فصلنامه مطالعات تاریخ اسلام
پیاپی 22 (پاییز 1393)

According to teachings of religion, "TAHDIS" has the meaning of conversation between Allah's angels with the Prophet, or Imam or another person. This subject, since the time of the Prophet (praise and greeting from Allah to Mohammad and his descendants) has propounded and could be perceived as the source of their Knowledge. In the Islamic Society, the belief that after the Prophet, there was no access to Revelation, was seen as equivalent of abstainance to attain Divine Knowledge and all claims of Divine, or acquired Knowledge were seen as equivalent to Prophecy claim. Imams by using "TAHDIS" taught the Shii Community that it is possible for a person other than the Prophet to gain access to Revelation through other than usual ways. It is clear that the dimensions of this Subject gradually cought the attention of the Shiis and led to a Shii discourse on the Divine Knowledge of the Imams. It should be noted that this be life ecountered difficulties and dangers during the time of the Sadeghin (Imam Bagher and Imam Sadegh), and also had to be controlled so as not to fall into exageration.

After the dominance of Muslems over Andalus, Islamic culture and teachings gradually spread among the people living there, inspite of the existing good opportunity for the spread of other religious thoughts and inclinations. However, Shiism was among those few schools of thought which couldn’t take advantage of that opportunity to promulgate its doctrine. Andalus, from the time it was captured to the fall of the Umavid Caliphate in Cordoba, was under the influence of the Umavids, mainly trying to follow the policy of ignoring the rights of the Household of the Prophet, infact، the Umavids tried strongly to promulgate theSunni Schools of thought according to their own views. Having the full support of the Maleki School, they could prevent other religious, specially Shii, activities. It was only after the fall of Umayyads when shiis could find a short opportunity to show their political and cultural power after the establishment of the Hammudi caliphate. The major questions to be dealt with here are: what were the main reasons for the non promulagation and instability of shiism in Andalus? What were the influence of the programs and policies of the Andalus rulers, specially the Umayyads in this respect? The writers of the present article try to provide some analytical answere to these two questions with reference to historical sources.

The resalah called “Adab al Khalafe va Asbab al Hasafeh” is a policy paper based on Shariah in the ninth Hijri century. Its author Ibrahim Ibn Mohammad emphasizes the need of people to have an Imam or Soltan and his role as the preserver of order and security in society. It is based on Iranian tales and Islamic Shariah. He calls Soltan the chosen of God and believes that he is the preserver and guardian of religion. With this explanation, he refers to establishing justice in society by the Solatn and stresses that justice has resulted through Prophets and Kings. Based on this, he calls Farrokh Yasar Shirvanshah as the just Solatn chosen by God. Then, he discusses the responsibilities and duties of Imam and Solatn to enter in consultation with the other religious leaders. What political views have been used by the author to write this treatise? How has he been able to explain the importance of the Soltan or Imam in society and the responsibility of integrating the Shariah with Iranian thought? These are some of the issues which will be analyzed in this paper to clarify that, does the author have new theories about Imam or Soltan or has he has just repeated the ideas of previous thinkers.

The Ivāyī Turkmen Emirate was formed in the westera part of the Jibāl province, under the Banū Parcham, in the second half of the sixth century (A. H), and reached its hight with the ruler of Soleiman Shah in the first half of seventh century. Taking advantage of the struggle between the Abbāssid Chaliphate and the Saljuq Sultans (the later Khwarizm Shahs) it consolidated and was recognized as a separate state. This Emirate begun to defy the Mongols، under Soleiman shah Ive, in alliance with Khwarizmshah Jalāl al dīn. After the death of Khwarizmshah, they united with the Abbāssid Chaliphate and resisted the advance of Mongols to Baghdād for about thirty years. Ive Emirate disintegrated with the conquest of Baghdād and the Killing of Soleiman Shah in 656 A. H. By using the historical analytic method, this article seeks to investigate the role of Ivāyī Emirate and Soleiman Shah in confronting the Mongol invasion.

This paper is studying the Banu Hilal Sirahs, and explains how they emerged, what kinds there were and introduces the process of their expansim. Also it shows that these Sirahs had been current in two styles as oral and in writing among the Hilalid's in different parts of the Islamic world especially in Egypt and the Maghrib. The first writings of Banu Hilal's biography and explanation of events and adventures from Najd to Maghrib had been started in the 6 century AH. A few numbers of these Sirahs had been written between 8 until 11 centuries AH, but most of them belong to 12 and 13 centuries AH, according to the names of their narrators. The main characteristic of these Sirahs is their narrative form, as Collective biographies, they are recorded in both prose and poetry. The main result of this research is that the subjects of Banu Hilal's Sirahs are divided in three sections: The first, introduces the main Heroes, their lives and adventures, second is the explanation about their immigrations from Najd to Tunisia, and finally the description of their adventures in Maghrib.

The fundamental component of political is thought that distinguishes it from other branches of human knowledge it's normative implications. Political thought through civic virtues، as the link between theory and practice، tries to bring order to the human society. In this paper we analyze major works of Sanaî، the great Iranian arif (mystic) and the political capacity and potentials of his ideas (thoughts). The article claims that in addition to the epistemological and explanatory implications, justice, friendship, and tolerance are the most significant normative implications and civic virtues in Sanaî’s thought.

In the Northern corner of the Razavi Shrine that is known as the Rezvan courtyard garden, there was an old and extensive cemetery until the period of Reza Shah Pahlavi. This cemetery was known as Ghoslgah or Ghatlgah. In the middle of it, there was a house that was known as the Bektashi Tekkya. The Bektashi Sufi dervishes lived there and the Astan Quds Razavi granted them a pension. This article is a research on the history of the Tekkya and the Bektashi dervishes.