جستجوی مقالات مرتبط با کلیدواژه « سادات » در نشریات گروه « علوم قرآن و حدیث »

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

The scope of the presence and propagation of Shiism in northern Africa dates back to the early Islamic period from the first century through the third centuries AH (7th</sup>-10th</sup>). There is no doubt that the policies of Umayyad and Abbasid caliphates against the Shi’as led to the presence of Shiism in this part of the Islamic territory. This paper deploys a descriptive-analytic method and draws on historical sources to answer the question of how Shiism appeared and spread in Africa in this period. The findings show that since the conquest of Egypt, Shiism found its way to Africa through propagations by a number of the Prophet Muhammad’s as well as Imam ‘Alī’s companions. However, the spread of Shiism was obstructed by the political power and influence of non-Shiite groups. Notwithstanding this, the presence of Imām ‘Alī’s agents in Africa and the immigration of sadat (the progeny of Imams) to the continent created opportunities exploited by the Shi’as in these territories, leading to the establishment of Shiite governments in certain areas of Africa.

Since long ago (Timurid period), several pieces of tombstones were identified in the open area of the cemetery of Tabātkān village known as “Tabādkān Shrine of Sādāt [descendants of the Prophet – S.A.W.]. After a mausoleum was constructed over it in early 2008, in order to investigate the issue, the IRF’s Biography and Genealogy Department as per the request by local officials tried to reveal the hidden aspects of this historical monument (which is now turned into a place of pilgrimage) within the span of two stages of field study and library research.