فصلنامه مطالعات تاریخ اسلام
پیاپی 36 (بهار 1397)

As a 13th century English historian, Matthew Paris was brought up under the ecclesiastic method of historiography; he continued the choreography and researchers believe that Matthew culminated it. Perhaps the reason of this raising was the events of the chaotic times, where the papal church had a conflict with Fredrick II the Roman emperor and the kings of England and France which made Europe turbulent. On the other hand the crusade wars and the Mongol invasions disarranged the world. So the chorography was no more involved in just the internal issues of Europe, but also in dealing with the global issues. Thus, the aim of the research is to understand that regarding the world evolutions, how the Matthew Paris’s historiography method and his historical approach was. Results of this research indicate that Matthew’s approach and also some other European historians led to a worldwide point of view, which sometimes reduced their national or religion fanaticism. The format of choreography changed and relied on formal documents such as formal letters, reports, and voyage or pilgrimage accounts.

Writing the biography of Muhammad the Prophet, i.e. Sirah, was one of eraly Muslims’ efforts for compiling the knowledge of Islam. Hence, they begin to create a role model of the prophet’s life, his works and discourse, which can be a sub-category of historiography. The Iranians also have contributed to this tradition, especially in some periods that can be called as the flourishing time of historiography, such as Qajar era. Muhammad Taghi Khan Sepehr has dedictaed a part of his work, Nasikh-ol-Tawarikh to Sirah. Due to significance of his works as an exemplary of history-writing in Qajar era, we explore its similarities and differences with the former works of the same genre. In addition to different quotations in narration of Sirah and references to contemporary events around the prophet’s life, we can mention the evolution of Sirah narration methods in Qajar era, which were affected by ideological and religious shifts in post-Safavid period, i.e. based on the emphasis on Shiite culture. Besides, theological, narrative and jurisprudential approaches based on Shiite school in Sirah are among the other specific features of this work.

After decline of the Mughal Empire, many local governments emerged across Indian Subcontinent. Nawabs of Bhopal was one of these local states in central Indian subcontinent. Nawabs of Bhopal’s reign for more than one century ruled by women (Begums of Bhopal), is unique in Islamic history. Begums of Bhopal during their government carried out numerous reforms in various fields, and thus the golden age of Nawabs of Bhopal government appeared. By writing historical books and their travel literature, three of begums, i.e. Sikandar Begum, Shahjahan Begum, Sultan Jahan Begum, played an important role in writing the history of Nawabs of Bhopal. In this paper, the role of Begums of Bhopal in this field is studied and their works are introduced.

The main purpose of this paper is to understand the main components in the formation of procedures and mechanisms of the judicial system of the Transoxiana area before the domination of the Russians. The area was mostly under the rule of three tribal rulers in Bukhara, Khoqand and Khiva. The Menghit's Government (1199-1339 AH) in Bukhara was more important than others in terms of regional influence. For this reason, this tribal ruling is at the center of this study. Accordingly, it has been tried to investigate the legal characteristics of the Transoxiana area in order to answer the question that which patterns and procedures have been followed by the Bukhara tribal ruling during the Menghit's Government? The findings show that the ruler's authority along with the two elements of tradition and religion were the most prominent patterns of governing the judicial structure of the society in Transoxiana. At the same time, judicial systems in the urban regions followed relatively different structures than the judicial structures of the migratory groups.

The emergence of modernity in the Islamic world has followed by many challenges. The Muslim traditionalists, resisted hard against it, so this controversy has been continuous, hard and endless up to these days. The continuity of tradition beside the modernity resulted in a dichotomy. Mustafa Sabri Tukati is one of the latest and most effective Sheikh Ul-Islam during the last days of Ottoman Empire and as a traditional thinker, tried to highlight the cultural aspects of Islam versus Western culture, and the laws derived from the Sharia in society. Consequently is after strengthening the active participation of religious scholars to offer a pattern for dealing with modernity and its results. The result of the efforts of Mustafa Sabri and his colleagues were emphasizing the political role of Islam in the second half of the twenty century. This study, through analyzing his most important works, intends to analyze the reform project of Mustafa Sabri relying on his political life, epistemic foundations and thought.

After the approval of the Second Amendment of the Constitution in the First Parliament and in complete implementation of it in the Second Parliament, practically, following up to its implementation in later rounds of Parliament failed. One of the reasons for such a failure was “not introducing twenty of qualified scholars by the Marjaʿ”. Ayatollah Seyyed Abul Hasan Isfahani was one such marjaʿ that during his life showed different reactions to the second clause. Now the question is why Ayatollah Seyyed Abul Hasan Isfahani, only once and at the request of the “Islamic Homeland Movement”, introduced qualified scholars required by the second caluse of that Amendment, and refrained from this in later periods. What were the effective factors on his positions in the implementation of the second clause? Ambiguities in this regard require further investigation. Using primary sources and researches and relying on a descriptive–analytic approach, this paper aims to evaluate the Ayatollah Seyyed Abul Hasan Isfahani`s reactions in this regrad. Finally, the paper concludes that Ayatollah Seyyed Abul Hasan Isfahani, due to the issues and circumistances after the second amendment until Reza Shah came to power and the events thereafter, had no belief in active involvement in politics and with foresight, knew that the implementation of such clause is not practical at that time, therefore refused to pursue that issue.

The Crusades in the middle ages had different reflections in political and Economic circumstances of the Western Europe and the Eastern Islamic lands. One of the most important of these reflections was the trade that the West benefited much from it. This paper seeks to use the library resources and a descriptive-analytic method to evaluate the factors affecting the West's trade exploitation and development in the East. European authorities, after general mobilization of Christians and success in the crusades, created colonies in the east of Mediterranean Sea, dominated the direct exchanges of merchandise from the East to the West and taxed the merchants and shipping vessels. Colonialism, along with feudalism, monopolization of commodity exchanges, taxation and the establishment of branches led to the development of the commercial exploitation of European traders in the East, boosted the Mediterranean business and promoted the economic wealth and civilization of Western Europe.