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

The Talpuran dynasty was one of the local governments of the Sindh region that ruled the Sindh region for about 172 years (1783-1955 AD). The issue of this research is, what was Talpuran's ethnic and religious identity? This research investigated the above issue with a historical approach and with a descriptive-analytical method and came to the conclusion that the Talpurans were among the Baluchs of Iran and followers of the Twelver Shia religion, and they formed a government in the Sindh region. Contrary to the hypothesis of the rival and according to the historical reasons and evidences, before reaching power in Sindh province, the Talpuran dynasty were Twelver Shiites.

The national identity of Iranians is a historical issue and there is a definite agreement on this historical point that existing Iranians have always been close to each other during their long history and have lived within certain geographical boundaries that they have played a role in managing or defending. The result of this shared and long history, despite some historical differences, ruptures and interruptions, cultural-ethnic pluralism and identity diversity has been nothing but social cohesion and integration. Iranians have been a nation from their historical past until today, while none of our country's neighbors today have had the experience of being a nation like Iranians. The purpose of this article is to provide a sociological analysis of the evolution of identity sources in Iranian society. First, to clarify the concept of "identity" and "national identity", which are among the complex and complicated concepts in the field of social sciences, the conceptual space of these two categories is discussed and then the evolution of identity sources in Iran in different periods of ancient Iran, and the formation of Iranian identity is discussed to this day. The history of Iranian national identity is divided into five distinct periods with their own sources and elements, including Iran of the ancient period, Iran of the Islamic period, Shiite Iran of the Safavid period, Iran of the Qajar period, and finally contemporary Iran. Moreover, in each period, the elements of specific national identity and the crises and ruptures that Iranian identity has encountered are analyzed.

Despite the multitude of studies and researches conducted around Qazvin, there are still unknowns about the intellectual and cultural developments and the tendency of the people of this city towards the Shiite school. Therefore, dealing with the issue of religion and clarifying how to spread Shiism in Qazvin and its impact on the political, social and cultural developments of this city is the main issue of this article. Qazvin has been known as Dar al-Sunnah since the beginning of Islam, and Shiites have participated in political and social developments as a minority. Examining the political, social and cultural situation of Qazvin in the early Islamic centuries shows that the tendency and friendship towards the family of Ahl al-Bayt (PBUH) existed among a minority of the people of Qazvin since the time of the conquests. This interest is due to the arrival of Sadat and Alevi Imamzades and Shia families who were generally Zaidi religious and influenced by the atmosphere of Tabaristan; led to a detailed understanding of the Shia school and its religious orientation. The present research has investigated the role of Shiite scholars and scientists in cultural and social developments and the expansion of Shiism in Qazvin.

In the period after the Islamic Revolution of 1979, clerics were present in the form of an influential movement in all political, social and cultural fields. In addition, in theoretical areas, including in the field of historiography, they were also brought up as an active spectrum in the formation of the Islamic historiography current, the basis and intellectual basis of this current, an understanding of the teachings of Islam, the Shia religion and the Islamic government was formed.The purpose of this research is to investigate the insight and attitude of Shia clerics in the formation and continuation of Islamic historiography after the Islamic revolution, especially that some clerics appeared as writers and researchers in the field of history after the victory of the revolution and began to compile and write books. They made history. The hypothesis of this research is that, influenced by the Islamic Revolution, a new range of clerical historians started compiling and producing historiographical sources with the support of the government of the Islamic Republic in the form of official historiography.The method and approach of this research is descriptive-analytical based on documentary and library sources. Also, the findings of this research show that compared to the vast volume of historiographical sources after the revolution in the country, the production and writing of historical works by clerics occupies an acceptable range and leads to the development and sometimes the form The flow of Islamic.

The period of Ma'mun's caliphate became the basis for the decisive changes and transformations in the Islamic world, especially in the vast land of Iran for the Shiism and Shiites. This research aims to investigate the issue of what was Ma'mun's religious policy and what were the intended and unintended consequences for the Shia religion and its expansion in Iran? The hypothesis of the research is that Ma'mun resorted to the Imamate of Imam Reza in order to legitimize and consolidate his power with capital and prestige, the religious, social and political influence of Shiites and Shiites. He thought that by adopting such a policy, he could achieve his goals. However, the specific policies and measures of Ali ibn Musa al-Reza changed the situation so much that not only did Ma'mun not reach his goals, but he also faced challenges and fundamental intellectual-political conflicts with the teachings of Shi'ism under his Imamate. With the method of documentary and qualitative analysis, the result was obtained that Imam Reza turned Ma'mun's instrumental policy into a strategic policy and an opportunity to interpret, explain and publish the teachings of Islamic wisdom based on the principle of Imamate and took advantage of the opportunity provided by Ma'mun to spread Islam with Shiite reading.

Following the conquests of the first caliphs and the introduction of Islam to the plateau of Iran, the footprints of all Islamic religions, including Shiism, can be seen throughout Iran, including Great Khorasan; But from the middle of the second century of Hijri onwards, Shiism gained a better position in Khorasan. The upcoming research aims to answer the question of how Shiism went to the eastern regions of Khorasan (especially the Hazarejat region) and spread there, and what was the contribution of each of the political, cultural and geographical components in this event? Distance from the center of the caliphate, dissatisfaction with the rulers, Sufi tendencies and the existence of numerous tombs provided the grounds for the emergence and expansion of Shiism throughout Greater Khorasan. In this article, the most important factors of the emergence and spread of Shiism and its long-term political, social and cultural effects in East Khorasan have been investigated. The research method is historical and descriptive-analytical. One of the achievements of this research is to express the course of transformation and development of Shia Sufi beliefs in the Middle Ages and its transformation into Imami Shia beliefs until the threshold of the Safavid era.

Following the conquests of the first caliphs and the introduction of Islam to the plateau of Iran, the footprints of all Islamic religions, including Shiism, can be seen throughout Iran, including Great Khorasan; But from the middle of the second century of Hijri onwards, Shiism gained a better position in Khorasan. The upcoming research aims to answer the question of how Shiism went to the eastern regions of Khorasan (especially the Hazarejat region) and spread there, and what was the contribution of each of the political, cultural and geographical components in this event? Distance from the center of the caliphate, dissatisfaction with the rulers, Sufi tendencies and the existence of numerous tombs provided the grounds for the emergence and expansion of Shiism throughout Greater Khorasan. In this article, the most important factors of the emergence and spread of Shiism and its long-term political, social and cultural effects in East Khorasan have been investigated. The research method is historical and descriptive-analytical. One of the achievements of this research is to express the course of transformation and development of Shia Sufi beliefs in the Middle Ages and its transformation into Imami Shia beliefs until the threshold of the Safavid era.

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.

The Arbaeen walk is a transnational, historical, multi-dimensional, trans-religious and interdisciplinary phenomenon with various functions and consequences, which has been of special importance and prestige for a long time and is considered a super event. Pilgrimage rituals with this size of population from different countries and cultures will definitely face damages. On this basis, it is necessary to have a sociological look at the harms that threaten it; So that we can prevent the consequences and destructive effects of damage by knowing them accurately and correctly and removing these damages. The damages that threaten the Arbaeen procession include "cultural differences and conflicts", "competition of Iranian processions" and "destruction of the traditional Iraqi Arbaeen pattern", "social damages", "customization", "extravagance and waste". , "environmental waste and pollution", "lack of attention to religious obligations", "existence of deviant sects", "Sunni-Shia divide" and "nationalization of Arbaeen".

The Ismailis who have been given various names are an extension of the Shiite religion and believe Ismael and his son are righteous for Imamate after Imam Jafar Sadegh. Through its ups and downs, this dynasty had interactions and confrontations with the incumbent governments among which their interaction with the Samanid, as one of the most Iranian government of the history, is significantly important. Therefore, based on the necessity of explaining and recognizing the history of the Samanids and the type of their interaction with the Ismailis, in this descriptive-analytical study, we will examine the most important social contexts of the Samanids' tolerance of the Ismailis and explain its consequences. In addition, rooting out the causes and factors of the Ismaili's influence and expansion, especially among the Samanids and the role and policies of the political and cultural leaders of the two sides in the results of these ups and downs, is another case that this study intends to explain. The results of this study indicated that areas like the Iranian origin of the Samanids, their open religious policy, the influence of Shiite ideas on the Samanid rulers and the relative economic, social and security stability in Khorasan and Transoxiana were among the factors that paved the way for positive Samanid interaction with the Ismailis which , in consequence, made the Ismailis able to take advantage of this opportunity to succeed in their invitation and to expand the realm of their invitation.

Analyzing the opinions of Orientalists about Abdullah bin Saba, from the perspective of historical analysis, is of particular importance. The problem of this research is to examine and analyze the thoughts of Orientalists regarding Abdullah bin Saba in terms of his external and hypothetical existence. This research has been done with the motive of knowing the views of the Orientalists about Abdullah bin Saba' regarding its real existence or non-existence, and achievement this goal is possible by describing and explaining the role and performance of Abdullah bin Saba, by collecting library data and using a descriptive-Analytical method. The output of this research was to examine the opinions of Orientalists in terms of the real existence or non-existence of Ibn Saba. From the analysis point of view, due to the access of most Orientalists to Sunni sources, lack of sufficient knowledge of Shia sources and thoughts, the fact that the majority of Muslims in the Islamic world are Sunni, has strengthened the opinions of Sunni scholars in the perspective and studies of Orientalists towards Abdullah bin Saba.

The rulers of the Qura Quyunlu were influenced by governments such as Al-Jalair and Timurids in their way of governance, the Sadat class in these governments was more than ever in terms of the religious policies they had adopted and in terms of the increase of Shiite tendencies and the spread of Sufism in their era. They were respected. Qara Quyunlu also tried to adopt policies such as getting close to prominent families of Sadat and establishing kinship ties with them, recruiting and employing Sadat in administrative, judicial and religious positions, giving gifts and accessories to Sadat and supporting Sadat Alam and Scholars have shown their devotion and respect towards this noble Prophet (PBUH) and use Sadat's position to advance their political goals. In this research, which has been carried out with a descriptive-analytical method, an attempt has been made to investigate the fields of interaction and confrontation between the Qaraqyunloh and Sadat, the position of Sadat during the period of the Qarqyunloh's rule, and some of their scientific, literary and political figures have been introduced.

The 3rd and 4th centuries of Hijri were the era of expansion of the Shiites in the lands under the rule of the Abbasid Caliphate, and the eastern lands of this Caliphate, i.e. cultural Iran, also witnessed many changes during this period, such as the formation of the Alawite governments of Tabaristan and Al-Buyeh, uprisings and movements, as well as the Ismaili da'wah and the spread of Imamiyya ideas. It has been in line with the generalization and expansion of Shi'ism. However, from the fourth century onwards, the opportunity for the continuation of this dynamic and the struggle of the Shiites and their roles in the social and political atmosphere of Iran was stopped to such an extent that the reason for this stop as a research issue, the necessity of studying the obstacles in front of this process and the lack of continuity of these currents. explores. The investigation of the obstacles on the way to the expansion of Shiism in this research is done based on the framework of Hager Strand's diffusion theory in order to obtain qualitative and quantitative information in this regard and to categorize the most influential ones in this historical expansion.

By creating a centralized government, the Safavid's revived the historical territory of Iran and gave legitimacy to Shiism. Some claim that the Safavid's created a national government and gave Iranians a new national identity and unity. Two decades after the Islamic revolution, the idea popularized that the establishment of the Safavid government was the origin of the contemporary/modern history of Iran. If considerate the importance of this claim and its consequences, this article evaluates the issue of whether the emergence of the Safavid is really the origin of Iran's contemporary history, and can we talk about the national government and the formation of a national identity during the Safavid period.The author categorizes the most important ideas raised in this regard in the form of three discourses: orientalist, pan Iran, and Shiite. The article concludes that the establishment of the Safavid government is the origin of a new historical period in the framework of it is the middle period of Iran and its continuation, not the origin of the new or contemporary history of Iran. Because with the Safavid's government, neither a new civilization was established in Iran, that would bring Iran into the modern era, nor did Iran participate in the new European civilization to benefit from its facilities and opportunities, nor a new definition of its position in relation to Presented with modernity. As a result, the Safavid continued the per-modern period of Iran only by changing the religion and changing the relationship between religion and the state.

Along with culture and politics; the strategic category of the economy that also affects them; It is of such importance that any planning for the continuation of social life without considering it will be incomplete. Analytical recognition of the social history of Shiites shows the historical oppression, the open and hidden discrimination of the government against the economic interests of this influential minority in the Islamic society, especially during the presence of their innocent leaders. In such a way that the prohibition of activities in the political, cultural and especially economic fields caused severe pressure on the Shiites and put them in social isolation, depriving them of equal opportunities for growth and imposing huge economic losses. To the extent that they practically became second-class citizens. Explaining the economic life of Shias, in addition to proving the status and economic independence of Shias, can be a great help to know more about the economic and social life of Shias and to model the economic life of their leaders.

The land of Deccan in South India has attracted the attention of many Muslims since the first centuries of the rise and spread of Islam, and groups of Muslim merchants and Sufis entered this region for the purpose of trade and also to propagate Islam. The migration of these people had many consequences in the fields of literature, art and religion in Deccan.The present research aims to answer the question of what were the causes and factors of the migration of Iranian Shiites to the Deccan region (Bahmanian rule) in this period, and the literary and artistic effects of this, using the historical research method which is based on description and analysis. Check immigration?The findings of the present research show that the roots of the Shia religion, which was established during the Bahmani period, and their support for Shia immigrants who migrated from Iran and Arab lands to the Deccan led to the spread of the Shia religion, the spread of Iranian-Islamic culture and civilization in Daccan. One of the most important results of their presence as cultural missionaries was by creating educational institutions and using the presence of scholars to create a suitable environment for literary support. Valuable works that were written in this period brought the Persian language to its peak.

The southern areas of the Mazandaran Sea were not conquered at the same time as the Arabs attacked Iran, and the conversion of the people of Gilan to Islam was delayed. Gilan turned to Islam with a delay of several decades, and Islamic religions spread in this land, in addition to Shiism in the eastern parts of Gilan, in the western parts. It also spread Sunni Islam and Sufi sects. The authors of the research study the process of the expansion of different types of Shiism in Gilan using analytical-descriptive method. Research shows that; The Shia religion in the eastern areas of Sepidroud was of the Zaidi type until the Ismailis declared their existence and influenced the mountainous and plain areas of eastern Gilan. With the coming to power of the Kiais, the Zaidi religion became official in the eastern parts of Gilan. Finally, after the Safavids came to power in Iran, the Kiai family changed their religion from Zaidi Shiism to Twelver Shiism and in an ideological turn to persecute and persecute the Zaidis. they paid. Finally, in parallel with Shah Abbas Safavid government, the local governments in Gilan were dismantled and Imami religion became official religion of Gilan

Joshqan Qali was the center of a very large region called Joshqanat, which started in Isfahan and continued near Delijan in Markazi province. This region during its tortuous period due to various incidents and ignorance of officials of different eras, today is considered a very small area that is part of Ghamsar, Kashan city and Isfahan province.This vast region in terms of religion, before the advent of Islam, they accepted the religion of Zoroastrianism or after the advent of Islam or the conquest of Iran by Muslim Arabs, converted to Islam and from the second century AH, the guardianship of Imam Reza (AS) Later, the Shiite religion was promoted in this region, and finally, with the emergence of the Safavids and the officialization of the Shiite religion in Iran, the people of Joshqan accepted the Shiite religion. Today, the people of Joshqan are all Twelver Shiites, and Shiite religious ceremonies, especially Ashura, Ghadr nights, Eid Ghadir, etc., are held well. In this research, an attempt is made to study and reflect on the influence of the ideological atmosphere of Iran in the second century AH and later in the early Safavid period in changing the culture and religion of this region.

The Shiite and Sufi movements of the Timurid era emerged on the basis of common components. The leaders of these movements, by understanding the time and environmental requirements and seizing the opportunity, tried to achieve success while taking advantage of the existing common components and using all the capacities. They intelligently and of course ambitiously tried to take advantage of the void resulting from the fall of the Abbasid caliphate and the decline of the power of the Ilkhanan, and achieved the highest political and religious positions by using the obedience of Sufis, along with the stimulation of the revolutionary doctrines of Shiism and the potential mobilization power of Mahdism. In this direction and in order to convince the public, they used the distorting power of various strange science techniques. The above multiple cases together provided a great opportunity for the mentioned movements. In this article, an attempt will be made to decipher the reasons for the convergence of the existing commonalities with an analytical and descriptive view while criticizing and examining the common components of the three movements of Harufiyeh, Moshashayan and Noorbakhshiye.