پژوهش نامه تاریخ اسلام
سال پنجم شماره 18 (تابستان 1394)

The variety and number of remained historical sources and works on past historical events make it possible to unveil events and explicate occurred changes and transformations. By and large, historical sources could be divided into five types of archaeological, visual-pictorial, oral, textual (in its literal sense), and book-based; based on their production throughout the timespan of human life. The fact that the sublime Quran, like other scriptures, has referred to historical events and issues enables us to take the verses related to historical issues into consideration, and then refer to different exegeses and historical books to see whether or not the historical data of the Quran could be documented by the mentioned resources, and if yes by which ones; regardless of the Quran being a book of revelation as it demands its own independent and special discussions. This exploratory piece of writing elucidates that only the first three sources have been cited by the Quran and there are probable reasons for this.

Oghuz nomads that inhabited the northern plains of Khârazm Sea and Jaxartes River resisted the influence of Islamic culture and instructions for two centuries, while having a nomadic life. However, despite their resistance to the advance of Muslims Ghazis in to their territory, they were gradually being influenced by the Islamic instructions. By the mid of the fourth century, Islam had become the religion of most of the Oghuz. Adopting a historical-analytic research method and questioning the scant existing data, this article seeks to clarify the process of embracing Islam by the Oghuz. The study shows that despite disparities between the lifestyle of the Oghuz nomads settling in the plains of northern Jaxartes and Islamic instructions, and the military resistance of the Oghuz to Islamic troops, they were gradually being affected by the Islamic culture and instructions by different manners, like the religious efforts of Muslim missionaries and holy warriors (Ghāzis), political affairs and relationships, and above all, activities of Muslim merchants there.

In the history of Islam, sermon reading commenced from the Prophetic era, upon his government establishment and power attainment, and continued more or less, following his Holiness. Adopting a descriptive-analytic method, the present study attempts to investigate, describe, and analyze the texts, contents and meaningful differences between the first governmental and caliphate sermons of the Muslim statesmen from the first Islamic government and state (the Prophet‘s state) until the end of the Umayyads. The research results imply that in the first sermons of the mentioned governors, monotheism, practicing the Quran and Islamic teachings, the methods and ways of managing Islamic society, and calling the people and the Muslims to obedience were emphasized.

After the collapse of the Abbasid government and establishment of Ilkhanid dynasty in Iran, Shia Muslims could perform their religious ceremonies and rituals with more freedom. They resisted the destruction of the holy sites in Atabat with the help of Khajeh Nassir al-Tusi and Shia scholars in Iraq. Afterwards, Shia scholars worked for making Mongol Sultans pay tribute to the holy sites of Ahl al-Bayt by penetrating into Ilkhanid court, composing dissertations, and holding negotiation meetings. Iranian statesmen and ministers played a significant role by enacting constructional plans in the holy cities and performing rituals there. Accordingly, during Ghazan and Aljaito the popularity of religious cities increased and the academic, economic and religious prosperity and welfare of the Shia Muslims and Sadaat improved. The present study aims at studying the factors affecting the tendency of the Ilkhanids towards Shia holy sites and its consequent effects on further transformations in the Iranian society as well as the actions of the Ilkhanids. One of the findings of the study is that Shia scholars and Iranian statesmen could make Mongol Ilkhanids quit one of their long-lasting customs, i.e., concealing the tombs of their leaders like Genghis khan and early Ilkhanids. Contrary to that, leaders like Ghazan and Oljaito contributed to the cultural and economic prosperity of the land by constructing glorious mausoleums for themselves and founding schools, charity houses, and the like.

One of the main issues in the history of the Quran is its collection over various eras and the quality of its compilation. Zeid Ibn Sabet is one of those scholars holding a prominent position amongst Quranic scholars in case of collection of the Quran. He has not remained obscure in the works of historiographers. Considering the role of Zeid in historical events after the Prophet (peace be upon him), the author of the present research proposes that Zeid's decision for collecting the Quran over various periods is not irrelevant to his political role. Given that, the present study aims at probing into Zeid's intentions for collecting the Quran considering his life throughout the early years of Islam—from the emergence of the Prophet to his demise—and his political role. The role of Zeid in Saghifeh event, his accompanying the Caliphs, refraining from pledging allegiance to Ali (A), leaving Medina for Damascus, and joining Moawiyeh are issues discussed in this study.

The geographical location of Khuzestan and its vicinity to the Islamic power centers in Kufeh and Damascus made Arabian tribes— who were in ideological conflicts with the Islamic caliphate—settle there. Khawarej, during the caliphate of Ali Ibn Abitaleb (A), laid the foundations of rebels in Khuzestan. During Umayyad era, the inclinations towards foreign thoughts increased in the region and its adjoining lands due to a number of political and economic reasons and practical deviations in political and economic manners of Omavid caliphs. Different sects of Khawarej, particularly Azareqhe and Safariyeh, settled in Khuzestan, and rose to power in no time. Adopting a descriptive research method and taking advantage of valid historical sources, the present study aims at analyzing and explicating the role of Khawarej sect in Khuzestan's historical transformations and attempts to investigate the effect of Khawarej on Khuzestan transformations during the Omavid caliphate, while answering to a number of relevant questions. The findings reveal that the ideologies and activities of Khawarej created chasm between people and Omavid caliphate. Having resorted to Khawarej, they could resist the frequent trooping of Omavid caliphate for at least two decades, and they gradually changed into a dangerous agent for destroying the Omavids by joining other uprisings.