پژوهشنامه تاریخ تشیع
پیاپی 2 (تابستان 1396)

The confrontation of Muslims during the caliphate of Ali ibn Abi Talib (40-35 A.H) occurred in a situation that the Islamic society had been divided into intellectual and political conflicts. Beside the accompany of companions of Prophet in wars and their position in support of political groups, reducing Religious Concerns, paying attention into worldly life, enriching of society e due to Muslims' access to enormous enrichment of the Conquests were influential factors on types of Muslim companionship with Ali during internal wars. The present paper seeks to analyze these types of accompany through a quantitative method and numerical data to determine exactly the type and extent of Muslim companionship with Ali during the wars. The achievement of the research will indicate that the association of people with Ali had been in four types of: complete, half, indifferent and non-accompanying. There was a full and half companionship in the first two years of his caliphate until Nahrawan war; and there were indifferent and non-accompanying Muslims with Ali in the last two years of the caliphate, especially after the battle of Naharwan. The highest amount of accompaniment was in the battle of Saffin with 90000 soldiers and the lowest of those with 1,700 ones against the Muawiyyah cemetery.

Although Yahya b. Umm-i-Tuwail has been introduced in traditional and historical sources as the Bab of Shiite Imams, but it is not clear for whom exactly he had been the Bab, Imam Sadjdjad or Imam Baqir, 4th and 5th Shiite Imams? So, this is a matter of deference between Imamiyyah and Nusayriyyah. To solve this problem with a vivid answer, we should at first, study Yahya`s life in History and then, it is necessary to study the traditions transmitted through or by Yahya; contents of these traditions, Yahya`s transmitters and his sources, all are of high importance. By these studies, we will find out the detailed history of Yahya`s life and several dark parts of Shiite history. As a conclusion, we will understand that not only Yahya had been a Bab for Shiite Imams, nor even being a Bab was a historical reality in Imamiyyah, at least in the case of Yahya; this subject is nowadays a matter of discussion in academic societies.

The group of Fathiyyah who believed in the leadership of the eldest son of Imam Sadiq, named Abdullah Aftah, was among the Shiite groups of the age of Imam Ridha. This group itself was divided into some sub divisions; some of their famous jurists, without omitting the leadership of Abdullah Aftah from the train of their Imams, accepted the leadership of Imam Kazim as well. In this order, they regarded Imam Ridha as their ninth Imam. So, the most fundamental belief of them was the convey of Imamah from one brother to the other. Studying the interaction between Imam Ridha and the group of Fathiyyah is the subject of this research and it is trying to deal with this subject in a descriptive-analytic way. The result of this research is as follow: converting some of members of this group from their belief into Imamiyyah by Imam Ridha`s teachings and activities; In this way of antithesis, Imam Ridha was mainly thinking about the guidance of them and he was almost succesful.

Shiite Imams, who are believed by their followers as leaders of Ummah (the Muslim society), just like the Prophet, had plans to reform society and confront abnormalities. In this way, they had appropriate strategies for every necessity. Analyzing these strategies is the main subject of this research. The researchers believe that imams' plans were usually based on religious and moral approaches. These plans could give religious and moral consciousness to people. This research is based on civil Islam, methodologically speaking and is analyzing Imams` sayings in first hand Islamic sources and had a practical look into Imams`s position in society, when see all of them as a unique character.

With formalize of the Shiism in Iran in Safavid era, the formal Iranian architecture entered into a new period that partly had been based on Shiite teachings and beliefs. The Safavid era was the last attempts of the Iranian traditional architecture in Islamic period, due to its style and innovation. Under the influence of pre-Safavid beliefs, we see the expansion of Islamic buildings with new cultural and religious uses in the Safavid period. This research seeks to study the role of Shiite beliefs in the architecture of the Safavid era with respect to its signs and its symbolic elements. The main question of the research asks: What kind of transformation and development was made by the Shiite thought in the architecture of the period? The answer says that the Safavid art has a profound relationship with religion and politics; the architecture of this era was influenced by religious factors, and during the Safavid era, with the influence of Shiite thoughts and recognition of the Shiite religion in Iran, we are witnessing a change in the style of architecture and decoration of buildings with the Shiite approach and

Al-Futuh written by Ibn A`tham Al-Kufi (d. 314) is one of the most important sources in Islamic History. It has been later translated into Persian by Muhammad b. Ahmad Mustufi Hiravi (d. 596). Apart from original differences between the work and the translation, these tows have some different views, religiously speaking. The main subject of this article is to study these differences and their influence on both texts. Our study shows that although none of author and the translator were vivid Shiite figures, both have Shiite inclination and have used Shiite based information. However we find this Shiite information in the Arabic work, in the Persian translation this kind of information and inclination are more vivid.