پژوهشنامه تاریخ تمدن اسلامی
سال چهل و هفتم شماره 1 (پیاپی 98، بهار و تابستان 1393)

Bilbeis (also spelled Bilbays or Bilbīs) was an ancient city of “Eastern Province" of Egypt (Sharqīya) located in the eastern Nile River delta. The city was parish of the Eastern Hawf Province until the late 4th century AD, and it was the capital of the "Eastern Province" until Mamluk Sultanate period.
This city was significantly important in Political and military aspects during the Islamic age. It was known, like Cairo and Fustat, as military camp of Egypt and gateway of Levant. Although it had the advantages of suitable climate and economic prosperity, because of its strategic position, it was continuously invaded by attacking armies. So in comparison to other Egyptian cities, it was not culturally and scientifically developed.
In the beginning of 19th century, by capital transfer of Eastern Province to the Zagazig, the city lost its political and military priority and became an ordinary city of province.
This study advances our understanding of Bilbeis’s historical geography by explaining the war effects on its cultural decline.

One of the most important flourishing periods of Islamic civilization took place in Fatimid era. Since Fatimid rulers were Shiite and religion was important for them, many of non-Muslim researchers have mentioned religious elements among flourishing factors in this era. This study examines the role of other factors like religious, political and economic ones based on western scholar's perspectives. Analyzing and evaluating their viewpoints shows their emphasis on two main points: (1) the role of Fatimid caliphs and officials, their rivalry with Abbasid dynasty and political and religious tolerance; (2) the religious identity of Ismailis and its propagation, the organization for invitation (Dawat) to Ismailism, the philosophical and intellectual influence of Greek and Neoplatonic thoughts on Ismailism. Although some of the mentioned factors were also stated by Muslim historians and restated by western researchers, the philosophical and intellectual influence of Greek and Neoplatonic thoughts are incredibly highlighted in western scholars’ works. It can be said that these factors, which was effective in Ismailism evolution, were considered as the roots of scientific flourish in Islamic civilization; in order to relate the origins of this development to the Western and Greek civilizations.

The work of middleman (Dallāl) was legal in Islamic middle age but under supervision of the market inspector (Muḥtasib). Even a wholesaler or a retailer was obligated to earn just regular interest, and raising the prices which leads to economic instability was disallowed. There was a group, among the middlemen, called “Jullās”, who disrupts economic stability in Bazar. This study examines the role of so-called Dallāl and Jullās in Morocco and Andalusia in the Middle Ages. The findings show that Jullās, in order to earn more profit, used illegitimate methods in violation of the established laws; even they didn’t respect the social norms. It was the duty of master of the market (sāḥib al-sūq) to oppose this group and hoarders, to control economic activities in Bazar properly.

Historical authentic information and statements constitute the most important part of the historical analysis. Nevertheless, sometimes the basic information of a historical research is the pseudohistorical propositions which historians take them as authentic historical propositions, and as a result, the historical analysis become distorted. This study tries to answer two main questions: 1- What is the most important factor in positing pseudohistorical propositions? 2- What is the proper approach to distinguish historical propositions from pseudohistorical ones?
The study offers that Hadith and Kalam are the main sources of pseudohistorical propositions. By the way, to distinguish historical propositions from pseudohistorical ones, one needs to evaluate historical sources carefully and to assess the origin of beliefs in Kalam properly. My approach in this detection is inductive, that is, the characteristics of pseudohistorical proposition, mentioned in each case, is detectable by investigate their original sources in history and theology.

The religious toleration, during the ruling of Sultan Ḥusayn Bāyqarā (1438-1506 AD) was a great opportunity for the Naqshbandi Gutbs to organize freely Sama (samā‘) ceremonies. Abd Al-Rahmān Jāmī (1414–1492 AD), among them, had a distinguished attitude to the ceremony. This study investigates the development of music and musical instrument during this period, considering Jāmī’s conversancy in music. In this study, we employed a descriptive-analytic method on Jāmī’s remaining poem (his collection of poems (diwān) and “Seven Thrones” poem (Haft Awrang mathnawī). The findings show that Jāmī’s efforts in the rejection of radical views and in stablishing music as a spiritual activity was successful. As a result of these efforts, the Sufi music orchestration basically changed, and afterwards festive musical instruments, unlike the past, found their way to Sufi’s ceremony.

Mapping is an ancient subject in Islamic civilization. The geographical maps of the Islamic period have always been analyzed from the perspective of geography and history, but they didn’t receive enough attention in aspect of textual and visual aesthetics. This study aimed to determine the visual features and properties of the Islamic geographic maps, focusing on Masālik and Mamālik manuscripts preserved in Malik National Library and Museum. The method of research is analytical-descriptive and necessary information has been collected by desk research. The findings from the research shows: (1) the visual elements of these maps are simplified to display geographical regions and phaenomena; (2) these elements have been affected by not only preceding and contemporary miniature schools, but also basic principles of Balkhī mapping school. Considering their principles of representation and drawing, these maps can be considered as former versions of the current maps.