نشریه مطالعات تاریخی جهان اسلام
پیاپی 1 (بهار و تابستان 1392)

Succession of Prophet Muhammad has drawn attention of orientalists due to its historical aspects and in terms of the results and consequences. Researchers such as Madelung have discussed this subject independently, while others like Halm, Schemail, Lalani and Watt have discussed it partially in their respective works. They didn’t follow the same aims, so they didn’t achieve the same results. Some researchers considered the Holy Quran, as their reference, however they could not comprehend its true meaning. Some of them made reference to the Hadiths (traditions) which were not valid in terms of reporters and the chain of narrators; also some researchers made reference to sources with one-sided judgments on this subject. Generally, the works of orientalists suffer from deficiencies. Some of them admitted the succession of Abu-Bakr, only few of them admitted the succession of Ali ibn Abi Talib with uncertainties, while none of them entirely accepted the fact that Ali ibn Abi Talib was the true successor of Prophet Muhammad, although they admitted the superiority of him over the other caliphs. The main reason of such attitudes is that the majority of orientalists favor Sunni opinions. Therefore, in the present paper apart from the analysis and critique of some orientalists’ opinion on this subject, this question will be discussed: What are the bases of orientalists’ approaches on the succession of Prophet Muhammad?

Religious toleration is one of the main elements in avoiding division and disagreement in different societies. Using a descriptive – analytical approach, the present paper will analyze and examine the prominent examples of toleration in Buyid dynasty. Once the historical aspect of a religious subject is going to be analyzed, certainly the governance of the rulers and monarchs is the best proof of existence of toleration. The ruling system by means of power and authority is able to decline or reinforce toleration. Being perspicacious and perceptive, Buyids could set religious toleration as their priority in political and governmental affairs. Having patience and fortitude toward different religious tendencies, appointing ministers and secretaries from different religions and having relations with neighbor realms, were the big steps of Buyid dynasty toward religious toleration, in dealing with Abbasids. Therefore, Buyids were able to benefit from different thoughts and capacities of society, by employing religious toleration as their policy. In fact, religious toleration led to the Islamic renascence and cultural flowering in Islamic world.

Prior to the emergence of Islam, Bengal was along the trade route of Arabs and Iranian to China. After the emergence of Islam, Bengali people became familiar with Islam. However no evidence was found related to the entrance of Shi’ism into Bengal, but prior to the conquest of Bengal by Bakhtiyar Khilji in the 13th century, Shia Muslims started to appear in Bengal in the form of Sufism. In the 17th century Shuja-ud-Din Muhammad Khan, the son of Nawab Jan Muhammad Khan, became the Nawab (independent ruler) of Bengal; as the first Shia Nawab of Bengal, he succeeded in development of Shi’ism. In the early 18th century, Murshid Quli Khan was appointed as the Nawab of Bengal by Aurangzeb. Gradually, he declared independence and established the dynasty of Nawabs of Bengal. Also he made every effort to develop Shi’ism, which led to magnificent scientific, cultural, economic, political and religious developments of Shia Muslims. Nevertheless, nobody has ever done any research on Bengali Shia Muslims during the times of Nawabs of Murshidabad; therefore, the present paper will analyze the condition of Bengali Shia Muslims during the times of Nawabs of Murshidabad, from 1717 to 1880. In this era sixteen Shia Nawabs have ruled in Bengal for 163 years, which led to the topmost developments of Shi’ism in Bengal. The late 19th century was the begging of their decline. Conspiracies and occupation by East India Company were the main reasons of the collapse of this powerful dynasty. Therefore, the main question of the present paper is: How was the condition of Bengali Shia Muslims during the Nawabs of Murshidabad’s era? And the hypothesis of the present paper is: Bengali Shia Muslims reached the topmost political, religious, cultural, social and economic achievements in this era.

Intellectual movement of Imam Khomeini, on one hand led to a magnificent change in public opinion and beliefs of people on a global scale, on the other hand being the leader of this movement, Imam Khomeini was able to employ the theories which he contemplate in order to achieve his sublime aims and ideals, in a glorious perspective of Islamic revolution. Taking this attitude, if we consider intellectual movement of Jamal ad-Din Asadabadi, it should be said we admit the greatness of his movement in terms of its influence on a global scale, especially in the realm of public opinion of Muslim societies, and it is considered as a milestone in contemporary history of Islamic world. The question of the present paper is: What are the background, characteristics and resolutions of Jamal ad-Din in Islamic awakening, in comparison to Imam Khomeini’s? The assumed hypothesis in order to answer the mentioned question is: The background, characteristics and resolutions employed by Imam Khomeini were the most appropriate decisions in order to accomplish his intellectual and revolutionary movement; while Jamal ad-Din’s movement lacked these characteristics. Therefore, Jamal ad-Din could not achieve his ideals thoroughly. The purpose of the present paper is to consider Imam Khomeini’s movement as a model for Islamic awakening. Because the writer is trying to make a comparison between the background, characteristics and resolutions of Imam Khomeini’s movement and Jamal ad-Din’s, and illustrate their results, the present paper will employ an analytical – explanatory research method. The findings of the present paper show that elements such as Marja’iyah (religious references), Hawza-centrism, religious democracy, the doctrine of Wilayat al Faqih (guardianship of the jurists) and establishing Islamic government helped the intellectual and revolutionary movement of Imam Khomeini accomplish its ideals; while the intellectual movement of Jamal ad-Din Asadabadi lacked these characteristics.

Genealogy is one of the rare knowledge in Jahiliyyah (days of ignorance). Because of its function in tribal system, genealogy was considered very important, and genealogists were enjoying a privileged status at that time; however it was never inscribed in Jahiliyyah. After the emergence of Islam, by rejecting the values of the Jahiliyyah, genealogy found new functions according to the Islamic teachings derived from the Holy Quran and Hadiths (traditions). After a while, so many writings were done on this subject which include a significant part of Muslim’s written inheritance. Therefore, at the beginning genealogy was not considered as a science, nevertheless later it was given an important position. Hence, using a descriptive – analytical method, the present paper is trying to work on the causes of increase and development of genealogy after the emergence of Islam and also the functions of genealogy which led to its continuity and improvement.

The history of social-cultural changes in human societies shows that mass immigrations led to many consequences on individual and social life of immigrants. Based on historical facts, the present paper will analyze the immigration and presence of Afghan Shia Muslims for over three decades in Iran. Also the achievements of their presence in Iran will be analyzed, especially because they could easily adapt to Iranian society, i.e. in terms of religious, cultural and lingual aspects. Hence, the question is: What are the social consequences of Afghan Shia Muslim’s immigration to Iran, in terms of cultural and social condition of women, national clothing and holidays of immigrants? Using the documentary method (library research), the present paper is trying to analyze this subject and present a scientific answer for the hypothesis of the paper which is: Immigration to Iran is the reason of improvement in cultural and social condition of women, and immigrants’ acculturation in clothing and national holidays. The findings of the present research shows: Immigration to Iran, has changed their attitude towards women, improved the level of their literacy, led to political and economic involvement of women and altered their clothing and national holidays.