فصلنامه تاریخ فرهنگ و تمدن اسلامی
پیاپی 25 (زمستان 1395)

In ancient Bahrain, Shia had a long tradition. From the third century (AH) onward, Bahrain witnessed the formation of various Shia governments. Among them, Ale Oyoun, in terms of its long-standing and influence was more important in the process of Shiite expansion. In the present study, the position of the Shiite government of Ale Oyoun in Bahrain and its role in spreading Shiism was examined. The results showed that Shia was rooted in the land of Bahrain. From the first century (AH), some factors and conditions led to the development of Shia in Bahrain and due to the weaknesses of the Abbasids, Shia was able to establish a government in the region. Construction of some religious sites such as mosques and schools, the training of the religious scholars and their scientific works, the existence of the household lovers poets, the ties between the Ale Oyoun and Bahrainian thinkers with the scientific and holy centers in Iraq and the coinage using the names of the Ahl-al Bayts were among the important activities of this government to spread Shiism. Descriptive-analytical method was used in this study and the data were gathered using library resources.

Nowruz traditional ritual, as a cultural living heritage, is combined with the religious beliefs and becomes one of the factors linking national and religious identity of the Iranians. Thus, investigating the narratives and jurisprudential resources of nowruz as the largest national festival of ancient Iran, is very important. Since the basis of all the sources of tradition and jurisprudence on Nowruz is that of Mu’lla Ibn Khnys’s, quoted from Imam Sadiq, in this paper, a brief reference is made to the evolution of the Nowruz and using a descriptive-analytical method, the researcher tried to verify Mu’lla’s narrative. The results indicated that Mu’lla’s narrative about Nowruz is not acceptable. Since this version of narrative does not conform to the historical events. Moreover, in the first versions of Sheikh Tusi’s Misbah Al-mojtahed, the first reliable work used by the past sources, there is not such a narrative and it has been added in the subsequent versions.

Ali-Name”, a poem whose poet’s identity is unclear and is known by the pseudonym “Rabi”, is versed in the 482 (AH) and is the oldest Shiite well written poem. Shafiei Kadkani wrote a great introduction for it and presented it to the scientific community. Although many researchers in the field of Persian literature have paid great attention to it, but due to the content of the poem which displays the courage and bravery of imam Ali in the battles of Jamal and Saffein, based on the narratives of the renowned historian, Abu Mokhanaf (157 AD), it has a historical importance as well. What is important in the first phase about this old written heritage of Shia is the religion of the poet. What some have written on this subject prove that Rabi was a Shia which could be adjunct to the Ahl-al beyt loving Sunnite. This article proves the Imami Shia religion of the poet by presenting the most important components of the Shia religious ideas and comparing them with the Ali-Name poem.

Public opinion means the kind of attitudes of different groups which serve as an effective force in the politics and societal arenas. Therefore, any system has to win the support of the public opinion. This study seeks to examine the mechanism of the Seljuk government to manage the public ideological opinion in order to legitimize itself. With regards to the historical data and its analysis, the researchers try to investigate the Seljuk’s efforts and instruments regarding the above mentioned issue. Lacking dignity and prestige in the public opinion, the Seljuks hired Iranian managers and in this way they tried to gain dignity and credit. They managed the public opinion on two ideological and non-ideological levels. On the ideological level, they considered three vital components. The most important of these efforts was gaining legitimacy through using religious-national symbols and asking help from the influential leaders. The main focus of this study was to examine various aspects of this issue.

Babi faith was one of the important social deviations in Iran’s history which was closely associated with the culture and beliefs of the people. The emergence of any national or religious movement is dependent on the social and political conditions of that era. In a period in the contemporary history of Iran, the expansion of the Sheykhiye school of thought and the claim of a young fame-seeking man called Seyed Mohammad Ali Bab led to the spread of the Babi faith and the commence of the social and religious conflicts during the Qajar era. This study which examines the quality of the Confluence of thinking of the Sheikhiye School and Babi faith studies the reasons of the superiority of Sheikhiye paradigms and the social context of this dominant discourse at a specific period of time. The research hypothesis is: “The emergence of Babi faith is the result of the dominant paradigm at the beginning of Qajar era and the influence of the traditionalism in the seminary of Najaf. Descriptive-analytical method was used in this study and the data were gathered using library resources.

The economical situation of Nishabur in the 4-6 centuries (AH) influenced its educational-scientific status and the rich had the most important role in laying the foundation of the schools. These were the only people who could afford the high cost of the establishment of the schools and allocating the endowments to the schools. The followers of the three Non-Shiite religions living in Nishabur were also of different financial and social levels. In this descriptive-analytical research, the findings suggest that in the period being discussed, the living status of Non-Shiite followers in Nishabur affected the number of the schools affiliated to any religion. Most of the rich in Nishapur were Shafii at that time and consequently most schools belonged to them. The Hanafis were of a lower living status in comparison with the Shafiis and therefore they had fewer schools. Karramian who were the unprivileged people of Nishabur had the least number of the schools.