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There are many Ḥadīths in Imamiyeh Shīʿa Ḥadīth sources in which the full names of imams are introduced by the Prophet (PBUH).  These have been directly narrated from the sayings of the Companions (ṣaḥāba), followers, and the twelve imams themselves or from the sayings of the Prophet (PBUH). On the other hand, many historical reports show that not only Muslims but also most Shīʿites were not aware of the names and lineage of their imams. This ignorance has manifested itself in the division of the Shīʿite sect and the creation of sects attributed to imams or their children and it implies that if the Shīʿites knew about the news of the twelve Imams and their complete names and lineage, these divisions would not have occurred. The main question of this article is how the ignorance or lack of knowledge of the Shīʿites about the name and lineage of their imams will be justified despite the existence of that news in the famous Ḥadīth sources of the Imamiyeh. This study seeks to investigate and resolve this conflict. Findings indicate that the number of Ḥadīths with imams’ full names is not as much as it is known in some books and it seems that after the period of occultation, when the number of imams for Shīʿa was determined the subsequent narrations were completed accordingly.

The present research has been carried out with the aim of investigating and explaining the confrontations and conflicts of Hazara Shiites and Abdur Rahman Khan in Afghanistan. Abdul Rahman Khan's cultural, economical and political policies had caused serious dissatisfaction among the Hazaras; In such a way that the period of his rule can be considered as the most difficult period in the history of Shiites and Hazara people in Afghanistan. Dissatisfaction turned into an armed uprising in several stages, and it seems that these uprisings provided a sufficient excuse for the ethnic-religious cleansing of Hazara Shiites of Afghanistan at the disposal of Amir Abdul Rahman. The repression of Hazara Shiites was so widespread that it even caused the Qajar government and Shiite scholars to react in this period. The findings show that: the differences between the Hazaras and the central government are rooted in several factors: the religious difference between the Hazaras and the central government, the conflict of interests between Abdul Rahman Khan and the Hazara Mirs, the forced migration of some Hazaras and Another of the social and economical issues are the most important factors of confrontations and conflicts between Hazara Shiites and Amir Abdul Rahman Khan. The method in this research is historical-analytical and information collection is done by library method. Finally, based on the findings from the sources, inference, explanation and analysis have been made.

The present research has been carried out with the aim of investigating and explaining the confrontations and conflicts of Hazara Shiites and Abdur Rahman Khan in Afghanistan. Abdul Rahman Khan's cultural, economical and political policies had caused serious dissatisfaction among the Hazaras; In such a way that the period of his rule can be considered as the most difficult period in the history of Shiites and Hazara people in Afghanistan. Dissatisfaction turned into an armed uprising in several stages, and it seems that these uprisings provided a sufficient excuse for the ethnic-religious cleansing of Hazara Shiites of Afghanistan at the disposal of Amir Abdul Rahman. The repression of Hazara Shiites was so widespread that it even caused the Qajar government and Shiite scholars to react in this period. The findings show that: the differences between the Hazaras and the central government are rooted in several factors: the religious difference between the Hazaras and the central government, the conflict of interests between Abdul Rahman Khan and the Hazara Mirs, the forced migration of some Hazaras and Another of the social and economical issues are the most important factors of confrontations and conflicts between Hazara Shiites and Amir Abdul Rahman Khan. The method in this research is historical-analytical and information collection is done by library method. Finally, based on the findings from the sources, inference, explanation and analysis have been made.

One of the dimensions of the life of Imam Sadiq (a.s.) is his social life with the Shiites. In the course of his association with the Shias, Imam (a.s.) dealt with their social pathology and in order to protect the Shias from such harms, with the use of secrecy and taqiyyah and hiding the secret, he acted on the principles and solutions and the effects and consequences of these harms. This article is responsible for the role of secrecy in the social life of Imam Sadiq (a.s.) in order to protect Shiites from social harms by relying on the narrations of the Book of Wasael al-Shia. For this purpose, with the descriptive-analytical method and with reference to historical-narrative sources, the social pathology of Shiites has been discussed and then, we have discussed the needs, solutions and consequences. The examination and analysis of the narrations of Taqiyyah, Concealment of Secrets, and Broadcasting from the Book of Wasael al-Shi'a by Sheikh Hurr Amili (1104 AH), showed that some of the social harms of Shiites are: lack of unity and peaceful coexistence between Muslims, lack of capacity of companions and lack of secrecy of companions which Imam Sadiq (a.s.) identified these harms with the strategy of secrecy, and proceeded to remedy them in order to preserve the Shiites.

gPerhaps the most important cultural change in the Bani Abbas era in the Jabal region, especially in the Nahavand region, is the many changes in beliefs, religious beliefs and the spread of new sects and religions. Clues and evidences show that this region has had a variety of opinions and religious beliefs due to its special geographical location and being on the ancient trade routes and adjacent to the land of Mianrodan and influenced by the special cultural situation of that region. Despite this, some authors of historical books and Islamic sects have firmly commented on the religion of the people of Nahavand and have considered them among the believers of deviant, extreme and extravagant religions.With a descriptive-analytical approach, this article aims to describe the process of the formation and emergence of Khurmadiniyyah, Ismailiyyah and Shia religious sects between 132 and 656 AH in Nahavand region, and how the extreme ideas of similitude and embodiment penetrated among some of examine the followers of Shiism.

gPerhaps the most important cultural change in the Bani Abbas era in the Jabal region, especially in the Nahavand region, is the many changes in beliefs, religious beliefs and the spread of new sects and religions. Clues and evidences show that this region has had a variety of opinions and religious beliefs due to its special geographical location and being on the ancient trade routes and adjacent to the land of Mianrodan and influenced by the special cultural situation of that region. Despite this, some authors of historical books and Islamic sects have firmly commented on the religion of the people of Nahavand and have considered them among the believers of deviant, extreme and extravagant religions.With a descriptive-analytical approach, this article aims to describe the process of the formation and emergence of Khurmadiniyyah, Ismailiyyah and Shia religious sects between 132 and 656 AH in Nahavand region, and how the extreme ideas of similitude and embodiment penetrated among some of examine the followers of Shiism.

The suppression of Shiites, which became common since the Ayyubid period, was continued by the Mamluks. And in the meantime, the Bahri Mamluk sultans made targeted raids in the years 682-705 AH to the Shiite areas of Jurd, Jubail and Kaservan. The main question of the article is, what were the grounds, causes and consequences of the attacks in these areas and also the reaction of the Shiites? The findings of the research show that they achieved this by using Ibn Taymiyyah's fatwas and with the aim of disciplining the Shiites of Jurd, Jubail, and Kaservan, as well as religious sovereignty, and the result of this was the mass slaughter of Shiites, the destruction of the mentioned Shiite areas, and their military subjugation to clans of Sunni was to persecute the Shiites which resulted in insecurity as well as the migration of Shiites and caused them to pretend to be Sunnah by making taqiyyah their profession for survival. However, this did not stop the religious conflicts between supporters and opponents of Ibn Taymiyyah for the maximum pressure of the government on the Shiites. And therefore, the Mamluk sultan forbade Ibn Taymiyyah from entering into divisive religious issues and dismissed him from Sheikh Al-Shiyukhi Ahl al-Sunni.

In the verses and traditions, performing divine and religious rites is emphasized. And the revival of rituals has been emphasized by the infallible imams. Each religious or non-religious group has its own signs and symbols by which its followers are identified. Iran's Imamite Shiites have also been like this throughout history. Rituals have different types, including behavioral rituals. Behavioral rites mean external performance that shows obedience to God. Although speech may be considered as one of the rituals, but behavior has a greater effect. Iran's Shiites have rituals such as visiting graves, mourning, wearing black clothes, sending religious gifts to imams, holding festivals, building graves, and blessing the infallible. All these cases, except for wearing black clothes, have been documented in the theoretical or practical life of the infallible.

Summary .The purpose of this article is to explain the reflections of the Islamic Revolution on the South Caucasus with emphasis on Muslims and Shiites based on the theory of diffusion; Hence, the Islamic Revolution has been studied as a source of distribution and the South Caucasus as a destination according to the political and social conditions. In discussing the issue of broadcasting, we provide objective evidence to prove the possible reflections of the revolution on this region. The main question of the article is what effects did the Islamic Revolution of Iran have on the South Caucasus region? In this regard, the main hypothesis is that the impact of the Islamic Revolution of Iran on the South Caucasus is greater than the cultural and political aspects. The method of the article is qualitative, which has used the documentary analysis approach. 

The salient properties of Imam Baqer era compared with that of the other Imams is the scientific and cultural movement of Muslims and the consequences within the religion and out of religion. In the scientific and cultural atmosphere of the first decades (A.H), the presence of various sects with different thoughts such as Marjaeh, Qadrieh, Motesavefeh, and Qolaat on one hand and the intellectual social chaos among the Shiites on the other hand led to some problems for the Shiites. On these conditions, the fillowers of Imam Baqer established shi’ah school based on the guidelines of that holiness, the jurisprudential decrees and the clarification of shiite thoughts in the framework of some scientific trends. This writing is to investigate this issue relying on the analytical- descriptive method and taking advantage of hadithi, interpretive, jurisprudential and historical primary sources. The findings of reseach clarify that the scientific, jurisprudential, theological, interpretive, and spiritual trends are condsidered as the most important trends of that era which led to the scientific authority of Imam, the roles of Shiite scholars regarding the propagation and establishment of belief based community of shi’ah, and putting Imam in Efta position.

This research with the aim of investigating the political position of mosque of Kufa from 17-132 A.H, tries to answer the question on how the political activity of fore and against of caliphate was in mosque of Kufa in this span of time and what was its effect on the political state of the mosque. Taking advantage of the descriptive- analytical method, the research concludes that mosque of Kufa constantly preserved its political position during this phase. The mere difference was that in time of Imam Ali and Imam Hassan (PBUT) compared with Omayyad era, the presence of associates of sovereignty was more than that of the opponents. Moreover, a relative balance was made between the followers and adversaries relying on the conducts of falsification in Omayyad era. Nevertheless, the unwanted events led to the development of the opponent powers particularly the Shiites, their domination on the mosque and the end of Omayyad era

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.

Sunni was the state religion of Iran during the Ghaznavid dynasty and they got their governmental legitimacy such as samanid empire and Seljuk dynasty from Abbasids caliph, so protection of religion and its spread was one of the basic duty of Ghaznavid. They were religious fanatic and confined to other religions such as Ismailism, Alawites, and Sadat. The method of this study is based on library books and was the descriptive and analytical approach and survey on the social and political life of Shiite sects against the Ghaznavid fanaticism which lead to two points of view. One is Taqiya which is used by Alawites and Sadat. The other is extremist methods of Ismailism. Ghaznavids had a negative view to Ismailism because they were extremist and had religious communication to Fatimid of Egypt.

Belief in the advent of the Imam Zaman (AS) is one of the basic pillars of the Imami Shiite religion that has flowed throughout the history of Islam and Shiism. During the Mongol domination and the establishment of the Ilkhanid government in Iran, the issue of Mahdism grew significantly. The presence of alien elements who had non-Islamic religion and their domination of the Islamic society and country caused sedition and corruption, chaos, wars, tax increases and chaos. In such circumstances, the people felt more than ever the need for a reformer who would put an end to all oppression and tyranny with his arrival. In this period, expectation and saviorism penetrated the ideas and thoughts of the people (Shiites) and even non-Shiites, more than any other age. ‌In some cities, people went to the city gates every day waiting for a savior and waited for the absent Imam ‌. In this study, the causes of the emergence and growth of the idea of saviorism and Mahdism and their consequences, including the use of the idea of saviorism by the insurgents have been studied in a descriptive and analytical manner.

The main question of this research can be asked as to what effects the Islamic Revolution of Iran had on the spread of Shiism in Indonesia? Accordingly, using a descriptive-analytical research method based on diffusion theory with a brief explanation of the historical background of the origin of Shiites in Indonesia, introduction of Shiites-related organizations and institutes, the situation of the Shiites in Indonesia, proponents of the Shiite religion and their special relationships among themselves and  others and the effect of one of the important events of the twentieth century, the victory of Islamic Revolution of Iran, on the spread and promotion of Shiite thinking in Indonesia, are studied. Results show that after the victory of Islamic Revolution, significant religious enthusiasm among Shiites and adherents to this religion were observed that led to the spread of Shiite literature. With these changes, institutions based on Shiite thought, such as Islamic schools, publishers and forums, were on the rise. There for, Islamic Revolution of Iran had significant impacts on the Shiites' cultural, social and political spread and influence in Indonesia by: 1.attracting Indonesian students in the seminary of Qom 2.establishment of Shiite affiliated institutions and organizations 3.Making the role of religious scholars, especially imitators, more important 4.the rise of Shiites and the encouragement of Shiite jurisprudence activities in Indonesia.