نشریه جستارهای تاریخ اسلام
پیاپی 5 (بهار و تابستان 1402)

Death is an unwanted experience or event that a person will inevitably face, and the reaction to it is grief or mourning. Mourning is a tradition that has been in human social life up to now and is a part of the customs of societies and tribes. Identifying and clarifying the mourning rituals of the ignorance period may act as a step towards awareness of the spread of some Islamic decrees relating to mourning and as a measure to recognize its incorrect traditions and practices, which sometimes continued even after the advent of Islam. So, in this article, by descriptive-analytical method and relying on documentary-library data, two types of public mourning and the mourning reports of tribal sheikhs of the Jahili era were studied. According to the findings of the research, some behaviors such as mourning and harming the body and the like, although it may reduce the suffering of the afflicted at the moment of calamity, but in some cases, it is superstitious and reprehensible.

Although examining the history of the life of the Holy Prophet (pbuh) and the events of the beginning of Islam, and even before the Prophet missionary is important, but his mission as the official beginning of the religion of Islam and the prophethood of the Holy Prophet (pbuh) is more important. It is possible to reconstruct this period in the history of early Islam by examining the contradicts between the reports of this event in historical books and comparing it with other information in the early sources. This article, through descriptive-analytical method and by analyzing the results obtained from the study of important and early written sources of the history of early Islam, has investigated and criticized the popular viewpoints about this event. Moreover, the most important contradictions in the internal content of this report and its conflict with some verses of the Holy Qur’an have been taken into consideration, and doubting in the popular report, demands the examining of the authentic version of this event, which, in addition to the lack of conflict, does not have theological problems.

A lot of stories about the event of Ghadir Khom has been narrated by female narrators, which shows the extensive efforts of women in protecting this important and historical incident. In recent centuries, women have discussed and commented on Ghadir Khom as well. The present essay, the research articles of women in the Ghadir Khom event in the 70s to 90s are statistically analyzed and their approach is explained through analyzing the abstracts of the related articles. In this research, the meta-analysis method was used and the Noormagz articles database was used as a source for collecting articles. The findings indicate that in the years 1379 to 1397, the number of women’s articles on the subject of Ghadir Khom had an upward trend and the variety of approaches of the articles during these years was increased. The highest number of articles was 35 in the nineties, and in this decade, the literary approach and the historical approach had the highest number. The two theological and narrative approaches have also received more attention respectively. The women’s approach to Ghadir Khom, since 1390, has gradually moved from the historical, Quranic, and narrative point of view to religious and anthropological discussions. The remarkable developments of the present era, with titles such as the dialogue of civilizations, modernity, turn of other religions to Islam, the efforts of the Islam’s enemies to divert the young generation and to neglect the authentic values of Islam and Shiism, are among the reasons that can be put forward for this change of attitude.

The purpose of this article is to analyze the personality of the first vicegerent of Imam Zaman (AS) with emphasis on historical-narrative sources. Since Muslims, especially Shiites, had access to their infallible Imams (a.s.) for three centuries after the advent of Islam, the sudden disconnection from their infallible leader would have adverse effects, including denial and deviance. The aim of the present study is to answer the question; what challenges did the Mahdavi community face in the absence of the Imam? In order to avoid these challenges and some other problems, it was necessary that some persons act as a special vicegerents of Imam Mahdi to establish the relationship between the people and the Imam. And, it was essential that personalities with outstanding characteristics become the vicegerent of the Imam Zaman (a.s.). The method of the current study is descriptive-analytical and the method of data collection is library based on narrative-historical sources and authoritative books. The findings of the research show that the duties of the first agent of Imam Zaman (A.S.) in the political and social dimension, include removing the doubt and amazement of the people, hiding the name of the Imam and making taqiyyah; and in the cultural dimension, include the practical education of the teachings of the Ahl al-Bayt (A.S.) and answering the jurisprudential questions. Narration of the numerous hadiths and emphasis and confirmation of other scholars of the Islamic world on the outstanding characteristics of the first viceroy, namely Uthman bin Saeed, are evidence of his merit in being represented by the imams (pbuh), especially the Imam Mahdi (pbuh).

After the establishment of the Qajar dynasty, relative peace prevailed in Iran, and it seemed that the environment for economic growth and development was provided to some extent. However, due to some factors such as the weakness of the kings, the great desire of the Russian and British governments to influence Iran, and the lack of necessary infrastructure in the country for economic development, not only the expectations regarding the improving the quality of life of Iranians were not fulfilled, but at times, the situation was worse than before. It should be noted that Iran’s economy during the Qajar period depended on foreign products. Considering this situation, some Islamic scholars sought to support domestic goods against the economic dominance of the West and they took measures. This research is to investigate the causes and methods used by scholars facing the widespread presence of foreign goods in the Iranian market. It seems that the most important reason for the support of Iranian productions by the scholars was the religious motives to prevent the political-cultural domination of the non-Muslims over the Islamic society. These supports were mainly done by clarifying the issue and mentioning the benefits of using domestic products and the effects of dependence on foreign goods. The present study tries to investigate this issue using historical data and descriptive-analytical method.

Knowledge regarding addresses is one of the important elements in firming beliefs and changing behavior in human societies. The Holy Prophet (pbuh) paid special attention to this matter in order to guide the people. By examining historical reports and using Ayatollah Javadi Amoli’s cognitive theory, the present research seeks to answer the question of what cognitive levels the addresses of the prophetic era were in, and what measures the Holy Prophet (pbuh) has done to guide the addresses according to their specified levels? Today, launching a cognitive war against Islamic beliefs by the opponents and the need for having a road map to deal with this war makes it necessary to investigate this issue. The cognitive ability of the audience of the Holy Prophet (pbuh) was broken in the cognitive war of the false front, and the audience was caught in disharmony in terms of opinion and action. Different cognitive barriers placed the addresses of the Prophetic era in different spectrums. The Holy Prophet (pbuh) created harmony between the cognitive ability through detailed study of cognitive awareness of the audience, conscious raising in society and removing the cognitive barriers regarding each belief individually. He institutionalized Islamic beliefs in his audience based on their capacity.