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Ali Naz Lotfi Migoli, Hooshang Khosrobeigi, Jamshid Nowrozi, Yazdan Farrokhi,
Volume 1, Issue 45 (3-2022)
Abstract
Political power increased at the end of the Abbasid caliphate period (447-656), especially during the Nāṣir period (575-622). The return of the political and military power of the Abbasids, rather than being indebted to the Nāṣir period, was due to the measures and political conditions of the two previous caliphs, Mustarshid (529-512) and Muqtafi (555-530). The problem of this research is to examine the factors influencing the change in the relationship between the caliphate and the Seljūks during the period of these two caliphs, which led to a change in the process of restoring the position of the caliphate during the period of Nāṣir. The question derived from the problem is, what were the factors of restoring political and military power of the Abbasids during the period of Mustarshid and Muqtafi? It seems that during the caliphate period of these two caliphs, With the reduction of political-military power of the Seljūks due to the intervention of third powers, the political and military power of the Abbasid caliphate was restored. The findings of this research, which was conducted with historical method and statistical analysis, showed that among the six caliphs before Nāṣir, the contribution of two caliphs, Mustarshid and Muqtafi, was more important in reviving the political and military status of the caliphate. This importance is due to the personality and length of the caliphate period of these two caliphs, intra-dynasty differences and the instability of the Seljūk sultanate period.
Soleyman Heidari, Ali Poorsadeghi,
Volume 1, Issue 45 (3-2022)
Abstract
The killing of Yazdgerd, the last Sasanid king in the years 31 in northeast Iran by an unknown miller, is one of the most important events in the Iran`s history. By the murder of this king Sasanid`s political life was terminated and Iran`s status was changed socially, economically and culturally. In spite of the end of Sasanid government, civilization elements of that government like old tax regulations were transmitted to Islamic era. There has not been any independent study about the transmission and the quality of influence of these regulations yet. This article wants to answer this question using both a descriptive-analytic method and also an information collection one that in which contexts Sasanid`s tax regulations had been transmitted and what effects they had in tax context in primary Islamic centuries? Findings of this study show that Sasanid`s tax regulations like Mukasama, Ushur, Massahi and Jizya had been used in primary Islamic centuries and they had been transmitted in financial, geographical and cultural contexts.
Mohammad Jawed Joya,
Volume 1, Issue 45 (3-2022)
Abstract
Nuristan is a province located in the northeast of Afghanistan, which is known as Bilour/Bilouristan in Islamic sources of the Middle Ages and as Kāfiristān among Muslims. The people of Nuristan were divided into several social classes, the lowest class of which were slaves. Slaves played an important role in the daily work and life of Nuristan people. Slaves were responsible for important jobs such as carpentry, blacksmithing, wood carving, making clothes, shoe making and leather making. In the meantime, carpentry and blacksmithing had a special place in the daily life of Nuristan people, because the agricultural tools and weapons that people needed were prepared by slaves. Slave women and girls were also used to work in houses, raising children and farming. Based on George Scott Robertson's travelogue, this research has investigated the social status and daily life of slaves in old Nuristan.
Abbas Mirzaee Nokabadi,
Volume 1, Issue 45 (3-2022)
Abstract
Shīʿism and its related intellectual currents in the era of minor occultation are of the important topics of the history of Shīʿism. At a time when the religious leadership of the Shīʿites had become diverse and scattered, Ray was considered as the intellectual center of the Shiites and one of the most important cultural centers of the eastern lands of the Islamic world. The main question of the article was as follows: What was the status of Shīʿism in terms of the development and diversity of its intellectual currents during the period of minor occultation? The findings of this research showed that the era of minor occultation was a turning point in the development of Shīʿism. In the second half of the third century, the two Shīʿa Ḥadīth and theological currents of thought appeared, both of which were influenced by the intellectual atmosphere of the opposite currents. The rule of Abul Hasan Mādarāni in Ray led to the presence of Shīʿite scholars and the spread of Shīʿism. The activities of the Shīʿa Muḥaddiths led to the strengthening of textualism in Ray. The qualitative growth of Shīʿism in Ray was not limited to textualists. At the same time, it resulted in the formation of theological thoughts and explanation of the theory of the 12th Imam’s occultation due to the presence of rationalist scholars.
Mohammad Taghi Sazandegi,
Volume 1, Issue 45 (3-2022)
Abstract
The Abū Ṭālib Akhir (died 520) was a descendant of Sayyid Mu'ayyad Billah and an influential political figure of Zaydīyya, who started his uprising in Gilan in 502. He wanted to extend his Invitation and Imamate to ʻUmān and Yemen. The main question of the article is what political and military developments in Gilan and Deylam region have been caused by Abū Ṭālib's rise to power. And his relationships and correspondence with the Zaydīs and his extra-regional activities, to what extent were they influential in establishing his Imamate? It seems that the Abū Ṭālib Akhir, who was a scholar and a prolific mujāhid, was able to control the chaotic situation of these regions to some extent by examining the political situation in Gilan, ʻUmān and Yemen. However, due to various reasons, his uprising did not come to an end. By examining the political and military activities of Abū Ṭālib in different regions, this research has analyzed and evaluated Abū Ṭālib's motivation and goal of the uprising. In this article, by referring to historical data and sources and by describing and analyzing historical data, the problems and challenges faced by Abū Ṭālib were examined in order to show his role in establishing the context for the beginning of the second period of the Yemen Zaydīyya. The findings of the research show that Zaydīyya in Gilan and Deylam did not have much cohesion. It was also found that Abū Ṭālib was not able to control the turbulent situation of Yemen from afar because Yemen was faced with tribal prejudices and jealousies of the Zaydi nobles.
Farhad Saboorifar, Mohammad Hassan Beigi , Abdulwahid Qaderi , Azar Jalilian,
Volume 1, Issue 46 (7-2022)
Abstract
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.
Hossein Alibeigi, Ruhollah Bahrami, Sajjad Dadfar, Shagaig Saleh,
Volume 1, Issue 46 (7-2022)
Abstract
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.
Mostafa Sadeghi,
Volume 1, Issue 46 (7-2022)
Abstract
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.
Mohammad Reza Alam, Arsen Avagyan, Abbas Iqbal Mehran,
Volume 1, Issue 46 (7-2022)
Abstract
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.
Fariborz Modaraie, Mohammad Mahmoudpour, Ghanbar Ali Roudgar,
Volume 1, Issue 46 (7-2022)
Abstract
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.
Seyyed Alireza Vasei,
Volume 1, Issue 46 (7-2022)
Abstract
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.
Siavah Yari, Shayan Karami, Mohammad Benshakhteh,
Volume 1, Issue 47 (10-2022)
Abstract
The significance of ʿĀshūra in the history of Islam and its impact on societies has been a subject of discussion since long ago. According to their vision and insight, Islamic researchers, have recorded impressions of this event in their works. The main question of the current research is what the political, military, and cultural conditions of the Qajar period up to the Mozaffar al-Din Ŝāh era had to do with the construction of discourses related to the events and rituals of ʿĀshūra and their reflection in the society? This research, with a historical perspective and analytical-descriptive approach, aims to scrutinize the impact of various areas from the beginning of the Qajar period to the reign of Muzaffar al-Din Shah on epic, emotional, superstition-oriented, and fatalistic discourses. The findings of the research show that each of the prominent writers of this era had a different reading of the ʿĀshūra event and this had a great impact on the Qajar society. Therefore, sometimes the essence of the event has been distorted, misunderstood, and misused.
Nader Parvin, Farhad Amoorezaei,
Volume 1, Issue 47 (10-2022)
Abstract
The Safavid dynasty (1135-907) was the result of more than two centuries of patient preparation of Safavid sheikhs to reach power. Until before the period of Ṣāfī al-Din Ardabili, the Sufis turned to isolation and distance from the centers of political power. during the period of the Safavid sheikhs, a kind of metamorphosis occurred in the thought of the Safavid sheikhs, which can be referred to as their gradual entry into politics using financial and social Struggles. The present research tries to answer this basic question by using the descriptive-analytical approach and the library method, what were the most important financial and social efforts of the Safavid sheikhs in the long time and stable management of the Safavid Tariqa? The research hypothesizes that the Safavid sheikhs managed the Tariqa and established the government in a long process by relying on people and informal financial and social efforts. The results of the research show that the Safavid sheikhs, through creating links between rural and nomadic areas with the city institution and using the financial capacities of these three institutions, Optimized of incomes related to endowment (waqf), khums (xums(, zakat and Anfal, people-oriented management of the Safavid Tariqa, Emphasis on clean bite, financial benefit from holy war with Shirvanshahs infidels, attention to the oppressed and poor layers and utilization of bureau and tax exemptions that granted by the concurrent rulers, in a long time and patient process, succeeded to establish the Safavid government.
Ali Najafzadeh,
Volume 1, Issue 47 (10-2022)
Abstract
The Constitutional Revolution had a widespread impact on the social and administrative structures of Iranian society. One of the most important religious institutions in Iran, the Āstān-e Qods-e Razavi, was affected by this event due to its internal problems. The Āstān-e Qods faced a financial crisis, and some constitutionalists in Mashhad also demanded reform of the flawed traditional structure of this endowed institution. The appointment of Ṣadr al-Mamalek as the trustee (Motevalli), considering his ancestral and occupational background and the changing political conditions in society after the Constitutional Revolution, paved the way for reforms in the Āstān-e Qods. This article aims to examine the reform measures undertaken by Ṣadr al-Mamalek in the Āstān-e Qods from 1325 to 1329 and demonstrate what reforms he implemented in the Āstān-e Qods-e Razavi and how the custodians of the holy shrine reacted to his reforms. The results of this research, based on descriptive-analytical analysis of documents and publications, indicate that Ṣadr al-Mamalek was appointed as the Motevalli from Muḥarram 1325, after various challenges, attempted to change the financial and administrative situation of this endowed institution by reforming its administrative structure and establishing a cabinet. However, his actions faced opposition from some of the custodians of the holy shrine. Opponents, to preserve their interests, created a reformist council for the Āstān-e Razavi (Heyate Eslāh Khahāne Āstāne Razavī), and engaged in coordinated provocative actions, spreading rumors, and even making threats until, ultimately, after four years, Ṣadr al-Mamalek was dismissed and his reforms failed.
Ali Reza Rouhi,
Volume 1, Issue 47 (10-2022)
Abstract
Hakam ibn ʿAbd al-Raḥmān nicknamed al-Mustanṣir Billāh (350-366) is one of the Umayyad caliphs of Andalusia who paid special attention to scientific affairs. Hakam, who was a Scholar himself, made many efforts to support science, gathering scholars, encouraging them to go on scientific journeys, and authoring works. He was also very interested in buying books and equipping and developing the palace library. Hakam’s behavior with tolerance towards the scholars of different schools, sects, and religions led to an increasing scientific prosperity among scholars and different schools. The main question of the research is, what was Hakam al-Mustanṣir's performance in supporting science and knowledge, and how much did these supports affect the scientific growth and promotion of Andalusia? Using a library method and a descriptive-analytical method, this article has investigated Hakam's efforts in the field of science promotion and has shown the effect of these supports in the scientific growth and promotion of Andalusia. The findings of the research show that as a result of Hakam's activities, Andalusia enjoyed a high ranking in the field of sciences, especially poetry and literature, Maliki jurisprudence, genealogy (Anṣab), Ḥadīth and some natural sciences; Vast scientific endeavors took place and numerous works were authored, and the most important and richest library in the west of the Islamic world came into existence in Córdoba.
Musa Kazemirad, Asher Montazerolghaem, Mostafa Pirmoradian,
Volume 1, Issue 47 (10-2022)
Abstract
According to the tenets of Shīʿite jurists, any interaction strengthening the authoritarian rulers is illegitimate and unlawful. Based on historical reports, Shīʿite jurists embarked on interacting with the Buyid dynasty. Regarding the fact that an accurate understanding of historical events is not feasible without analytical investigation and explanation of social factors, this article elaborates on the social reasons behind the interaction of Shīʿite jurists with the Buyid dynasty. The question raised in this study is: What were the social reasons behind the interaction and cooperation of Shīʿite jurists with the Buyid dynasty Amirs? It is hypothesized that were several reasons including Islam's emphasis on interaction and cooperation, realization of religious goals, preventing Shīʿites from being isolated, excluded, and suppressed in society, etc. that gave rise to the interaction of Shīʿite jurists with the Buyid dynasty. On the other hand, interaction and cooperation as an ethical value and a behavior style are of high importance in the Islamic mindset and are considered as one of the principles of the Buyid dynasty and characteristics. Abiding by this moral value instigated the Buyid dynasty's interaction with the Shīʿite jurists who, in turn, started interacting with Buyid as well. This research investigates the social reasons why Shīʿite jurists interacted with the Buyid dynasty, using the analytical-historical method.
Narges Rezaei Haddadi, Asghar Ghaedan, Saeed Tavoosi Masroor, Mahdi Jamalifar,
Volume 1, Issue 47 (10-2022)
Abstract
Sufis were one of the Muslim social classes in the Middle Ages and were respected by the strata of Islamic society. After gaining power, the Seljuk Turks, especially the Great Seljuk, needed political and social acceptance to consolidate their power. They realized that one of the ways to achieve acceptance was to honor Sufiya and enjoy public publicity and their benediction for the continuation of the monarchy. The Seljuqs believed that communication with the Sufis was one of the components of confirming their rule. This relationship will cause the society's tendency towards the sultans and eventually cause their political and social acceptance. This research studies the position of the Sufis in the period of the Great Seljuqs or the Seljuks of Iran and the ups and downs of communication between them. The method of conducting this research is descriptive and analytical. The results of the research show that the Seljuqs, considering the importance of Sufis' position in society, established good relations, and respected them to achieve their goals, i.e., gaining political and social acceptance. In the meantime, some Sufis refused to communicate with Seljuq due to their opposition to the Seljuk government.
Fatemeh Nayeri, Mehdi Ezati, Rohulla Bahrami,
Volume 1, Issue 48 (12-2022)
Abstract
Khorasan witnessed the presence of political, ethnic and religious groups in the first Islamic centuries. Kharijites were one of the relatively influential groups in Khorasan. They found influence and prevalence mostly in places where the weakness of the Umayyad and Abbasid rule is visible there. Therefore, Khorasan had favorable conditions for their presence and activities. The most important issue of this research is to explain the contexts and factors that caused the presence of Kharijites in Khorasan and their influence on the emergence of anti-Umayyad and Abbasid movements and revolts. This research is based on original historical sources and is organized with a descriptive-analytical method. The findings of the article show that factors such as the migration of Arab tribes to Khorasan, the pressure of the Umayyad rulers on the Kharijites in Iraq, the vicinity of Khorasan to the Active foci of the Kharijites in the southeast of Iran, the distance from the Capital of the Islamic Caliphate and the dissatisfaction of the people of Khorasan with the Umayyad and Abbasid rulers caused the formation of some Kharijites movements in Khorasan. It also seems that the presence of the Kharijites in Khorasan was influential in the fall of the Umayyad and the weakening of the authority of the Abbasids in Khorasan.
Ahmad Fallahzadeh,
Volume 1, Issue 48 (12-2022)
Abstract
The 3rd Hijri century (AH) witnessed the rise and spread of various deviant sects, including the ghulāt (extremists) among the Shi'a. The phenomenon of ghulāt experienced a significant rise during the era of Imam Hasan ʿAskarī (a.s.). This article explores the reasons behind the proliferation of ghulāt activities in that period was mentioned and examines the Imam's approach in dealing with them. To achieve this, the present paper investigates the phenomenon of ghulū (exaggeration) during the era of the eleventh Imam and analyzes the methods employed by the Imam to combat it. The research utilizes a historical-Ḥadīth analysis based on the theory of the formation of sects to interpret library data. The findings of the study indicate that the spread of ghulū in the era of Imam ḤasanʿAskarī (a.s.), stemmed from multiple factors, including the disbelief of some Shi'as in the Imamate of Imam ḤasanʿAskarī (a.s.), the political instability of the Abbasid caliphate, the Abbasids' attempts to deviate the Imamiyyah, The impending occultation of the twelfth Imam.
Mahdi Mohamadi, Hossein Ashoori,
Volume 1, Issue 48 (12-2022)
Abstract
All the conquests of Salah al-Din against the Crusaders were based on the forces that had gathered and became professional during the Zangi period. Usually, researchers ignore this historical continuity in the military and political achievements of Salah al-Din ayyubi. While the first-hand sources are full of historical data that confirm this continuity and doubt the exclusivity of heroism in Salah al-Din. By examining how Atabakan e- Zangi gained power, this research considers Salah al-Din's conquests against the Crusaders as a part of the historical process that began in the zangi period, and Salah al-Din was able to take advantage of that legacy and achieve some victories against the Crusaders. In this article, the chronology and quantitative data of the zangi period until the end of Salah al-Din's rule have been examined and it has been shown that Salah al-Din was able to achieve victories against the crusaders by relying on the zangi legacy in the two dimensions of political concentration in the Levant and iqṭāʿ military forces of the island (Djazirah). And without zangi's legacy, this would not have been possible for him. Therefore, the military superiority of muslims over the crusaders was a historical process. Salah al-Din's victories were also part of this process, and his military achievements were not solely based on individual personality.
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