mohammadreza barani

One of the most important flourishing periods of Islamic civilization took place in Fatimid era. As they were Shi'ite rulers and they emphasized on religion, many of non-Muslim researchers have assessed religious elements which influenced scientific flourishing in Fatimid era. The religious, political and economic factors effecting scientific flourishing of Islamic civilization in Fatimid era will be analyzed based on Western scholars' perspective. After assessing and analyzing their perceptions, it become clear that they mentioned two main factors for this scientific flourishing: (1) the role of Fatimid caliphs and officials, their rivalry with Abbasid dynasty and political and religious tolerance, and (2) the religious identity of Isma'ilis, expanding religion, the organization of Da'wat by Isma'ilis, the influence of philosophical and logical thoughts of Greek and neo-Platonic scholars and its integration with Isma'ilism. Furthermore, some of the mentioned factors were also stated by Muslim historians which were used by Western researchers. However some of the factors, including the influence of philosophical and logical thoughts of Greek and neo-Platonic scholars were incredibly highlighted and emphasized in their works.

Majlisi, one of the most famous scholars of the Safavid era, in all his works sought to compile and structure the doctrines of Shia Imamia. The formality of the Persian language in Iran during his era and the abundance of Persian speakers at that time, provided the context of writing the Prophet's biography in Hayat al-Qulub in simple Persian, based on Shia traditions and citing Sunni sources, in line with the propagation of religion and the consolidation of Shia beliefs for In the Safavid era with a larger audience, especially among the common people. This research aims to introduce propositions explaining the approach of the book by using the descriptive-analytical method and according to the temporal and spatial background, based on the theme of the book Hayat al-Qulob, and to show what approach Majlesi tried to use in writing history to explain theological teachings. The findings of the research show that, in Majlisi's view, Prophetic life and historiography are a means to prove the theological beliefs of Shia Imamia, and in the narration and reporting of the events of Prophetic life, he consistently prioritized theological teachings over narrative and historical reports, and history and traditions considered a function of the Shiite theology.

After the transfer of power to Cairo and selection of Cairo as the capital of Islam, the Fatimids needed to strengthen the legitimacy and acceptability of their caliphate against the Abbasid caliphate and in the Sunni community of Egypt in order to continue their political and social life.With its analytical approach and the method of collecting library data, this article examined the function of social vitality of popular rituals in Fatimid Egypt. Examining the functions of social vitality in empowering the Fatimid government and showing the glory of the caliphate and legitimacy of the government to face the Abbasid caliphate are very important. Studies have shown that the cultural function of social vitality of folk mirrors in the fields of symbolic function, education, and tolerance, its social function in the fields of social supervision, submission to the caliphs and honoring the Fatimid caliphs, and social cohesion have been very helpful and brought legitimacy to the Fatimid caliphate.

Majlesi, one of the greatest writers of Shi'a hadith in the Safavid period, published Shi'a works due to the prevalence of the ʾAkhbāri approach and Shi'ism in Iran and the need for familiarity with the Infallible Imams (AS). Among his numerous works, Jalaa ol-Oyun is highly valuable as it compiles behavior (sira) of prophet Muhammad (PBUH) narrations in simple language based on Shi'a narrations and according to Sunni sources. In this research methodology of Allameh Majlesi in writing behavior (sira) of prophet in Jalaa ol-Oyun is considered to determine first, with what approach he benefited from historical propositions and Shi'a and Sunni narrations. Second, what was his objective in compiling behavior (sira) of prophet Muhammad (PBUH)? Finding of the research indicates that Majlesi documented behavior (sira) of prophet Muhammad (PBUH) by Shi'a sources historical reports and seek to explain Shi'a verbal beliefs based on combining historical reports with Shi'a verbal reasonings while also have considered documenting Sunni sources to adduce Shi'a beliefs for the Sunnis or mustabsirs of the time and reinforce these beliefs.

Considering the many differences between the beliefs of the internal branches of a religion, it plays a very important role in recognizing the original beliefs and the intellectual connection between religions. In the meantime, the recognition of different Shiite sects and groups has a valuable place due to the influence of the process of important events in the history of Islam.There have been wrong views about this sect, which originated from the fact that the secrets of the Ahl al-Haq were the " Mystery " among them, to the point where they considered the groups of Ali Allahi, Ahl al Haq and Satan worshipers in the same category, and separated them from the Ghali groups and Similarities in beliefs of some Ahl al-Haq families with Twelver Imami Shi'ism, it is necessary to know their intellectual and religious nature. In this regard, investigating the origin of this sect and its founders, their beliefs in the principles of religion and especially Imamate, the number of imams and the position of the imam, as well as some of their religious customs and rules such as prayer, fasting, Qiblah, Hajj, and the five holy things of this sect are important issues. It is for research. In this research, the Shiaization of the Ahl al-Haq sect in western Iran, relying on Kermanshah and knowing the intellectual and religious foundations of this sect, relying on the documents of the Ahl al-Haq sect and the words of the followers of this sect, has been done and it has been a field research.

The Ottoman Empire was one of the most stable Muslim states that ruled over the Islamic world for over six centuries and the culmination of its authority began in the time of Suleiman the Magnificent. In examining the power diagram, court women played a role in various developments as behind-the-scenes rulers in the form of the sultan's mother or a minor. Among these areas are endowments and charitable affairs. Waqf is an eternal legacy through which good deeds and public benefits continue in society. Examining the history of waqf in the Ottoman Empire without considering the role and status of women is incomplete research. Therefore, it is necessary to recognize the activity of court women as influential elements, to provide a clearer picture of the endowment system of that period. Religious tendencies and favorable economic influences of court women caused their social and religious presence in the phenomenon of waqf, especially in the period of Suleiman the Magnificent to the end of the reign of Abdul Hamid II. In this article, as a research issue, we will try to examine the extent of the influence of court women in the Ottoman endowment system according to the mentioned hypotheses. Findings indicate that the positive performance of women in the Ottoman court led to the strengthening and increasing development of the endowment system. The presented materials have been provided in a descriptive-analytical manner and by using valid scientific books and articles.

The relationship between Abbasids and Prophet’s household, following Amir al- Momenin Ali (PBUH), perusing the revenge of Ashura martyrs, the mottos like Al Reza Men Aal e- Mohammad and Ya Mansour and the reports on their siblings being regarded as Mansour or Mahdi provided the ground for Abbasids to be of Shiite tendency and belong to the Shiite groups such as Kisaniyeh and Zeidiyeh, before caliphate. The likeness of the nature of Abbasid movement with Shiite symbols are considered the issues worth to be investigated. Taking advantage of the descriptive-analytical approach and the library method of research, this study critically investigates the nature of Abbasid Shiite movement. This issue is in need of measurements related to the social position of movement, the religious position of people leading the movement, the conduct of Abbasid leaders, the motivation and objectives behind this movement and its actualization for the Shiites so that the amount of belief and consistency of Abbasids with the Shiite thoughts in the process of movement to the achievement of caliphate will be crystalized. The findings of this research illustrate that the convergence of Abbasid movement with the Shiite beliefs has covertly changed and gradually tended toward the beliefs of Shiite competitor groups.

Although Shiite research was the subject of research in the late nineteenth century and early twentieth century in the west, developed a lot after changes in Islamic world and familiarity with the capacity of Shia Islam, especially after the Islamic revolution in Iran. In the first encountering of westerners with Shia Islam in crusades, Fatimids and Ismailis were introduced as representatives of Shia Islam and westerners to a large extent, under the influence of Islamic world formal spaces, considered the Shia Islam as an innovative school. The question is, what was the process of Shiite studies in the west? In this article, the evolution of westerners’ familiarity with Shia Islam and their researches in this case will be considered by using the descriptive-analytical method. Despite the gradual growth of this type of studies, there are still a few works about the Imami Shiite.

Holding the ritual of ʿAshura mourning and the tendency of Shiʿite scholars to write about ʿAshura in the Safavid period was very effective in strengthening the integration of Shiism in Iran. One of the most impressive works in this issue is Haeri's book called Tasliyat-Al-Mojales. To realize the scientific status of this work, examining its references to Shiʿite and Sunni sources is very important and is the primary purpose of this article. This paper tries to study the Shiʿite and Sunni references of Tasliyat-Al-Mojales with a descriptive-analytical approach and the method of collecting data in a library manner to clarify the number of citations to Shiʿite and Sunni sources. The result of this examination is that this book has 66% citation of Shiʿite sources and 21% citation of Sunni sources. Having the most citation to 6th century sources such as Maghatel of Kharazmi with 46 citations and then 4th century sources such as Kamel Al-Ziyarāt Ibn Qulwiya with 34 cases, This work has had a very influential place. The citation to the Middle Ages sources shows its appropriate scientific position. The study of the book's text indicates that the reference to Sunni sources has taken place with a comprehensive perspective on Sunni narrative sources. Additionally, different types of citation sources show that the most references have been given to interpretive sources of Shiʿite texts and the Maghatel of Sunni texts.

Although in Islamic sources, there is no order regarding the construction of the Mihrab and minaret of mosques, why are these two phenomena included in the architecture of Muslim places of worship? In this article, in a library method, followings are discussed: - How the Mihrab and minaret entered the architecture of the first century Islamic mosques? -  The hypothesis that the Mihrab and minaret are derived from the religion of ancient Iran, the people of the Arabian Peninsula and the temples of Jews and Christians. Historical studies show that in the first century of Islam, these two sections(Mihrab and minaret) were added to the architecture of mosques and Grand mosques: Palestine, Kufa, Medina, Damascus, Qairwan and Fustat in the first century had arched Mihrab and Grand mosques: Basra, Fustat, Damascus, Medina, Qasba in Palestine and Qairwan in the first century had minarets. In the past, minarets were made in rectangles, spirals and cylinders shape, and the materials used in them varied in climatic conditions and architectural culture of the regions, and then the minarets became taller and narrower and lost their use as a minaret.

Conducting the mourning rituals of Āshūrā and Āshūrānegārī were highly useful practices in order to preach Shīʿīsm and Shīʿa doctrines during the Ṣaffavīd period. Among such works, Buḥrānī’s Madīna Maʿājiz al-aʾīmma played a crucial role. Therefore, it proves necessary to analyse the citations used in this work in reference to Shīʿa resources.The present essay adopts the mixed method of research. Data is collected through library research, while statistics and citations are provided in tables and charts in order to recognize the citation rate after counting the number of citations to Shīʿa and Sunnī resources. The study reveals that 95% of the book’s citations refer to Shīʿa resources, with the remaining 5% referring to Sunnī resources. All in all, the book does not hold a high academic standing because it has made use of unreliable contemporary resources. Buḥrānī has used such resources in an act of favoring Sunnī manuscripts and as a kind of ultimatum presented to the Sunnīs. Most of the Shīʿa resources used by Buḥrānī are related to rituals, pilgrimage, and manāqib. On the other hand, most Sunnī resources cite and refer to historical events.

After the Abbasids come to power, they faced the challenge of divergence of Alavids, Shi'as, and social legitimacy, among which The Nafs Zakie's Movement was the most important with the widespread social and political reflection amid people, although it did not institutionalize and got failed. In this essay, for evaluating the rate of the impact of each of the social and political factors and comparing the library data, indicators of these factors were identified, and a quantitative method (AHP) was used in four steps to hierarchically analyze The Nafs Zakie's Movement to determine the social and political factors of its failure. The findings show that although this movement was emerged because of the social and political factors in its beginning, and the society became ready to accept the charismatic leadership of Mohammad, but on one hand the social challenge which he faced, made him far away from the society, and on the other hand Caliph’s plans pave the ground to loss of his charismatic position. So in the assessment of The Nafs Zakie's Movement’s failure, social factors exceed the political ones.

In the fourth and fifth lunar centuries, the center of maritime trade was in the ports of the Persian Gulf; But, due to the political stagnation of Albuyeh, the Persian Gulf maritime trade was challenged and shifted to the east and west of the Red Sea and the north of Egypt. Therefore, it is very important to study this shift. This paper, by collecting data in geographical and historical sources and with a descriptive-analytical approach to understanding the commercial status of important ports in the Persian Gulf and the Red Sea, examines how the maritime trade center moves from the Persian Gulf to the east and west of the Red Sea. The result of the research is that active and dynamic Iranian merchants in these centuries played a prominent role in the prosperity of the Red Sea ports, and then the northern ports of Egypt, by shifting trade and migrating centers to the ports and coasts of the Red Sea. This process took place with the appropriate policy of the Buyid dynasty and Fatimid governments for foreign traders and was also effective in the commercial power of these governments against rival powers.

Egypt was on a widespread social unrest on the threshold of the Fatimids’ arrival and Johar Saqli, the representative of the Fatimid caliph in Egypt, tried to make security and peace by presenting a security strategy and to institutionalize the Ismaili religion and the position of the Fatimid Caliph through it. This article explains the characteristics of social security from the Johar Seghelli viewpoint and his strategies in establishing political and military authority, social security, institutionalizing the Ismaili religion and consolidating the position of the Fatimid caliph. The results of the study indicate that Johar with a strategy of social security indicators, such as: freedom of thought and behavior, military political power and authority, empowerment and opportunity, justice, coexistence and solidarity, hope for the future, social and psychological peace, The hope for a savior, the fight against the oppressors, as well as the characteristics of military security, such as: military authority against threats, the fight against social insecurity, the fight against the opposition and the disruptors of order and security, and the establishment of the Court of Oppression, started to institutionalize the religion of Ismailis in Egypt.

Mukhtar’s anti Umayyad and anti Zubayri movement was a social-revolutionary movement to seek Imam Hussein's (AS) revenge and establishing a justice government. Therefore, a sociological study of this movement can greatly help in evaluating the movement. This research after collecting historical data analyzes the sociology of this movement based on four fundamental axes: the process, structure, and relationship with the actors of the movement, beliefs and the role of active forces. The result of this research indicates that after Mawalis achieved their rights, Mukhtar, as a charismatic leader, could accompany Mawals and the Shiites, but due to the incompatibility of the beliefs with plans and goals, Non-institutionalization of the movement in Iraq, and also Mukhtar’s desire to gain power, this movement was led to crisis and due to the lack of confirmation of Imam Sajjad (AS) eventually failed

Recognition of the Zaydis’ beliefs in Mahdi in the third century (A.H.) is the topic of the current paper. The authors attempt to discuss and analyze the most important aspects of the beliefs in Mahdi among the Zaydis in this period. The belief in Mahdi was especially useful in Zaydi revolts and in the conception of some key concepts in the Mahdaviyat field. It seems that with the appearance of some characters like Muhammad Ibn-Qasim (219 A.H.) and Yahya Ibn-Omar (250 A.H.), the school of Mahdaviyat thought experienced a new era among the Zaydis. Believing in occultation, specifically the long-term one, and paying special attention to the signs of his return are prominent characteristics of this period. By using different credible sources and presenting evidence-based analyses, this study attempts to portray an image of the elements of Zaydis’ beliefs in Mahdi in the third century (A.H.). The interactions of the Zaydis with other groups believing in the promised day of return (Mo’ud) can be a topic for further valuable researches.

The achievement of the insight of Islamic unity and the formation of a united nation, which is based on the Qur'an, has long been considered by the Prophet (PBUH) and the infallible Imams (A.S). accordingly, in Imam Reza's era and after development of debates, Imam Reza found an opportunity to debate with leaders of Islamic religions and take a s step towards unity among Muslims. This article has been written to find strategies to achieve Islamic unity based on the Razavi words. From this perspective, the question of this research is: What are the strategies to achieve Islamic unity based on the words of Imam Reza (AS) and how can we achieve it? The method of research is descriptive-analytical and of a fundamental type and by the study of Razavi words (AS), the strategies for achieving Islamic unity will be revealed. The study of the words of Imam Reza (AS), for the purpose of identifying the strategies of Islamic unity, showed that he established equality and unity among Muslims by appropriate words and actions in different situation against Abbasid caliphate, and he emphasized the culture of Islamic unity among all Muslims. Among the most important strategies that Imam Reza has expressed in his hadiths on Islamic unity are: monotheistic insight, emphasis on the Qur'an, alignment with the Prophet's traditions, attention to the ambition of Mahdiism, continuance with Salavat (Peace be upon Mohammad and his family), paying attention to the principles of unity in the debates and faithful brotherhood.

Idris ibn Abdullah, the survivor of the martyr Fakhkh movement, founded a government in Maghrib al-Aqsa (172-375 AD). Historical reports on the essence of the religious nature of the Idrisids are different. The family bond of the founder of this government to the Prophet's family has been considered as a sign of Shi'ite beliefs of the dynasty. The prevalence of Maliki and Mu'tazilite beliefs in Idrisids domain on one hand, and their advocacies of some Zaidi beliefs on the other, as well as the compromises with the Umayyads of Andalusia and 'Ubaydids and preaching sermons to patronage them, and accompanying with the Kharijites have added more complexities to the reports.
This paper, by collecting library data and evaluating the narrations of speeches and behaviors of Idrisids based on "Shi'ite governing criteria" of Shi'ite governments, such as Idrisids' conducts towards Shi'ite scholars, has investigated their tendencies towards Shi'ism, E'tezal and Malikis.

The reidentification of why and how of the consideration of Zeid ibn e- Ali (80-122 After Hijrah) as Mahdi by some of his followers is considered the main issue of the present article and it has been of particular social functions at that very time in addition to studying the ground for the prosperity of this thought among Zaidi people in later times. Taking advantage of the valid sources as well as the analysis of data, this writing endeavors to present an illustration on the trend of consideration of Zeid as Mahdi regarding the grounds and elements of this belief. It appears that the thought of Mahdavism among some of his followers was seriously stated concurrent with the advent of Zeid in Kufah and considering the present Hadith heritage, he got famous for invincibility from God at that time. Afterward, Zeid as a Fatimid fighter got candidate for the title of Mahdi at that very time and this thought was developed for a short time after his failure and showing him in Kufah.

This research has explained Sayyid Jamāl al-Dīn Asadābādī's perspective on the functions of tolerance in Islamic civilization-making with an interdisciplinary approach. Asadābādī bases his revival thought on tolerance and plays an important role in civilization. In his view, such issues as belief in origional Islam, the modernization of Islam in accordance with needs, the expansion of scientific relations with other scholars, the convergence and concurrence of Muslims and their elites in eliminating the superstitions of society are among the most important axes for such a goal. Also, the culture of tolerance among Muslim nations will provide a ground for convergence and prevent divergence and division

The religious bondage of the Shiite Imams of Iran and Lebanon in successive centuries, especially from the Safavid period, was not limited to the religious scholars of the Lebanese scholars for the Iranian Shiites; this conjunction became interlinked with time, and the religious culture of the Shiites and religious scholars of Iran and Lebanon was relatively influential. Became In this cultural trade, some of the damage and religious anomalies have also been shifted. Among the distortions and superstitions in Ashura, Mrs. Sabrina Murón has mentioned in her book that the influence of Lebanese Shiite mourning on Iran has led to the displacement of Ashura's distortions and superstitions, and some of the Lebanese reformist scholars led by Mohsen Amin sought to correct it. In the leading research, while analyzing this issue in the 70-year period (1880-1943, 1259-1322 AD, 1297-1362 AD), the religious history of the Shiites of Lebanon, also referred to the effectiveness of the reformist movement of the Shiite scholars of Lebanon from the religious reform of Iran. It seems that religious reform, especially the mourning customs of Ashura, has been two-sided, and the scholars of both sides have been affected

Sunni-Seljuk's empowerment splited the social and political relations among Shias and Sunnis, but this did not destroy their social basis and their intellectual power. The gradual integration of Seljuk's ruling system with Islamic-Iranian traditions put them in the right direction. More importantly, Twelver Shiites showed its true identity and paved the ground for their influence in the government and the society. The political and social conduct of Twelver Shiites, and their utilization of their principles had a significant contribution in this regard.
Twelver Shiites enjoying the status of Naghibs, praise singers, influential ministers, and using the strategic principle of Taqiya (=reservation, prudence) tried to keep the identity of their group in this incompatible context. The results of using this approach was the strengthening of the influence of Shiites in the final period of Seljuk Empire, and paving the ground for its effectiveness in Khwarazmian, Mongols, and Ilkhanid dynasties. In this regard, the present study, using a descriptive-analytical method, aims at investigating effective factors in the promotion of political and social status of the Twelver Shiites in Iran during Seljuk period.

Researches on Orientalism and Shia studies are regarded important in the realm of religious modernization. As Wilferd Ferdinand Madelung has written numerous prominent orientalist works, he must be seriously taken into account. His book "The Succession of Prophet Muhammad (s)" was analyzed in the present paper in order to present a critique and assessment on his thoughts on the succession.
Therefore, after analyzing caliphate of Abu Bakr, Umar and Uthman, Madelung's thoughts on management, futurism, diplomacy and political changes in each era will be assessed. He has written his book by means of a historical – sociological analysis which is a proper method in historical studies, to assess historical events by a natural and worldly perspective not a supernatural one. Based on the methodology he applied in his book, it was concluded that Madelung did not consider prophecy, a supernatural ability, of Prophet Muhammad (s) and he believed that Prophet Muhammad (s) was not aware of the time of his death so that he could introduce his successor. In addition, he believed that succession of Ali b. Abi Talib (a) after Prophet (s) was not clearly stated in Quran. He was only expected to be selected as the successor because of historical stories in Quran in which earlier prophets had chosen their successors from their families; he thought similar to earlier prophets, Muhammad (s) wanted to choose his successor from his own family. The present paper has applied a descriptive – analytical approach based on historical documents and library sources.

Wilfred Madelung, born in 1930 A.C, is considered as one of the western researcher of Islam with merely a fair approach along with a scientific motive regarding the study on the history of Islam. In his writings pertaining to the history of Imam Hassan’s life, he has investigated the issues like Imam’s marriages and divorces, his making peace as well as the elements of peace contract. Moreover, he has tried to answer the stated skepticism of other western researchers of Islam in relation to that holiness. However, he has stated some issues leading to the source of skepticisms related to Imam PBUH. The issues like the disagreement of that holiness with the objectives of Imam Ali PBUH, his lack of tendency towards taking charge of caliphate and his approving the way of ottoman’s governorship as well. This writing critically investigates these skepticisms and responds them on the basis of the historical and narrative Shiite and Sunnite sources

Shia studies by the west has crossed a long process and their sights has had wonderful changes in this subject especially in20th century. in the reason of having new research approaches, their works have had a good position that hasn’t attract researcher’s attention so much. (background) in this regard the west methodology of Shia studies has very importance. This written will deal with this method in their Shia studies and Phenomenological components of David Pinault, (purpose) regarding this question that what position methodology has in the west Shia studies(question). Phenomenological method in suppose of many, is a sympathetic way with Shiite school and represents the west impressibility of Shia studies(hypothesis). Because Pinault has many works in this context, and has travelled to different cities in India and countries of subcontinent and also has done Phenomenological method exactly, we deal with study of methods and dimensions of his studies in knowing Shia and methodological application on Shia studies with a descriptive- analytic manner(method). The most important gained of this research is that unlike thought of many, the phenomenological method has not been convergent and based on specific goals, it has been for Understanding the current situation and capacity and future of Shia and the sociological situation of Shiite traditions. (founding).