فصلنامه تاریخ اسلام
پیاپی 85 (بهار 1400)

The presence of Prophets has been constantly along with the diverse challenges and oppositions from military conflict to disunion. This issue has been explicitly considered in the earliest Islamic community so that part of verses of holy Quran has been devoted to its hard and soft dimensions. Soft war is the ability of forming the others’ beliefs, actions and regulating their behaviors with no taking advantage of dictatorship. After the identification of the concept of soft war and the clarification of its dimensions and indexes, this research is to clarify the instances of soft war into the four cultural, social, political and military grounds in the Muslim community of early Islam based on Quranic evidences and historical documents through the descriptive-analytical method.

One of the virtues of Imam Hassan Mojtaba (PBUH) is performing hajj by traveling on foot from Medina to Mecca. The number of these on foot pilgrimages has been variously reported, from 15, 20, to 25 times. Considering the limited 10-year-old imamate of that holiness, this question is raised that in which time he has performed this virtue. The present article has been written with the purpose of investigating the amount of reliability of this record through the study of documents and according to the findings, it has been concluded that considering the amount of Imam’s imamate, this record is not correct and it is in contrast with the historical facts. It seems that Imam’s on foot traveling has been related to leaving Mecca to Mena, Arafat and Masha’r and sometimes to Mena. Moreover, a reliable narration has pointed to this matter. Based on this interpretation, the possibility of performing hajj in these conditions is also imaginable before imamate of that holiness.

Imam Sajad (PBUH) had considerably affected on the jurisprudents of his era and many of them are considered as his followers. Jurisprudent followers of Imam Sajad (PBUH) were an extensive group of Shiite and Sunnite scholars in various areas with different scientific tendencies. This article investigates the scientific typology of these followers with the purpose of clarifying their scientific tendency and position. Considering the historical data, it is concluded that Imam Sajad’s followers were of position in other sciences in addition to jurisprudence and regarding the remained narrations of them, they can be classified into the groups of interpreter jurisprudent, theologian jurisprudent, traditionist jurisprudent and historian jurisprudent.

In Safavid era, the local historiography in Gilan highly succeeded due to the existence of historians, Ali Lahiji and Abd al- Fattah Foomani. The findings of this research clarify that, despite some similarities, Lahiji was under the influence of Kiya governors and their courtiers while Foomani was affected by the events of Gilan and consequently was influenced by the individuals such as Behzadbeig, the secretary of the first king of Abbasids, Amireh Dabaj and Ishaq Foomani in order to restore the welfare and richness of Gilan. Moreover, Foomani unlike Lahiji does not take advantage of royal viewpoints for the legitimacy of any special governor.

Sectarian historiography is considered as a kind of Islamic historiography and the consequence of theologians’ considering the history of evolution of thoughts and the development regarding the religious beliefs as well as the intellectual and cultural currents in the world of Islam.
The present research, taking advantage of the main sources as well as the analytical-descriptive method, is to investigate the grounds and elements effective on the development of sectarian historiography and its relationship to the historiography.The findings of this research indicate that the social-political atmosphere of Islamic community in Abbasid era (132-656 A.H), the translation of non-Islamic texts along with the religious thoughts, the sectary conditions of Sectarian historiographers and the reliance on the historiography methods considerably affected the development of the sources related to the sectarian historiography.

The Mahe-Kufa was a title selected for an area located in the western part of Jebal region centered by Dinvar in time of Muawiyah. This area was considered as the communicative path between Bagdad and East of Iran due to its natural and economic properties and the appropriate environment for the urban and rural and nomadic life of Kurdish tribes in the western territory of Islamic caliphate. The purpose of this article is to specify the geographical position of this region and to study its significance and position in the Islamic caliphate during the third and fourth centuries by taking advantage of the analytical- descriptive method. The findings of research clarify that the Moon of Kufa was related to Zoor city from the West and to the Lausos palace from the East and it included the west part of Jebal area. This extension and the strategic geographical status led to the prominence of this region in terms of military, economical, communicative dimensions as well as the preservation of eastern territory for the organization of Islamic caliphate.

In 199 (After Hijrah), Ibn e- Tabataba and Abu al- Saraya planned for an uprising which was developed in a main part of the world of Islam. This action led to the failure and it was suppressed by Abbasids. The present research investigates the ups and downs of this uprising as well as the different elements of its ascension and failure by taking advantage of ancient sources and new researches. The findings of research indicate that the social position of Ibn e- Tabataba, the military innovation and courage of Abu al- Saraya, the development of a religious coverage such as religious legitimacy, the convergence of Alawites and strength of the political dimension of uprising through the strategies such as the election of governor for the diverse areas and coin mintage were highly effective in the development of this uprising. Moreover, the elements such as the early and untimely demise of Ibn e- Tabataba and no leadership after him, the self-centeredness of Abu al- Saraya, the excessive sensitivity toward Abbasids and their followers, the tendency toward plundering and no provision of a supportive base are considered the main reasons of the failure of this uprising.

Shooshtar considered as one of the most significant cities of Khuzestan in Safavid era was selected by the governors due to its geographical, military and strategic position. The development of new towns in Shooshtar and around it by the Safavid local rulers led to its more prosperity. However, the entrance of various tribes including Qezelbash Turks (Shamloo, Roomloo, Afshar, Stajloo, Turkman, Zulqadr), Joqtay, Charkes, Gorji, Sheikhs from Jebal e- Amel region, Jazayeri and Kalantar nobles led to too much tribal and population tensions in this city and at the end of this era, the happening of natural disasters such as flood left some negative effects on the political and social status of Shooshtar. This research is to illustrate the political and social status of Shooshtar and to indicate how the influential dynasties took role in this city as the political center of Khuzestan at that time. The findings of research demonstrate that the influential families of nobles, Turkish and Gorji tribes were of determinative role in relation to the political development of this city considering the tribal origin, ethnical benefits, professional position, as well as social- religious values.

Abdali Afghans, the habitants of the border states of Herat affected by their Qezelja consanguineous in Qandahar revolted against Safavids. Safiqoli Khan e-Turkestan Oqli (1129 A.H) famous for lunatic fought against Abdali due to the insistence of courtiers and Safavid king. Abdali’s revolt compared with the greater dangers passed by Safavid government was not regarded a considerable riot. However, this revolt changed into a dangerous challenge against the Safavid government. The purpose of this research is to analytically investigate the actions of Safiqoli Khan, Safavids’ commander-in-chief, in dealing with Abdali’ revolt through a pathological approach and the investigation of sources of that era. The findings of this research clarify that not enough familiarity of Safiqoli Khan with the principles of war, wrong military policies, ignorance of religious and cultural beliefs of soldiers and inappropriate usage of potentiality in Khorasan district led to the failure and inefficiency of Safavid army against Abdali’ revolt.