upon him) when the political opening could be a good pretext, at the entire period, political repression, cultural, social and economic chaos hindered the serious appearance of teachings in public atmosphere of society.

At the end of first period and at the beginning of Sadeqayn period, the grounds for spreading teachings slowly expanded so that as the result of approximately twenty years of political tensions – during the period of deep dispute between Banū Umayyah and Banū Abbas- Sadeqayn (Peace be upon them) could explain the prophetic intellectual foundations using their own conditions and social status and their Shi’ites in response to the generation full of effort, educated and inquirer, and transfer teachings at its various levels and take full advantage of accompany of all historical elements, and thus avoided any direct intervention in the conflict between political rivals considering the circumstances of the Shi’ite’s community and later, their thoughtfulness exhibited their hidden aspects in spreading Shi’ite thoughts.

In the next period, i.e. Kazemayn period, despite the political repression, under the aegis of previous social and cultural elements, Imam Kazem and his son Imam Reza have exerted great efforts to spread previously told teachings and confirm their content via advocacy organization with respect to its functions and via debates and answering questions. Then, during the late Imams, although political repression prevented the extension of activities on Imamate realm, development and multiplicity of historical elements in various aspects led the Ahlul-Bayt (the People of the House) to careful planning in order to prepare a developed scientific atmosphere free from doubts in a sixty-and-so training period for the Occultation period. Particularly, the number of Shi’ite-residing cities and their academic centers were expanded and day by day, Shi’ite’s scientific and political power was multiplied.

including science, knowledge, customs, etc. So, by cultural element, we mean something that provides such meaning and direction. The following items are the most important factors: learning the doctrines, scholars’ existence, the spirit of inquiry and the effort to gain knowledge, and exposure to new ideas (the flow of translation).

۳. The Social Element:

Community consists of people who have come together based on attitudes and factors and thus there is a relationship among them. So, by social element, we mean something that may affect the relationship between the components of the community. The following items are the most important factors in this regard: the vastness of Islamic cities, population distribution, public acceptance and popular position.

۴. The Element of Economic Power:

Paving the ground for the occurrence of some flows or their development sometimes depends on the economic power. From this perspective, by economic elements, we mean the economic power of the community or the very amount of cash flow in various sections which seems to be in direct contact with other elements. Examples of the effect of the economic power are as follows: political propaganda, arousal of greed among the glitterati, writing of forged papers, the spread of debauchery and moral corruption, advocacy organization and its functions.

Ups and Downs

The Prophet’s efforts to establish a monotheistic society paved a proper ground for learning Divine teachings. After the death of the Prophet, the historical elements did not allow the Imam of the Household to generally explain the epistemical issues; except for the moment in Imam Ali’s government (Peace be