فصلنامه تاریخ اسلام
پیاپی 63 (پاییز 1394)

Subsequent to the departure of Prophet Mohammed PBUH, the Islamic community experienced the extended social changes particularly in regard with value and it reached up to its highest point in Muawiyah era -41 to 60 After Hijrah. This incident could be investigated in many aspects. Through the sociological and documentary view, the present writing has tried to investigate the historical data compiled via the library research. The findings of this research reveal that through the misusing, the ignorance of people as well as taking the dictatorship and plotting strategy, Muawiyah as the first Umayyad ruler could devastate the sanctity of divine values and subsequently relying on the invented beliefs he could revive the sects like moarji’ah and jabriyah and provided the ground for their again governing. Keeping the historical view and sociological approach, the article concludes that the tragedy of Ashura in 61 after hijrah was considered the main consequence of these social changes.

The mourning tradition in Muharram is considered as one of the most significant religious-national traditions in Safavid era. The official establishment of Twelvers Imam Shiism, the strength of Iranian’s national tendencies towards Othman powerful neighbor as well as the great universal role of Iran provided the ground in favor of the change of ancient traditions of mourning into the modern ones in Safavid era. This revolution was along with some destruction in the structure, content, emotional, social as well as the spiritual and mental aspects of mourning in Muharram. This writing presents some examples related to the damages in each of these aspectsandtries to search the reasons and grounds of the advent of these damages relying on the present historical data.

The Islamic convention as a divine order was first mentioned by Prophet Mohammad in the community of Muslims, while the social structure of Islamic lands was mostly Arabic rather than Islamic one. This very viewpoint led the triple caliphs and afterward Umayyads to register the new traditions as their own work via personalizing prophetic traditions. The intellectual atmosphere of Syria and the long lasting commandment of Umayyads in this area on one hand and its Roman-Arabic method on the basis of the accepted fundamentals in Mecca on the other hand was du to the position of Quraish and this matter provided the required ground for Omayyad’s developing tradition. Quraishi-Arabic view points as well as the false attribution to the prophet Mohammad PBUH and subsequently, taking advantage of tradition developing followers registered a new way towards developing tradition on the basis of enduring removal of virtues of Ahl e- Bait and gave majesty to Umayyads during the history. This writing has investigated one of the samples of concocting traditions, fasting on Ashura via the process study on the basis of “Pakhsh Theory in the historical sources to document the artificiality of fasting on Ashura.

Identifying an important part of the events of early Islam depends on the identification of Arab tribes, in ignorance age norms, and internal trends and their intertribal disputes. Kendeh tribe is considered as one of the most powerful Yemeni tribes before Islam and it was of a considerable role concerning the political changes of early Islam due to having strong, courageous warriors as well as the awareness of its heads. The present writing has investigated the data present in the early sources and reported the way of development, origin, intertribal branches, religion, residence, the most important events occurred in this tribe before and after the advent of Islam and then it has studied the way of their believing in Islam and the origin of their apostasy following the departure of Prophet Mohammad PBUH. The last part of the article has been devoted to the investigation of the positive or negative role of some outstanding characters of this tribe within the political and social changes of the first half of the first century after hijrah.

The historical existence of an individual named Abdullah Ibn e- Saba’ is considered as one of the issues of dispute in the historical texts in regard with the study of sects in the world of Islam and regarding its significance, the orientalists are of ideas in this regard. There exist two diverse views regarding Abdullah Ibn e- Saba’. The first view considers him as an effective character in relation to the events of early Islam and the next one questions his historical presence and considers him as a fake character. Following the investigation and criticism of these two view points, the present writing has endeavored to defend the modern view relying on the narrative and historical texts. Accordingly Ibn e- Saba’ is of historical existence and as an ordinary person, he has overstated about Imam Ali PBUH, while his role in the events of early Islam is not deserved to be mentioned.

Anusi or Anusim in Ebri is regarded as the plural form of Anus meant “being forced ones” and idiomatically it is attributed to a Judaist person who apparently believes in the other religion like Christianity and particularly Islam through the compulsion or free will, while inwardly he is loyal to his maternal religion. This kind of religious life has been prevalent in time of Musa PBUH and also Khashayar shah among the Judaists of different countries of the world like Spain, Portugal, Eastern Europe, ottoman caliphate not having been reproached by the Judaist community. Moreover, it has been prevalent in the other cities of Iran including Kashan, Isfahan, and Shiraz as the residences of Judaists. Following a review on the life of Anusi in Safavid, Qajar and Pahlavi eras along with the reflection on the phenomena like Annusi’s relationship with the distribution of Babism and Bahai, it has been tried to achieve the social, economic, political, religious, and psychological factors of this approach in the history of Judaists of Iran relying on Allah dad event in Mashhad and to analyze the strategy of this complicated and long-lasting life.

Barzanji sheikhs dependent on Qaderiyeh sect are considered as the most eminent sufi conducts that started their activity since the first half of the twelfth century after hijrah. The study of historical sources reveals that these sheikhs could make coherent relationships with Othman government relying on their systematic organizations and achieve the highest political and social positions in Kurdistan of Iraq in spite of the presence of abundant ups and downs in these relationships. Although the dominant tribal approach in the political contemporary history of Kurdistan has led to the misty image of their active role during the changes in Kurdistan. This article presents a documentary report of the political relationships of Barzanji local rulers with Othman central state; moreover, it states the grounds and reasons of developing the political - social position along with the validity of this local state in Kurdistan of Iraq.