فصلنامه مطالعات تاریخ اسلام
پیاپی 28 (بهار 1395)

The Historiography of Egypt and Syria, At the same time during the reign of the Ayyubids, Enjoyed considerable growth and prosperity and with its own characteristics emerged. This article attempts Has caused changes in the form and content of the historiography of the period examined. Obviously, Much of the causes of such developments should be sought in the context of Ayoubi. The political, military and religious crusades of government and among the most important factors affecting a variety of forms, types and content of the Ayyubid era historiography. In this period, Forms such as Dynastic history and Monographs on individuals, Local historiography and Prosopography were general decline. Descriptive historiography, which provides a context appropriate to address the issue epic, was more lucky. Description of wars, conquests and campaign and general, Political and military themes were evident in the historical writings of this period. Historians try to celebrate Saladin and the Ayyubids The typical features of Ayyubid era historiography is Mainly with rhymed prose, literary and musical, in the historical texts of the period presented. Imad ad-Din al-Isfahani, Ibn Shaddad, Abu Shama , Al-Qifti, Ibn Abi Tayyi, Ibn Al –Adim, Ibn Wasil,Ibn Munkidh And many others, including representatives of the historiography of Egypt and Syria, are in the Ayyubids era.

Emirate and Ministry (vizarat) were among the significant authoritative institutions in Ilkhanid administration. The Chief Commander ( Amir ul- Umara’) as the second Ilkhanid statesman and the head of Emirate institution and the Chief Minister as the head of bureaucracy institution which was consisted of mostly Iranian ( Tajiks) were in charge. The mutual interaction or conflict between the two institutions could make some good changes in society, as well as on themselves, by the means of convergence. That was to maintain security and welfare as well as fair taxation and making religio- state ties. In Arqun time the mutual affairs between Emirate and Ministry was in turbulence. Amir Buqa, the chief commander who had already contributed to Arqun’s power, took the office of Ministry which was considered an odd custom at that time. Where the great Mongol Ilkhan handed the power to Amir Buqa, it eventually weakened the administration authority and led to the conflict with Amir Buqa. Massacre of Amir Buqa’s household made a ground for the presence of the bureaucrats within the Ministry institution. The Jewish Sa’duddoleh engaging the judiciary post in Ministry tried to retrieve the lost values while the support of the government gradually made a great divergence on Emirate and Ministry institutions. The only solution was to murder vizir and his household at the time of Arqun’s illness and Ilkhanid’s weakness.

In early Islamic era the trade routes from Islamic lands and Asia to China were busy with Muslim tradesmen’s frequent traveling to China. The engagement of the land routes which crossed over the middle Asia through Silk Road dates back to the preIslamic era whereas the Sea routes had been utilizing since long before that age. From the conquest of Iraq on, the Sea routes to China subsequently became busier via Persian Gulf. It resulted to the development of the Sea trades as well as to the establishment of Islamic colonies in China. Emphasizing on the historical sources and researches conducted on Islamic world- China’s historical geography fields; this study is to learn the Sea routes from Siraf to China according to Abu Zeyd Sirafi’s sea travelogue.

There were serious disagreements between the Sufism and Mutazilism, both of which came about in the second century AH., for the Sufism proximity to Ahl al- Hadith (the people of the hadith) thought, namely the Shafii, Hanbali, Maliki, Thauri and Zahirite sects. This is considered as the major issue of discrepancy among Sufists and Mu’tazilists. Since the people of the hadith were irreconcilable enemies of the Mutazilites so was the unavoidable clash between Sufists and Mutazilites thought. Moreover, these two doctrines had disagreements over several other issues; the most important of which was denying the spiritual theurgy of Sufi leaders by Mutazilites. In addition, there were some differences on the subjects like attributes of god, seeing god, determinism and free will. Having experienced a heyday in the Buyid period, the Mutazilsm finally exterminated. Although the Asharis played a chief role in this event, the Sufi’s part was also considerable. This paper studies on the reasons of disagreement between the Sufists and Mutazilites and the role of Sufism in declining the Mutazilism.

Raqam or signature on handicrafts, motivated by various purposes, was a common practice among artists in Islamic world. The purposes, determining a kind of link between the artist, society and statesmen, would likely tend to follow a dominant cultural system too. The question then would be the possibility of categorization in this matter by which some future researches will hopefully be based on. By doing so, this research, scrutinizing in library sources and studying on the various art crafts in museums, provides a collection of purposes for this custom in Islamic era. The findings represent some motives such as: the artist’s desire to survive his fame, to express the great antiquity of the work, to attract the clients, to illustrate the honor of art, for the virtues of humility and piety of the artist, to show the presence of artist in the royal court, to show the authenticity and finally to attract a society by which the art crafts were used to belittled.

Establishing Wahhabi sect in the 18th century by Mohammad ibn Abdulwahhab, the sect gradually became disunited. By 1979, there were four major branches by which the four currents namely, traditional and non- traditional excommunication Wahhabis and Albani and Sahwah had already created. Based on the libraries’ original documents and primary sources, this research studies on the attitude of those currents towards the subject of excommunication. The outcomes show the tendency to the excommunication by both traditional Wahhabis and Sahwah currents but not the other two branches. The findings show that the real cause for such disagreement was the issue of administration. The pro Wahhabi establishment currents supported the excommunication view as they had to justify the conflict (Jihad) against anti Wahhabis to win their own adherents. The currents opposed to the revolution and violent downfall, however, were not interested in excommunication.

Shah Ismail’s success in gathering many adherents and announcing the name of Shiite Imams in the Grand Mosque of Tabriz in 907 AH and declaring Iran as an Ithna Ashari Shiite administration is undoubtedly amongst the most important events of Iran’s history. Moreover, his enmity towards Sunnis but supporting Shiites of Iran and neighboring countries should also be considered at the same concept. This policy resulted in the opposition of Sunnis especially Uzbeks in the East and Ottomans in the West. Although Uzbeks were defeated, it was not easy to encounter with Ottomans. Capturing Uzbeks territory paved the way for the newly established Safavid government to make friendship with the governors of Indian subcontinent. Among them were the new administrations of Mughals namely Gujarat Sultanate and new Shiite dynasties of Adilshahi, Nizamshahi, GhotbShahi and Sunnis government of Beridshahi and Emadshahi which had risen after the fall of Bahmanid dynasty. Adopting a descriptive analytical approach based on primary sources, this article studies on the relationship of Shah Ismail with the governments of Indian subcontinent. The result speaks of the role of Shah Ismail’s policy against Sunni rivals in the region and the mutual interest of subcontinent governors to make solidarity with Iran in order to reinforce their status against their own local rivals.