محمد حسین رجبی دوانی

Saqanefars are structures from the Qajar period that are derived from the indigenous and ritual architecture of Mazandaran. In contrast to comparable structures, Saqanfar Kijatekiyeh in Babol is characterized by a plethora of pictorial themes that are specifically focused on women. This research aims to explore the themes and significance of women's roles in these murals. The research questions are as follows: -What is the reason for the increased prevalence of women's motifs in Saqanfar Kijatekiyeh Babol in comparison to other Saqanefars? -What are the reasons for the prominence of women in these murals? - Which themes are illustrated in the murals of Saqanfar Kijatekiyeh, Babol? The research employs a descriptive-analytical method, which involves the non-random selection of specific images from epic, otherworldly, symbolic, and quotidian activity motifs and their description using an iconological approach. Significant developments and changes in women's status were reflected in the Qajar era, which saw a zenith in the redefining of women's roles in society, family, and art. The northern regions of Iran underwent a change in gender concepts as a result of their geographical and livelihood conditions. The development of women's roles is significantly influenced by historical, social, political, and cultural factors. The Tekiyeh building's simultaneity with the Qajar period, the fundamental changes in social relations, clothing styles, political positions, and aesthetic concepts of women, as well as the abundance of women's images, suggest a direct connection between these motifs and the political and social developments of the era. This is indicative of the impact of indigenous artists on the representation of political and social conditions within a particular historical context.

Social Development is the most important indicators of the government's valuation to give the society a role to be effective in the society, especially for the women of the society This issue has been considered as the main issue with the case study of the Prophet's government. At the time when Islam appeared, almost women of all societies did not have a proper status and were deprived of even the most basic human rights. But Islam and the Holy Prophet (peace be upon him) paid great attention to restoring their true credibility. The attention that the social and cultural atmosphere of that day did not receive. The purpose of the research is to investigate the actions and policies of the Prophet of Islam in his government for the social development of women.Therefore, the main question of the article is, what were the policies of the Prophet (peace be upon him) to develop the social position of women in the Prophetic government? which has been answered by descriptive-historical analysis method and taking samples from library sources. On this basis, the noble Prophet of Islam, by fighting against the dominant way of thinking and the theory of male gender superiority over women, rejecting the culture of behavioral violence against women and paying attention to honoring their personality, Attention and encouragement to learning science and paying attention to the intellectual ability of women, Supporting women against social harm And the establishment of the effective presence of women in social and economic affairs will lead to their social development in their government. This process requires a conceptual revolution and fundamental change based on which development is defined as excellence and the woman's position is promoted from a peripheral position to a central position.This process is also completed in the light of understanding the concept of prophetic justice on the one hand and the concept of responsibility of believers towards others. In this context, the development starts from the individual and the primary social unit in which the individual is placed, and is established in the society on this basis. Al-Bit is formed in this process, in the space of cooperation. Therefore, the woman is placed in a structure based on cooperation and in the field of prophetic policymaking, the equal weight of men is defined in the path of social development. From the results of this new definition and reinterpretation, the presence and activity of women in various social and political events of the Muslim community, such as: emigration, pledge of allegiance, Hajj, the order of the famous and the prohibition of discrediting and criticizing the rulers of the government, participation in wars, consultation and consultation in government affairs, etc... is.

The rule of the Zaydi government in Yemen is the longest religious government in the Islamic world. Long rule over Yemen. In the meantime, the position of Imam Hadi Rossi has different dimensions and he has always been mentioned as a model for the leaders of this civilization in Yemen. The main purpose of this study is to answer the main question: what was the personality and performance of Imam Hadi Rossi as the founder of the Zaidi civilization in Yemen?The achievement of this research, which has been obtained by library and documentary methods and descriptive-analytical method using Persian and Arabic sources, especially Zaidi texts in the history of Yemen, states that the political thought and theological and jurisprudential principles of Imam Hadi Rasi He is the exaltation of Islamic civilization and he has a spirit of oppression and jihad with the enemies, religiosity and meritocracy, democracy and concern for the development of the country, while he is a skilled politician and a thinker in political, military, economic and cultural performance. His time has also fulfilled its mission of civilization for future generations of Zaydis in Yemen.

The beginning of the expansion and prosperity of inscriptions in Islamic territory has coincided with the era of Shi'a governments, especially Al-e Buya’s and the Fatimids’ governance. Considering the change in the religious and political structure of the governments and the domination of the Shi'a governments over the Islamic territory from the third century (AH), it is necessary to pay attention to the effect of these developments on the inscription of the buildings. Looking at the history of the formation of Shi'a institutions and the beginning of their organized activities, along with the impact of those activities on the establishment of Shi'a governments in the third to fifth centuries (AH), raises the challenge that there may be a connection between the activities and goals of these groups and institutions and the prosperity of inscriptions during the Shi'a governance in Iran and other parts of the Islamic realm. Therefore, the present study aims to investigate the role of Shi'a governments in the evolution of inscriptions in order to provide a category to reread the position of early Islamic art studies and in this regard, it has addressed the basic question that: What are the reasons for the spreading of the inscriptions in the Shi'a governments of the third to fifth centuries (AD)? This research is a fundamental one in terms of purpose, historical and descriptive-analytical in terms of method. The required information has been collected using library and field methods. Here, in this research, quantitative information is presented by tables and graphs, and then, they are analyzed qualitatively. The results show that the Shi'a governments in these centuries, which they themselves had gained power through a stream of invitation and propaganda, felt its importance more than ever to expand and deepen Islamic and Shi'a knowledge through the use of all the existing potentials; so, in this regard, they used inscriptions in the buildings. Contrary to the Sunni governments, which had absolute political and military power and did not find any need to use religious propaganda by other methods, inscriptions were a tool for the Shi'a to propagate, and in this way, they had strengthened their belief in the legitimacy of Shi'a and also had encouraged other Muslims to become Shi'a. Therefore, a massive stream was formed in the production and construction of religious and Qur'anic inscriptions in this period, and this trend also brought changes with it. The number of survived inscriptions from Shi'a governments in the third to the fifth centuries (AH) compared to previous governments increased, which may indicate their special interest in using the inscription in the buildings. Also, the number of inscriptions in each building increased; this means that the Shi'a governments during those centuries have used more inscriptions in the buildings which have been most exposed to people and have tried to use the maximum capacity of them in this field. Inscriptions were used in equal numbers and in almost equal proportions in Iran and other parts of the Islamic realm; this shows that the effort to use religious and Qur'anic inscriptions in the building was not a local and regional movement, but a movement originating from the Shi'a religious motion. Shi'a expressions are used extensively in the inscriptions, which distinctively showed the Shi'a content in them. Using the name of the Ahl al-Bayt (AS) next to the name of the Prophet (PBUH) and using phrases such as "Al at Taherin" at the end of Salawat and etc., all are to emphasize the connection of the Ahl al-Bayt with the Prophet (PBUH) and the need to obey them. And finally, Qur'anic verses with Shi'a content, which according to the most authoritative Shi'a theologians and thinkers, and based on the words of the Shi'a Imams (AS) and the dignity of the revelation of the verses, emphasize on the legitimacy of Imam Ali (AS) and the high position of the Ahl al-Bayt (AS), were also widely used. According to what was stated, finally, it can be concluded that the formation of a systematic flow of propaganda and the prosperity of theological debates in the realm of Shi'a governments are the main reasons for the widespread growth of inscription and the unprecedented variety of its themes and the prevalence of Shi'a religious themes in inscriptions during the third to the fifth centuries (AH); and in this way, the Shi'as used inscriptions in addition to the development of Islamic and Shi'a knowledge to propagate ideas and beliefs, so they used it as a propaganda tool.

One of the most important tools for describing, explaining and prescribing an issue is to understand the developments of that issue in its historical and political context. The institution of the family, as the most fundamental social institution, and the rules and regulations governing the formation, consolidation and reproduction of this institution are no exception to this rule. Therefore, the purpose of this study is to understand the changes in the institution of the family in the historical and political context of early Islam. The history of the beginning of Islam, in terms of shaping our perception of the Islamic family or the ideal example of the family, is the most important time to understand the developments of this institution. The main question of this research is "How has the family institution change from the pre-Islamic era to the The Age of Amir al-Mu'minin (a.c)"? In order to answer this question, an attempt has been made to answer this question by using the reports of the Holy Quran and the manners and traditions of the Infallibles (AS) as well as the manners of the three caliphs. Focusing on several axes such as the quality of family formation, marriage , divorce and social harms in the family institution and how to deal with these harms in different periods of early Islam, we conclude that first the family institution has gone through a sinusoidal course and secondly The influence of the institution of the family in different political periods. The current structure of the family in Iran and Islamic countries is a product mixed with the traditions of the Prophet PBUH and Alawites, the deviations of the pre-Islamic era and the innovations of the three caliphs in this field. Understanding this evolution can lead to a correct understanding of our current descriptions, explanations, and prescriptions of family institution issues.

The historical reports and narratives are important references to understand and perceive the lifestyle of the pure imams. Some Shia Imams have been less and some more introduced in references for some reasons. The reference reports can be studied in two Sunni and Shia classifications. In this classification, the general histories are observed according to the Sunnis trends. Other references can be used by researchers such as Vafayat reports, A’lam, Rejal, and encyclopedia. Imam Hadi, the Shia Imam, has been less talked about in the references of Sunnis but is completely explained in other Shia references such as the other Shia Imams. This research is descriptive-analytical and investigates how much the 9th Imam’s, Imam Hadi’s, lifestyle is explained in the references of Sunnis about his Imamate period. It is shown in this research that some references have not concealed the reality but some others haven’t mentioned it. Explaining Imam Hadi’s lifestyle has been placed under the light of reporting the lifestyles of other caliphs and rulers of Abbasid times and events of Islam history.

The uprising of Imam Hussein (PBUH) is one of the most important historical events in the first century AH and has had a tremendous impact on the formation of freedom-seeking and justice-seeking movements in the Islamic realm. Therefore, the event of Ashura has always been the focus of authors over the past centuries. One of the manifestations of the important event of Ashura was the extraordinary events that took place after the martyrdom of Imam Hussein (PBUH). The book Rawdah al-Shuhada by Mullah Hussein Kashefi is one of the works that deals with the event of Ashura. In his book, he deals with the nine and extraordinary natural events after Ashura. The issue here is the accuracy and significance of these events. The research follows a descriptive and analytical method based on library resources. In this research, an elaboration is accomplished based on the news, documents and narrations of the author of the Rawdah al-Shuhada as the extraordinary events post to Ashura have been spoken of in order to distinguish between the concurrent narrations and also those that have been narrated for special purposes. The findings of the research show that some of the items in this book cannot be verified and assigned to Shiites and are also widespread among Sunnis. On the other hand, a number of the narrations reported in this book have not been included in historical sources and are considered as forgeries that Kashfi has mentioned in his book.

1- A study of extraordinary natural events after the event of Ashura in the book Rawdah al-Shuhada by Mullah Hussein Kashefi and the extent of their conformity with authoritative Shiite and Sunni sources. 2- Investigating the importance of extraordinary events in the book of Rawdah al-Shuhada in Islamic sources.

Research questions:

To what extent does the extraordinary natural events after Ashura in the book Rawdah al-Shuhada by Mullah Hussein Kashefi correspond to authentic Shiite and traditional sources? 2- What is the reference in Islamic sources to the extraordinary natural events after the Ashura event?

Iran’s territorial integrity, which was recognized from Safavid Era on, was increasingly challenged by the West and East. In Ghajar Era, Iran’s cultural and political independence came to face a soft threat as well. In both cases, the Shiite authorities played a remarkable role by their presence. This article tries to highlight and interpret some perspectives of this important role in Iran’s history, from the time when the Safavid State was established until well before the Constitutional Revolution, by a descriptive-analytical method using library sources. Ultimately, it proves that the institution of Shiist authorities who serve as one of the most peerless capacities in Shiist soft power, has managed to defeat the enemies’ hard and soft threats. In times when the country was segmented or its independence became demolished, it was due to the shortcomings, inefficiencies, and treasons on the part of the kings and statesmen and their ignorance of the statements made by the guidelines given by the Shiist authorities.

Prophet Muhammad (pbuh) presented the greatest and most perfect divine teachings to guide humankind eternally; and to ensure the continuation of his way pronounced Ali (AS)’s “Velayat” according to Allah’s command,” at Ghadir Khom. But the companions of the Prophet of Islam brought about an important deviations in the Muslim world that its consequences suffered theem until today. Such deviation rose from Saqyfa of Bani Saedeh and Ali (AS) knew his duty to stand against the deviation that was threatening the religion and world of Muslim nation. In this paper, first, the reason of the rejection of the Imam Ali’s “Velayat” on the part of Mohajerin and Ansar, resulting from tribal rivalries and the lack of understanding and knowledge of the “Velayat”, has been discussed, then the formation of the discussions and arguments that led Saqyfa the caliphate of Abu Bakr ibn Abi Qahafa has been explained. The positions Ali (AS) and his powerful logic to invalidate the logic of the usurpers of the caliphate and its warnings of him as a guide muslims to save the Islam and Muslims from the atrocities, with reference to Nahjalblagha has been expressed.

The 1979 Islamic Revolution of Iran has been the origin of massive changes in the social، political and cultural arenas. In fact، the occurrence of the Islamic Revolution in Iran made most analysts and experts following the socio-political developments within the modernistic framework start thinking. The Western experience of the post-Renaissance socio-political developments suggested the declining role of religion in shaping changes but what has been of significance for the political sociologists about the changes associated with the Islamic Revolution is the role of religion and Shiism in shaping the socio-political changes and practices. Meanwhile، the interaction between the Shiite clerics and political power in instigation and victory of the Islamic Revolution and in its aftermath، particularly the status that the Shiite clerics achieved in the political system of the country and the prominent role they played in establishing the Islamic Republic on the basis of velayat-e faqih in Iran following the victory of the Islamic Revolution and in overall steering and managing the country، is of great importance. This paper is aimed at verification of the claim that the Shiite leadership has always assumed a vital role in the course of the socio-political developments of the Iranian community، particularly in the social crisis following the 2009 elections and undoubtedly the divine and prophet-like leadership of the Supreme Leader caused the people’s epic victory in the 2009 sedition.

Long since the military protection has been had an essential and important role in expeditions ans military operations. The present research considers the military protection (based on today’s definition) in the army of Seyed-AL-Shohada (Pbuh) from the start to the heart-rending event of “Asura”. Based on this consideration the position of “Imam Hossein’s” sepah has been explanned in the following issues: Encamping, the kind of Arms, the safe guarding resources: (watering, camp, clothes, food), transportation, repairing and reconstructing, and other services: carrying the killed and injured soldiers to secure place and burying the killed and also the “Imam Hossein’s” prudence demonstrated in solving problems.

Before being selected as a Caliph, Imam Ali (AS) used to have relationship with Iran and some Iranians at different situations. Imam Ali (AS) played a role in joining Iran to the Islamic territories, and tried to seek revenge for the Murder of Hormoz, the Muslim Iranian prince. These are reviewed in this article. The report concerning some Iranians meeting with Imam Ali (AS) and their discussion on different topics are also discussed here. The researcher also introduces some distinguished characters trained in Imam Ali's (AS) school. Destroying the discrimination, held by previous Caliphs against Iranians, by Imam Ali (AS) is also explained in this article.