نشریه تاریخ اسلام در آینه پژوهش
سال هفتم شماره 2 (پیاپی 26، تابستان 1389)

In view of the goals and motivations for formation of a phenomenon called 'Orientalization', and unfamiliarity of orientalists with Islamic culture and the sources of Islamic history, it is necessary to review and purify the orientalist's works, removing their biased or unintentional errors. The book entitled "Islamic Civilization in 4th Century AH" written by Swiss orientalist, Adam Mez, has not been sufficiently reviewed, despite its importance and high status in Islamic historiography. Investigating the content, structure and the documents of the book can be informative in regard with much of what is unknown about that book. This can be helpful for identifying and scientific proof of the book while revealing its deficiencies and shortcomings. Adam Mez's book needs serious review in three areas of content, structure and documents as well as the sources used. It is true that the book suffers from structural deficiencies and documental shortcomings, but the most basic criticism is about the drawbacks in its content that contains false materials and claims about some Islamic issues as well as Shiism.

European travel accounts written from 11th century AD onward have transmitted to Europe a lot of information about Oriental and Islamic lands. Among them, the accounts related to Shii areas, especially Iran under Safavids and afterwards, are an important source for orientalists as to the identification of Shiis and Shiism, because the writers have transmitted significant information on doctrinal principles, conventions, religious rites, and the Shii's history. However, in view of these account's strengths and weaknesses, their information are criticizable and subject to review; some of them are outright rejected and some others are correct and acceptable. Among the strengths of travel accounts is that they are based on objective observations and pure reporting, and among their weaknesses is their extension of propositions and citing some invalid and oral sources as well as their scanty general and historical information.

The present article deals with the Prophet's way of life and the methods for historical analysis so that we may achieve a deep understanding of the Prophet's way of life. It aims at overcoming the difficulties of historical analysis – as far as possible – through a look at the history of the analysis wherein the necessity of discussing the Prophet's way of life is stated on the one hand, and of discussing its historical analysis on the other hand. These difficulties are as follows: difficult historical judgments, scantiness of analytical texts, and especially analysis of Revealed texts that uncovers the necessity of seeking bases that can be used in true analysis of the Prophet's way of life. Clarifying such bases forms the final section of the paper; it also deals with subjects such as coincidence of transmission and reviewing, transmission and analysis, finding reasonable philosophy, coherence and relationship of events and referencing to the Quran.

The present study is investigating the destiny of Imam Hussein's head and the views on its burial place. After investigating and scrutinizing various views in this regard, the one stating that the head has been adjoined to the body is accepted. The writer believes that the ending and the burial place of the heads of other martyrs are unknown.

One of the features of Buwayhid period was the plentitude of circles and holding scientific and cultural meetings. Baqdad, the capital of Islamic caliphate and a center for cultural and sectarian discussions and interactions, gained an opportunity for emergence of various thoughts. Different scientific societies and meetings were always held in Baqdad, in which individuals with various thoughts, enjoying an equal opportunity and support from the government, would state their scientific and religious ideas, answering the opponent's questions and objections.The present article is seeking to briefly introduce some of the scientific circles and meetings in the abovementioned period to investigate their goals, the way of formation and the subjects discussed in those meetings as well as the participants therein.

Bani Asad tribesmen are among Northern Arabs; they are mentioned in the story of defeating Bani Kinda for their killing Hujr, the son of Harith, the founder of Bani Kinda. After Muhammad's rise to prophethood, the Bani Asad tribe refused to accept Islam up to the 9th year AH (year of Wafads). After the Prophet's death, they joined Tulayha, one of the claimants to prophethood, but were defeated by Khalid. When the [Islamic] conquests started, they took part in them; and they were among the adherents of Imam Ali during his caliphate. After the martyrdom of Imam Hussein and his companions in Karbala, Bani Asad tribesmen buried the martyr's bodies and gained a good name among Shiis for doing so. After the conquests, Bani Asad resided in Bayn al-Nahrayn, and in early 5th century, they succeeded in establishing an emirate in Iraqi region of Hilla.

The great evolutions occurred in social issues after the advent of Islam, including the issues related to women and family, are among extensive Islamic discussions. In view of the fact that this subject has always been the target of various views and opinions, attracting many questions, its historical study would be helpful for many clarifications in this regard. In the present paper, we are trying to state changes brought about by Islam in relation to women. This paper uses a historical method to deal with women's condition and status in family, society and politics under the Prophet. In view of the cultural importance of women's status in the Prophet's age, it will be separately discussed in another paper.