فصلنامه تاریخ اسلام
پیاپی 91 (پاییز 1401)

The historians and biographers were of different approaches in dealing with the statement of Erhasat (unusual events simultaneous with the birth of Prophet Mohammad (PBUH)). A group of authors have mentioned only one case of Erhasat, while some others have mentioned all of them, and some have contributed these issues to the time of Prophet’s mission. This article is to investigate the news of Erhasat and the reasons for its writing or non-writing in the Islamic and Iranian historical writings until the 7th century (A. H). The findings of this research indicate that the historians with the religious bias as well as the authors of the books of Dalael al-Nabowah have stated Erhasat, while the historians with the rationalist thoughts have refrained from its statement.

Sheikh e- Mufid (413 A. H), one of the greatest Shia rationalist scholars in time of Buyids (320-447 A. H), has compiled some books on various sciences including history. Al-Irshad is one of his famous and reliable books regarding the infallible Imams (PBUT), part of which is devoted to the uprising of Imam Hussain (PBUH). The style of writing in this book is on the basis of some criteria such as: considering rationalism, realism, avoiding exaggeration and pretending as oppressed. The following article studies the application of these criteria on the martjdom of Imam Hussein (PBUH) in al-Irshad and it has concluded that Sheikh e- Mofid has left aside some of the famous historical reports about this issue based on his own criteria, and sometimes it has not adhered to these standards

One of the important problems of Imams (PBUT) in the era of presence was the emergence of radical Alawites and their struggle and competition with Shiite Imams. A disagreement that led to the division of Alawites into two families, "Hassani" and "Hosseini", and the separation of some of them from the political and theological traditions of the Shiite Imams (PBUT) as well as the emergence of some Shiite sects. Nonetheless, the disagreement in the political positions and objectives was not only specific to those Shiites who openly opposed and separated their ways from Imams and did not accept the mandated Imamate. Moreover, among the special companions of Imams and those whose names have not been recorded in any particular trend of conduct, there is evidence of the difference in their political dealing with the political opponents from those of Imams. The following article, relying on the historical, religious and hadith sources and providing the examples of the differences in the conduct of the leading companions of Imams (PBUT), has tried to explain the why and how of this difference and to show its effect on the Shia scholars’ analysis of the conducts of Imams (PBUT).

Shiite families, during the presence of Imams (PBUT.) and after that, were of significant role in regard with the preserving and transferring the Shiite heritage to the next generations. Mahziar is one of these families living in Ahvaz from the middle of the second century to the fourth century (A. H) and most of them were among the companions and narrators of hadiths from Imams (PBUT). This article tries to investigate the contribution of this family in the transmission and development of Shia sciences based on the historical method of research. Extracting and analyzing hadiths narrated from Mahziar family in the main hadith sources of Shia during the third to the seventh century, 88% of which has been reflected in the texts of the fifth and sixth centuries, indicates that Mahziar family was active in the domain of hadith, jurisprudence, theology, interpretation and history, in the meantime, they were of greater role regarding the jurisprudence and theology. Moreover, 62% of these hadiths are related to the jurisprudential issues and 21% of them has to do with the theological issues. The knowledge, reliability and position of Mahziar family before Imams (PBUT) led the preservation of their hadiths and their admission to the later sources.

The Islamic conquest in Iran and the encounter between the Arab and Iranian cultures, after a period of conflict, opened the way to convergence and interaction, and in the shadow of interaction and mutual influence, some of the cultural elements of the Iranian people were absorbed among the Arab people, and the Iranians also adapted some elements from the Arabs. One of the aspects of this interaction was food, which the present article tries to investigate in a historical way by describing and analyzing the data collected from library sources. The findings of this research show that the Arabs were greatly influenced by the Iranians through different types of food and customs; meanwhile, after accepting Islam and leaving aside some of the foods and drinks that were forbidden in the new religion, Iranians also adopted some of the Islamic food culture.

The position of women and the manner of their presence and role in the society is one of the topics that has always been considered by researchers in the study and analysis of the historical identity of nations and the evaluation of the cultural and civilization level of various societies, including the Islamic ones. Nonetheless, due to the low reflection of women's social news in early Islamic historical sources, other sources should be explored to recognize the role of women. One of the most appropriate sources of the Islamic period in this field are geographical texts, in some of which an image of the social life of women in different cities can be found. The book Ahsan al-Taqasim written by Mohammad bin Ahmad Shamsuddin Maqdesi (380 A. H.) is one of the geographical sources that has a special view on people and their customs. This article aims to answer the question, which part of women's news did Maqdesi pay more attention to and from what aspect did he look at them. The evidence collected from this book shows that the social sphere of women's activities, marriage and moral corruption are the most important issues to be considered in this book about women. Also, Maqdesi looked at the social life of the people from a religious point of view and tried to judge the behavior of women from this aspect

The city of Kashan in the Safavid period has great political and religious importance. One of the characteristics of the city of Kashan in this period is the spread of some religious trends there. Naqtavis was one of these trends, and this research aims to find the way they appeared and developed their activities in Kashan. Moreover, the study investigates which groups in this city were attracted to Naqtavis and what happened to them in the end. After examining various library sources in a comparative-analytical way, it was concluded that the background of Kashan city in Shiism and the presence of some Ismaili leaders and their intellectual links with the Naqtavis created a suitable ground for the promotion of this thought in Kashan, and Sufis and some of the literary figures were among the most famous people who joined this movement. As a religious movement, the activity of the Naqtavis in Kashan was followed by the opposition of the religious scholars, and as a political movement, it provoked the strong opposition of the Safavid governors, and finally, these two factors caused the severe suppression of the Naqtavis in the city of Kashan.