مجله تاریخ و تمدن اسلامی
پیاپی 42 (بهار 1402)

The sacred lineage of Imamate/Caliphate is one of the most challenging problems in the Islamic society in the first century.  Prophet's family occupied a privileged position in political atmosphere of Muslims from the earliest period. This article puts forward the history of the controversies on the sacred lineage among the Hashimtes and Umayyids and then the Hashimites and Alavids and Abbasids through the study of the coins minted in this period. The struggles of the Abbasids and Alavids in the sacred lineage and the concession of Caliphate in Imam Ali's progeny caused in long-term disputes that could be traced through the coins. These disputes lead to mint of various coins that contained the representation of sacred lineage of caliphate from the Prophet's progeny via Imam Ali and Fatima in the years 145-200 H. Eventually, the Abbasids had to withdraw their previous approach of the rejection of Alavids legitimacy of leadership in the Ma'mun's reign and tried to have a turn into the Alavids that appeared in the coins of the Imam Reza's crown prince.

The compiler of Nahj al-Balāgha, Sharif al-Radi (d. 406 AH), rarely mentioned his sources and most of the contents of this literary work are without mentioning the sources. Nevertheless, the efforts of several contemporary researchers have led to the identification of some sources of Nahj al-Balāgha. The seventy-seventh letter has one of the famous phrases and it is the advice of Imam Ali (a.s.) to Ibn Abbas when he was sent to talk with the Khawarij, which is often cited. In the source studies of Nahj al-Balagha, so far, only some sources have has been recognized, which all were written after al-Radi. The present study, while introducing other sources, first deals with the question of what was the source of Suyuti (d. 911 AH) and why did it was challenged by some researchers? This research shows that the Kitāb al-Ṭabaqāt al-Kabīr of Ibn Sa‘d (d. 230 AH) was most likely a direct or indirect source for Radi. Also, while examining the existing editions of the book and its defects, it is clear that the manuscripts of a part of the book have been unknown until now. So, it was not available to previous researchers and has been neglected. Due to the fact that there are doubts about the attribution of this text to Amir al-Mu’minin, this article has paved the way for further investigation of this issue by introducing the source of Letter 77.

What is the position of the Fatimid period (297-567 AH) in the history of Islamic civilization?  Although this historical period is considered more or less as an important period in the political and religious history of Islam, but in the studies of Islamic civilization, it is not given a bright and prominent position to it. In fact, focusing on a specific period and territory in the civilization studies, specifically Iraq in the Abbasid era, has overshadowed the significance of other contemporary centers or important sub-civilizations under Islamic civilization, including the civilization of the Fatimids. Therefore, it is necessary to be re-examined and re-explain the relationship between this period and the history of Islamic civilization. To do that, the method of historical explanation with the theoretical-conceptual approach of the pluralism of the centers of civilizations has been used. Due to the adaptation of the Fatimid era to the most important requirements of a civilizational period, such as the establishment of a powerful government as the administrator and provider of community security, a vast political territory, from the Maghrib to the Shām including Hijāz and Yemen, with the centrality of Egypt as a favorable geographical base, as well as an active and productive human society of material and spiritual wealth, we can talk about a period known as Islamic civilization in the Fatimid period. Also, due to the efforts of the Fatimid rulers in upgrading the position of Egypt in terms of culture and civilization in the Islamic period, we can even mention the Civilization of the Fatimid era or the Civilization of the Fatimids.

Ghāzān-Nāmih by Nur al-Din Mohammad Nuri Azhdari is a Shahnameh in the 8th AH composed by Shaykh Uways Jalayir's order. In this article, while examining the reflection of Iranian and Islamic thoughts and ideas in Ghāzān-Nāmih, it is especially explained how the concept of the king of Islam is represented in this Shahnameh. In the form of an Epic, this Shahnamah of the Ilkhanids era preserves the themes of Iranshahri political thought. By highlighting the religious approach of Ghazan and the way Uways’ following him, it describes the efficiency and necessity of continuation of the unity between religion and state in the light of Kingship and Islam. This historical epic introduces Ghazan as a devotee and veteran (Qazi, Romanized Crusader). Therefore the idea of continuing the concept of Iran in Ghazan Nama is traceable. However, in Nuri's view, Ghazan and Uways are first the King of Islam and then the King of Iran.

Although Iran has never been formally colonized, the anti-colonial ideology was disseminated there. The root of Iranian anti-colonial thoughts, often, has been studied in the context of the history of the relations between Iran and European powers such as Britain and Russia. The current research suggests a new opinion and assumes that Iranian used the experience of British colonial in India to form and propagate the anti-colonial discourse. Since the second half of 19th century, a variety of texts concerning British rule in India has written in Persian. A content analysis of these works and the social conditions in which they were embedded indicate that the anti-colonial discourse in Iran was because of fear of loss of national and religious identity and so, they tried to use the British colonial adventures in India for publicizing the anti-colonial ideology.

The society of Nāsir al-dīn Shāh Period experienced the most quarrels, riots and religious conflicts. Some of those religious conflicts were the continuation of previous traditions and some included new and disruptive ideas. In the present article with a descriptive-analytical method, attempt to answer this question that what was the religious structure of the Iranian society during Naser al-din Shah era and why did it lead to conflicts and group protests in the cities of Iran? The findings of the research indicate that the religious conflicts of the that period can be analyzed in three separate ways on the basis of historical and social contexts and processes; The ongoing conflict between the Heidaris and the Nematis in some Iranian cities, which were used by rulers and other power agents to achieve their goals, religious conflicts between Muslims and religious minorities such as Zoroastrian and Jews, who was influenced by the religious atmosphere of the society and the religious prejudices of the Shiites. These types of conflicts remained in the same local area. The government and local rulers took action to end them in order to prevent the continuation of those conflicts, but the third type of religious conflicts of the era had a different nature and it can be referred to as a religious protest that was formed against the official religion of Iran and the government. Although this protest started before the beginning of the Naser al-din shah reign and affected the intellectual and political atmosphere of some cities, it challenged the religious foundations of the society and the legitimacy of the Qajar rule. Therefore, it was suppressed by the persuasion of Shia’a scholars and the actions of the central government.