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.
One of the characteristics of historiography in Islamic civilization is investigating the financial aspect of Islamic society along with the political, cultural and social history. Since the early Islamic centuries, many monographs were written concerning the financial issues including market, property, jizya, dinar and dirham, trade, earnings, industries, zakat, khums, weights and amounts, currencies and income. Moreover, the historical sources about conquests, general histories, geographical books, local histories as well as comprehensive hadith and jurisprudential books, contain a lot of important information about financial issues. Financial monographs can be classified into various types based on the author's position, motivations and writing factors, writing methodology and the way the authors look at the financial issues. Relying on the descriptive-analytical method and historiographical sources and indexes through the library study, the main question if research has been answered on what were the types of Muslims' taxation based on the financial monographs in first five centuries A. H. According to the findings of research, it can be concluded that three types of jurisprudential-traditional, historical-chronological and political-official, were the main types of Muslims' taxation
Sectarian historiography is considered as a kind of Islamic historiography and the consequence of theologians’ considering the history of evolution of thoughts and the development regarding the religious beliefs as well as the intellectual and cultural currents in the world of Islam. The present research, taking advantage of the main sources as well as the analytical-descriptive method, is to investigate the grounds and elements effective on the development of sectarian historiography and its relationship to the historiography.The findings of this research indicate that the social-political atmosphere of Islamic community in Abbasid era (132-656 A.H), the translation of non-Islamic texts along with the religious thoughts, the sectary conditions of Sectarian historiographers and the reliance on the historiography methods considerably affected the development of the sources related to the sectarian historiography.
تاریخ نامه ایران بعد از اسلام (2251757X)(24)pp. 93-120
Legitimacy is one of the fundamental components in the relationship between the government and the people. Rulers throughout history have sought to justify power in ways that are acceptable to the people. The Buyid government has also used various means to gain legitimacy to advance its power. Following the death of Adud al-Dawla, the second half of the Buyids' rule became the scene of the internal power struggles and family disputes. Nevertheless, the rulers of this period sought to gain legitimacy in various ways in order to strengthen the foundations of their power. Using a descriptive-analytical method and based on the library studies, this study seeks to analyze the efforts for legitimizing the Buyids rulers in the period after the death of Adud al-Dawla until the fall of this government. The present study tries to answer the question that "what methods did the emirs of the Buyids use to gain legitimacy between the years 372 - 447 (AH)?" Findings indicate that regardless of the domestic ambitions that have overshadowed the history of the Buyids in this era, Adud al-Dawla's successors considered some criteria to gain legitimacy, such as gaining political privileges from the caliphate, paying attention to the ancient heritage, efficiency and securing public interests.
Concurrent with Saljuqids’ achieving power in Iran (429-552 A.H), the religious disagreement and tensions was developed among the Muslims. During this era, some intellectuals took effective steps toward eradicating the diverging theological beliefs and their substitution with converging thoughts and peaceful actions. Abdul Jalil e- Qazvini e- Razi (600 A.H) is considered as one of the Shiite scholars who investigated the issue of religious unity. The present article is to study his converging view and actions by taking advantage of the library sources as well as the analytical descriptive method. The findings of the present research clarify that his most important actions in this regard is the illustration of religious common beliefs, scientific interchange, criticism of radical beliefs of the groups such as procrastinators (Murji’ites), necessitarians, as well as reaction to the theological and jurisprudential suspicions against Shiites.
One of the functions of history science in the domain of jurisprudence or Fiqh is facilitating the preliminary evaluation of independent reasoning. Muslim scientists are of different view points related to the necessity of Khoms toward the amount of incomes in time of Prophet Mohammad (PBUH). The historical study of the evidences presented by some Shiite jurisprudents to confirm the Khoms for the individual incomes in time of Prophet Mohammad (PBUH) is the main issue of the present article. The findings of this research illustrate that this article can be introduced as a sample in favor of the evaluation of historical prerequisites applicable for the syllogism in Fiqh
Imam Ali ibn e- Mohammad (PBUH) was the intellectual and cultural leader of Shiites in chaotic age full of political riot and sedition from 220 to 254 After Hijrah. That holiness was of divine Imamate status, supreme training, insight, intelligence, cultural and immense science as well as grand cultural behavior. In this regard, Imam Hadi (PBUH) was of strong strategy and cultural motivation towards the cultural management so that he could take strategies intended for the cultural leading of community as well as the cultural organization, scientific and educative development, Putting emphasis on the development of science and instruction, propagation of science and thought, development of the center for the confidential relationships among agents, training personnel, development of the charter of lifestyle and legislation, illustration of citizen’s right, clarifying coexistence regulations of Muslims and people of The Book and the cultural fight against ignorant behavior of Abbasid caliphs such as Motevakel, and he succeeded to make cultural changes among the Islamic nation and to provide the ground for achieving the health and happiness of Islamic community. Utilizing the descriptive-analytical method, the present article studies the cultural management of Islamic nation by Imam Hadi (PBUH) and tests this hypothesis that Imam Hadi as a divine leader provided the ground for the cultural management by recognition of the intellectual and cultural trends of his time with the centrality of the guidance of community by taking various strategies and succeeded to make intelligent changes and guide the community.
Journal of Shi'a Islamic Studies (17489423)6(1)pp. 53-74
After the fall of the Buyids at the hands of the Seljuq Turks and the Seljuqs' entry into Baghdad, the apparatus of the 'Abbasid caliphs and the Sunnis once again gained control of Baghdad. However, this should not be considered as having been to the downfall or detriment of the Shi'a, because it is in this period that we come across three powerful and influential forces in Baghdad: first, the 'Abbasid caliphs and the Sunnis; second, the Seljuqs; and third, the Shi'a. Despite the fact that the Seljuqs were followers and defenders of the Sunnis, their relationship with the 'Abbasid caliphs had many ups and downs which saw them turn from allies to foes over time. Similarly, the position of the Seljuqs in relation to the Shi'a was not such that they felt the Imami Shi'a were a force that acted in opposition to them; rather, in certain instances, the Shi'a would be treated favourably, peaceably, and respectfully by the Seljuq rulers. In this article we aim to show that in the period when the Seljuqs ruled Baghdad, the Shi'a were recognized as a third effective power broker in the political and social scene, and there was no clear unified stance between the caliphs and the sultanate against the Shi'a.
