فصلنامه پژوهش های تاریخی
سال نهم شماره 2 (پیاپی 34، تابستان 1396)

Abd al-Latif al-Baghdadi is a skillful Physician, biologist, researcher, historian and scientist that wrote his book ‘Al-Ifdda wa '1-Etebar’ based on these skills. This book, which is more known for the history of Egypt, is different from the other historical writings, irrespective of scientific value, is different from the other historical writings due to the particular method of the author in collecting information and setting the data. Undoubtedly, this is an important historical issue. The present article to study the dominant aspect of this book and the author's assessment of intelligence and historical method and the reality of his historiography as a Muslim, yet non-professional, historian. It seems that, Alafadh, rather than being a historical and geographical work, is a treatise on topics related to the history of medicine, biology and geology, which is, of course, the result of the author's field investigations. Since this work ignores the references to historical data, recording and capturing the views and hearings is the basis of the work of the writer, trusting on it needs more reflection.

During the late 2nd century, Qom and Nishabur were of most important cities which housed numerous Shia scholars who collected Imam's Hadiths. Although there were fundamental differences between the social textures of Imams Sahabeh regarding rationality and Hadiths, there were some similarities between the two thought courses, mostly named as "Moaredh Stream"[Contrast stream]. This stream of thought which could be said to belong to the Shia majority, believed in the relationship between Imams and angels and a sort of non-prophetic inspiration or revelation for Imams; however, it controverted any exaggeration and superiority and preponderance about them. On the other hand, marginal streams could be regarded as outcomes of Hisham ibn Hakam and Mofazzal bin Omar opinions which had some followers in both Qom and Nishabur. It seems Qom and Nishabur, despite all their dissimilarities and differences, got to similar upshots regarding Imamate. Three thought lines were present in both cities: first that of the majority supported by the city scientific scholars and Faqihs, second, Hisham Hakam viewpoint and third, Mofazzal bin Omar standpoint.

Sunni-Seljuk's empowerment splited the social and political relations among Shias and Sunnis, but this did not destroy their social basis and their intellectual power. The gradual integration of Seljuk's ruling system with Islamic-Iranian traditions put them in the right direction. More importantly, Twelver Shiites showed its true identity and paved the ground for their influence in the government and the society. The political and social conduct of Twelver Shiites, and their utilization of their principles had a significant contribution in this regard.
Twelver Shiites enjoying the status of Naghibs, praise singers, influential ministers, and using the strategic principle of Taqiya (=reservation, prudence) tried to keep the identity of their group in this incompatible context. The results of using this approach was the strengthening of the influence of Shiites in the final period of Seljuk Empire, and paving the ground for its effectiveness in Khwarazmian, Mongols, and Ilkhanid dynasties. In this regard, the present study, using a descriptive-analytical method, aims at investigating effective factors in the promotion of political and social status of the Twelver Shiites in Iran during Seljuk period.

With entrancing Islam to Iran, culture and history related to before Islam was protected by some groups of nationalism Iranians among which it can be referred to some groups which lived in the west of Kohgilouyeh and the east of Arjan, around of a tower called “JES tower”. Considering the Jes tower and its cultural domain, that according to historical texts, was of an important role at protect the history of kings and Iranians’ ceremonies, and was one of the most important occupied towers by Esmaeilian in the fifth hijri century, is one of the important purposes of this study. This study seeks to answer two basic questions: 1. Where is the exact location of Castle Js and Knsht Arjan Magi? Js castle scientific and cultural position on Iran is what? Methods of historical research - analysis and results of the field study and library studies, with ancient-cognitive BhrhBrdn of data, obtained ZbanShnakhty and ancient written sources. The results of current research have been obtained by using operational pondering and library readings, employing the archeology & linguistics data, and ancient written resources. The Jes tower, which its information is obtained by geographers of the early Islamic centuries, had been located in Arjan and Kohgilouyeh domain( between Fars and Khouzestan provinces).this tower that todays is called Dez tower ( Mahtabi castle) by natives, in the Arabic books was called as “Al-Jes tower”. In beginning the Islamic era, that’s surrounding environment had been a location for transcribing Iran’s historical books(in particular Iran’s former kings), which it can be inferred the location of this place at the buildings called 3-Gonbadan( 3-domes) which It can be interpreted of that as a “cultural domain”.

Survey of Women in the Age of Ignorance and during the early Islamic era, it is important Will be known at the time, this covers what condition and what changes occurred with the arrival of Islam. Proponents of the theory of "hijab at least" claim that popular culture before the mission, nudity even in the pubic region to the extent that it is quite common for men and women of that age and did not feel . This paper will examine the claim. And concluded that, contrary to claims in the period people (specially women) for different parts of their used a variety of clothing sewn. And they were not naked and did not feel good about being naked. In this article use from authentic history books.

The sociology of war scrutinizes the war and the factors influencing it. The study reveals the causes and factors affecting the outbreak of war, the phenomenon of war and its consequences. The fall of the Sassanids in the Battle of Zouqar plays an important role in their subsequent defeats. Therefore, the sociological study of this failure and the subsequent failures of Iran from the Arabs, which led to the fall of the Sassanids, is significant. The strategy that the Arabs used in this war and in the shortest time to defeat the mighty Iranian army was in line with the sensitive situation of the weak armies in the asymmetrical wars against powerful armies. Techniques used by the Arabs were in line with the strategy of psychological ware, and inflicted a terrible blow on the Iranian Army and forced the Iranians to retreat. The study shows how Iranians, despite having a vast empire and resources and professional army, failed in an unequal war against an army that lacked equipment. This research, with a sociological approach, aimed at investigating the wars of Iran and Arabs, and in terms of its purpose, it is a scientific research and, in terms of the nature and method of work, is historical written in a descriptive-analytic way.

After the demise of the holy prophet (PBUH) and the emergence of conflicts among Muslims, a group cooperated with the authorities of Saghifah and a group was formed against them and considered the caliphate and pontificated the right of Imam Ali (AS). Among them, a group of prophet’s companions such as Abdullah Ibn Masoud remained impartial and silent and gradually inclined towards the policies of caliphs. This paved the way for the growth of Ghaedin group. Abdullah Ibn Masoud was sent to Kufa by the command of the 2nd caliph as a Quran teacher in the 21 AD. This study aimed at investigating the impact of Abdullah Ibn Masoud and his followers’ thoughts on the 1st century AD events in Kufa. The research method was descriptive-analytic using library and historical sources. The results indicated that their beliefs caused the emergence of a group called Ghaedin in Kufa. Since they tried to be away from the conflicts of the time, they became indifferent and neutral to the important issues and were absent from the social and political affairs. They did not get themselves involved in the triple wars happening to Imam Ali (AS) and played a crucial role in weakening his government.

With the entry of Islam into Iran for about two centuries, Iranians did not have much role in political and administrative relations, but with the arrival of the Abbasids, the Iranian influence in the political and cultural arenas was emerged. The Iranian employment of the scientists from the very beginning, on the one hand, and the attention of the caliphs to the religious education of the people of the lands that were flourishing from the beginning of the conquests on the other hand, led to the spread of religious sciences in Iran. Science was the first means of communication for Iranians to participate in the Islamic government. Iranians played a significant role during the formation of Islamic civilization and, of course, along with other peoples and nations. Meanwhile, various regions of Iran, including Ardebil, based on the political-cultural conditions, have influenced the formation of Islamic civilization. According to the author of the paper, by investigating the biographies of Ardebili scholars, one can find that the scientists of Ardebil were in the flourish of a bunch of sciences. Also, the strategic situation and political events in the region, as well as the lack of dynamism and prosperity of Ardebil scientific centers, have affected the cultural situation in the region. The result shows that the scientists of the region have had the most activity in the field of Islamic sciences, especially mysticism and hadith. Also, due to the political instability and lack of dynamism of the scientific centers of the region, many Ardebili scientists have migrated and the scientific centers of the region have not been much considered by scientists in other regions.

Mekhnaf Bin Salim Azdi is one of Imam Ali’s men during his governance but he was not completely obedient in spite of his Shia trends and his posts. This article tries to find why Mokhnaf sometimes follows Emam Ali and at other times ignores his demands or disagree with Imam Ali’s wars. This article is done through an analytic-descriptive method based on Mokhnaf Bin Salim Azodi’s quotes and behavior. In fact, although Mokhnaf was one of Imam Ali’s men in Jamal Challenge, but he announced his disagreement when some men of his tribe men were killed in Siffin War. His sermons somehow were effective in accepting Hakamiat. He didn’t have any attempt to support Imam Ali in this war. After war period, he also didn’t have serious facing with Moavieh warriors who destroyed cities and town exception to those cases that his own tribe was in danger. Yet, his family kept their Shia trends and the famous writer, Abi Mokhnaf Lout Bin Yahya Azodi is one of his ancestors.

Each cultural heritage was at a time considered to be a significant phenomenon causing it to last to the present time. Accordingly, letters, old contracts, tablets, sculptures, roles, signs, buildings, and the like can be referred to as "objective history" or lasting ones, against "scientific history." Objective or ever-lasting history is a bridge between the past to the future. This study, by using descriptive and historical methods via documentary and library resources, sets out to investigate the Islamic foundations and underpinnings of the necessity for the preservation of objective history; namely, historical monuments. Various Quran verses as well as religious narrations and sayings are interpreted as highly recommending for the preservation of both objective and scientific history. There are ten foundational and pivotal theoretical basis for the preservation of cultural heritages including the tradition of writing and narration, the status of tourism and scientific tour in Islam, the right path of conservation of the historical heritages left from the past kings and emperors, reflection over the story of saving the body of Pharaoh from the sea, the need for drawing on prophetic traditions, the practical approach of religious scholars toward statutes and carved figures belonging to pre-Islamic history, the right path of endowment in Islam (vaqf), and fundamental status of mosques and temples in Islamic school of thought. It seems that on this basis, the Prophet and his chosen followers and past jurisprudents had not ordered the destruction of any historical works other than idols. Additionally, at the beginning of Islam, the currency in circulation among Moslems in Mecca and Medina, Iraq, and Syria were the Roman and Persian coins for over a decade. In sum, if the need for preserving the ancient heritage is taken as an acceptable notion of ‘progress’, this study intends to display a link between Islamic traditions and the concepts of development and progress.