فصلنامه تاریخ اسلام
پیاپی 99 (پاییز 1403)

Access to statistics is considerably significant in the analysis of historical events, especially those events whose details are not obvious enough. The awareness on the number of Omar ibn Sa’d’s forces on the day of Ashura, is effective in the analysis of the how of Kufis encountering with Imam Hossein (A.S.), since these forces were sent from Kufa. In order to know the number of the forces under the command of Omar ibn Sa’d and to achieve a historical viewpoint, the data was comparatively analyzed based on the historical sources up to the fifth century.Moreover, the analysis of the incident in the historical context has been deeply considered to validate this view point. The findings clarify that the ancient historical records did not address the number of Omar ibn Sa’d's forces on this day; however, Belazori’s report related to the expeditionary forces is more compatible with other sources and to put the other way, half or more than half of the expeditionary forces from Kufa were not willing to encounter with Imam (A.S.) and fled on the way. Accordingly, there is a difference between the number of the troops sent from Kufa and the people present in Karbala event.

The advocacy organization is the most important secret organization among the Shiites in the era of the presence of Imams (A.S). In time of restrictions of communication with Imams, this organization had representatives in the areas where Shiites lived. Medina as the center of presence of Imams (PBUT) has been one of the places of the presence of Shiites throughout the history.Examining the narratives introducing people as the lawyers in Medina, this research aims to answer the main question on the extent of verifying the existence of this organization in Medina. Relying on the descriptive-analytical method and the data collected from the library sources, this research has investigated this hypothesis that Imams (A.S.) did not have any lawyer due to their previous presence in Medina, the small number of Shiites in this city and consequently no difficulty in making communication with them. Confirming this hypothesis, the findings of the research clarify that among the majority of the people introduced as the lawyers in Medina, some were not even lawyers, some were lawyers of another city, and some were present in Medina to perform a mission.

Leadership in Islamic thought is based on the macro-theory of "nation" and it has defined the horizon of governance in the Islamic societies. Therefore, the issue of nation and nationalism has been specifically considered in the conduct of the Messenger of God (PBUH) and Imams (PBUT). The present research is to answer the question on what are the requirements for the realization of nationalism from the perspective of Imam Hassan Askari (A.S.).Taking advantage of the descriptive-analytical method, the article investigates the requirements for the realization of nationalism as a central and constant thought in the interaction with various currents from the perspective of that Holiness. The findings of the research clarify that the essential components for realizing the process of nationalism in the conduct of that holiness include "peaceful coexistence along with affection and tolerance", "no obvious divergence with the caliphs", "developing solidarity and internal discourse among Muslims based on common Islamic principles", "Prohibition of heretics", "Negation of violence" and "acquittance of the extremists" led by the Divine Imamate. Imam’s emphasis as a religious leader on the issue of nationalism, theoretically and practically, can be considered as a strategic paradigm in developing a united nation in the current situation of the Islamic world.

Faris ibn Haatam Qazvini was one of the trusted lawyers of Imam Hadi (A.S.) who suffered deviations. The kind and the extent of his deviation as well as the how of Imam Hadi (A.S.) dealing with him requires a new investigation. The present research is to discover the how of his deviation and to historically investigate the stages of Imam Hadi dealings with him. Moreover, it tries to analyze and explain the beginning point and the kind of his deviation, his deviant activities, as well as the how of Imam Hadi (A.S.) dealing with him in a chronological order.The result of this research illuminates that Faris ibn Haatam Qazvini turned to religious deviations after the financial deviations with the assistance of some relatives of Imam Hadi (A.S.). However, his assassination ordered by Imam Hadi (A.S.) cannot be proven and what is obtained from the historical sources is that Imam (A.S.) called the Shiites to curse him and stay away from him.

Simultaneous with the dominance of the Umayyad dynasty over the political system of Islam, the idea of ​​Arab superiority over non-Muslims got prevalent. The propagation of narratives concerning the racial superiority of the Arabs by the traditionists affiliated to the caliphate caused the reaction of the neo-Muslims, especially the followers of the Sho’ubieh movement, and they aimed to authenticate and restore the national culture in accordance with the essence of true Islam, and negated Umayyad Pan-Arabism by foregrounding and sometimes constructing the narratives. Relying on the descriptive-analytical method, this research is to investigate the why and how of the reaction of Sho’ubieh movement towards the Umayyad approach. The findings of the research indicate that, due to the suffocating dominance of the political system in Umayyad era, Sho’ubieh started foregrounding and sometimes constructing the narratives in an egalitarian challenge to negate Arab supremacy and to gain an independent national identity, and then, the territory of this cultural survey was expanded to other domains of literature, history, commentary, mysticism and the like.

The values ​​governing the structure of Seljuk tribal power were one of the reasons for their success in achieving political and military authority. However, these Turks needed a serious revision of their nomadic traditions during the stage of developing an authoritarian government and transitioning from the tribal to the monarchy system. This issue led to the ongoing tensions between centralist and centrifugal forces. These challenges were mostly the succession crises and the precedence of power among family hierarchies and led to continuous clashes and the development of numerous local governments in different parts of the Seljuk Empire. Al-Shomleh in Khuzestan was one of these centrifugal forces who took advantage of the structural weakness of Seljukian with the support of a group of Afsharid Turkmen and use of Atabaki institution and developed Atabaki government in Khuzestan and some parts of Ajam Iraq and Arab Iraq for forty years. The present article aims to investigate the process of development of this local family until its failure through the course of its historical and political developments.

Considering that Hijaz was located in the territory of the Ottoman government, Iranian pilgrims used to go there to visit the sacred thresholds and Jerusalem and perform Hajj rituals. In the territory of Ottoman Empire (678 -1341A. H.), especially in Istanbul and Egypt, they witnessed some innovations surprising and wonderful for them, so that they reflected their observations in their writings. These pilgrims tried to share their findings with their countrymen through the travelogues.The question of this research is to what extent the encounter of Iranian pilgrims with the elements of Western civilization led to new questions in their minds in terms of epistemology. This research done through the descriptive-analytical method and mainly based on the information available in the travelogues and some other research works, has come to the conclusion that the encounter of Iranian pilgrims with the new manifestations of Western civilization was surprise toward cultural, artistic, social and industrial domains that led some of them to transfer this technology to Iran.