پژوهش نامه تاریخ اسلام
سال دوازدهم شماره 46 (تابستان 1401)

There are many Ḥadīths in Imamiyeh Shīʿa Ḥadīth sources in which the full names of imams are introduced by the Prophet (PBUH).  These have been directly narrated from the sayings of the Companions (ṣaḥāba), followers, and the twelve imams themselves or from the sayings of the Prophet (PBUH). On the other hand, many historical reports show that not only Muslims but also most Shīʿites were not aware of the names and lineage of their imams. This ignorance has manifested itself in the division of the Shīʿite sect and the creation of sects attributed to imams or their children and it implies that if the Shīʿites knew about the news of the twelve Imams and their complete names and lineage, these divisions would not have occurred. The main question of this article is how the ignorance or lack of knowledge of the Shīʿites about the name and lineage of their imams will be justified despite the existence of that news in the famous Ḥadīth sources of the Imamiyeh. This study seeks to investigate and resolve this conflict. Findings indicate that the number of Ḥadīths with imams’ full names is not as much as it is known in some books and it seems that after the period of occultation, when the number of imams for Shīʿa was determined the subsequent narrations were completed accordingly.

With the establishment of the Umayyad rule, the use of rhetoric and threats with a violent approach became one of the most important components of ensuring the security of the Umayyad rule. It is important to identify the mechanisms that were relied on to influence the audience at that time. This article seeks to answer the question of why Ḥajjāj ibn Yūsuf used violent sermons (khuṭbah) when facing the Iraqi people with the descriptive-analytical method. Findings of the research indicate that Ḥajjāj used words with a negative psychological effect in her sermons (khuṭbah) such as villain, maidservant (handmaiden), hypocrite, sedition seeker, and deceiver. Also, by slandering, threatening to kill, mocking, demeaning, and calling people and likening them to animals, he destroyed his audience in terms of character and instilled a sense of inferiority in them, being undervalued, hopelessness, and fear in order to dominate them until that strengthen himself and prevent the possibility of rebellion and uprising of the opponents.

Muhammad Ahmad Khalafallah is one of the contemporary Egyptian thinkers who presented his literary and political findings from the Holy Quran in Egyptian scientific and academic circles in the 20th century. This research seeks to answer the question of what Islam means and what kind of relationship exists between religion and state from Khalafallah’s point of view with a descriptive-analytical method. Findings of the research suggest that Khalafallah has interpreted Islam in two concepts, one as a religion and the other as a political and tribal territory, and he has emphasized the separation of the realm of religion and state from each other in his works and writings.

Kermanshah was one of the strategic places in Iran during the First World War (1914 - 1918). This state was damaged a lot economically and commercially during that war. The research question is how the First World War effected Kermanshah's economic and commercial situation to the end of Qajar dynasty. This research is based on a descriptive-analytic approach using library sources and especially documentaries depending on travelogues and memories. Findings of this research indicate that economy and trade of Kermanshah for owing to factors such as local competent rulers, the policy of the Iranian government, and the commercial allies of Iran was prosperous from the 19th century to the beginning of the First World War. However, with the beginning of the war and the occupation of Kermanshah by the allies and its consequences such as the destruction of agricultural and livestock products, looting and occupation of customs, disturbance in the post and telegraph process, circulation of hostile countries' currency, absence of safety and destruction of infrastructures, the great famine and prevalence of disease after the war made recession in the trade. However, after the end of the war the economy and business in Kermanshah, due to external and internal factors, became prosperous again to the extent that in 1924 it was the most important imported city in Iran.

Religion and religious institutions play a significant role in regulating the relationship between people and government institutions. Uch-Kilisa (Three Churches) has played a special role throughout Armenian history. Etchmiadzin Cathedral is one of those triple churches and the first cathedral in the history of Christianity that was able to unite the divided Armenian people for a stable coexistence with the people of Iran. This research aims to analyze the role of the high church in regulating the relationship of the Armenian people living in the closed countries of Iran during the Qajar period. Findings of the research indicate that Uch-Kilisa as a religious institution during the Qajar period, played a strategic role in regulating the relationship between Armenians and the Iranian government, so that the stability and durability of the Armenian nation were owed to Uch-Kilisa, and the Qajar kings communicated with the Armenians living in Iran through this religious institution.

The comprehensive study of history as a science, which is considered the philosophy of history, has received the attention of many philosophical historians or historical philosophers in recent years, and each of them has commented differently on it. Hobsbawm is one of the contemporary thinker historians who in the book on history, carefully discussed the philosophy of the science of history. The main topics of this work are what is history, what are its characteristics, how is it achieved, what is its function, and what is its place in the geometry of human knowledge which the author has handled well, but at the same time it can be subjected to criticism. The following article tries to explain Hobsbawm's views with the method of rational analysis by looking critically at the book and to answer the central question of what level and credibility has his Historical Perspective and what is its place and importance in the geometry of historical knowledge. The article hypothesizes that he is influenced by the perspective of historical materialism. However, he has considered and analyzed categories related to history in a fair approach. Despite the importance of Hobsbawm and his work in the field of historical studies, no work has been written about him in Persian, so this article can fill this gap and provide a suitable platform for further studies.