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

The efforts of the Shiite movement up to the fourth century faced a relatively welcomed trend in the eastern geography of the Islamic caliphate (i.e. Iran). Continuation of the emigration of Alawid Sayyids to various regions of that land and the presence of the Shiite masses, scholars and influential figures prepared the ground for the Shiite political-social infiltration, and their movement gradually emerged in various forms of actions such as wars, riots, invitations and formation of the state. The subject of this study is investigating the effect of emigration as an important factor in spreading and alteration of the destination’s population. The emigration generated a new identity with cultural compatibility, and one of its innovative achievements was formation of the first Shiite city-state of Qom in the early centuries AH as a unit independent from the dominant Abbasid court and denomination. This study considers the social function of emigration as an independent variable effective in spread of the emigrants’ ideology, and concludes – with some investigation – that within the framework of Anthony Giddens’ theory and in the framework of ‘melting furnace’ model, the phenomenon of emigration had an amazing social effect in creating the new identity of Qom city. Finally, the Shiites’ dominance in that city fixed, due to the mutual social actions resulted from the early interaction and acculturation, the political dominance for three decades of governance in that region.

The belief in the uprising of the promised savior (Mahdi) is a common cause between original Shiite and Sunni as the main denominations of Islam. This belief can only become realized if we firstly have those expectations and, secondly, provide the grounds for it. The present article seeks to address these two categories in the narratives. Due to many traditions in this regard, the present article, except in rare cases, refers only to authentic narrations and refuses to quantify the various traditions of the weak source. This research seeks to show that the expectation of the savior in both denominations is a common issue overall, and even any negative impression or some replies to critiques has been documented in narratives of both denominations (not just Shia). The necessity of laying the foundation for the savior is even clear for non-believers in the case of Mahdaviyyat. In the continuation of the existence of groups that always seek for the truth and provide the basis for the emergence based on the traditions, accounts of what will happen, have been fixed and characterized for them, such as the onset of the uprising from the East and the end of it in Jerusalem, the intimidation of the existing opposition, the last battle with the leading Antichrist with Imam Mahdi aided by the companionship of Jesus Christ. At the end of the article, the narration of Qom's man can also be interpreted as the invitation of Ayatollah Khomeini who gave an opinion that exporting the revolution can be created by promoting three important issues of pure Islam, independence and democracy. Thus, the recent allegations of Muhammad bin Salman goes against all these facts and it only expresses his own phobia of Iranians and Shiite people.

The present article investigates the reasons for migration of Ash’arites to Qom city and its effect on the social development of that region. Identifying the nature of migration in its historical conditions and considering proper factors for explaining its reason necessitate a broad historical research. Of course, it necessitates explanation social issues and concepts. Durkheim held that migration can gradually weaken social solidarity or bias. However, the Ash’arites of Qom could preserve the models of prejudice and bias for a long time, and perhaps the mystery for their perpetuation as a unique tribal identity was this very fact. Ash’arites in Qom, while preserving the cultural models of prejudice and the capability of social adaptation, affected the institute of religion and became the innovators of evolutions in social and economic spheres such as digging aqueducts and revival of villages in a way that they played a basic role in evolution of scattered villages and their turning into integrated villages (later districts of Qom).

After their dominion in Iran, the Saljuqids used Iranian viziers for administration of their vast territory and gaining legitimacy, acceptance, and authority. Political rivalries among the viziers and royal dynasty opened the way for the rival religion, especially the Imami Shiites, to enter the court. Of course, Malek Shah’s policy of religious toleration and the influence of Turkan Khatun and his Shiite associates helped Imami Shiites to infiltrate and dominate the court. Majd al-Mulk Qomi was one of the well-known viziers of the era that the abovementioned factors helped him greatly to gain power. He was one of the famous viziers of the middle period of Saljuqid emperor who was a vizier to Barkyareq for about two years. He took valuable measures in helping the Shiites to gain dominance and penetrate in Saljuqids’ court as well as rebuilding and boosting the people’s attention to the tombs of Imams and great Shiite scholars. The present study uses a descriptive-analytical method and library sources to investigate Majd al-Mulk’s life and measures and his role in furthering the Shiite thought and promoting Imamiyya’s ideas as well as rebuilding the holy shrines and his destiny.

The road of Qom-Qaṣr Shīrīn is one of the important and main paths in the history of Iran under Islam. This road got more importance under Qajar dynasty due to political conditions of that period, especially the ties of Iran and Ottomans. Some of the most fundamental new and western thoughts entered Iran through that road. The present article deals with the role and the social, cultural and religious importance of the road of Qom-Qaṣr Shīrīn.
We used an analytical-descriptive method and the sources of that period to investigate the issue; and indeed, we have tried to show that the road of Qom-Qaṣr Shīrīn was the most important internal road in Iran up to the western borders. Due to its various roles, it had an all-out effect in the cultural and religious life of the settlements and houses along that track.

The Ash’arites were the members of a Yemeni tribe converted to Islam before the conquest of Mecca. They actively participated in the battle of Hunayn and the conquests under the caliphs. When the Uthmān was murdered, they were, like other Muslims, involved in the Alawid-Uthmanid struggles and divided into two branches of Sunnite and Shiite Muslims. The Shiites among them were the offspring of Mālik bin ‘Āmir Ash’ari, one of Imam Ali’s companions, who were mostly inhabitants of Kūfa. However, when Hajjāj seized the power, this group migrated to Qom in the last years of the first century AH. After widespread economic improvements and using a tolerant policy, they managed to establish a city-state in Qom through their unity and with their large number of people and plenty of wealth. There, the Abbasid governors were only mediators between the rulers of that city-state and the higher levels of Abbasid caliphate. The governance of the city was in the hands of the Ash’arite aristocrats and elites. This government was dominant about three decades and finally it ended with the rise of Buwahids to the power; however, it left a great and unique heritage for the Imamiyya religious school.

Getting in Contact with the great Saints and religious Leaders, who have acted as Guides and directed men to the high position of humanity, has always been the center of Muslems’ attention specially the Shiites. The relation or contact between the Imams and other people has continued since the time of the prophet Muhammad (MGSBH) up to now. This relation or contact has never been cut off or torn away even at the times when some of the immaculate Imams were in the prisons of the cruel governments.Among those visits, whether in groups or individually, there are contacts with some unigue features that make them distinct from other visits in such a way that the narrators and historians quote them in their exclusive ways or get them recorded as references.A caravan from the city of Qom to travel to Samerra in Iraq was arranged for the pilgrimage of the Shrine of Imam Hassan Askari (PBUH). Those men in the caravan succeeded in visiting the Imam of Time (PBUH). The trip is just a sample of what has happened throughout history for the believers to show the importance of their Raith in God’s precepts. It is important because it can be introduced as an authentic document to the existence of Imam Mahdi (PBUH), his birth date and his being alive.Now the following article has tried to explain that historical events and some other things that have occurred after wards by refrring to some valid sources and reliable evidence.

After explaining Qom’s historical geography and its place in promoting religious sciences this paper studies the most important factors effective in the origin and expansion of Shi’ism, among which are the following:•The Holy Prophet’s emphasis on the supremacy of Imam Ali and his followers over others.•Emigration of Shias and Shi’ite great scholars from other Islamic places to Qom, especially the promotional journey made to Ardhal by Hezrat Sultanali and his martyrdom therein.•The stay of Hezrat Ma’suma and other descendants and companians of the Imams (peace be upon them) at Qom.•Construction of mosques and cultural centers. •The uprising of Imam Husain (peace be upon him) and the martyrdom of the Imam and his children and companions.•Polytheistic and tyrannical systems of Sasanid kings, which, after the Umayyad and Abbasid caliphs, paved the ground for escaping from Zoroastrianism and the religion of Umayyad and Abbasid caliphs and embracing Shi’ism.