فصلنامه تاریخ اسلام
پیاپی 81 (بهار 1399)

According to some reports presented in the narrative interpretations and sources, the Prophet Mohammad of Islam has commanded for the slaughtering of all canines in Medina, at least once.Like many other events attributed to the Prophet Mohammad (PBUH), the reaction of Muslims has been different towards this report, from its denial due to incompatibility with the animals’ right of living and prohibition of teasing them to the command of slaughtering all canines in order to follow the tradition of Prophet Mohammad (PBUH). The present research, with a historical approach and taking advantage of hadith-based, interpretive and historical primary sources has intratextually investigated these reports. This investigation clarifies that the issue of commanding for the slaughtering canines of Medina by Prophet Mohammad (PBUH) cannot be agreed upon, since it is not in agreement with the elements of reliable sources namely Quran and reliable hadiths as well as factual historical propositions.

The Awareness on the events occurred in time of Moslem Ibn e- Aqil as Imam Hossein’s ambassador in Kufa is considered an important issue in regard with appreciating the reason of not accompanying Kufi people with Imam Hossein (PBUH). The residing of Muslim in Mokhtar e- Thaqafi’s house is an ambiguous issue in spite of its great reputation and reactions to it in various sources. Relying on deductive method and revisiting the historical data of ancient sources, the present article has identified four reports on the residence of Muslim in Mokhtar’, Hani ibn e- Orveh’, Sharik ibn e- Owr’, Moslem ibn e- Owesajeh’s house, and finally it has validated them based on evaluating the amount of their agreement with the other historical data as well as the atmosphere of Kufa city. The findings of this research illustrate that the residence of Muslim ibn e- Aqil in Moslem ibn e- Owsajeh’s house is more acceptable regardless of famed opinions.

The representation of tragic event of Ashura in the contemporary history of Iran (1305-1357) is considered as the issue having been less paid attention to in spite of its importance thanks to familiarizing the trend of changes in the approaches of Ashura studies. The present article tries to investigate the dissent trends and their bases in order to consider their function in regard with the representation of Ashura event. The results of this investigation clarify that the motivation of fighting against superstition and thought of divergent trends in the contemporary history of Iran originated in the eras before Pahlavi that provided the ground for developing new form of studies and analyses based on the intellectualism and scientism which led to the political and social interpretations of Ashura

According to the historical evidences, the cultural and literary relationships between Iran and India has been previously developing while in Safavid era, these relationships extended due to the common formal language, migration of Iranian Muslims including the poets and scholars to India, and regarding the religious purposes, the ground was provided towards writing a large number of Islamic religious stories affected by the Iranian works in India. Considering the question on the contextual evidences and the common intellectual themes present in the Iranian and Indian works in Safavid era (911-1135 A.H), this article concluded that the main feature of Iranian religious stories in this era is deemed to be Messianism, avoidance from mysticism and Sufism, extension of subjects for the prefabrication of stories and glorification of Safavid kings. Moreover, the issues such as imitating from Shahnameh in terms of language, interpretations and characterizing, adapting from Arabic writings, weakening of the Iranian identity against the religious identity, taking advantage of ulterior elements and finally, the changing of history into narrative story are considered as the common intellectual themes of Iranian and Indian stories.

Regarding the role of science in relation to the prosperity of human society, the historical and civilizational experiences can be applicable in the policies and scientific plans developed by the policy makers and statesmen. Safavid government with its intellectual, cultural and religious inheritance is considered as one of the most important historical era for these kinds of investigations due to its relative temporal proximity with the present time. Relying on the analytical-descriptive approach and taking advantage of the historical sources including general and dynastic histories, travel books and biographies, this research is to discover the weak and strong points of policies and scientific diplomacies in Safavid government. The findings of this research clarify that, the initiation of changes such as the propagation of Shiite-Islamic culture, the protection of intellectual and religious principles, the consideration of social needs are regarded as the strong points and the civilizational and scientific cessation, lack of dynamism and innovation, not taking advantage of modern apparatus and methods of education and research, not taking a favorable advantage of scientific achievements, not avoiding from the migration of scientists are considered as the most important weak points of scientific policies of this era

Reza Shah’s Government (1304-1320) rigorously administered the westernized plans after the authority of militants all over the country. TheUniformed costume and wearing Pahlavi hat was one of these actions faced with too much reaction and objection over the country. Molla Khali e-Mangoor (1334), the religious leader of Savojbolaq e-Mokri particularly Mangoor tribe considered this policy prohibited and announced jihad and took charge of the leadership of uprising against Reza Shah  This uprising shortly followed by thousands of people was suppressed by the central government. Relying on the descriptive-analytical method and investigating the primary sources of this era to answer this question on the issue of Molla Khalil’s uprising and its orientation based on the elements such as the national benefits and security, this study has concluded that the motivation, orientation and function of uprising was towards the protection of Islam, traditions and Kurdish outfit with no claim of independent.

Following the domination of the England in Awadhland located in the north of India (1276 A. H), Shiites got involved with cultural activities to deal with the social, cultural and political conditions and by the establishment of scientific centers with a new style, they provided the ground for the development of important change among the Shiites of India. The centers such as Nazemiyeh, Sultan ol-Madares, Madresat ol-Vaezin and Shi’a College initiated their activities in this framework from the late 19th century (A.C) particularly in the 20th century in Awadh. These centers being considered as the samples of uniting the traditional and innovative methods in the geographical extension of India trained graduates that participated as preachers in various social and cultural domains and accordingly, they developed a collection of religious schools based on the bases of Shiite religion in India.  Taking advantage of English educational system in these centers, the Shiite modernists made the Shiite community familiar with the new sciences.