فهرست مطالب mohammadali chelongar

The Baḥārina (meaning ‘Bahrainis’) were among the most important Shiite social groups in Bahrain from the early Islamic centuries up to the contemporary era, forming the greatest population section of this region for long centuries. In the last two centuries, many of them have migrated to the nearby lands for different reasons. The destination of many Bahraini emigrants, especially their Shiite jurists, was the southern cities of Iran, including Bandar Lengeh. This study seeks to use historical sources and a descriptive-analytical method to examine the relationship between the migration of Baḥrāni scholars and spread of the Shiite teachings in Bandar Lengeh. The main question of the study is as follows: “What has been the effect of the migration of Baḥrāni jurists on the spread of the Shiite teachings in Bandar Lengeh during the last two centuries?” The findings of the study show that many Baḥrāni jurists migrated to Bandar Lengeh due to religious strictness of the Sunni rulers of Bahrain and, on the contrary, the better conditions in the northern coasts of the Persian Gulf. After their settlement in Bandar Lengeh, they played an important role in social and cultural-religious evolutions of that region by composing Shiite jurisprudential and doctrinal books, establishing religious places (mosques, husaynias, religious schools) and taking over governmental posts related to their positions (imams of congregational and Friday prayers, judgment, and presidency of endowments).

Beginning in the West after the development of methodology and theoretical results in history, scientific historiography promoted the insights and methods of historians. It established new principles for the history of research. Inspired by these developments, contemporary Iranian historians also created new scientific frameworks, including Seyed Jafar Shahidi. Despite his theological and traditional origins, he benefited from the recent achievements of history in the fields of research on Islamic history and the life history of Shiite Imams. The present study mainly aims to study and explain the principles of historiography in Shahidi’s works to find the components of his historiography and answer whether they can be considered methodological and scientific. As a Muslim and Shiite historiographer, Shahidi believes to be influenced by social changes and responding to personal concerns and modern needs. Away from clutter, delusions, and excesses, these efforts have led to a kind of “religious historiography” aimed at strengthening and promoting religion and morality. Shahidi’s historiography has important methodological components such as the scientific and critical modification of narratives, the attempt to historically and methodologically explain some ideological ideas, the relative use of approaches and foundations of other sciences to provide comprehensive analysis and critique of the views of some Muslim or Orientalist writers. Shahidi tried to apply the aforementioned principles scientifically and methodologically as a literary historiographer, with expressive literature based on interrogative dialogue with historical subjects. However, in some respects, he does not go beyond traditional descriptions and has a strong religious influence; he may be considered a “neocentrist” historiographer.

Diplomacy is one of the most important foreign policy instruments available to a country’s leaders. The government officials and agents regularly have been forced to establish good relations with their neighbors and used diplomatic means in addition to military and economic ones in order to protect the country’s political sovereignty and geographical territory, and to  make progress towards achieving their national goals. During its rule, the Safavid dynasty of Iran (circa 1501-1736) inevitably had to communicate properly with the neighboring countries and its contemporary great powers, in pursuit of the survival of its political rule, the preservation of its geopolitical status, the protection of the country's independence from foreign domination, preventing other governments from interfering in their internal affairs,  the safeguarding of national identity, and the achievement of its religious goals. In fact, the use of diplomatic, military and economic instruments of foreign policy showed remarkable complexity and skills in the Safavid diplomacy, which enabled the rulers to maintain the political-religious structure of their kingdom in competition with the three Sunni governments of the Ottomans, the Uzbeks and the Timurids of India. One of the main objectives of the authors is to study Safavid foreign relations as related to its civilizational process, and try to find suitable answers to the following questions: 1- How did the Safavids used diplomacy to achieve their foreign policy objectives? 2- What was the effect of diplomacy on the advancement of Islamic civilization in the Safavid era?Inspired by the theory of realism as advanced by scholars such as Thucydides, Machiavelli, Hobbes,  as well as Jean-Baptiste Colbert and Friedrich List, the authors who do not necessarily agree with all the arguments set forth by these realists, emphasize the central role of government, security, and power in international affairs. Most realist scholars have argued that nation-states must use historical experiences rather than abstract principles to achieve their national goals, but it is clear that these goals may be harmful for the rival and antagonist states, and mayat even not be beneficial for the allied and non-hostile states. The realist approach seems to be a proper and practical approach for the study of foreign relations, because it underlines the effective and sensible use of power by governments in order to find ways of securing their national interests. Actually, the concept of national interest is one of the key concepts that has been elaborated by the theorists of the school of realism, and is a constant criterion by which political action should be evaluated and foreign policy objectives should be defined. The Safavids apparently had premeditated and flexible tactics of using constructive diplomatic tools in their interactions with the regional and extra-regional countries, while following and emphasizing some consistent and time-tested principles. Despite their religious fervor, the Safavid rulers who declared Shi’ism as the state religion, had decided to tolerate other religions inside the county and in its relations with Europe. The research hypothesis assumes that the Safavid reliance on the use of diplomacy as one of the most important instruments of foreign policy had positive consequences for the development of the Safavid civilizational character, and the power and success of the Persian Empire. With a historical approach to understanding past events, the hypothesis is tested by the use of a qualitative method of analyzing historical documents in an effort to examine the evidence contained in what was written or said to explain and interpret these events. Safavid were determined to emphasize the principles of Shi’ism, the policy of open-mindedness and religious tolerance towards the European citizens living in Iran. The Safavid rulers were striving to maintain a traditional balance of power system in Iran’s relations with the rival empires. They were mindful of the political-military alliance with the European countries who were against the common Ottoman enemy, and who could help them with trade and commerce.  The Safavids' treaties with the Ottomans were centered on political issues, while the focus of their treaties and agreements with the European powers was  mostly trade. Foreign policy considerations, and national security interests encouraged them to adopt strategic and tactical policies based on a set of fixed principles  as well as a variety of flexible tools of statecraft. Neutrality became one of the Safavids' most important foreign policy orientation, which the Safavid rulers adopted after the Treaty of Zuhab was signed by the Safavid and Ottoman empires in an attempt to resolve their border disputes. The new emphasis on following a policy of neutrality was  fairly successful in securing their foreign policy interests and goals. The results show that the Safavid state during its long reign appeared as a major player in regional politics and played a distinct role in international politics of that era. It established the principles and models of foreign policy, which as a basis and foundation for later periods in the history of the country, lasted for centuries and consequently led to the prosperity of Safavid civilization. In general, the formation of the Safavid state in comparison with the previous historical periods should be considered as a starting point for the establishment of a new civilized society. They were able to establish a relatively stable order in the domestic and foreign domains of Iran for a long time. However, after the glorious rule of Shah Abbas I (1587-1629), conflicts increased both horizontally and vertically, which eventually weakened the Safavid rule. Subsequent heightened instability led to the fall of this dynasty and the decline of Safavid civilization.

The Fatimid Caliphate, which was always seeking to develop its religious and political sovereignty over all Islamic lands and to expand its views and ideas outside its territory, especially in the eastern part of the Islamic world, had a great effort to strengthen the educational system within its territory. One of the actions of the Fatimid caliphate was creating scientific and ideological open-mindedness in society. In this article, an attempt has been made to deal with the descriptive-analytical method to the issue of what achievements these actions have brought in advancing the political-religious goals of the Fatimids outside the territory. The results of this study show that this improvement in the level of education has had many achievements, which can be mentioned as follows: Attracting the scholars from other lands and improving cultural position of the Fatimid Caliphate in the Islamic world, 2- Introducing the scientific community of the Islamic world to Ismaili culture and religion, 3- Familiarizing the Fatimid missionaries with the cultural and intellectual needs of different societies before Mission and 4- Training and teaching specialized and responsible missionaries in order to operate outside the territory.

In the middle history of Iran, in places where Sādāt [offspring and descendants of an Imam] were present, the position of Naqīb [chief of a tribe or other group or community] supervised the affairs related to Sādāt. The city of Mashhad is one of the places where different groups of Sādāt settled after the martyrdom of Imam Riḍā (as). Subsequently, there was a Naqīb to oversee their affairs. From the Ilkhāni period and especially the Ghāzān period (703-694 AH) Naqīb of Sādāt became the Naqīb of Mashhad. During the Timurid period, on the one hand, the city of Mashhad expanded, and on the other hand, with the space provided for the freer functioning of the Shiites until the formation of the Safavid period, Sādāt and Nuqabā enjoyed a wider role and function in Mashhad. Therefore, the role of Nagībān in this period in the administration of the city of Mashhad and the holy shrine is significant. This research tries to study and analyze the role of Naqībān in the development of Raḍavī culture, duties and consequences of their performance in the period under review in a descriptive-analytical method and historical approach based on library studies. Findings show that the Naqībān, while maintaining their previous duties such as managing the shrine of Imam Riḍā (as) and the guardianship of Sādāt near the shrine of Imam Riḍā (as) and living in the city, also held the leadership of the city of Mashhad. By establishing relations and converging with the political rulers of their time and gaining their support, the Naqībān provided the conditions for promoting the culture of pilgrimage of Imam Riḍā (as) in addition to the spread of Shiism. And by playing a role in the administration of the shrine of Imam Riḍā (as), they promoted the holy shrine, promoted Raḍavī culture and also the development of the holy city of Mashhad.

In the new centuries, human beings' intellectual progress and the insightful and methodical developments of various sciences also made the thinkers in history redefine this knowledge's identity and science. These developments began in the West. After many challenges and the creation of new historiography schools, it led to establishing the science of history's prestige and position among other sciences. Iranian historians did not shy away from these developments. So, Iranian historians sought to transfer new ideas by putting contemporary Iranian historiography in the transition from a traditional to a modern mode. One of these historians in academic circles is ʿAbbās Zaryāb Khoii, among whose historical works see scientific historiography signs. The present study mainly aims to critique Zaryāb Khoii's methodological historiography and explain his historiography's components by providing clear and precise examples. It seems that this historian has taken reasonable steps in applying the principles of scientific historiography in his works and, with a combination of scientific, intellectual, and critical approaches, seeks to provide a new explanation of some historical narratives and traditional views. Among Zaryāb Khoii's historiography components are the rigorous modification of narratives, the critique of Orientalists' essential history, the neutrality of historical analysis as much as possible, using other sciences' achievements, and the attempt to present a multifaceted picture of historical phenomena. Of course, in some cases, he still has not gone beyond the scope of traditional descriptive historiography. Hence, perhaps, he can be described as a neoclassical historian.

In southern India, forming the Deccan Shiite governments (1098-895 AH / 1687-1489 AD), which was simultaneous with the Safavid reign in Iran, resulted in incremental Iranians’ immigration to this region. Among immigrants, Iranian Shiite physicians, due to their high medical knowledge and considerable skill, along with the support of the Shiite rulers, enhanced their status and settled in areas under the control of those governments, contributing to the festive medical production and developments there. The main objective of this research is to investigate the effect of the Iranian Shiite physicians, who migrated to the Deccan region, on the Shiite governments' medical advancements. The research hypothesis is that the Iranian physicians developed medicine by establishing Dar al-Shifa (medical schools and hospitals) and teaching and authoring medical books in Persian. Moreover, upon the invitation and support of the Adil Shahi, Nizam Shahi, and Qutb Shahi Shiite rulers, they were appointed as special physicians in the court, resulting in the flourishing and advancement of medical sciences in those areas. The research employed a descriptive-analytical research method and collected data by library resources.

Some members of the Ahl al-Bayt (AS) entered the Maghreb after the conquest of the land; and due to their attribution to the Messenger of God (S), they came to the attention of the Maghreb people, mainly Berber tribes. Friendship and affection towards the Ahl al-Bayt (AS) existed among all inhabitants of the Maghreb from the first years of the Muslims entering. Attribution to the Ahl al-Bayt (AS) was considered an honor for the Maghreb tribes. The arrival of the descendants of the Messenger of God (S) had a profound effect on the political, religious, cultural, and social situations of the Maghreb. This library-based research aims to study the effects of the presence of the Alawites and the followers of the Ahl al-Bayt (AS) in the developments of the Maghreb and answers the question of what the political, religious, cultural and social consequences of this presence were. It concluded that the Alawites and the followers of the Ahl al-Bayt (AS) were one of the influential factors in the developments in that area. The results of the presence of the Ahl al-Bayt (AS) can be mentioned in the spread of Shiism, especially in its affection dimension, the tendency of the Berber tribes to the Ahl al-Bayt (AS), the awakening of the Berber tribes towards the performance of the Umayyad and Abbasid governments, the expansion of the justice-oriented ideals, the increase of the Sadat generation, and the survival of the children of the lineage of prophecy.

Religious education is one of the most important parts of the religious community that has been considered by rulers and scholars. This education was important especially in the 10th and 11th centuries AH during the QutbShahid period, when the natives were not very familiar with the Shiite religion and its ideas. Religious education in this government was for strengthening the foundations of the Shiite religion. The rulers of this government used Iranian Shiite scholars who had migrated to the Deccan to strengthen the Shiite base among the inhabitants of Golconda and Hyderabad, (the capital of the QutbShahs) and their large number led to the dynamism and promotion of religious knowledge of the inhabitants of these areas. The main question of the research is what role did the Iranian immigrant scholars play in the development of the Shiite studies among inhabitants of the Qutbshahid government in the 10th and 11th centuries AH?

Shi'ite governments Adil Shahis (895-1097) and Nizam Shahis (895-1046) coincided with the Safavid rule in Iran. Because of their close relationship, Adil Shahis and Nizam Shahis used the Iranian immigrant Shiite scholars to spread Shiite knowledge in their controlled areas. With the efforts of these scholars and thinkers, the Shiite identity has been institutionalized among the inhabitants of these areas, where this identity is still a determining factor in the religious beliefs of the residents of the Deccan area. “What role did Iranian Shiite scholars play in spreading Shiite knowledge among the inhabitants of the territory of the Adil Shahis and Nizam Shahis governments?”, is the main question of the study. It is hypothesized that Iranian Shiite scholars have been used their scientific and religious abilities, including the training of Shiite rulers, the formation of classrooms, holding of debate sessions, writing Shiite books, and holding religious ceremonies to obtain this achievement. The result of this study indicates that the Shiite scholars have been able to make the most influence on the inhabitants of these areas, where had the least knowledge of Shi'ism, by concentrating on the mentioned approach; in a way that, each year, the number of people who eager to learn Shiite sciences and attend scientific and religious circles was increased. Due to the importance of this topic, it was done based on the descriptive-analytical and library-based method.

Taxation in Islamic culture and civilization has been considered by the Muslims since the first century. One of the sub-branches of financial historiography was tribute writing. With the beginning of the Islamic conquests, one of the issues related to the conquest of new lands was the payment of tribute as one of the most important sources of income for the Islamic State. As a result, the financial agents of the Caliphate apparatus prepared financial reports and collected and paid tribute. Thus, tribute writing in Islamic civilization began in the first century. Studies can be used to search for different styles in the classification of tribute history books. In fact, the position of the writers, the motivations and factors of writing, the style of writing, the content, and the writerschr('39') views on the economic and financial issues were different. By implementing a descriptive-analytical research method and investigating historiographical sources, indexes, and library documents, the main question of the study has been answered: "What were the main styles of the works written by the Muslims regarding the issue of tribute until the year 650 (AH)?" It was hypothesized that the main writing styles about tribute have been jurisprudential-political, jurisprudential-traditional and local-geographical.

There were various factors in the process of growth and prosperity of astronomy, as one of the important sciences in Islamic civilization, which began in the second century AH. The transfer of the Chaldean and Greek astronomical traditions to the Islamic astronomy by the Sabeans of Harran can be considered as a key factor in the development of this science in the realm of Islamic civilization  This article intends to study the influence and role of Sabean of Harran on astronomy in Islamic civilization by using descriptive-analytical method and citing existing sources, researches and articles and to answer these questions: what factors led that Sabeans influenced in the flourishing of astronomy in Islam? and what effect did they have on the development of astronomy in Islamic civilization? The findings of this study indicate that in the first place, factors such as: the status and sanctity of astronomy in the religion of Harran Sabeans, translation of Greek-Syriac texts, the need for the caliphate and the importance of religious rules, led Sabean Harran Sabeans influenced the flourishing of Islamic astronomy. Then, by translating and criticizing Majasti's book, they achieved rare achievements in the field of Islamic astronomy, and through this, they were able to facilitate the development of this science in Islamic civilization.

The study and analysis of the historical sociology of Shiite religious rites in the Hajj travelogue of the Qajar period are one of the objectives of this research. Based on the necessity of using sociological approaches in the analysis of historical phenomena and using library references and a descriptive-analytical method, this research seeks to raise this question that what the rituals and symbols of Shiites in the pilgrimage to the Baqī Cemetery were during the Qajar period. To answer this question as the main purpose of this study, the following hypothesis was tested that verbal and behavioral rituals through various variables such as appealing to the Imams (AS), visiting the graves of the Imams (AS), mourning over the tragedy of the Ahl al-Bayt (AS), and spiritualism played a key role in the pilgrimage to the Baqī Cemetery in the Qajar period. The research findings show that discovering the hidden truths of the rituals, representing the symbols of the religious rites of the Baqī Cemetery, and getting to know more about that reality during the emotional connection with the symbols by performing collective rituals, also creating emotional energy and collective belonging to the realization of the fundamental principles of the rituals were achieved as the consequences of the pilgrimage to Medina and the Baqī Cemetery.

People in the Fatimid era (910-1172) paid serious attention to holding different religious and ethnic ceremonies since their arrival in Egypt (973). Among the ceremonies, the Shia rituals especially Ghadir Festival and Ashura Mourning Ceremony had been especially important due to the deep relationship with identity of Shia Fatimid Government and its claimed legitimacy against Abbasid. According to the reports of resources, Ghadir Festival was held annually in Fatimid Egypt. Competition with Abbasid formal Sunnism, strengthening the Fatimid Shia Identity and legitimacy of Islam'illian government as well as the efforts made to change the behavior of Egyptians as an introduction for changing their value and belief structure, were all the reasons to consider holding Ghadir Festival and its continuity to organize as important. This festival has not always been the same in terms of grandeur, magnificence and expansion during the mentioned two centuries, and it has undergone significant changes and developments many times in accordance with the cultural policy of the Fatimid government. What are the developments of this celebration and what are the characteristics of each stage are the main questions of this study that will be examined through an analytical descriptive method and with a historical approach. The findings of this study show that the ceremony was initially simple and extensive; but after the establishment of the Fatimid government in Egypt, it underwent great changes. As most researchers have reported this important and glorious celebration that took place over a decade as well as carnivals of joy with Shiite symbols. Organizing the great Moukeb of Imam-Caliph Fatemi during this period, while giving joy to the celebration of Ghadir, was very effective in spreading Shiite culture. In the last period of the Fatimid government, due to the cost of this Moukeb, the celebration of Ghadir was limited to the inside of the palace and was held in a simple and one-day manner

Imamiyyah and Ziydiyah's political and religious leadership, as two influential Shiite sects, is apparent. Hence, it is necessary to find out from the studies of the two leading Shiite sects, especially the Imamiyyah's intellectual history, to the points of divergence in their theology and hadith exchanges. This article seeks to show that in what ways these two important Shiite sects, had their intellectual relationship in the short occultation (ghiybah al-sughra) until the end of the sixth century. Who were working in this field? Relations between the two sects in these centuries have been driven by a series of core practices, but, because of some disagreements in religious principles, they have also been pursuing their distinction from each other. In order to answer to the questions and proving the hypotheses, the intellectual relationships between Imamiyyah and Ziydiyah in Iran, especially Rey, are examined, using historical methods and a descriptive-analytic method based on the primitive sources.

Poetry has always been an influential art and powerful medium in human societies. Hence, it has always played a significant role as an advertising tool for governments, sects, parties, tribes and even individuals. The Fatimid caliphate (358-567 AH) was using various strategies to advance their goals in opposition to his opponents, especially the Abbasid caliphate, by supporting poetry and poet.This research has a descriptive approach concentrated on analyzing and evaluating the functions of the poetries of the Egyptian Fatimid poets (358-567 AH) in order to strengthen the Fatimid caliphates in opposition to their opponents. The results of this study reveals that in the Fatimid caliphate, in addition to the aesthetic and artistic approach of poetry, the poem is used as a means of the implementing of beliefs and the publishing the ideas, including: proof of the Imamate and the succession of Ali (AS) and their sons, and consequently, the legitimacy of Fatimid caliphs, emphasizing on the Fatimid parentage verity; encouragement and persuasion towards the Fatimid caliphate, provocation, and discipline against the enemies; libeling of the opponents, weakening of their legitimacy foundations.

In the subject of the history of hadith, the narrators of hadith have an important place. The first hadiths, which are referred to as "books", "originals" or "manuscripts", were transmitted by certain classes and individuals after the second century AH.One of the most important narrators and narrators of the Imam, who was the link between the sources and hadiths of the second and third centuries, is Muhammad ibn Sinan (d. 220 AH).What is the position of Muhammad ibn Sinan among the Imami narrators in terms of credibility or weakness? What was his role in transmitting Zaidi narrations to the Imams?To what extent do the narrations mentioned by him influence the Imams? The subject of this article is to try to study the historical method and descriptive-analytical method based on available sourcesDespite the fact that Muhammad ibn Sinan has been considered an outsider due to his association with people such as Mufaddal ibn Umar and the narration of his narrations, and his weakening among the narrators and the rejection of his narrations, the books and narrations narrated from him became popular.The narrations of two famous Zaidi narrators, Abu al-Jarud (d. 150 AH) and Talha ibn Zayd (d. 150 AH) have been reported. It seems that Muhammad ibn Sinan played an important role in transmitting Zaidi hadiths to Imami.

Legitimacy is one of the fundamental components in the relationship between the government and the people. Rulers throughout history have sought to justify power in ways that are acceptable to the people. The Buyid government has also used various means to gain legitimacy to advance its power. Following the death of Adud al-Dawla, the second half of the Buyids' rule became the scene of the internal power struggles and family disputes. Nevertheless, the rulers of this period sought to gain legitimacy in various ways in order to strengthen the foundations of their power. Using a descriptive-analytical method and based on the library studies, this study seeks to analyze the efforts for legitimizing the Buyids rulers in the period after the death of Adud al-Dawla until the fall of this government. The present study tries to answer the question that "what methods did the emirs of the Buyids use to gain legitimacy between the years 372 - 447 (AH)?" Findings indicate that regardless of the domestic ambitions that have overshadowed the history of the Buyids in this era, Adud al-Dawla's successors considered some criteria to gain legitimacy, such as gaining political privileges from the caliphate, paying attention to the ancient heritage, efficiency and securing public interests.

The goal of many Pakistani independence leaders was linked to Islam even in the years of the struggle. After separation from India, the creation of an Islamic state or a country for the good of the Muslims was desirable. Since 1958,with the coup of the army, by 1988,three of them (known as Ayyub Khan, Zolfaghari Ali Bhutto and Zia-ul-Haq, respectively)came to Pakistan to prioritize their actions in relation to Islam and help in society. The position assigned toIslam in the claims ofall three individuals and their differences in the type of Islam's plan and then its exploitation is a question that this article aims to answer, as well as to clarify that in benefiting from Islam What models were introduced and how they were put into practice. The process of research and its findings will help in hypothesising. The findings show that initially the tendency towards modernization and the presenting of a new interpretation of Islam and the review of the role and influence of religious institutions were discussed and, in the future, towards a more intense development ofinnovative and consistent interests ofshowing Islam with community-based thoughts and Socialist movement, and eventually a long decade of Islamization was experienced in the light of the presence of the military.

Various factors have been involved in the growth and flourishing of Medicine as one of the most important sciences in Islamic civilization. The transfer of the Chaldean and Greek Medicine tradition to Islamic Medicine by the Sabians of Harran can be regarded as an essential element in its development in Islamic civilization. The present study seeks to investigate the influence of Sabians of Harran on Islamic Medicine and explore the areas which provided the grounds for the Sabians of Harranon Islamic Medicine. It is also an attempt to find out how they influenced the progress of Medicine in Islamic civilization. A descriptive- analytical method was adopted on early sources and later studies to answer the research questions. The research results indicated that in the first place, factors such as the Chaldean Medicine tradition, the culture and Medicine of Greek, the transfer of the Harran Scoole Medicine in Baghdad were the causes of the flourishing of Islamic Medicine. Then, the caliphs and other officials’ treatment through doctors’ examinations had contribution to the establishment and administration of hospitals, while influencing the process of medical sciences in Baghdad and other parts of the Muslim world, thereby helping the development of this science in Islamic civilization.

The main purpose of this paper is to study the thought of Mahdaviiat in Safavid era with particular attention to the position of this thought in the capacity and process of civilization of that time. The significance of this issue arises from the fact that with the advent of the Safavid era and the formalization of the Shiite religion in Iran, the discussion of Mahdaviiat as the main pillar of Shi'a, entered to a new stage with the wisdom of the administration of the state, which had obvious differences with the preceding steps. The thought of Mahdaviiat in various dimensions, such as the theory of the connection between the Safavid government and government of Imam-e-Zaman (Imam Mahdi) (A), Representation of Imam-e-Zaman (A), the culture of waiting for the Savior, etc., has caused fundamental changes in the cultural and social history of Iran, which has continued to this day. This research intends to examine "the evolution of the social and cultural developments of the Shiite government of Safavid, with emphasis on the Mahdaviiat in the perspective of the civilization life of society as the foundation and infrastructure for later periods" based on "the Max Weber theoretical model and descriptive-analytical method, considering the necessity of applying sociological approaches in the analysis of historical phenomena and based on library resources". The results show that the Shiite culture can play a significant role in the process of

From the point of view of history of today, the presumption that historic texts are merely the author's mentality is inescapable because there is a relationship between the existing text and the structures and processes of political and religious affairs. Therefore, any historical text can be traced back to the problem of which the political, social, and religious concerns of the writer have led to the prominence of the individuals and the names of which types, what kind of relationships, what kind of judgments and with interest in which of the words and the types of configurations have been organized? In this study, based on these theoretical bases, we analyze the method of restoring Baghavi in the translation of the Rashidun Caliphs in Mo’jam al-Sahāba, because the representation of the narrations of Mo’jam al-Sahābashows that Although its narrations are a reflection of the same narrations of the first to the third centuries of the Hijra, but the selection and arrangement of the use of the words, is designed to excuse or highlight some of the Companions of the Prophet of God to resolve the religious political process of the time or to move towards the approval of these processes and ideologies.

The main purpose of the present paper is to study the scientific-cultural society of the Safavid era and its role in the civilization process of that time. This paper, inspired by Randall Collins's theoretical model and with descriptive-analytic method, does pay attention to the necessity of applying sociological approaches to analyzing historical phenomena, and seeks a suitable answer to this question: What are characteristics of scientific-cultural community in the Safavid era, and has it been able to define itself as a pioneering civilization? The findings show that the growth of science is depends on the emergence and continuation of intellectual circles and scientific communities, which its pivot core consists of chain of rites of interaction with high emotional energy. With the support of the political apparatus of the state, scholars, jurists, artists as well as intellectuals were able to establish Alawite civilization by designing a road map of civilization based on rational Shiite cultural education.

Baghawi's Mo'jaem al-Sahabah is one of the most important sources of 3rd and 4th century AH which like other epistemological resources in the field of history, is not a transparent and neutral work reflecting social, political and religious realities, but is a book that has hidden or distorted facts. These sorts of sources are not accurate and objective in reflecting the facts, but are somehow representations of the historian's wills and thoughts and are influenced by the texts of the author's time. At the Baghawi's work as well, the reflection of author's thoughts about the narrations of Rashidun califs, that themselves  supported new thoughts in their era, is greater.
The present study, based on the critical discourse analyzing method of Norman Fairclough, seeks to analyze the problem that which meanings of the political-religious discourses of the society are reflected in the pattern and manner of representing the narrations of Mo'jam al-Sahabah. Therefore, this research is a text-based one that interprets and formulates the formation of power (political-religious, etc.), which has been emphasized by some thoughts and strengthened by rejecting some others in Baghawi's work.

Transforming the concept of Imamate and the consequences of its different definitions is one of most challenging theological and historical issues among Shia religious scholars, orators, jurist and historians. The present study is to investigate briefly the concept of Imamate among Zaidi Shiites in the second and third centuries with a historical and systematic approach and then explain the role of the definition of Zaidi Shiites of the issue of Imamate and the status, duties and responsibilities of Imams in socio-political life of this sect in order to identify what effects have this definition left and basically what factors have been effective on the social upheavals of this sect in the first centuries other than the thought of Imamate.During the present study, it will be identified that Zaidi Shiites have interpreted the issue of Imamate as a socio-political necessity and the main condition of the legitimacy of Imamate of a person is his effort for establishing the principle of ordering the good and forbidding the evil by calling people to resistance. However the interpretation of this Shiites (Zaidi) of the concept of Imamate in the theoretical domain of their attitudes has given them a moderate approach, in practice, they have been led to political radicalism and pragmatism and the consequences of this pragmatism-indeed by the influences of temporal and spatial factors- have been the establishment of autonomous governments in different points of Islamic World.