مجله تاریخ و تمدن اسلامی
پیاپی 44 (پاییز 1402)

Mohiyals are a branch of Brahmins who are divided into seven clans. One of the Mohyal clans is the Dett, who are famous among the Shiites because of the popular stories about the presence of their ancestors in the Karbala. This clan of Brahmins believe that one of their ancestors, named Sidh Datt Rai ir Rahib, participated in the Battle of Karbala with with seven of his sons. Rahib returned to Punjab after seven of his sons were killed during the uprising. From that time until now, the descendants of Rahib, in order to honor her and also the mourning of Imam Hussain, mourn together with the Shiites during the days of Muharram. Therefore, this group of Brahmins have been known as Hosseini Brahmins since the 19th century. In this article, the accuracy of this claim of the Hosseini Brahmins and the compatibility of the narratives in their history with the sources of Islamic history have been examined. Also, the reasons for the greater popularity of these Brahmins from the 19th century onwards have been investigated

In the social atmosphere of the constitutional period (the end of the Qajar era), the minbars of the clergymen had an important and prestigious position as a factor of social cohesion. In this research, by using “Bourdieu Theory”, the position of the preaching and speech has been analyzed and it has been studied by explaining concepts such as “field”, “capital”, “habits” and “action”. Using Bourdieu's field theory, we considered that “religious pulpit” had what characteristics, achievements and feedbacks in the constitutional period. Based on Bourdieu's theory, it is assumed that the pulpit has a wide field, with special habits of the religious beliefs of the people, in mobilizing the masses, demanding constitutionalism and the establishment of the parliament. The findings of this historical research show that during this period, the “minbar field” relatively enjoyed the triple levers of the field (independence, power and conflict over capital) and had an effective presence in most of the constitutional events, of course, it has also been damaged by the confrontation of some fields.

Nowadays, fashion is a significant cultural concept and one of the most powerful global economic industries. Despite its importance, the extent of related professions and its impact on cultural and economic issues of the modern era, there is no precise research and information on how Iranians deal with this phenomenon. Iran's relationship with the West and its confrontation with concepts such as Western culture and modernity dated back to years before the Qajar period, but relevant documents and research indicate a lack of interest and serious influence of Iranians in the phenomenon of fashion and its manifestations (such as Western clothing style) until before the Qajar second period. Advanced research aims to analyze how Iranians deal with this phenomenon and their attitude towards it in this period by collecting historical data in a documentary approach with a sociological perspective. So, the documents such as reports and daily memoirs, used to compare the views of classical and contemporary sociologists on the concept of fashion. The research findings indicate that the consistency of the examined texts with the views of classical sociologists concepts and theories such as trickle-down theory, class imitation, the efforts to create or eliminate class distinctions, the display of ostentatiousness and leisure time of the affluent class led to the condemnation of fashion, not as the contemporary positive approaches towards fashion

The formation and establishment of Shi’a legal authority (Marja’iyat-e-taqlid)) as an institution has been a response to Shi’a community’s need for socio-political leadership and religious authority. Examining the process of the formation of this institution either theoretically, or economically and historically yields the true answer. Based on this historical reality, Marja is the head of Shia community and his bayt has got the counselling or probably decision-making role. Hence it is the importance of investigation into Maraji’s buyût,  both its structure and individuals. This paper via studying the writings and memoir of famous people with close connections to the buyût of the contemporary Maraji, tries to represent their role and influence on some of the Maraji’s performances- such as Abdul-karim Ha’iri Yazdi, Seyyed Hossein Burujirdi, and Seyyed Mohsen Hakim. Our findings show that despite Maraji’s intellectual and practical independence, their buyût have got a defining role in many of their decisions.

In the last hundred years, some orientalists have been formulated different theories about Goran, which do not agree with the narration of Arabic and Persian historical sources. One of the most prominent Oriental scholars of this period is Vladimir Minorsky, whose theory has been widely reflected in academic and public circles. Minorsky's theory is based on three bases: the denial of Goran Kurdish identity, the migration of Gorans from Gilan and Deylaman to Kurdistan, and the existence of an independent Goran language. The main problem of this research, which is written with a historical method, is to review and criticize the foundations of this theory from a historical approach. The findings of the research show that Minorsky interpreted the sources with a reductionist view and selected them according to his own preferences, and this has caused many contradictions in his theory. So, in contrary to his theory, historical sources, while emphasizing the Kurdishness of Gorans, did not provide accurate evidence that they migrated from the shores of the Caspian Sea.

Abūdharr al-Ghifārī is considered by Muslims as one of the prominent companions and narrators of the Ḥadīth of the Prophet Muḥammad. Therefore a significant number of traditions were narrated through him in Islamic Ḥadīth literature and also anecdotes about his life were written throughout Islamic history. However, in the first half of the 14th century AH/ 20th century CE, the number of works written about Abūdharr and their content underwent a considerable change. Some Muslims in this period tried to present him as the first socialist in human history or at least an outstanding sample of adherence to socialism; And of course, there were some who wanted to oppose such approaches and provide evidence against those two claims. By applying the content analysis method this study aims at understanding the evolution of attitudes towards Abūdharr in the 1st half of 20th century as far as it can be understood from Persian, Arabic and Urdu sources. This study is an attempt to study the grounds of Abūdharr's ccceptance as a socialist by Muslims, the evolution of opinions about his charracter, the debates related to these attitudes, the theoretical consequences of those debates, and finally, the ideas formed about Abū Dharr in the minds of Muslims in that era. The hypothesis of this study is that the totality of theoretical disputes between different sects Islamic and adherents to leftist movements caused the image of a revolutionary with Islamic ideology in its modern sense to be formed from Abūharr.