غفار پوربختیار

Iranian painting has been involved in various changes for a long time and we can point to various cultural and artistic developments. The set of these developments caused painters to create a new form of painting, which was known as the Shiraz school of the Mughal and Timurid periods. Therefore, the purpose of the research is to investigate the formation of painting of the Shiraz school in the Timurid period, which was influenced by the periods of Al-Inju, Al-Muzaffar and Timurids, and the way of its life in different periods, and its characteristics and degree of influence from foreign art. The result of the research was the painting school of Shiraz Umm al-Makateb, the painting of Iran during the Timurid period and the intermediate link between the schools before and after it, this independent painting school played an important role in the growth and optimization of other schools of the Timurid period.Key words: painting, Shiraz school, Al-Inju, Timurid period.

Egypt and Syria were part of the territory of the Shia Fatimid state (297-567 AH). With the rise of the Sunni Mamluk state in Egypt in 648 AH, studying the political and religious relations of the Mamluk with the Shia residents of Egypt and Syria gains great importance. The main question of this research is: what impact did religion and politics have on the religious and political relations of the Mamluk with the Shias of Egypt and Syria? This research has tried, through a descriptive-analytical method and by focusing on the vital role of religion in the political and cultural structure of the Mamluk state, to examine the religious policies and beliefs of the Mamluk and the Salafi Hanbali jurists of that era. The conflict of the Mamluk with the Ilkhanids and the establishment of the Abbasid caliphate in Egypt also added to the complexity of these political and religious relations. The findings of this research show that the hostile policy of the Mamluk towards the Shīʿas was mainly due to following the Ayyubids and fear of the Shīʿa background in Egypt and Syria.

Although the origin of most Iranian rulers and governments after Islam was tribes and nomads, after gaining power and focusing on it, they started to fight against any rebelliousness, arbitrariness and centrism of other tribes, even their own relatives. Historical evidences and data indicate that throughout the Qajar period, some of Iran's elites, by engaging in destructive actions, created grounds for deprivation of security in the cities and villages of the country and caused trouble for the central government. In this research, using historical data and a descriptive-analytical method, the most important examples and examples of the anti-security role of Iran's tribes and nomads in the Qajar period (1210-1344 A.H.), i.e. making trade and travel routes insecure, creating insecurity and... is placed Also, this article tries to answer the question, what were the practical mechanisms of the Qajar kings and government officials to deal with this important challenge? The results of the research show that hostage taking and military suppression, political alliances and marriages, the use of nomadic military forces and the construction of military fortifications could not completely end the anti-security role of nomads and this fundamental problem continued until the forced resettlement of nomads during the reign of Reza Shah. It has continued.

Due to the predictions and warnings cited by Prophet Muhammad (PBUH), some of the companions tried to identify instances of "Fitna", i.e. sedition. The question is how Ali ibn Abi Talib (PBUH) introduced and exemplified them to the society. This paper, using a descriptive and analytical approach, demonstrates that he not only explained the nature and essence of sedition, but also provided specific instances to illustrate it. In addition to the incident of Saqifah, he addressed the assassination of Uthman and the consequences of this “major sedition”. He also considered the Battle of Jamal as a "major calamity" and one of the instances of the "Dehima" i.e. sedition. Furthermore, he regarded the rise of the Umayyads as an example of the "Amya-e-mazlameh" or the sedition of blindness and obscurity, describing it as the most terrifying sedition. Additionally, in another sermon, he enumerated the long-term consequences of the Abbasid rule and other seditions.

The Laws of Justice of Ain al-Dawlah by the order of Muzaffar al-Din Shah Qajar, was compiled and compiled from the Ottoman on 1324/ july 1906.This laws had introduced and described in detail the general principles of the courts and the judicial organization of the judiciary; But not only was it not accepted by the libertarians and leaders of the revolution, but they also opposed it. The main question in the current research is what was the laws of Ain al-Dawlah and why was it not liked and accepted by intellectuals and freedom seekers and was immediately opposed by them? The main hypothesis is that the revolutionary people and their leaders, without thinking and carefully considering this laws, and simply because of the authoritarian background of Ain al-Dawlah and his government agents, have quickly opposed his judicial laws. The author intends to use the primary sources of the history of Iran's constitutional revolution to criticize the Ain al-Doulah Judicial Laws and its principles and materials, and to find the causes and factors of its non-acceptance.The results of the research indicate that the opposition of the revolutionary leaders and the people to the laws of Ain al-Dawlah was due to the bad history and autocracy of Ain al-Dawlah and his agents in the Iranian political system. At the height of the revolutionary fervor, the freedom fighters did not want to compromise with the government and wanted to maintain the coherence, integrity and prevent the stagnation of their justice movement

During the Qajar period, the Bakhtiaris and the British had friendly relations which entered a new phase with the construction of the Bakhtiari road by the Lynch company. The construction of this road, although being a turning point in the relations between the two sides, created challenges among them. These Challenges are questioned in this research. What role did the construction of Bakhtiari Road, known as Lynch Road, play in the process of relations between the Bakhtiari Khans and the British government? The assumption of the research is based on the premise that although the construction of Bakhtiari road led to further expansion of the relations between the Bakhtiari Khans and the British, at the same time, the existence of a number of factors and issues created resentments and challenges between the two sides. The findings of the research show that factors such as disputes over financial issues, instability and insecurity of the road, as well as the failure to fulfill the promises and duties of the parties caused challenges and damages in the relations between the Bakhtiaris and the British on Lynch Road.

One of the security problems during the Qajar era was the theft of people's property and assets, which happened repeatedly and caused a lot of damage to their owners. Therefore, both the government officials and the people in response to these thefts took measures and measures to return the stolen property to their original owners. This research, using historical sources and texts and descriptive-analytical method, tries to answer these questions: What are the existing methods for returning stolen property to their owners and why do those who have lost their property prefer to return stolen property? Have they had flexible, non-violent and non-disciplined actions? The premise of the research is based on the principle that people lose their property for various reasons, including distrust of authorities and law enforcement officers, and that flexible and non-violent methods are less expensive for them and quickly give results and return the original property. They were more inclined to use such methods. The findings of the research indicate that in the case of property theft, the losers tried to recover the property due to their lack of trust in the authorities and law enforcement officers, usually without help or even informing the police and without using any violence or coercive force. They can return their stolen property.

The superior classes and classes in the Iranian society of the Qajar era have always sought to reflect their differences and social distinctions with respect to the inferior classes and classes in different ways and ways. One of these methods is to show social distinction through means, manners and methods of travel. This research aims to find the appropriate answer to these questions by descriptive-analytical method and by applying Pierre Bourdieu's "distinction" theory: Did the nobles of the Iranian society in the Qajar era travel and its means and customs only as a matter of necessity. Are you looking for something to meet your needs? Did they have an aesthetic and artistic side to it? The view of the lower classes of the Qajar era Iranian society towards the issue of travel and its customs and equipment was based on which of these indicators? The findings of this research show that the privileged sections of the society, who could easily fulfill their basic need for travel and its means, are more in pursuit of revealing and reflecting their identity and social status and showing class identity and pride through Travel etiquette and luxury; Magnificence and beauty were seen in the means of travel, while the mass of people and the lower strata of society did not pay much attention to luxury; Aesthetics or any artistic taste, they look at travel, its customs and equipment only as a tool to meet the need and necessity.

Iranians have paid special attention to bath and bathing for a long time. Although they paid a lot of attention to bathing and observing hygiene and cleanliness during the Qajar period, as in previous periods, this study aims to find out the social distinctions that existed among the upper and lower classes of Iranian society in the Qajar era regarding the construction of a bath and the matter of bathing. is, show in this research, by using historical sources and descriptive-analytical method, an attempt was made to answer these questions by applying Bourdieu's theory of social differentiation: What was the view of the upper classes of Iranian society during the Qajar era on the construction of baths and the purpose of bathing; Did they have objective beyond maintaining health and cleanliness of the body? How did the lower classes of society perceive and engage with concept of bath and bathing? The premise of the research is based on the fact that although the purpose of the lower classes of society to go to the bathroom and take a bath was based on necessities such as cleaning the body in order to perform ablution and maintain cleanliness, hygiene and health, the purpose of the noble classes was to build a bathroom and The purpose of bathing, in addition to meeting the needs such as maintaining cleanliness, hygiene and health of the body, was that through the use of decorations in the construction of the bathroom or through entertainment, beautification and self-decoration during bathing, one's distinctive and distinctive features were also show reflect their distinctive and discriminating aspects to other strata and classes.

After the demise of the Holy Prophet (PBUH), there were differences among the Muslim ummah due to differences in different interpretations of the book, tradition and political developments and cultural relations of other nations. It was at this time that various sects emerged. One of these sects was the Kharijites, who considered the perpetrators of major sins as infidels, and the other group was the Marja'is, who opposed the Kharijite idea. This difference between the Kharijites and the Marja'i led to the emergence of the Mu'tazilites. The Mu'tazilites are one of the rational-argumentative sects whose founder is Wasel Ibn Atta. At the end of the Umayyad period, this group used the power vacuum to propagate their profession and ideology. In the first period, Bani Abbas continued their intellectual activity and used the translation movement and became acquainted with philosophical thoughts and equipped themselves with reason and philosophy. . During the reign of Mamun, Mutasim and Wasiq approached political power and made great progress. This sect faced problems and weakened in the era of Mutawakel. The purpose of this study is to investigate the emergence, growth, expansion and extinction of the Mu'tazilite sect. The method of work in this article is descriptive-analytical with reference to historical evidence.

After Mashrute Revolution, the life style of Bakhtiari khans changed. These changes happened not only in the form and the ways of housing, food, clothing and income but also in other contents of daily life affairs like the type of their attitudes toward marriage, family, wife, science and acquiring knowledge. Although some of khans and their sons who was living in the capital and those who had studied in Europe showed lots of willingness to these changes and insisted on performing them among the Bakhtiari, some old and traditional khans didn't like these changes and resisted against them. This study tries to examine the ways of changes in the lifestyle of Bakhtiari khans and the reasons for accepting or not accepting them by khans using descriptive-analysis method with the help of historical firsthand resources.

Mughira bin Shuba is one of the elite Arabs from the Thaqif tribe, who has played an important role in many important accidents of the early days of Islam. Since various sources mostly mention Mughira as a veteran politician, no independent research has been done on his military performance. Meanwhile, to know exactly the thoughts and ideas of Maghira, we should also pay attention to his military activities.Because according to fragments of documents, in addition to being present in the political and social arenas, Mughira accompanied the Prophet in many of the Islamic conquests, and in overseas wars to confront the two empires of Iran and Rome in great conquests such as Qadisiyah , Nahavand and Hamedan, which led to the complete occupation of Iran, were present and this presence has left a noticeable impact on his performance during his chancellorship in Basra and Kufa. Some consider his progress in the field of management , due to his presence in fronts outside the peninsula and his familiarity with Iranian and Roman culture.Now, in this research, we are looking for an answer to the question, what role did Mughirah bin Shuba play in the conquests that led to the conquest of Iran? Based on this hypothesis, it seems that Mughira was in charge of the negotiating team before the Qadisiyah war and was present in the conquest of Nahavand and Hamadan as a high-ranking commander

Ziyad bin Ubaid was one of the three sides of the triangle of Muawiya's advisers, who only served as the secretary of Basra until the end of the caliphate of the third caliph. And as soon as Imam Ali (a.s.) entered the realm of caliphate, by raising his position, he took the seat of the Emirate of Fars with huge sources of wealth. He was famous as one of the four famous Arab scholars, and by relying on his tact and intelligence, he was able to establish his position as one of the great powers of the region. But it didn't take long for him to achieve his long-standing dream and obtain the caliphate of Syria, with the mediation of Muawiyah's ambassador (Mughirah bin Sha'ba) and without paying attention to the advice of Imam Ali, he accepted to join Abu Sufyan's lineage and became Muawiyah's brother. And he thought that by accepting this annexation, he would soon be in the first circle of the rivals of Velayat Ahadi. But in the end, not only did he not reach the government of Syria, but his early death before the caliph also paved the way for Yazid's fiefdom. In this article, the researcher raises the question that what was the effect of great thought and motivation in the formation and advancement of the assimilation process and the role of the other party in .

The unique encouragement of Islam to learn science, including the great emphasis on health and wellness of the body and mind, made Muslims to attach more importance to the science of medicine than other sciences and to consider it as one of the noblest sciences. Therefore, with the blessing of Islamic teachings, Muslims achieved great success in translation, medicine, and writing medical texts, which led to the emergence of unique thinkers and researchers in the Islamic world to treat diseases with their innovative methods and valuable works. They made a significant contribution and role in the development of medical knowledge and, consequently.They made a significant contribution and role in the development of medical knowledge and, consequently, Islamic civilization. Historical sources show that medicine in Islamic civilization has a prominent position, and Islam and Islamic civilization contribute to the development of medical science and its various aspects. It has directly and indirectly helped other civilized nations.

Mughirah Ibn Shuba (50 AH) who is known as an Arab village. One of the influential figures in the course of events in the history of Islam, in the first half of the first century AH. Since he has played key roles in various matters. The present article seeks to examine Mughirah's performance by citing the main sources, and by analyzing the data, in order to explore his political and social role in various matters and in the hidden and visible scenes of Islamic history. Therefore, in this article, considering the importance of the subject, we are trying to answer the questions of this research, which are: What effect has the thought and action of Mughirah Ibn Shuba had on the process of establishing and continuing the caliphate of the three caliphs? What role did the thought and action of Mughirah Ibn Shuba play in the process of establishing and continuing the Caliphate (as)? The basis of this research is based on the following hypotheses: The thought and action of Mughira bin Shuba has had a significant impact on the process of caliphate of the three caliphs. The findings of the research indicate that, after Mughirah converted to Islam, he became one of the companions of the Prophet (PBUH), but after his death, with a political turn, he started to fully support the three caliphs. After that, he engaged in an obvious enmity with the Caliphate of Ali (AS) and Imam Hassan (AS).

The unique encouragement of Islam to learn sciences, including the great emphasis on physical and mental health, has made Muslims pay more attention to medicine than other sciences and consider it as one of the most honorable sciences. The conquest of the ancient civilized countries into the realm of the Islamic world established extensive scientific and cultural ties between the Arabs and the rest of the conquered lands. Those lands and other countries should benefit from the above science and use better translators in this regard to better convey the medical concepts of those lands. These matters led to the emergence of unique thinkers and researchers in the Islamic world to play a significant role in advancing medical knowledge with their innovative methods in the treatment of diseases and also with their valuable writings. The present study, with a descriptive-analytical method, seeks to answer the question that what factors have influenced the growth and prosperity of medicine in the Islamic civilized society, especially in the 3rd and 4th centuries? Therefore, the research hypothesis is to examine and explain the existence of appropriate capacities such as encouraging Islam and the Prophetic tradition, the influence of Jundishapur, the translation movement, encouraging caliphs and sages, and the efforts of prominent scholars in this field in the growth and development of medicine.

In the Qajar period, clothing, in addition to being an urgent and basic need of every Iranian, was also a commodity to show class identity and distinction.In this research, descriptive-analytical method and using Pierre Bourdieu's theory of "social differentiation", the question is answered: Are clothes among the Qajar Iranians just a commodity to meet the basic needs of life such as protection against cold and heat or Was it to prevent nudity or, in addition, did it have other functions such as showing social distinction?The research hypothesis is that clothing, in addition to being a means to meet the basic needs of life, but on the other hand has been a good tool to show pride and aristocratic personality and thus reflect the social differences between the upper and lower classes of society.Findings show that although the lower classes in Iran in the Qajar era mostly based on their necessity-like nature, they looked at clothes as a commodity to meet the basic needs of life such as protection against cold, heat and nudity, or based on Their job was to find cheap and durable clothing, For this reason, they could not pay much attention to the artistic and aesthetic approach of clothing, but the upper classes, whose basic needs were met, instead of spending their artistic and aesthetic taste, focused more on being expensive, Beauty and the use of luxuries in their clothes to show their social identity and differentiation from the lower classes.

With its rich cultural and civilizational background, Iran has always interacted with cultures that have had a great impact on other lands, cultures, and civilizations. In this regard, Iranian customs and traditions have influenced the culture, traditions, and customs of the Arabs in various ways. Therefore, with a descriptive-analytical approach based on library data and Wilhelm Schmidt’s concept of cultural dissemination, this research sought to find an answer to the question of how the Arabs adapted Iranian customs and came under the influence of Iranian customs and traditions, especially in the fields of entertainment, food, and clothing. The findings of this study showed that the richness of Iranian culture, geographical proximity, court relations, and sometimes war caused the Arabs in general and the caliphs in particular to adapt items, such as entertainment, food, and clothing from Iranian customs and traditions. This cultural spread, which was associated with communication and desire, gradually created new customs and traditions to replace the older ones. In this process, the useful elements of the borrowing culture might be lost and the strengths of the dominant culture might be adapted by the adapting culture, thus correcting its weaknesses.

After the conquest of Iran, the Arab community confronted a systematic and complex set of governments. However, their temperaments and habits of living in the desert did not agree with the government and court customs. After the conquest of civilized lands, especially Iran, they were influenced by the Iranian kings’ special customs. They passed through the simple lifestyle of Sheikhin's time and turned to the glory of Khosravan court of Iran. The caliphate became so similar to the Iranians both in terms of customs and culture and their court that Iran’s titles, customs, and culture penetrated into their lives. This encouraged the author to explore the theory of cultural dissemination presented by Wilhelm Schmidt, who was a German anthropologist, through a descriptive-analytical research by using library data based on the first and second categories of sources. The most important question in this study was how the Arabs were influenced by the Iranian people’s customs and traditions, especially in the field of entertainment and if food and clothing were included in this process. The richness of Iranian culture, geographical proximity, trade, court relations, and sometimes war caused this cultural spread to take place willingly and gradually.

In this research, library, documentary, and field study methods were applied to analyze the influence of Arabs on Iranian customs. To this goal, the researcher used the private unclassified documents obtained from local informants and through interviews with them.

In all societies, the spread of cultures has been influenced by two factors, "desire" and "communication", which are more influenced by each other when cultures are associated with geographical proximity, trade, court relations, war. A culture is more adapted that offers better solutions to problems and better cultural tools.
 The findings of this study showed the influences of Iranian culture and traditions on the Arabs and how they adapted these customs and traditions based on the spread of cultures due to geographical proximity. In particular, the direct relationship with trade caused pre-Islamic Arabs to adapt these customs and traditions and get acquainted with Iranian traditions of entertainment, food, and clothing, thus correcting the weaknesses of their culture.With the spread of Islam, their direct connection with Iranians through the war and the presence of Iranian secretaries in the courts became more and more close.As a result, they distanced themselves from the simple lifestyles of the Rashidun caliphs. This interest in luxuries and aristocracy appeared in the Umayyad era and increased during the Abbasid period, which was contrary to the religious leaders’ social justice and simple biological policies adopted by the Islamic school. This caused the negative effect of cultural dissemination.The presence of Iranian teachers in the Abbasid era of madness, the friendly relationship between the caliphate and the distinct Iranian class, and the coexistence of the two cultures caused etiquette in the fields of fun and entertainment, food, and clothing, and their related customs to be adapted more than ever.

During the Qajar period, and especially after the Constitutional Revolution, the conquest of Tehran, and World War I, the Bakhtiari acquired modern, well-equipped weapons. It was with these weapons that they not only managed to maintain their supremacy, but also often posed serious challenges to the central government of Iran. With the coming to power of the Pahlavi government, Reza Shah Pahlavi decided to weaken the power of the Bakhtiari by taking weapons from them. In this research, descriptive-analytical method and using historical sources and documents are tried to answer these questions: What were the goals and motives of the Pahlavi government to disarm the Bakhtiari tribe? And how did the Bakhtiari react to their disarmament? The findings of this study show that Reza Shah Pahlavi, in order to prevent the military threats of the Bakhtiari people and reduce the dangers of their power to the centralized government, decided to disarm them. They did not and took and handed over some of the guns of their ancestral tribes, but in the second phase of disarmament, which took place after the arrest and execution of Khans by the Pahlavi government, both government officials and Bakhtiari used force and violence. They tried not to hand over all their weapons to them.

During the Qajar era, a large number of foreign tourists visited Iran and recorded their observations from this country and wrote about it. It is very important to study and recognize the obstacles, limitations and problems they face when attending Iran and conducting research activities at that time. In this research, using the diaries and travelogues of these tourists and using the method of descriptive-analytical research, we have sought to find answers to these questions: What are the obstacles and difficulties for foreign tourists in understanding Iranian society in the Qajar era? To what extent could these obstacles and restrictions affect the process of activities and goals of these tourists? The research hypothesis is based on the fact that the obstacles, problems and limitations that foreign tourists have faced in Iran, have had a great impact on the process of understanding their society, history and culture. Findings show that various factors such as unfamiliarity with the Persian language, environmental influences, cultural-religious limitations, lack of road facilities and travel difficulties, insecurity, the prevalence of diseases, And time and space limitations have been of the most important obstacles, limitations and difficulties of foreign tourists, which has had many negative effects on the knowledge of Iranian society, history and culture in the Qajar era.

Massoud Mirza Zel-ol-Sultan ruled the central and southern states and cities of Iran for many years and was the independent ruler of Isfahan for more than thirty years. Although he was the eldest son of Nasser al-Din Shah Qajar, he was deprived of the future Qajar monarchy because his mother was not a prince and did not have a high lineage. Zel-e-Sultan had a special personality type and had such actions and behaviors that even in his own time, he was viewed negatively. Narcissism, greed for power and wealth, cruelty towards humans and animals, resentment and jealousy towards others, destruction of Safavid historical buildings and gardens, and simulation of the model of monarchy in the city of Isfahan has been of such acts and behaviors. In this research, descriptive-analytical method and using Alfred Adler's theory of inferiority complex, the causes and factors of such behavioral personality are analyzed using the main sources of Qajar period history and by asking the following questions: Are such behaviors and actions Has it been done by Zel-e-Sultan due to his inferiority complex due to not reaching the throne and the crown? Has he committed such acts and behaviors because of his superiority over others? The findings of this study show that the deprivation of Zel-e-Sultan from the throne of the monarchy due to the fact that he did not have a high Qajar lineage from his mother, caused him to suffer from inferiority complex and subsequently a superiority complex

One of the most important issues in the medical and health field of the Iranian society, during the second half of the Qajar era, was the relationship between patient and physician. The nature of these relationships at that time was one of the most important things that could have a great impact on how people were health-wise examined and treated; individually and generally. Regarding the patient-physician relationship, a number of sociologists around the world have offered a theoretical model, one of which is the American sociologist Talcott Parsons. In this article, using a descriptive-analytical research method facilitating first-hand sources such as memoirs and travelogues, the relationship between upper-class patients and European physicians based on the Parsons role-oriented model is investigated. The research questions are: Did the patients of the upper classes during the second half of the Qajar era have the conditions to play the social role of the patient? Did European physicians in this era have the conditions to play the social role of the doctor? Findings indicate that in the second half of the Qajar era, both the upper class patient and the European physician were able to play their social role in the cycle of patient-physician relations. However, issues such as patients' malingering were among the influential factors that could disrupt the normal course of patient-physician relationships during this period.

One of the important issues of the Qajar period was the arrival of a large number of European physicians in the geographical area of Iran and their treatment activities. Due to being strangers, these physicians were not very familiar with the social conditions and relations prevailing in this space and could not establish a proper connection with the host society. In this study, based on the main sources of Qajar history and descriptive-analytical method based on historical sociology, the socio-cultural interactions of European physicians with the host society are analyzed based on the concept of "stranger" invented by Georg Simmel. The questions of this research are: How were the mental and practical actions of European physicians in the host social space? What has been the reaction of the host community to them? What effects have stranger-host interactions had on the professional performance of these physicians in the health and treatment process of Iranian society? The findings of this study indicate that European physicians due to their actions due to being strangers to the host social space such as neutrality, having a clear accent and transparency; Freedom from any restrictions, prejudices and prejudices; Disregard for the social, political, etc. categorizations, which often lay in their objectivism, failed to establish the necessary convergence with some of the actors of the host society (the group of traditional sages). Instead, the sages looked at these doctors as strangers and did not accept them into their group for a short time. But another part of the host community, ie patients, has accepted them and as a result, the impact that these doctors have had on the treatment process of Iranian patients has been a positive trend.

Zaynab Kobra (PBUH) is the daughter of Hazrat Ali (PBUH) and Hazrat Fatimah (PBUH) who has opened her eyes to the world in the sixth century of AH. The name Zaynab was named by the Prophet (PBUH) and they had given her various nicknames, such as Aghileh Bani Hashem, Umm Kulthum in history. In Arabic literature, Umm Kulthum is a nickname to respect a dear lady which is considered to be reverence. Umm Kulthum is one of the most popular and common nicknames of Hazrat Zaynab (PBUH) that has been given to her. Despite the reputation of the great lady of Islam and their role, especially in the terrible events at Karbala, as well as other issues related to the lives of Imams, many of her life are in the aura of ambiguity. (Due to the dominant powers of the time, such as Banu Umayya and Abbasid which have been the enemies of the Ahl al-Bayt, the life of Hazrat Zaynab (PBUH) also has some ambiguity, including is Zaynab the same as Umm Kulthum or is it related to the two daughters of Hazrat Ali (PBUH) and Fatimah (PBUH)?In this study, which has been written in a descriptive-analytic manner, the author by using the main historical sources has concluded that Umm Kulthum is the same as Zaynab (PBUH), and Hazrat Fatimah and Hazrat Ali (PBUH) had only one daughter, and that was Zaynab (PBUH) whose nickname was Umm Kulthum.)