دریانوردی

The concepts of ghazâ and jihad, from the perspective of Muslims, originally referred to warfare in the desert and on land, in the path of God. However, as Islamic conquests expanded, naval jihad and ghazâ emerged, which were considered even more challenging than land-based warfare. In order to encourage naval jihad, rulers relied on hadiths and religious narratives that could raise the threshold of endurance and courage among Muslims, preparing them to confront the dangers and hardships of the sea. Alongside this, in order to expand naval conquests, shipbuilding workshops were established, either immediately after the conquest of ports or as part of the conquest process, and administrative offices (diwâns) were created to oversee naval battles and manage the activities of naval warriors in the Islamic states. This research examined the concept of ghazâ and jihad in the Mediterranean Sea, attempting to clarify the significance of ghaziness and naval warfare, and the role of Muslim states along the eastern and southern coasts of the Mediterranean in promoting and organizing naval ghazâ. The findings of this research suggest that the harshness of naval combat, the need for more advanced naval weaponry, the encouragement of martyrdom at sea, and the emphasis of Islamic texts and narrations on this matter were key factors highlighted by Muslim states neighboring the Mediterranean in their efforts to encourage naval ghazâ.

The Persian Gulf has been considered as a major commercial highway since the distant past until now. Archaeological documents and historical texts prove the claim that the nations of this region were very skilled in seafaring and maritime trade, and their maritime dominance and extensive world trade with the ancient ports of Indochina, the Red Sea, and the coast of East Africa is undeniable. In this research, an attempt has been made to examine the first maritime efforts of the civilizations located on the shores of the Persian Gulf and the Sea of Oman. Based on archaeological findings, the presence of merchant groups in the northern and southern regions of the Persian Gulf and Oman Sea has been proven since the beginning of the 7th millennium BC. The history of these groups shows that over time they engaged in shipping, trade, fishing, pearl making, agriculture and other diverse economic professions. In the 3rd and 2nd millennium BC, there are more colorful evidences of these types of economic activities between the maritime and backport areas. In addition to economic exchanges, navigation among the seas led to the sharing of cultural affairs of different regions far away from the Persian Gulf and the Sea of Oman.

One of the ways of spreading Islam in India has been the religious atmosphere of Muslim seafaring. Muslim ships had a large number of passengers and crew of different ethnicities, nationalities and strata. Sea voyages have often been long, and in a critical situation, it has taken for months. The sailors faced storms, hindrances and problems. The question is what was the cultural and religious situation on Muslim ships and what effect did this have on the spread of Islam in India? This research has been done in a descriptive-analytical manner and based on library sources, especially relying on the Ajayeb Al-Hind book Indicates that Muslim ships, both in normal and critical situations, were full of manifestations of culture, beliefs and prayer around the clock. In dangerous situations, the human heart becomes more aware of the Creator of the universe. In such a situation, Muslims resorted to certain rituals such as reciting the Qur'an and praying. The combination of these behaviors and other moral and personality traits of the Muslim passengers of the ships and the Muslim captains and the activities after leaving the ship in different ports and regions of India conveyed the message of Islam and spread it throughout India.

Iranians in the Achaemenid period with the conquest of the Babylonian and Lady empires and access to one of the most important economic regions of the ancient world, Mesopotamia and the eastern shores of the Mediterranean and Egypt, inherited a thousand years of maritime experience of different ethnic groups in these areas and to strengthen this heritage. Precious took effective steps; Most of these measures were taken to facilitate maritime trade and the use of sea routes. Sending a naval exploration team to the Persian Gulf, the Indian Ocean, and the Red Sea, began digging the Suez Canal in 497 BC. The connection of the Persian Gulf to the Mediterranean Sea through the construction of a large waterway in Egypt and the construction of ports and the formation of a large fleet of warships and support ships is part of the extensive commercial, economic and military actions and program of the Achaemenids, especially Darius I and shows that the Achaemenids They are aware of the strategic importance of water areas and their military and economic role in these areas. The main purpose of this article is to examine the position of these areas from a military and economic perspective and its effect on the short-term and long-term policies of the Achaemenid government.

The geographical location of Andalusia and the fact that it was surrounded by the sea in three directions, led the Muslims to build several ports and harbors around it. In the early years of the Muslim conquest of Andalusia and the beginning of the Umayyad rule, navigation and navy were not important, as Muslim rulers were engaged in establishing government and suppressing internal uprisings and land battles. From the time of Abd al-Rahman al-Awsat (206-238 AH), and after the Norman invasions of the coast of Andalusia in 229 (AH), the Umayyads paid special attention to the construction of the military fleet. In fact, the beginning of the establishment and attention to navigation in Andalusia should be considered from this time. From then on, the Umayyad emirs made great efforts to strengthen the navy and used the navy extensively to counter the Normans and limit the Fatimid influence. This attention to maritime affairs led to the construction of numerous garrisons and fortifications in Andalusia, and the position of Amir al-Bahr enjoyed a high status. Al-Mariyah became the most important military port, and shipyards were built in a number of ports.

Siraf is the birth certificate of Iran's seafaring history and represents a part of the historical and cultural identity of our land. Economic and social life of this famous and important port in times of prosperity represents a brilliant and dynamic civilization which has been continued from Sassanid era to a few centuries after Islam. Developments in Abbasid Caliphate in the 3rd and 4th centuries and the formation of the Iranian Buyid dynasty have been one of the reasons for this flourishing. Throughout history, geographers, historians and Muslim tourists have repeatedly spoken of it and have to describe and define it, and underwater archaeological excavations and surveys that have been conducted in recent; has help to learn more about this ancient port. In this article, we intend to introduce and describe this port and study the reasons for the rise and fall it.

the Gulf and important ports of the oldest time as one of the lifeline of tajary Iran - with the other . - Iranian naval fleet in the Gulf , coupled with land - hey , such as India and China and East Africa trade . in the evening , Siraf Sassanian port as one of the centres of Iran's trade with land - with a role and is very important . The commingling of siraf people with the sea and the development of the Marine Corps them, the region turning point maritime trade exchange was made . that in the early Islamic as the harbour Siraf imports and exports to the land of the Gulf - - the most important trade in southern Iran .
economic and social life and the main port in several centuries protracted suggests prosperity and prosperity of civilization to which the prosperity of the Persian - came . Trade and Commerce dimensions in the port represents a significant boost export and import goods to different areas of the region.

The port city of Siraf, a major Muslim trade center throughout ages, is situated 300 kilometers west of Bandar-e Abbas, 230 kilometers east of Bushehr, near the present Bandar-e Taheri on the southern coast of Iran. The Siraf port played a very sensitive role in Muslim maritime trade between the 1st and 6th centuries A.H.Producing a great number of scientists in mathematics, medicine, literature, figh`h (religious law), Hadith (Tradition), etc. is proof that besides its importance in seafaring and trade, Siraf had been a major center of scholarly activities; a point that is the focus of study for this article.