پژوهشنامه تاریخ تشیع
سال سوم شماره 4 (پیاپی 6، زمستان 1398)

The convergence of Shi'a religion and its signs and patterns in Iranian politics and culture is widely reflected in elites’ works of the Safavid period. In the meantime, Mohammad Amin Waqari Yazdi, literate and poet of the 11th century, has represented the Iranian and Shi'a belongings of this era in his Diwan and compositions. The main question of this research is how Waqari simultaneously reflects Shi'a tendencies and political traditions of Iran monarchy and ministry in the Safavid period. The present study has considered his votes and mental attitude through historical approach and library and descriptive-analytical method especially relying on Diwan-i Waqari. Findings of the research indicate that although Waqari is of less-known literates of the Safavid period, in his Diwan he expressed the convergence between Shi'ism and Iran in the form of expressing affection and devotion to the Ahl al-Bayt, loving Iran and the Safavid dynasty, and Persian culture and literature manifestations.

Tahmasebi Falnama is one of the illustrations of the Safavid era that contains topics such as concepts of Shi'a and the interpretation of good and evil, which is due to the submission of the Ahl al-Bayt. This manuscript was illustrated during the reign of Shah Tahmaseb. Shah Tahmaseb with the help of Shi'a scholars and the guidance of the greats such as Mohaqqeq Al-Karaki and Mohammad baqer Majlesi considered that one of the best ways to convey religious concepts was to recite texts and editions to Ahl al-Bayt's images. Therefore, he provided grounds for Shi'a development by supporting artists. Shah Tahmaseb intended to reinforce Shi'a thoughts and insights all over Iran through Shi'a concepts and imams’ visualization especially Imam Ali (as). This article answers these questions; What are Shi'a concepts in Tahmasebi Falnama figures? What are the signs and symbols of Imam Ali(as) guardianship in the manuscript? To answer these questions the following objective was considered: Identification and analysis of Falnama figures based on Shi'a concepts and signs of Imam Ali (as) guardianship. This paper used the library method and collecting subjects and analysis of Shi'a figures and symbols in the descriptive method.

Nominal similarity has always been one of the harms of al-rijāl and Trajom knowledge. In 1349, Seyyed Hassan Farid Hazavehei narrated Mullah Fath Ali Sultanabadi’s prediction about Sheikh Fazlullah Nouri and Ayatollah Sheikh Abdul Karim Haeri. In the history of Arak, Hassan Farid is the name and the title of two scientific personalities of the city. Some writers and scientists of al-rijāl and Trajom have confused these two and attributed the prediction to the non-original narrator. This article seeks to correct the error and attribute the report to the original narrator. No writing has been found to separate this nominal similarity so far. Studies indicate that Hassan Farid is both the name and title of one of the mujtahids and one of the mathematics teachers. The narrator of the prediction is also Seyyed Hassan Farid Hazavehai, the mathematics teacher. As a result, the attribution of this report to Ayatollah Seyyed Hassan Farid Mohseni Araki is not correct. Referring to the main sources of the prediction report has made it possible to separate and distinguish between these two characters.

Ibn Shahr Ashob Mazandarani is a Shi'a scientist of the 6th century and writer of these three books with historical themes; Ma'alim al-Ulama, Manaqib al-Abi Talib, and Mesalib al-Nawasib. The book Mesaleb al-Nawasib is an attempt to continue the tradition of refutation writing that emphasizes the shortcomings and obedience. In this work, he has tried to reinforce the position of Shi'ites considering their improper political status through historiographical tools. This article has studied the historical features of Ibn Shahr Ashoob's refutation writing with an emphasis on the book Mesalib al-Nawasib and using two existing versions of this book. Ibn Shahr Ashoob has adopted a method in historiography to be accepted by everyone with a verbal historical approach and critical view of the news and relying on the document and benefiting from the sources of the two sects

Majlesi, one of the greatest writers of Shi'a hadith in the Safavid period, published Shi'a works due to the prevalence of the ʾAkhbāri approach and Shi'ism in Iran and the need for familiarity with the Infallible Imams (AS). Among his numerous works, Jalaa ol-Oyun is highly valuable as it compiles behavior (sira) of prophet Muhammad (PBUH) narrations in simple language based on Shi'a narrations and according to Sunni sources. In this research methodology of Allameh Majlesi in writing behavior (sira) of prophet in Jalaa ol-Oyun is considered to determine first, with what approach he benefited from historical propositions and Shi'a and Sunni narrations. Second, what was his objective in compiling behavior (sira) of prophet Muhammad (PBUH)? Finding of the research indicates that Majlesi documented behavior (sira) of prophet Muhammad (PBUH) by Shi'a sources historical reports and seek to explain Shi'a verbal beliefs based on combining historical reports with Shi'a verbal reasonings while also have considered documenting Sunni sources to adduce Shi'a beliefs for the Sunnis or mustabsirs of the time and reinforce these beliefs.

According to historical data, ʾAbū Ṭālib was one of the greatest figures in the last period of the Arab ignorance history and the early Islamic era who played an effective and positive role in Prophet life. To his traditional position order, he had three missions; defending the family and its coherency, protecting the tribal system, city and its structure, and caring for the accepted rites and beliefs, yet he had another choice that allowed a gentle transformation of the society toward the truth. However, his actions were not acceptable from the viewpoint of peers and elders of Mecca. The main question of the present article is how ʾAbū Ṭālib acted in the dilemma of tradition and truth and whether he was concerned about the truth in supporting the Prophet (PBUH) or due to the social and cultural order tries to protect the tribe. This study seeks a defensible answer for the issue without insisting on doctrinal conflicts through historical and content analysis methods and based on Glasser’s choice theory which is an attempt to explain the human action in choosing the way of life according to fundamental needs. The article hypothesis is that his actions in confronting events were dependent on truth-seeking not defending the tradition. Anyhow, the author acknowledges that there are many works about ʾAbū Ṭālib,‌ his actions and doctrinal tendencies, but still has to be discussed from the viewpoint of the present article which has an anthropological approach beyond religious views.