جستجوی مقالات مرتبط با کلیدواژه « ایرانیان » در نشریات گروه « ادیان و عرفان »

The rapid spread of Islamic conquests after the demise of the Holy Prophet (PBUH) in the field of human rights, a serious challenge is formed between the existing method in the caliphate with Islamic social values. During his caliphate, Imam Ali (AS) proposed a new discourse on the rights of the people by proposing the reciprocal rights of the ruler and the people.This study tries to use a descriptive-analytical method to answer the question of how the project of the discourse of mutual rights between the ruler and the people was implemented by Imam Ali (AS). And what effect did it have on the unhealthy legal situation of the Iranian Mawalis, especially in Kufa and the surrounding areas? The findings of this study indicate that the tribal community was influenced by the influence of its leaders and did not understand the importance of this idea of Imam Ali (AS). Regarding the implementation of this theory towards the Mawalis, the Arab aristocracy strongly opposed the Imam and did not pay attention to his Qur'anic instructions in this regard; However, in the long run, it was possible to for everyone, especially for the Mawalis to distinguish between the desired model of people's rights in the Qur'an and Sunnah and in the methods used. Also, the importance of administering legal justice, the correct way of governing discourse with all people, including ethnic and religious minority groups, and the method of achieving it were determined.

In the eighty-ninth verse of Surah An'am, God gives such consolation and encouragement to the Holy Prophet, who was saddened by the disobedience and disbelief of his people, that you should not be saddened by the disbelief of the polytheists. Because if they disbelieve in the Book, Wisdom and Prophethood, we will appoint a people who will protect it and protect its rights, and observe what is good for it, and will not disbelieve in it. There are different narrations and different interpretive views on who is meant by the mentioned people. According to some narrations, the meaning of the people in question is from Persia, and this is a view that has probably been put forward by some commentators. In the present article, an attempt has been made to explain this view as a significant possibility.

The first verses of Surah Jumu'ah speak of the resurrection of the Prophet Khatam PBUH among the illiterate people and that he recites the verses of the Qur'an to them and provides them with the means of cultivation and teaches them the Book and Wisdom. And in the following, others are mentioned who will come in the future and will benefit from the recitations, cultivation, teaching of the book and the wisdom of the Prophet. The following article seeks to address the issue of who is meant by the others. According to some hadiths, the verse in question refers to the people of Persia, and this is a view that Shiite and Sunni commentators have proposed as a significant possibility, and some commentators have preferred it over other possibilities. In the present article, the hadiths related to the verses in question will be first analyzed by descriptive-analytical method, and then the commentators' views on this issue will be explored. It seems that according to the hadiths that exist in this regard, the view that the verse in question refers to the Persian people is completely justified and can be defended as a strong possibility.

The main axis of Surah Muhammad (sa), which is also called jihad, is the issue of jihad and its surrounding issues. In the final verses of this surah, God  almighty , after expressing the condition of the infidels and the heartly sicks and their weakness in the matter of jihad and the condition of the apostates, returned the word to the believers and warns them not to be like the disbelievers, hypocrites, and apostates, and  not to compromise with the polytheists, and  not to incline to them and then He invites them to jihad and then reminds them that worldliness is an obstacle in the way of jihad and finally says that you are invited to give alms in the way of God, but some of you are stingy about this , but know that if you turn away from God's command, God will replace you with  people who are not like you and do not neglect jihad and charity in the way of God. In the following article, an attempt has been made to answer the question of who are the people promised to come in these verses, considering the internal context of the verses as well as the narrations that exist in this field, It seems that in the narrations of the infallible Imams, the Persian people have been mentioned in various forms as examples of the promised people, and many Shiite and Sunni commentators have accepted this view as a definite or as a significant possibility.

The statement for the second step of the revolution is a roadmap for transcendence and the realization of a new Islamic civilization that provides the grounds for the rising of the great leadership Sun. Many narrations indicate the national capacity of Iranians in the three fields of science, faith and religion. To activate this national capacity, it is necessary to overcome the harms with the strategy of Management of Rapid Transformation and open the gates of transcendence by creating motivation, research and attitude. The re-reading of the Iranian national identity according to the Amir al-Mo'menan will be the beginning of creating a national motivation and its final stages so that the Iranians, by passing through three stations: 1. Re-reading the national identity; 2. National empowerment; 3. The mission of laying the groundwork for emergence, in the light of civilization laying the groundwork for the Appearance , play a role The city of Qom and its scholars and thinkers have a special position in this process. In this article, with a descriptive and analytical method, we have dealt with the collection of narrations regarding the mentioned points.

Due to their religious aspects, the cities of Mecca and Medina have always been a destination of pilgrimage for Iranians. The way of dealing with Iranian pilgrims in the holy places of Hejaz has been one of the issues considered by the Iranian society in recent years, and in some cases, the way of interacting with Iranian pilgrims has caused dissatisfaction among pilgrims. This article tries to examine the interaction of the custodians and servants of the Baqī Cemetery with the Iranian pilgrims during the Qajar period. The aim of this study is to answer these basic questions that how the custodians and servants of the Baqī Cemetery dealt with the Iranian pilgrims during the Qajar period and what factors were involved in the way the custodians’ interaction with Iranians. This research is based on the Persian Hajj travelogues in the Qajar period mainly written by the educated people of that period. The results of this study show that the two factors of being Shiite and being Ajam have always been sources of hardship and persecution for the pilgrims of the shrine of the Imams buried in the Baqī Cemetery and these conditions have been much more difficult for Iranians than other pilgrims.

With the resurrection of the Messenger of God (S) and the gradual spread of Islam around the Arabian Peninsula, the Iranians also converted to Islam in a relatively rapid manner following the conquests. It is obvious that the holy shrines have always been the focus of all Muslims from the very beginning as spiritual centers. One of the places that have been blessed in different Islamic periods is the pilgrimage to the Baqī Cemetery and the desire to be buried in there because, in addition to the four Imams of Ahl al-Bayt (AS), many Companions, Followers, and thinkers of every religion and nationality including Iranians were buried in this honorable place. Due to the sanctity of the Baqī Cemetery and the virtue of being buried in there, some officials and thinkers were either transferred to Medina according to their will and buried in the Baqī Cemetery or were naturally buried in that noble cemetery when they died for any reason during the Hajj and pilgrimage to the holy shrine of the Prophet (S). Since a large number of Iranians were buried in the Baqī Cemetery, only some of these figures are discussed in this article, and their biographies are reviewed in historical order. The criterion of being Iranian is their attributions to the cities of Iran in references such as the local histories of Medina which refer clearly to these attributions.

Abstract Iran and India are two big neighbors with a long-standing history and common ethnic and historical origins, whose relations have often been friendly since ancient times. These relations developed significantly in the era of the Safavid reign in Iran, especially during the period of the establishment of the Safavid dynasty as well as the reign of the descendants of Amir Timur Gurkani in India. These two dynasties had friendly and close relations in most of this time. One of the most influential external factors in this regard was the presence of a common enemy called Uzbek in their vicinity, in Samarkand which influenced the political developments of these two states. Taking refuge of Iran by Homayoun Shah and border disputes over the city of Kandahar also played a role in the rise and fall of the Safavids relations with Indian Gurkhanids. But performing the Haij by Iranians through India can be considered as one of the areas of interaction and relations with this country. The purpose of the present paper is to identify and investigate the factors affecting the Safavids relations with the Gurkanids in the political dimensions, and the history of the relations between these two states in the mentioned period. The hypothesis of the present research is that the danger of Uzbeks for both countries as well as the efforts of Iran and India to dominate the strategic city of Kandahar were important factors in the ups and downs of the relations between the Gurkanids and Safavids which also influenced performing the Hajj. The study concluded that, despite the obstacles in developing the relations between Iran and India, Iranian pilgrims had to go Hajj through India due to the presence of many Iranians in India and the hostile relations of the Ottoman government with Iran.