جستجوی مقالات مرتبط با کلیدواژه "قم" در نشریات گروه "تاریخ"

Some events, such as the time of birth or departure of religious nobless and the way they lived and died, lack sufficient accuracy in the historical sources. It is often seen that  several dates are mentioned for the same incident, or the how of death, has sometimes been interpreted as departure and sometime as martyrdom. Achieving a clear and more acceptable result in such cases is important because these events have social and ritual consequences. Relying on the historical-analytical method of research and primary library sources, a critical review of contemporary writings regarding the departure of Hazrat Masoumeh (PBUH) has been done in this research. The findings of the research clarify that the documentation of the claims of contemporary writers regarding the how of that holiness' departure are not of the necessary credibility.

Investigating the influential factors in Islamic civilization is important. The people of different cities, including Qom, as one of the important Shiite religious cities, have been influential in the flourishing of Islamic civilization. This research using the descriptive-analytical method based on the data of the most authentic narrative and historical, geographical and royal books, seeks to answer the question that what effects did Qom have on Islamic civilization from the second to the fourth century Hijri? The findings show that the people of Qom, both local natives and Arab Shiite Ash'aris, using efficient manpower and a coherent plan, in a short period of time, were able to have an impact on Islamic civilization by self-sufficient in various political, economic, commercial, industrial, agricultural, animal husbandry, judicial, military, scientific, architectural and art sectors, exporting high-quality goods to Islamic countries, providing efficient political force for other cities, sending merchants and traders to different Islamic cities, ensuring the security of transportation routes, and inventing and transferring the art and architecture style to other Islamic cities.

The name of Ahmed ibn Hasan Qattan, one of the unknown teachers of Sheikh Sadouq, appears in some narrations of Sadouq's works. The following research was conducted with the aim of identifying the mentioned person and also explaining why a famous Imamiyya scholar referred to this person from among the Companions of Hadith in order to narrate the narration. The findings show that Sadouq received reports from him that were compatible with the theological historical approach and could be helpful for theological beliefs along with Imamiya news. His news included narrations related to speech, ethics, some Zikrs and a narration such as "Twelfth Caliph" that Sadouq used to prove the succession of the twelve Imams, especially to prove the Imamate of Hazrat Mahdi. In the path of his narrations, there are many unknown men, and the content is in some places consistent with the advanced sources of Imamiyyah.

Nusratabad Farmstead was built in 1264 AH by Aqamirza Nasrullah Sadr al-Mamalik around Qom and was dedicated to his two male children. This farmstead was active until the Pahlavi period and after that, the remains of the farmstead called Sadri castle were registered in the list of national monuments of Iran in 2001 with the number 4868. there are written documents such as historical maps and endowments related to the year 1270 AH about this farmstead. The mentioned documents provide useful information about the characteristics of the farmstead and qualities such as why it is made, the formation process, various physical elements and agricultural products. The research problem is the low familiarity of the communities with the subject of “farmsteads architecture” and also the possibility of reviving Nusratabad and Sadri Castle in the future. The aim of this study is to introduce a Qajar farmstrad and to achieve them two questions are asked: 1. What are the physical and functional characteristics of Nusratabad Farmstead? 2. What was the role of these characteristics in the survival of Nusratabad farmstead? this study tries to approach the subject with an interpretive approach and historical interpretive strategy and uses the three main formats of document research, interviews and field studies. Studies show that Nusratabad farmstead has two physical and functional characteristics and their subsystems. Positioning, formation of physical elements and farmsteads monitoring methods are related to its physical characteristics and the functional characteristics of Nusratabad farmstead also refer to the type of crops, social pyramid and related cultural issues. The architecture of Nusratabad Farmstead have been the product of a combination of physical and functional characteristics over time and Sadr al-Mamalik was able to protect the farmstead with these measures and hand it over to the current supervisors.

As the first Shiite city-state of Iran, the Ash'aris were in charge of the administration of governance in the geography of Qom until the 4th century of Hijri, and with logical interactions with the natives of this region, they were able to create a favorable and common social atmosphere. Based on the examination of historical sources and the generalization of the important events of this period with the patterns known in political science, it is possible to calculate the approaches of civilization in the life of this dynasty. Since one of the prerequisites for the establishment of civilizations is the formation of governments, this city-state took initial steps in the continuation of its government, which is considered in the true sense of trying to lay the groundwork for the creation of a civilization. Therefore, in order to create a civilization, one of the requirements for the civilization of this city state is to try to change the social life of the region towards urbanization, to form an orderly social and political structure, to promote laws based on the contracts of the covenants, to formalize the Shia religion, to interact politically with the government, and tolerate religiously with other religions, establishing schools and promoting science. Although this city government went out of the limelight after Al-Buye came to power and also in political actions, but it was a precursor to Islamic civilization that reached its flowering in the fourth century.

Hijab in the contemporary history of Iran has acquired complex dimensions with the introduction of western culture and ideas and the negative interference of governments. Certainly, any investigation and solution thinking about it requires a fundamental investigation of the form of public confrontation with the removal and discovery of the hijab, and of course, a study of the policies of the governments regarding that issue. The city of Qom, as a religious city with a concentration of clergy in it, can be considered as a suitable case study in this field. Regarding the research method, it should be said that in this research, with a descriptive-analytical method, during a library research and with the benefit of archival documents and documents available in them, the subject will be examined and of course analyzed, and besides that, the citation and persuasive aspect of the work will be added by using the memories of contemporary knowledgeable people of the event (oral history).The results and findings of the research can be expressed as follows: The policies and methods of Reza Shah's government in the field of implementation of the Hijab Removal Law in Qom can be divided into two dimensions, propaganda and implementation. Advertising dimensions; It was usually followed in the form of hijab unveiling ceremonies and celebrations, which mostly had a commanding and theatrical procedure, and its performance aspect, which gradually became more colorful, serious and violent, compared to the first aspect.

By the collapse of the Ilkhanid state, the Safi family, one of the noble and well-known families of Qom gained power in the Shiite city, and members of this patron of arts and learning family governed over Qom and its outskirts for eighty years (736-816 AH/ 1335-1413 AD). In those days, Iran, especially central Iran was exposed to disorder, invasions, and conflicts between powers like Ale-chuban, the Jalayerids, and Ale-Mozaffar. In such conditions, the wise Safi governors secured Qom from attack by choosing a policy of coexistence with all powers around. However, they sometimes befriended and united with a faraway power to confront the enemy's attack. At the beginning of the second decade of the 9th century AH, Timur’s grandson Iskandar ibn Umar Shaikh (812-817 AH/ 1409-1414 AD) conquered most of the Iraqi ÁJam and threatened Qom too. In those days, Qarayusef Qaraqoyunlo (813-823 AH/ 1410-1420 AD.) had gained great power in western Iran. He was a Shiite. To confront Iskandar’s aggression, Qom’s ruler of the time Ḵhajeh Mohammade Safi (806-816 AH/ 1404-1413 AD) united with Qarayusef and provoked him into war with Iskandar. The Safi government was powerful and Qom had an excellent strategic situation; therefore, Ḵhajeh Mohammad’s decision seriously endangered Iskandar’s condition in the region and provoked him to conquer Qom. Qom was fallen by the treachery of one of Ḵhajeh Mohammad’s confidants.

Qom was the crossroads of Central Iran and the home of caravans, and due to its border with the desert, during the first and second centuries (A.H), it maintained its political, economic and intellectual independence against the Caliphate and its governors, and as a refuge for the immigrants who opposed the Umayyad rule and the Shiite city refused the Umayyad and later Abbasid governors to enter the city. In the following centuries and in time of Iranian governments, this city was economically and intellectually marginalized and gradually lost its independence. Investigating the role of Iranian movements such as Khorramdin and semi-independent Iranian governments on the political developments of Qom is the issue of this research. The results of this research, written with a descriptive-analytical method and referring to historical texts, illustrate the proximity to cities such as Ray, which achieved considerable significance in the third and fourth centuries, the migration of scholars and the development of the Shiite government of the Buyid sect, whose capitals was Ray city and they made Baghdad the center of theological and Mu'tazili debates favored by Qom's Shiite scholars, causing the decline and marginalization of this city from the fourth century onwards

One of the oldest administrative-religious organizations in Iran is the organization created under the shrine of Hazrat Masoumeh (s), which was developed during the Qajar and Pahlavi periods in terms of administrative organization. This article seeks to answer the question with a descriptive-analytical method that in the field of administrative organization of servants in the Qajar and Pahlavi period, how the holy threshold of manpower absorbed and organized? How were you financed? How were the salaries and benefits of the servants paid? Method / approach; This research has been prepared by using library and documentary sources and by descriptive-analytical method. Findings and results; The results show that during the Qajar period, the administration of the Holy Threshold was managed by Sadat Hosseini and Razavi, with government decrees called hereditary servants, and other than their heirs, no one else was allowed to work on the Holy Threshold. Studies also show that the Constitutional Revolution and the dictatorial administrative reforms of the Pahlavi period had a significant impact on the organization of Astana, so that with the promulgation of the administrative regulations, the uniform law and the cleric's license by the Ministry of Education, the Astana administration changed the payment of salaries and salaries.

The Shiites of Iran, in time of Imam Hassan Askari (PBUH), raised their religious questions through the letters by the agents of that holiness due to the long distance. Some of the questions raised in these letters are of significant significations concerning the historical trend of thought and jurisprudence of Shia which should be considered in the discussions on the history of civilization of Shiites.The present research has organized these letters based on the geographical areas and the name of narrators and it has endeavored to answer this question on the role of various areas of Iran in this regard as well as the reasons of writing these letters and what their content were. The result of this research illustrates a direct relationship between the population of Shia and the number of letters and it clarifies that the main subject of letters has been related to the jurisprudential, theological and social issues and among the cities of Iran, most of these letters has been written by the individuals in Qom.

One of the most important social developments in Iran is the occurrence of unexpected natural disasters. In the local historical study, due to its comprehensive impact on people's lives, the description of natural disasters is a source of serious criticism, because these events are the starting point of many historical developments Is significant in national, local social, political, and economic transformations.This study aims to investigate the economic and social impact of unexpected events such as famine and starvation, cold, flood, earthquake, infectious diseases on the city of Qom in the Nasserite era and its long-term consequences with descriptive-analytical method and data collection method. Explain in the form of libraries and documents. The research findings show that unfortunate and unexpected natural disasters have a negative effect on population decline and weakening the economic system and people's livelihood and have significant effects on political and social events in later periods.

The purpose of this study is to investigate the cultural and civilian status of Qom city in two periods of Safavid and Qajar and related works and related examples. With the advent of the Safavid regime, due to the socio-political conditions that arose, Shi'ism increased sharply, as during the Safavid period, the Iranian population changed in favor of the Shi'ites, and the Shi'i religion first became formal. During this period, the city of Qom reached the peak of flourishing in the political and economic fields, as most of the historical monuments and schools of Qom are related to the same period. In fact, after the capture of this city by Shah Isma'il Safavi, most of the kings of this dynasty came to Qom and remained for a while, which has led to growth in various cultural and civilian dimensions. In the Qajar period, progress in some of the cultural and civilization characteristics of schools, such as schools, is slowing down, and more is limited to the restoration or restoration of works and historical buildings.

During the Islamic period, Qom has been known as the second religious center in Iran due to the shrine of Masoumeh (AS). The influence of the religious factor in introducing this city is so that a group of historians believe that before the emergence of Islam, there was no urban base in this region. Despite the scattered research that has been done about the antiquity of Qom, there are many ambiguities about the exact time of the creation of this city and its builders. Therefore, in the present research which is based on the purpose of basic research type and based on the nature and method of historical research type, most of the written sources spoken about the historical background of Qom were carefully studied. In addition, for scientific and more accurate interpretation of the mentioned sources reports and in accordance with them, the results obtained from the archaeological research conducted in the ancient sites of Qom were evaluated. According to the results, Qom plain, which  had been considered by various human societies since the sixth millennium BC,due to its special geographical location, had a relatively prestigious urban base in the late Sassanid period. The Sassanid city of Qom in the year 23 A.H was conquered by the Muslims, however, the first group of Arabs who belonged to the Ash'ari clan settled in this place in the late first century A.H and as a result of their efforts during a century to develop different areas of the region, Qom was recognized as an independent Kūreh in 189 AH.

Choosing a place as a destination for immigration and staying there is mutually connected to the land facilities and the migrants' efforts. The Ash'aris came to Qom at the end of the first century (AH) and continued their collective life in this area until the middle of the fourth century (AH). This study seeks to explain the causes of migration and the continuation of the Ash'aris' settlement in the Qom region, taking into account the time factor and the possible geographical facilities. In the possibility-oriented approach, land conditions and facilities as a geographical context and the immigrants' actions as an active human factor are examined simultaneously. The emptiness of the Qom region from the presence of influential Arab immigrants allowed the Ash'aris to continue their presence there without clashing with the rival tribes. The Daylamites' attacks made it necessary to accept the Ash'aris as defensive fighting forces. The changes in the habitation and possession patterns and management of water and soil resources by the Ash'aris provided the necessary facilities for their continued residence and led to the comprehensive development of Qom.

After Fatimah al-Ma’sûmah’s death in Qum, the city transformed into an important pilgrimage destination and a Shia center in Iran. After Shiism was established as state religion in Iran by Shah Ismail I, this city and its shrine came under the spotlight more than ever to the extent that after Shah Abbas I, all Safavid Shahs chose this shrine as their burial place. This choice, apart from the political attention the city received, caused many valuable monuments and architectural works to be added to the existing treasures of the shrine. This process also continued in the Qajar period and because of the proximity of Tehran, as the capital of Iran, to this city, two Qajar shahs, Fath-Ali Shah and Muhammad Shah, and many princes and courtiers chose the shrine as their burial place. Also existing the tombs of Safavid kings in Ma’sumah’s shrine can be one of the factors that the two Qajar shahs chose there for their burial place. Because studying and identifying the tombs of influential historical figures are among important historical debates, the present paper attempts to identify and investigate the mausoleums of Qajar Shahs in Qum relying on and using invaluable historical sources and comparing them with field observations. The study has employed field and library research, comparison and analysis of existing sources, especially first hand sources. In this historical study, after collecting the necessary data, they are organized, analyzed and finally conclusions are drawn.

The fourth century AH is the beginning of Sadat families’ formation in Iran. Hosayni Hamzavi's family was one of those families whose first central core was formed in Qom. This Shiite family played important roles in various fields in Seljuq era. These roles were based on a certain political and social context and were consequences of Sadats’ noble status in cities of Iran, specifically Qom. The aim of this paper, which is designed by descriptive-analytical method, is to review those fields and present an account of that family’s situations and successes. The findings of the study indicate that Hamzavi family, which had gained a noble social and political position before Seljuq era, promoted its status during this period. Prominent figures of this family, by obtaining official positions like Sadats’ niqabat and rulership of cities, acted as intermediaries between the sovereigns, Sadat and the Shiites. In the cultural arena, several jurists and traditionists emerged from Hosayni Hamzavi family and propagated Shiite teachings and beliefs. They established schools and libraries, trained disciples, supported Shiite writers and by taking a tolerating and condoning approach, gained also respect of non-Shiites.

Muhammad bin Ibrahim Thaqafi, the prominent historian and hadith narrator of the third Hijri century, is a great Shiite figure and scholar who had played a significant part in the development and promotion of the Islamic sciences. He is a scholar who wrote so many works on different fields including morality, history, theology, Fiqh and interpretation, however all his works, but “al-Gharat” book are no longer accessible. The present paper, using the historical and hadith resources, examines Thaqafi’s narratives and works and his part in the development of the Islamic sciences in the third Hijri century.