نشریه تاریخ اسلام در آینه پژوهش
سال هشتم شماره 3 (پیاپی 31، زمستان 1390)

After the establishment of the first Shiite state in Iran in the third century ('AH'), i.e., the Alawids in Tabarestan, other great Shiite states like Buyids, Fatimids, and Hamdanids came to existence in the fourth century ('AH'). The role which these states played in spreading the Twelver's and Ismailid's beliefs and Islamic culture and civilization, especially introducing the Shiite symbols in Iran, is undeniable. However, these states could not establish a great Shiite empire although they witnessed the 'Abbasids’ terminal decline. They always fought and competed against each other and their main concern was to expand their dominion. Although historical sources talk about the interaction between them, the present paper discusses in detail the relations among Shiite states in fourth century ('AH'), using an approach based on documentary analysis.

In the last two centuries, the prevalence of the internet in many countries has brought about positive changes and influenced the field of studies in the human sciences, especially history. Using the internet along with its capacities and facilities in research and scientific fields can, like any other means, have its own problems and dangers. In the near future, the discipline of history and researchers of the human sciences will face many threats and challenges due to the emergence of this new phenomenon.Using an analytical approach and documentary analysis, the present paper discusses in detail the historical background of the world web internet, the generation of digital documents in this web, the different sorts of the internet's influence on the future of the discipline of history and historiography, the possible consequences of the interaction between the internet and the discipline of history and the future of digital documents, which is one of the concerns of contemporary historians.

Not only Shiites but also Sunnis and many non-Muslim scholars and orientalists admit that Imam Ali enjoys a superior scientific status. Non-Muslim scholars and orientalists view Imam Ali's scientific status from two prospective. On the one hand, many of them present a positive view, and have explain his remarkable scientific achievements in Qur’an commentary, jurisprudence (fiqh), judgment, Arabic literature and rhetoric, etc. evaluated his scientific works and praised him, basing their argument on authentic sources and a scholarly look. On the other hand, few of them, having evil intention and relying on unauthentic sources cast doubts as to his scientific status in some fields and attribute failure to some inabilities to him. Using a documentary approach, the present paper sheds light on Imam Ali's scientific life from the view of non-Muslim thinkers and orientalists.

How will the history end? Is man moving towards perfection, or toward his downfall? In response to these questions, we notice two general views in western sociopolitical philosophy: the first is of the perfectionists including Hegel, one of the philosophers of the eighteenth and nineteenth century, who proposed the state of moral perfection. Perfectionists believe that history is moving towards progress and advancement. The second is of the anti-perfectionists including Edmond Burke, one of the eighteenth century’s conservative philosophers, who proposed the theory of the return to tradition. Anti-perfectionists believe that man's history is in retreat. This theory investigates and criticizes the perfectionism of western sociopolitical philosophy, that is, Fukuyama's theory about the end of history. In his theory, Fukuyama claims that the doctrine of liberal democracy will dominate the world after the decline of communism. The present paper which criticizes Fukuyama's theory in the light of the prominent view of Islamic perfectionists, represented in the doctrine of Shiite Mahdism, uses a qualitative conceptual analysis. Finally, it provides a unique framework, stressing on Islam's governance of the world as a substitute for this theory.

The rise and decline of Al-Hirah Arab Emirate was simultaneous with the rise and decline of the Sassanid Kingdom, both of which ruled for nearly four centuries. This simultaneity should not be considered to be accidental; rather, the reasons behind the continuation of this Emirate which lies in the south western of Sassanid Empire should be traced in the role that Arab Emirs of Al-Hirah played in supporting Sassanid kings. The Sassanids’ aim in supporting and defending Al-Hirah Arab Emirate was to guard their interests and they believed that its continuation would bring advantage to their kingdom. They were so successful in defending these aims that their arch-rival, the Roman Empire, followed their example and established the Ghassanid Arab Emirate in Syria. Almost throughout their lives Al-Hirah Arab Emirs were dependent on Sassanid kings and were subordinate to them; they defended the borders of the Persian Empire against the attacks of Bedouin Arabs and supported the Persian army in the battle against the Roman Empire. Relying on historical resources and documents, the present paper tries to review the political ties between Al-Hirah Arab Emirate and the Sassanid Empire.

One of Abu Muslim's strange actions was the killing of famous and former 'Abbasid missionaries like Abu Selmah Khalal, Solayman b. Kathir, Lahiz b. Qarizoo, etc. Abu Muslim himself was called a propagandist. He led the 'Abbasid uprising in Khorasan. He had a very keen mind and made his decisions skillfully. Making a documentary research, the present paper investigates Abu Muslim Khorasani's plans, motives, and aims of killing those missionaries whose record was longer in the 'Abbasid movement than his own. 'Abbasid veteran propagandists did not consider Abu Muslim as an important personality even at the height of his fame and glory because during his adolescence he was a slave who was presented as a gift to 'Abbasid Imam by missionaries. This Abu Muslim's hostility towards missionaries made him kill them after he reached glory and gained power as the leader of Black Garments.

The Ottoman Emirate, one of the several emirates in Anatolia, underwent dramatic developments in the course of change into an Islamic empire and consolidated and maintained its power. This course of change was influenced by two factors. One of the important factors of consolidating and preserving Ottoman Sultan's power was the special attention given to dervishes and Sufi orders, especially Baktashid order, and their use of power. Baktashid order, which is attributed to Hajj Baktash Wali, is one of the important and influential orders in the history of the Ottoman Empire and its origin traces back to the Asia Minor in the seventh century. This order which came to existence on the basis of Babaiyyeh movement influenced the Ottoman Sultans through building relations with Janissary military organization and played a key role in the political and religious developments of the Ottoman Empire over several centuries. Therefore, the present paper tries to study the reasons behind the special attention given by Ottoman Sultan's to Sufi orders, especially Baktashid order, the origin of its formation, and how it entered into and effected the political and religious relations of the Ottoman Empire.