life, which includes awareness of what surrounds him, his knowledge of things around him, thinking about them, and judgment On them, and all of this is a system for the movement of cells, neurons, and chemical processes that may imprint or accustom his heart to them, even if it is transmitted to another person.

Abstract:-
Most philosophers and scholars have pointed out that there is wisdom behind the creation of humans and the universe, and it can never be absurd or without purpose. Following up the life of the righteous and reformers from prophets and messengers and those who followed their path - and throughout human history - we see without any doubt that those are the ones who carried noble human values and defended the oppressed and the weak, and they are always oppose injustice and oppressors, and their life, their positions, and their sacrifices in facing and rejecting injustice, tyranny and arrogance were the clearest evidence of this, and offered their lives and the lives of those close to them and their supporters as a sacrifice for these values.
That tyranny, injustice and dictatorship have never ended, but rather continued with the long and arduous human journey, so it was necessary to maintain that final approach and that heavenly light, and the Imams- represented by the twelve imams of the Ahl al-Bayt, peace be upon them - was the refuge and resort, and was the protector and safer who preserved the Sharia, and hence faced the greater burden and great confrontation with tyranny, injustice and arrogance after the passing of Prophet Muhammed (PBUH).
The life of the seventh imam, one of the imams of Ahl al-Bayt, Musa bin Jaafar al-Kazim (PBUH), represented an important stage of that long jihadist phase of prophets, messengers, and reformers in the face of the rulers of injustice, dictatorship, tyranny, and their intellectual and moral deviations, and the crimes they committed, the worst of which was the imprisonment of the Imam for years, to prevent him from practicing his reformist role in society, and then to assassinate him with poison, after their failure in silencing his voice that represented the title of truth and the demand for justice, denying injustice and exposing the image of the oppressors no matter how much they tried to brighten it falsely and unjustly.

Abstract:-
Undoubtedly, each society has its education that reflects its philosophy, objectives, and conditions of its life, So Education determines the noble values in human reality to spreads the values of virtue, and integrity in society. Therefore, we find Islamic Education tried to achieve it through human self-education in a way of faith developing, science, morals, and good deeds in a harmonious and balanced manner. Moreover, it stresses the importance of freedom of thought and being open to the various sources of culture. To elevate the person to the ranks of the ultimate perfection that God Almighty wants him.
That's why we find reformers throughout the ages have made big efforts to reach an effective educational curriculum on which to base the education of man and society on a valid basis.
The Prophet Muhammad (Peace be upon him and his family) and his honorable household (peace be upon them) were the good examples who illumined the path for Muslims with their deeds. They enlightened the way for Muslims with their deeds, words, gentleness, and good behavior.
But unfortunately, the insights of many Muslims, especially those are working in the field of education, are turning to Western educational schools to receive their educational curricula from them, leaving behind the rich heritage of the Ahl al-Bayt.

Abstract:-
Since their appearance on the scene of political events after the success of their revolution in Khorasan under the leadership of Abu Muslim al-Khorasani, the Banu al-Abbas had only one goal, which is the elimination of their Alawite cousins from the sons of Fatima and Ali (peace be upon them), especially if we knew that the people had sympathized with The Messenger (may God bless him and his family) because of the ravages of killing, intimidation, captivity and imprisonment at the hands of the Umayyads, in addition to the people's conviction that the right to rule and caliphate is in their assumption of the people of the house (peace be upon them), and this was one of the reasons that called Bani Abbas To raise their well-known slogan of satisfaction from the Muhammad, which was a direct reason for the success of their call and obtaining great support from the Muslims, and therefore we find the Banu al-Abbas practicing various methods in order to achieve their desired goal of eliminating their competitors, so they prevented money and supplies from reaching them, and it was Of the total of these funds are the five funds and the legitimate rights, but they have devoted all means to prevent it from reaching them.

Abstract:-
The biographies of the prophets and their dignities are a rich reference that provides us with the finest stories, that explain the creation and the universes, and give lessons to all people throughout the ages of human civilization from the era of Adam, peace be upon him, to our master Mohammad. Revelation and preservation of Islam. Each of them had a major enlightening task entrusted to him, which was distinguished in its unique miracles and ideals that present lessons and lessons to all people, enduring the most severe types of injustice in order to preserve the divine deposit of the tenets of prophethood and Imamate.
Our research chose the study part of the miracles from the biography of Imam Musa Bin Jafar al- Kazim (pbuh), as one of the basic pillars of the ideological, intellectual, political and social structure adopted by Islam as an approach to correct the belief and regulate behavior, and move forward in the direction of the movement of human integration required at the level of individual and society.
This is because the great merit and privileged position of the imams in history of Islam, pushes us towards elucidating the features of this fragrant biography, which defines the most peaceful vision and the most complete formula for understanding Islam and embodying it with its origins, pillars, and branches at all levels. We have tried to develop an approach that defines the aspects of the study according to the following:
The research begins with an introduction that shows God Almighty,s selection of the prophets and imams (pbuh),then moves to define the miracles in language and idiomatically, then proceeds to define Imam Musa bin Jafar al- Kazim (pbuh), and traces his rhetoric and miracles from his childhood until deposits of his light of imamate were transferred to him in that turbulent time to show his knowledge of the unseen in the past, present and future, and his adaptation of the images of predators to inculcate magicians and oppressive rulers imitating the miracles of the Prophets, as a pilgrimage to people and elevating the word of God in Ahl AL-Bayt, peace be upon them, and confirming the pillars of the Islamic faith in the hearts of Muslims.

Abstract:-
The people of the house, may God’s peace be upon them, were and are still the symbol that imitates them. This is a result of the piety and piety that characterized their religious personality, the equivalent of which was less, and this did not come from nothingness. Rather, it came as a result of divine education and divine discipline. He greeted until it became famous among scholars for describing the infallible imams as the chain of gold
And in front of us al-Kazim, may God’s peace be upon him, is one of the personalities who left a clear imprint in the souls of Arafat. This influence extended to include writers, writers and poets alike. This research tries to uncover this influence by explaining his methods and answering the question of how senior poets were able to embody representations of the Imam’s character in Their poetry, what is the most prominent image, and the great impact, where does it lie, and what is the method used by the poets.

Abstract:-
yueadu al\'iimam musaa bin jaefar alkazim \'asmaa shakhsiatan fi easrih faqad eurf bialeabd alsaalih walkazim li\'anah yukazim ghaydah wasabar ealaa ma ahit bih min alshadayid ,fkan maedin aljud walkaram ,faqad aushtuhir bijawdih wakaramih waeibadatih wahisanih waeatqah lileabid fakan min \'iimat almutaqin wamin \'aebud \'ahl zamanih hataa laqib bizin almujtahidin , fdlaan ean sabrih faqad sabr al\'iimam  ealaa almihan walkhutub faqad balagh biha mblghaan yastahil ealaa alkatib an yakshif waqieuha aw yulimu bihaqiqatiha ! faqad auetuqil hadha al\'iimam aleazim fi zulumat alsujun hafnatan min alsinin waqad hajabath alsultat ean jamie alnaas falam yuathir eanh anah dajar aw sa\'am aw hin ala al\'ahl wanama eud habsih min durub alnieam alkubraa alati tastahiqu alshukr faeakafa ealaa eibadat allah saymaan naharuh qaymaan laylah fdlaan ean dhalik faqad samad  biwajh alzulm waltughyan wahu yahmil liwa\' almuearadat lihukaam easrih min bani aleabaas (almahdi walhadi walrashid ) aladhin aistabahuu jamie mahram allah famin mazahir dhalik alsumud alfadhi ean al\'iimam  wuqufih wasirarih washajabh lisiasat harun alrashid waeadam alaietiraf bishareiat khilafatih faqad asar ealaa hadha almawqif almusharif hataa qadaa nahbah fi sujunihim msmwmaan shhydaan fi sanat 183h.
ja\'at aldirasat ealaa muqadimat watamhid wamihwarayn ja\' altamhid lisirat alkhatib albaghdadii wahayaatih wanubdhat ean kitabih (tarikh baghdad ) fima tanawalna fi almihwar alawil alaa \'asmuh wanasabah wawiladatih wifq ma sawarah alkhatib albaghdadiu fi kitabih fima tanawalat fi almihwar althaani aintibaeat ean shakhsiat al\'iimam  kakarmih wasakhawih wahulmih wahisanih alaa alnaas waeibadatih waeatqah lileabid wariwayatih lilhadith waikhbarih mae alkhulafa\' aleabaasin almahdi walrashid waqidamuhum ayah min almadinat alaa baghdad wamin thama marahil habsih hataa wafaatih fi sujunihim wifq ma ja\' min riwayat wakhbar sajalaha alkhatib albaghdadiu fi kitabih tarikh Baghdad.

Abstract:-
The image is a structure in which the poet uses his view of reality to arouse the audience's feelings and emotions. The image has constructive elements such as; color, thought, feeling, and imagination, and in its relation to other components it is a brief reflection of a literary text. Critics have long analyzed the image; because it plays an active role in conveying poetic experiences to others. Different styles make the image of the poet's work of art more elegant and vivid. We found this phenomenon in the poems of many poets praising Imam Kadhim (PBUH) in such a way that they have used various images in drawing a poetic picture for the audience, in order to give their literary works a special beauty and prosperity and affect the audience.
Although the praise of Imam Kadhim in Arabic and Persian poetry has a long history, but Arabic and Persian poets in the contemporary era of Iqbal had another form of praise for Imam Kadhim (PBUH), so that the volume of praise of Imam Kadhim (PBUH) only in the last century is more than all previous periods. The character of Imam Kadhim (PBUH) has been praised by many Arab and Persian poets. In this research, in a descriptive-analytical and a comparative approach, the image of Imam Kadhim (PBUH) in contemporary Arabic and Persian poems has been studied. Explain about Imam Kadhim (PBUH) and after searching the poems of the most important contemporary religious poets of both languages, an attempt has been made to explain their most important themes and common themes about Imam Kadhim (PBUH). At a glance, it can be said: appeal, intercession and the position of Imamate and divine authority, and so on is one of the most important themes that contemporary Persian and Arabic poets have decorated their poems and ballades in praise of the Imam.

Abstract:-
Fadak was representing according to ahl albayt (peace be upon them) The historical and legal support in the invocation on power and exercising it in violation of the Islamic texts in her judgment, Fatima Zahra (peace be upon her) embodied the first remonstrance from this part and her infallible sons(peace be upon them) followed suit, and among them is Imam Al-Kadhim, (peace be upon him), and the different positions of the judgment authority throughout history in retrieving Fadak for ahl albayt (peace be upon them) and seizing it according to the circumstances and data that the authority was passing through.
The ages, which are controlled by the Abbasiya state far from its natural borders that the caliphs and judgments envision and understand by history narrators.

Abstract:-
Certainly, in order to produce any culture of difference, it is necessary to start with the existence of the different at the beginning, and this is one of the axioms that justifies saying the existence of knowledge and cultural intersections on multiple levels. The difference of religions is one of the inherited matters that have been recognized as universal since ancient times. As it was not confined to a specific culture, but was occupied in its various stages of development, from here the Abbasid era intellectually assumed indicators of difference at the level of religions, sects and groups, in addition to the growth of extremist movements at that time.
In this era, the religious culture was moving in two directions, one of which is blameworthy and the other is Mahmoud. Its blame focused on the hostility of the other different, and the praised is looking at the other with a view of tolerance and containment, and this is what was disclosed by the seventh Imam Musa bin Jaafar al-Kadhim (Ealayh alslam). The infallible is the sacred link between God and his creation, which carries the contents of the message of the Messenger of God (Ealayh alslam), in addition to that which he enjoys in terms of knowledge, spirituality, and a righteous journey towards him that attracts the various circles of the nation. Witnessed transcending barriers of color, ethnicity, and language, and his ability to embrace others.
From here, the personality of Imam Musa bin Jaafar (Ealayh alslam) enshrined the desire for the culture of Islam, and his reliance on universal principles that heralded monotheism, and on this he prevailed over the representations of his biography among the ummah, the mechanisms of attraction and embrace, especially with regard to the different Jewish religious, since many Jews and monks embraced Islam on his hand. It was narrated that a group of Jews entered the Imam Al-Sadiq (Ealayh alslam)and Imam Al-Kadhim was (15) years of age, and I answered their question related to the nine verses that Musa bin Imran (Ealayh alslam) gave. He also listed (26) an indication of Muhammad’s prophethood. PBUH, until they rose from their majlis, declaring Islam and loyalty to the Messenger of God (Ealayh alslam), “... and you are the imams, leaders and arguments from God on His creation…”, the imam’s life is a point of attraction and in this direction Imam Al-Kadhim (Ealayh alslam) says to Harun: (I am the imam of the hearts and you are the imam of al-Jassum)), and this attraction appeared recently among the pens of oriental studies, as the Jewish orientalist (Eitan Kohlberg) dealt with the biography of Imam al-Kadhim (Ealayh alslam) based on many primary Shiite sources and Sunni sources, and his study showed those concepts that preserve With a high degree of representation of the other and understanding it religiously, as the orientalist stood on the floor The faithful historical t, stressing the active imam’s role in scientific life and his role in spreading the Shi’ism doctrine.

Abstract:-
Imam Musa bin Jaafar (peace be upon him) lived an important historical period in the history of the Abbasid state in its first era، which spanned from (148-183 A.H.)، marked by political violence on the one hand، and on the other hand by the presence of deviant ideological and ideological currents، as well as racial tendencies and different religious dissolutions that resulted. Concerning its struggle with serious social shocks، Imam Musa (peace be upon him) should have preserved Islam from the influence of these currents by strengthening the role and position of Shiism as the Islamic model that arose at the behest of the Messenger of God (may God bless him and his family and peace) and his commitment to himself. Therefore، the research relates to the role of Imam al-Kazim (peace be upon him) in making the history of Shiism as a component of the history of the Abbasid state in its first era.
It was evident through the research that the Abbasid authority had followed a systematic approach in which it wanted to eliminate Alawite Shi’ism in general and Imami Shi’ism in particular، because it knows well that the Alawites are the most deserving of the succession of the Messenger of God (may God’s prayers and peace be upon him and his family) as they approved in the Al-Abwa Conference and proved it Imam Musa (peace be upon him) in his debate with Caliph Harun al-Rashid. The authority's effort focused on getting rid of the Shiites and obliterating the features of their history by suppressing and deliberately distorting their history، especially in the stage in question، and it was the imamate of Musa bin Jaafar (peace be upon him) who preserved Shiism and preserved its history from distortion and forgery and made it an important component of the history of the first Abbasid era

Abstract:-
The aim of the research is to learn about the impact of Imam Musa al-Kadhim, peace be upon him, in achieving the goals and confronting the injustice of the tyrants of the Abbasid power on one hand, and claiming the usurped rights on the other hand through his peaceful and wise leadership, which was a source of concern and fear for the rulers of Banu al-Abbas who opposed the imam, peace be upon him. To achieve the goal of the research, the descriptive or theoretical approach was adopted and the research reviewed the life of Imam Musa al-Kadhim, peace be upon him, as well as the tyranny of the contemporary rulers of Banu al-Abbas who ruled at the time of the Imam, peace be upon him. The research reached several conclusions and some recommendations.

Abstract:-
Imam (Musa bin Jaafar) al-Kadhim, peace be upon them, undertaked the leadership of the Islamic nation and defending its affairs, after he assumed the imamate from his father, by setting a set of goals that he intended to achieve, among them the political aspect. At the same time, the Imam (al-Kadhim) faced a number of challenges, especially the challenges that came from the ruling authority at the time, and the imam lived with more than one Abbasid ruler era, but the research focused on the imam’s political life during the reign of Harun al-Rashid, and the reason is that the end of the Imam’s life and his martyrdom was by order of Harun al-Rashid, hence the importance of research. The research seeks for asking the following problem: (What is the political reality in the era of Harun al-Rashid ?, What are the features of the reform policy that the imam sought during that period ?, and what are the obstacles to that?), Which will be answered through the hypothesis: (The imam Musa Bin Jaafar) (peace be upon them both) motive on the interests of the Islamic nation and in all fields (political, educational and religious) even after his imprisonment, and he succeeded in correcting the doctrinal path in Islam based on evidence and scientific debate, and because of his successes, Al-Rasheed ordered to end the imam life, leaving an educational, religious and political legacy. To his nation guided by it). In this research, the historical approach and the analytical approach are adopted to narrate and analyze its data.

Abstract:-
Summary: In compliance, implementation, application and endorsement of the narration attributed to the Imams Jaafar al-Sadiq and Ali ibn Musa al-Ridha, peace be upon them both, which includes the saying (Long live our life). East and West, the righteous predecessors have preceded us by showing the glories and epics and the good paths of the people of the house, peace be upon them, and it has fallen upon the shoulders of many poets to highlight their positions on the tyrannical rulers and the oppression and injustice they were exposed to. Which needs those who show its brilliant shine, including the poems of the people of the house, especially with regard to Imam Musa bin Jaafar, peace be upon him. Sheikh Aziz Allah Al-Attardi has succeeded in collecting these verses and poems and combining them in the folds of a book called the Musnad of Imam Musa bin Jaafar, which is located in three parts, specializing the part The first of which is the biography of Imam Al-Kadhim, peace be upon him, and my research has focused on the subject of the notices contained in this part, concerning the people of Alb. O, peace be upon them.

Abstract:-
The interpretative heritage ceremony of the narrators of the Ahl al-Bayt (peace be upon them). Some of their interpretations were received by us through the narrators, but they did not reach us with a full interpretation of them (peace be upon them) except for some fragments transmitted from them sporadic in the books of the novel and the researchers wrote in the science of interpretation.
And since Imam Musa bin Jaafar Al-Kazim (peace be upon him) was one of the imams of the Ahl al-Bayt (peace be upon them) the pure, the Holy Qur’an was interpreted as he (peace be upon him) was one of the knowledgeable interpreters, so we will count the most number of the noble Qur’anic verses that are explained through Imam Al-Kazim (Peace be upon him) For the sake of representation, not limited to this humble research, to show the existence of an interpretation of the noble Quranic verses entrusted to him (peace be upon him), because he (peace be upon him) is one of the links in the golden chain where he grew up in the house of knowledge and knowledge in the bosom of his father Imam Al-Sadiq (peace be upon him) They are a continuum, a father, a father, a father, and the Prophet Muhammad God bless him and his family.

Abstract:
Since man was born on the face of the earth, human rights were born with him, but awareness of these rights, recognition of them and then enjoyment of them has taken a long journey in the history of mankind, and the march of human rights will continue as long as man is found on this earth, and awareness of these rights will increase and interest in them will grow. It means the birth of new rights, and depriving a person of his rights is a matter that cannot be excluded as long as injustice remains from the traits of some human souls, but human rights have made great gains, thanks to the struggle of peoples, individuals and states, and what came and recommended by heavenly laws and ancient civilizations, which were given Human and his rights are the primary concern, but the prophets, guardians and people of the house, peace be upon them, knew the value of a person; They taught him and taught him dignity, just as the thought of the People of the House, peace be upon them, not only believes in human rights, but also in animal rights. The life of the oppressors was and still is a series of violations of human rights, while the lives of the Prophets and the People of the House, peace be upon them, were devoted to defending them, applying them and establishing them in society.
In this modest research, we tried to stand on the importance of human rights in the Universal Declaration of Human Rights, despite the presence of reservations and observations on some of its articles and paragraphs, and in Islamic thought through the pillars of the Islamic religion and the basic pillars that preserved this religion’s prestige, and stood in the way of attempts to deviate and lose it. Those led by despots and oppression throughout history, and the summit of these pillars is reflected in the thought of the People of the House, peace be upon them, who found in human rights a safe haven for man, By respecting his life, money, honor, and freedom of thought and expression. They were, peace be upon them, the pioneers in the application of divine justice and human rights, and today we are in a world in which most things, including human feelings and feelings, have been transformed into accounts of profit and loss and personal interest, unfortunately. We can quench the thought of the people of the household in order to raise our thirsty souls to the dream of humanity and human rights, leading to a state of justice and equity.
The life of the imams, peace be upon them, was rich in terms of the application of human rights conditions in all fields, starting with the first imams, the Commander of the Faithful(Ali bn Abi Talb), peace be upon him, when he said to the owner of the purchase during his well-known reign when he ruled Egypt (people are two categories, either a brother to you in religion or a counterpart to you in creation) until their founders The expected, may God hasten his relief, who fills the earth with fairness and fairness, and likewise was the life of Imam al-Kadhim, peace be upon him, which he devoted to the service of mankind and the application of the principle of justice and divine rights that were brought by the prophets and messengers, and from which their seal, may God’s prayers be upon him and his family, brought them.
His tolerant life was pages of ease, softness, kindness, and true human rights. Through his approach, Imam Al-Kadhim, peace be upon him, balanced the interest of the individual and the interest of society. The individual in his thought is not just a spare part in society, he is not entitled to do what he wants if he does harm others. One of the foundations of his ideas and principles, peace be upon him, was respect for the humanity of mankind, good communication with others, and respect for their opinions, and his respect for man and humanity stems from his Islamic morals and family upbringing that has a clear effect on him, and whose goal was to protect people from the exploitation of spiritual and moral values by others. Imam Al-Kadhim’s humanity in the field of human rights was an honorable image in his treatment of people, his conduct and his humility.

Abstract:-
The imams of the Ahl al-Bayt, peace be upon them, used the divine Sunnah information in the Holy Qur’an to debate and debate in a manner that is better with their opponents, and in this mission they defeated their opponents and those with false whims and doctrines by using the correct method stemming from Islamic sources. The debate approach is one of the methods used by the infallible imams to influence, raise awareness and reduce differences. Imam Al-Kazem, peace be upon him, used this approach due to the new circumstances during the period of his Imamate to combat false ideas and deviant beliefs. This research attempts to study the methodology of the debates of Imam al-Kazem, peace be upon him, according to what was mentioned in the book “Protestation” by the scholar Al-Tabarsi, through a desk reading through the analytical-descriptive method, and to give a comprehensive picture of the Imam’s methodology in these debates. These debates are considered one of the ways to confront the deviant ideological and ideological currents. Imam Al-Kazem, peace be upon him, used multiple indicators to carry out these debates, including artistic style, good manners and enriching the content of the debate during that period in which the misguided sects and false doctrines became rampant, and he won the approval of both far and wide. Addressing research on a regular basis, using rational and transferable proofs, relying on the acceptances of the opposite side, and reasoning in the manner of the interview is one of Imam al-Kazem’s well-known methods of overcoming his opponents in the debate.

Abstract:-
Writing about Imam Al_Kadhim (peace be upon him) needs from any searcher to go back to the old books of history which honestly passed on his writings.
In this research I've tried to show his great use of language in these sayings.I tried to clarify their hidden meanings and their special features and qualities. The wealth of his knowledge and the variety of his intellectual abilities were peculiar. Imam Al-Kadhim knowledge prevailed worldwide. He was so knowledgeable that all the historians and translators admitted that it was really his intellectual edifice that revived the Holy Quran and the traditions of the prophet.
I've tried here to make his language easily understood. He had an encyclopedic knowledge that included many kinds of Islamic, historical and linguistic sciences.
This will help the coming generations, it will be a source for them to broaden their horizons of knowledge.

APSTRACT:-
Factors and causes converged in drawing the features of Imam Musa al-Kadhim (peace be upon him) represented in his family and environment, as he inherited from his fathers the generosity of morals, as well as their knowledge, their human values and their ideals.
In the first stage, he was a student at the hands of his father, Imam Jaafar al-Sadiq (peace be upon him) in his major scientific school that he established in Kufa, which produced thousands of scholars, philosophers, jurists and modernists, and was one of the most prominent scholars in it, and his father (peace be upon him) participated in giving His scientific lectures, and supported him in strengthening them in the cultural fields.
In the second stage, the stage of scientific leadership, (peace be upon him), in it, confronted the position of presidency of the scientific school, and this stage was a very sensitive scientific stage in the history of Muslims, as Greek philosophy dominated public thought, and intellectual trends multiplied and diversified, and this extended to the core of belief Religion, from movements calling for atheism, and from philosophical movements that question some of the beliefs of religion.
The Imam (peace be upon him), with what was known about him in terms of knowledge and know-how, took the initiative to respond to her and falsify what her preachers said with irrefutable scientific evidence and superior ability to whom (peace be upon him) the owners of these calls were subjected to.

Abstract:-
Qur’anic sciences are a group of knowledge and arts that were formed on the basis of the Noble Qur’an and the issues related to it, with the purpose of knowing the Qur’an and getting to know it better and more deeply. Many sciences of the Noble Qur’an and its knowledge appeared in the early days of the revelation of the Noble Qur’an, during the life of the Holy Prophet, may God’s prayers and peace be upon him, and continued and expanded day by day, and according to historical narrations and reports, the Prophet (PBUH) and his family (PBUH) were aware of the Qur’anic knowledge and the sciences associated with him. Such as the abrogating and abrogating, the arbitrator and the similar, the Meccan and Medinan, the reasons for revelation, interpretation, recitation and so on.
Their word is the word of the Qur’an, and the Imams (PBUH) narrators of the Qur’an. Each of the Imams (PBUH), according to their temporal circumstances, interpreted and explained a lot of a specific part of the verses of the Qur’an. And since the Imams (PBUH) are the most knowledgeable people of these sciences after the Messenger of God, may God bless him and grant him peace, this article seeks to address the narratives of Imam Musa al-Kadhim (PBUH) in the field of these sciences. Given the circumstances of the time of Imam Musa al-Kadhim (PBUH) and the expansion of the various jurisprudential and theological schools, a small portion of his narrations include topics of the sciences of the Qur’an. These narrations are scattered in hadith books and interpretations of narrations, and this article has attempted to mention all his narrations in the field of the sciences of the Qur’an.

Abstract:-
The study of the descriptions and titles of the Ahlul Bayt (as) is absolutely necessary in today's society. In particular, over the years, the enemies have always tried to distort and destroy it. A look at the life, education, ethics, and attributes of imam kazem (A) can well revitalize their magnificence and Greatness in people’s minds, especially for Muslim who intend to walk their way in the direction of their lives and deeds, it is a good example and a good lesson that a thousand worth has been found in them and are hidden in them, which can get Muslim community to know the new world, especially , it can open the door to the virtues of the Prophet. This article seeks to investigate the character and attributes of imam kazem (A), with the verses the traditions of the infallibles (AS) and to prose that she is the embodiment of the true morals of man that is perfect and best guides for the followers of the path that it is considered.

Abstract:-
Expression of virtue of Divine salient authorities plays essential role in training of human being because the human moves constantly toward material and spiritual perfection and this important objective will be possible if it enjoys perfect and comprehensive pattern. Under the most difficult political conditions and circumstances and by taking fighting strategy and smart efforts, Imam Kazem (PBUH) protected from Shiite’s basis and stance against Abbasid caliphate and achieved a successful strategy in this path.
The present paper aims to interpret political conduct taken by Imam Kazem (PBUH) by means of descriptive- analytical methodology and using of religious evidences and documents, including Holy Quran at the first place and then the most valid and perfect traditions and narratives from Shiite and Sunnite books. At the end, it is concluded that creation of closed climate and forum and intensification of unyielding control by illegitimate political regime of Abbasids were assumed as the foremost problems for the Shiites at time of leadership of Imam Kazem (PBUH) and Shiite fraction tried to reproduce new reaction to protect from Shia by endeavor of Imam and via political- communicational bases etc. and they gave this great lesson that they could create and epic trend to fight against corruptive governments by a rational and wise leadership.

Abstract:-
Mosa bin Jaafar bin Muhammad bin Ali bin Abi Talib (peace be upon him), his mother Hamida bin Sa'id al-Berberi, and his nickname Abba al-Hassan and Abba Ibrahim and his nickname Abdul-Saleh al-Wafi, Saber al-Kadhim, Al-Amin, Al-Amamoon, Al-Tayeb, was born in the city and lived with his father Imam Jafar al Sadiq 19 years, where he lived after his father for nearly 35 years, where he was generous, and in his years the caliph bnee Al aabase, The Caliph Al manssor, , Muhammad al-Mahdi, Harun al-Mahdi, and finally, the caliph,. Al-Rasheed, who brought him from Medina, locked him up in Baghdad until his death, where he watered a sky by order of caliph Harun al-Rashid, and his martyrdom was in the month of Rajab in 140 Ah and he was buried in Baghdad in the tombs of Quraysh.

Abstract: -
Imam Al-Kadhim is the seventh of Guidance Imams (peace be upon them) the good slave, the honorable scientist, the patient, the man with honor and the brilliant glorious. The one who buried in Baghdad with Alawis. Abu Al-Hasan Mousa Bin Jafaar is the live embodiment to the Islamic principles, the heaven legislation, generosity, expert of science, a great model of Mohammed's family (Peace be upon them), the one with bravery and manhood. He was raised at the God-fearing cradle, the most worshiper at his time before the compliance. He was called with the good slave, never seen like him before in worshiping. He was the victim at his time, the wars were risen and tragedy began against the Mohammed's family (Peace be upon them). He tasted the oppression in prisons when he was distressed with Abbasid, and lived during the abbasid's period. They left Islam behind and souls were murdered. It was said before, that Imam Jafaar Al-Sadiq introduced his son Mousa Al-Kadhim (peace be upon him) to his Shee'ah and followers. He is the Jurisprudent in science and recognition, generous and a man of knowledge and all people need him. He is one of roots and paths to Almighty Allah.
His news reached Abu Jafaar Al-Mansoor May Allah damn him, and decided to extinguish that brilliant light, then he entertained his hatred and evil, then his son continued in fighting our Imam for ten years and ten days. Then, a new age was started, Al-Rasheed sent him to the jail for many and repeated times, and threatened him to be killed secretly and in public. He sent many persons of his family to convince him such as Mohammed Bin Jafaar (his brother) and (Mohammed Bin Ismael Bin Jafaar (his nephew) and they were the main reason in his death. Mohammed Bin Ismael Bin Jafaar with his uncle Mousa Bin Jafaar writing about shee'ah in horizon. When Al-Rasheed came to Baghdad, Bin Ismael came to him and told him: I have know with only two persons that receiving the income; Al-Rasheed answered him may you be damned, who is the other person, he said Mousa Bin Jafaar, and he revealed his secret and asa result of that, Al-Rasheed sent him to jail. He kept him in prison for many times, and seducing others to kill him in secret till one of the disbelievers (Shahik Al-Sindi) put the poison to the Imam, and his glorious soul left to Almighty Allah at the 25th of Rajab in 138 Hegira, and buried at Quraish Graveyards at the weastren side from Baghdad with others of Alawis (Bab Al-Teen Graveyard).

APSTRACT: -
Social upbringing is one of the most accurate and dangerous processes in an individuals lift because it is the first pillar on which the foundations of personality are based as the social environment plays an extremely important role in the formation of his personality and the determination of his behavior patterns and in providing him with the knowledge skills and social experiences necessary for his continuation and his ability to confront the situations of external lift.

Abstract:-
By simplicity, the life of the seventh imam from the Imams of the People of the House (peace be upon them) Imam Musa bin Jaafar the Imam (PBUH) was one of the events that accompanied her life. The House (PBUH) is an extension of the thought of prophethood. More importantly, he was able, despite the temptations presented by the Abbasid ruler Harun al-Rashid, to be a tool for the ruler's service, but he kept himself purity and purity in his commitment to faith. The narrators and translators of his life agreed that he was the most knowledgeable of the people of his time and he possessed.

Abstract:-
The Shiite community had become a cohesion and identity in the age of Imam Kazem (AS). The Shiite school of Imami was expanded due to scientific and cultural orientation in Kufa, Iraq and even Iran. At the same time as the political deception of the Abbasi was revealed - propaganda that had initially attracted people to Iran and elsewhere with the slogan of the Prophet (PBUH), but after attaining sovereignty, behaved in a manner contrary to the traditions and values of the Prophet. It had been taken - an opportunity was given to Imam Sadeq and Imam Kazim (AS) and their disciples to propagate Shiism and spread it in the Muslim world. Therefore, the Shiite community at large needed special management at this time, and Imam kazim (AS) did it under auspices of the law firm.
During their long stay in Medina, the Imam was in extreme adoration and took advantage of the opportunity to perform the Hajj, a blessing and reflection both for the Shiites and for the Muslim community. In this article, we try to link the Imam with the Shiites by giving them financial assistance, referring them to their knowledgeable Shiites, keeping them from slipping, ordering them to be secretive, supervising the Imam's mission, managing his relations with the Shiites, economic issues and the ethical and behavioral management of Shiites.

Abstract: -
Imam Al-Kadhim (PBUH), like other imams, was a pioneer, leader and educator of every human being tracking the psychological transcendence, and morals, so he (PBUH) set out to clarify the facts and evacuate the sorrow for what Allah wants to lift the human being from the clutches of scientific and cognitive backwardness, so this research was explaining the correct belief in the monotheism of Allah.
The thought of Imam Al-Kadhim (PBUH) was manifested in its most wonderful horizons, the finest of his speech, and the broadest areas when he delved into the doctrinal matters that are the subject of man’s affliction in examining trends, so this research was in explaining the origin of monotheism, starting from the knowledge of Allah and ending with the attributes.

Abstract:-
Imam Musa bin Jaafar (peace be upon him) is one of the brightest Islamic personalities and one of the guardians of the Messenger (may God bless him and his family) over his nation. It is characterized by piety and piety, and is unique in its precise meanings, and is one of the best examples of this approach. The role of Imam Musa bin Jaafar (peace be upon him) was the role of renewer of the principles of the Ahl al-Bayt school due to mental strength and distinct scientific awareness. He trained many students, and his students embraced the scientific heritage of the Imam, and those of them undertook the task of modernization, correction and classification. Imam Musa bin Jaafar's strategy in resisting the Abbasid deviation and the tyrants of his time, led to the reasons for his imprisonment, and the purpose of imprisonment is for people to forget about him, but this prison does not change anything from the status of the Imam and does not achieve the goal pursued by the regime. In the conscience of people he is an example to emulate, the righteous, pious, pure Imam. The Imam was an exalted being and a great position among the leaders of thought and campaigners of the Qur’an, and he was distinguished by great manners, generous generosity and patience. The study aimed to identify the seventh imam, the ascetic and worshiper, Musa bin Jaafar, one of the imams of the People of the House (may God’s prayers be upon them), and to contribute to reviving the legacy of the Imams of the People of the House, peace be upon them, and their efforts in serving the purified Sunnah, because we are in dire need of it in our time. This research will address the discovery of the characteristics and characteristics of the Imam, his role in the phenomena of the advanced mental life and the pioneering scientific career, and the strategy of the Imam in front of the tyrants of his time.

Abstract:-
Preaching is an old familiar method that has never been devoid of the educational heritage during the human journey and it is one best and most common methods of learning people deliberate preaching daily and the Islamic legislature enjoined a meaningful promise and made it a successful way to modify the behavior of falsehood to achieve its educational ideological and humanitarian goals the method of preaching and commandments was not far from the Islamic circle the preaching and commandments of comprehensive dimensions that the messenger of god expressed in his sermon and political and cultural commandments were continued by the imams and after that it became a distionct approach to the imams of the ahl al- bayt and from their approach to their approach and their sermons and commandments included various cultural features Imam Musa Ibn jaafar used this method with people in general and his students in particular including his will to his student Hisham Ibn – AL-Hakam