dr. mahdi goljan

The Abbasids infiltrated the network of Hashimite and Kaysanite activists, eventually seizing power in Khorasan. With the military support of Abū Muslim al-Khurāsānī, they incited riots that undermined and ultimately led to the downfall of the Umayyad dynasty. A key faction within Abū Muslim's military forces, known as the "Rāwandiyya," played a pivotal role in assisting the Abbasids. However, upon assuming power, the Abbasids needed ideological support to justify the transfer of Imamate and leadership from the Hashimites to the Abbasids. The Rāwandiyya actively contributed to this endeavor, expediting the process of transferring the Imamate from Muḥammad Ḥanafiyya to Ibrāhīm al-Imām, and subsequently to the Abbasids. With their distinctive perspectives, the Rāwandiyya portrayed the Imamate and leadership by tracing the Abbasid genealogy back through the Prophet to ʿAbd Allāh b. ʿAbbās. According to historical sources, there were individuals among the Rāwandiyya who held extremist views and were referred to as exaggerators. These individuals believed that al-Manṣūr al-ʿAbbāsī (Al-Mansur the Caliph) was their deity. Despite these beliefs, the Hashimites remained aligned with al-Mansur, underscoring the significance of the Rāwandis in the eyes of the Abbasid caliphs. This research employs a descriptive-analytical approach to demonstrate that the Rāwandis made substantial contributions, both in military engagements and by providing doctrinal views. Consequently, they played a pivotal role in facilitating the transfer and consolidation of power within the Abbasid dynasty.

With the victory of the Fatimids in North Africa and the extinction of the rule of the majority in 296 AH. The island of Sicily came under Fatimid rule and the second period of Sicilian Islamic rule began. At the beginning of the Fatimid rule, a kind of political tension gripped Sicily that led to numerous riots and uprisings. Therefore, the present article tries to answer the question of what role the Colbians played in the establishment and continuation of the Fatimid rule in Sicily. Two periods held power there. The method of research in the present study is descriptive-analytical. As a result, the Colbians, following the Fatimid caliphate, restored peace to the island. The policy of tolerance and religious tolerance with the natives and non-Muslims of the island was a feature of the Colombian rulers.tolerance with the natives and non-Muslims of the island was a feature of the Colombian rulers

Hajj is considered as one of the most important Islamic duties which has complex individual and social dimensions and has a special place in Islamic culture and civilization. For centuries, Muslims from all over the world have traveled to Mecca every year to perform the Hajj, and this great Islamic gathering is held every year in a magnificent and grand manner, and its greatness has attracted the attention of many Muslim and non-Muslim thinkers to this Muslim religious ceremony. Ali Shariati, as a Muslim intellectual, has given a special place to Hajj in his system of thought and Islamic model. The importance of Shari'a views on Hajj lies in its unique feature, namely the dominance of the ideological approach in interpreting the whole of Hajj as well as the components and stages of performing Hajj. Undoubtedly, Shariati, as a religious intellectual with ideological tendencies, has tried to present a narrative based on his Islamic ideological model in which the social, political and class dimensions of Hajj are more important than its individual and spiritual dimensions, and the individual and spiritual dimensions of Hajj. It is also considered as a kind of revolutionary self-construction in the direction of making a united and protesting human being in the field of oppression. Shariati's political view of the Hajj has transformed the Hajj from a ritual of worship into a large political community that can also be seen as a factor in the solidarity of the world's political and religious Muslims.

In the political sociology of Safavid Iran, the ideologicalization of religion on all elements of government and sovereignty is considered an important matter and this issue causes a kind of ideology within the Iranian schools and schools of education in this period and confirms the system of governance and A government will come out. In other words, the Safavids in the category of political sociology of Iran base all their economic, security, cultural and social projects in the form of the official ideology of the Shiite government and accordingly demand such an output from all existing pillars. The ideological theorizing of the Safavid rule is one of the important cases of political sociology in Iran at that time, which is looked at in this study based on Modarres Khan of Shiraz and Chaharbagh.This research has filled the political sociology of the educational system in the Safavid era in a library manner and in a descriptive-analytical manner.

The Iranian Women's Organization was established in 1966. The news item indicates the establishment of a women's organization in the second Pahlavi period, whose ultimate goal and mission was to increase the cultural, social and economic awareness of Iranian women. The organization had about four hundred branches throughout Iran and pursued its goals by establishing nine separate committees. The emphasis of the Women's Organization was on increasing the education of women and girls and providing facilities for them to enter the labor market. To this end, the Family Health and Welfare Committee had the most important task in the Fifth Development Plan with a specific budget.The purpose of the present study is to review and explain the process of establishment and operation of the Family Health and Welfare Committee of the Women's Organization. The research question is what services this committee has provided according to the definitions of assistance and what have been its weaknesses. This research has been done by content analysis method and relying on main sources, archival documents.Findings show that the Committee on Family Health and Welfare in the field of health, assistance to homeless families, vocational training and family and legal advice, to increase awareness and expand employment and promote the role and position of women in various social and cultural affairs, a suitable platform Provided and paved the way for coherent aid actions.

With the rise of the Fatimids in North Africa, a great change took place in the Islamic world, and that was the establishment of a caliphate based on Shiite beliefs. The institution of the ministry was one of the influential institutions in the political structure of the Fatimid government, and they, like the Abbasid government, had two types of ministries of enforcement and delegation, which were ministers in the first period and the caliph was in power. The ministry of delegation began, and the ministers were the main power in the Fatimid caliphate. The main question of the present study is what role did the Shiite ministers of the Fatimid religion play in the spread of Shiism and Shiite beliefs in Egypt? The research hypothesis is that the Fatimid Shiite ministers played a significant role in the spread of Shiism and Shiite beliefs in Egypt. Based on the findings of this descriptive-analytical study, the actions and reforms carried out by the Shiite ministers of the Fatimid religion during their ministry have played an effective role in establishing their government and spreading Shiite beliefs in North Africa.

Among the cities of the Arabian Peninsula, Yathrib has a good living situation compared to other cities due to its favorable geographical conditions. However, the rivalry between the Jews and the Aws and Khazraj on the one hand and the internal challenges between the Aws and the Khazraj on the other, had faced the people of this land with deep intellectual, cultural and political challenges. To be able to save them from the current situation was one of the aspirations of both groups. The central question of the present study is what internal factors led to the invitation of the people of Yathrib from the Prophet to emigrate to this city? The hypothesis is that the political challenges to gaining the presidency and awareness of the people of Yathrib through the news of the Jewish people from the resurrection of the Prophet were among the reasons for inviting the people of Yathrib to the Messenger of God. The present study is based on library resources and descriptive-analytical method.

The Iranians, who, after becoming acquainted with Islam and its rites - education, justice, and human dignity - fell in love with the religion, became embroiled in an intellectual conflict with the advent of the Umayyad and Abbasid regimes, which acted contrary to Islamic slogans. From the very first months of the Abbasid rule, successive uprisings and movements were formed against them in different parts of Iran and Iraq, and caused their weakness and collapse in many areas and led to their downfall. The central question of the present study is that With what reasons and motives did the Ravandians revolt against the Abbasids? The hypothesis is that the Abbasids' lack of loyalty to their original slogans, as well as the removal of the main leaders of the uprising, was the main motive for the Rwandan uprising. The present cover is organized based on the main sources and with a descriptive-analytical approach.

The question of this research is what was the social impact of the tragedy on the Abbasid era? The hypothesis of this research shows that the negative effect of creating a home due to fear, piety and the spread of hypocrisy in society and its positive effect prevent destructive issues and is more in line with the goals of the government. Took advantage of their personalities.The results of the research show that by accepting the Mu'tazilites' belief and creating tribunals, Mamun wanted to create a kind of unity among the society and to have complete control over the caliphate and the government, and to create a kind of unity among the society and by placing Religion as opposed to religion riding the political wave of the ruling caliphate and government. On the other hand, he confiscated the potential danger of the increasing Etzali movement in favor of himself and his government. During the period, when the Mu'tazilites' belief became a tool in the hands of the government, it deviated from its original path and became a device to control the opposition to the government.The power of jurists and narrators has diminished because after this, there is no strong jurist in history who can create a stable jurisprudential religion in history. It discredited the Mu'tazilites' beliefs and made them prosperous, and with its government, the Mu'tazilites lost their base and popular power, and were no longer considered a threat to the government.

The emergence of Islam in the east of Iran, part of which is now called Afghanistan, goes back to the Rashidun Caliphate era. Based on historical documents, the influence of the Shia in this area was initiated by the strict behavior of the Umayyad towards Shiites. The arrival of Ali ibn Musa al-Ridha (Reza) in Khorasan, the Mongolians’ religious tolerance, the Ilkhanate’s conversion to Islam and their tendency towards the Shia, and the emergence of the Safavids are considered important in the expansion of the Shia in this region. In recent decades in the Islamic society of the Afghanistan, Shiites are considered a minority. However, the Shia is more common in the Farsi-speaking Iranian tribes of Afghanistan. Most of the Hazare and Qizilbash (Ghezelbash) tribes are Shiites. In addition, the Tajik, Uzbek, Turkmen, Baloch and even Pashtun and some other tribes have some Shia followers. The Shiites reside in different provinces but most of them live in the central part of the Afghanistan, Hazarejat. Most of Afghanistan’s Shiites are twelvers, although a considerable number of the Tajik’s Shiites are followers of the Ismaili subdivision. The main purpose of this research is to study the sociopolitical life of Afghanistan’s Shiites in Sadozai’s era (1747-1818) and their role in gaining power by Ahmed Khan Abdali (Durrani), the founder of the Sadozai kingdom, and consolidation of the power for him and his children. In gaining power and victories, Sadozai benefited from the military experience of some of the tribes of Hazare. The Qizilbash also helped them in military and ministry affairs. Proximity of these tribes to the core of power sometimes caused reactions from Pashtun who were mostly Sunni. Studying some of the historical events and Shia’s reaction to them would make a ground to better understanding the behavioral pattern of Afghanistan’s Shiites in that period. Results of this study could be useful in further understanding of Shia’s interactions with Durrani’s government and their position in the society.

The study of Shariati's methodology in Islamology shows that his creativity and modernity in the different interpretation of religion is undoubtedly the result of his methodological innovations in applying the achievements of sociology and modern philosophy of history in redefining religious concepts and beliefs. Shariati's approach to Islamic studies can be placed in the context of the sociology of religion. Shariati has always considered the three components of historicism (attention to the background and historical role of phenomena), objectivism and systematic attitude as the main features of his method. Using an interpretive method with an analytical approach, this article seeks to show that Shariati's unique method in Islamic studies has paved the way for attention to new dimensions of religious texts and Islamic history, which has enabled him to have an ideological understanding of religion. In Shariati's approach to Islamology, special attention has been paid to the political and social capacities of Islam and the Shiite religion.

The Prophet struggled a lot to promote the social position and status of women in the society. Among the famous women of early Islam, who took their model from Islamic teachings was Umma Habibah. Detached from her economic and family relations, she joined the circle of Muslims and had a great impact at the early Islam. She was raised in Islamic teachings and took an important place in the early part of Islam. This paper useda variety of religious and historical sources and documents to investigate Umma Habibah’s lifecycles in an innovative way. The study explores, describe and analyze her character and moral behavior during her lifecycles. This study is a historical research and new in subject matter and fulfills the need of the society to be aware of the influential women, hence necessary for its applicability. The outcome of this study may serve as a source and a reference to several university departments, such as the History of Islam, Women Studies, especially in academic and seminary centers and among the public that are interested in the history of Islam.

Since the beginning of emergence of Pakistan as an independent country, the conflict about Islamic state had begun between the secular and religious groups. “What is the role of Islam in the government?” was the question that Pakistan was facing in the last decades of 20th century. In response to the question, Muslim scholars proposed two answers: the first group suppose that Islam is equal to government and second group believe that the government in Islam has only one dimension and other dimensions of Islam are much more important than political dimension. .Ghamidi with passing from the first approach, that was evident in the opinions of Maududi and he was the chief spokesperson, placed his interpretation of Islam, Quran and Sunnah based on the second approach. From view of Ghamidi, politically Islamic society establishment is precedence over the Islamic government. This society is possible through an Islamic Revolution and Revolution will pave the way for an Islamic state. The Islamic state is combination of three groups: Muslims, Mu`ahids and Zimmis. Such a state based on pluralism in religion and politics.

Waqf (inalienable endowment) tradition is one of the greatest manifestations of Islamic culture and civilization which enjoys a superb position in Iran. Among other Islamic traditions, Waqf is a voluntary and benevolent task which can be useful in improving public services level and economic welfare of the society, if it follows a proper approach. There are numerous examples of endowment of properties for public works including constructing libraries, schools, hospitals, etc. throughout Iran.