پژوهشنامه تاریخ تمدن اسلامی
سال چهل و هشتم شماره 1 (پیاپی 100، بهار و تابستان 1394)

Al-Falāhḥat al-Andalusiyya, written by Ibn ‘Awwām Ishbīlī (Seville) is the most important medieval work on agriculture. The current analytical and descriptive study intends to cast a new light on Ibn ‘Awwām’s method of evaluating, classifying and editing of agricultural knowledge of his time, and to answer this question: what is the status of Ibn ‘Awwām’s book in the Islamic agricultural knowledge of his age? What influences have it had on its subsequent works? Research results show that the method of this book is comparable with today's books; his research-based method utilizes truthfully theoretical and empirical sciences of his time. His advanced approach is reflected in clear definition of agriculture that is comparable with the definition of this science in the modern era.

Delivering khuṭba to which a considerable attention was paid by Arabs in the Days of Jāhiliyya, after Islam, influenced by the Qurān and teachings of the Prophet, departed from Jāhilī thoughts and paganish implications, colored by monotheistic ideas, and became the most efficient device for propagating new religion and its instructions and revealed doctrines. According to historical sources, in the Islamic invitation environment, khuṭba -especially the Prophet Muhammad's khuṭbas- in addition to the excellence of the subject and content, found a supreme goal. Moreover, it took a definite and fixed form and structure. Above all, since khuṭbas placed in the context of the Friday and the Eids Prayers and became a religious duty, found a thorough Sanctity. These features, obtained through Prophet Muhammad's Propercy, transmigrated khuṭba from being a device for Braggings (mufākhira) and downplayings (munāfira) (in the Days of Jāhiliyya) to the divine level of recitation of God (dhikr-Allāh) (in Islam), which in turn represented the evolution of Arabic literature.

One of the important elements which provided Selim I with the preliminaries of comprehensive military attack against the territory of Mamlūks, was the bringing together of the Madrasa educators, the jurisprudents (Mufties) and the Ilmiye class elders. In examining the issue of Ottoman invasion against the Mamlūks, although it is referred to the Ulema and Muftis’ permission to fight with the Mamlūks, it often does not pay close attention to the complexity of the issue of this fatwas (legal opinions) and the considerations of the Madrasa educators and jurisprudents in this matter. This study shows that, according to the Mulla Arab’s fatwa, the Sheikh al-Islam during the reign of Bayazid II, on the illegitimacy of two Muslim rulers’ conflicts that, led to the end of the Ottoman-Mamlūks five-year wars, also because of the Mamluk Sultans were Sunni, declaring Jihad against them was simply not possible. Knowing this, by the conventional way in asking the fatwa, Selim I made a request for fatwa about the legitimation of the military attack against Mamlūks vaguely and without reference to the case consciously and deliberately. Considering all the problems ahead in issuing the Fatwa of jihad against the Sunni Mamlūk rulers, The Madrasa educators and the Muftis issued a multi-stage fatwas. These fatwas, on the one hand, realized the objective purpose of the Ottoman Sultan to attack on the Mamluks, and on the other, in appearance, there was no contradiction with the Mulla arab’ previous fatwa.

The aim of the present study is to investigate the causes and consequences of Muslims attacks to Sardinia Island. During 84-446 AH, Muslims attacked to Sardinia with different purposes including hampering the repeated naval Byzantine attacks to conquer coastal cities, penalizing Christian’s betrayers residing in Morocco, achieving economical and military resources of the island, and dominating over Mediterranean commercial sea. But they had little achievements and were of imposing Djizya on the kingdoms of islands in some periods only, while brought about considerable destruction of Islamic troops and spending vast amounts of military budget. Ultimately, the Muslims conquered Sardinia in the reign of Mudjāhid 'āmerī in 406AH, but it had not benefit; It was because Mudjāhid 'āmerī invaded to Genoa/Genova and Pizza coasts and looted the city of Luni before consolidating himself in Sardinia, followed by terrified the church and made Pop Benedetto Ottavo declare war against the Muslims. Finally, Italy ports and Byzantine unified thereafter and conquered Sardinia one year later.

The skeletal characteristics of the components are a criterion for classifying the characteristics of the first Iranian mosques and revealing their similarities and differences. A comparison of these features provides a way to analyze how and why there are differences between mosques of Iran from the 1st to the 4th centuries and the skeletal differences in their components. The study of these skeletal characteristics based on the use of visual elements and their comparative study to classify the features of first Iranian mosques has not been systematically addressed. In this research, which is based on library and field studies, ten mosques from the remaining mosques in Iran from the 1st to the 4th centuries AH have been investigated. According to the research findings, the first three forms of the first mosques in Iran have been revealed based on the elements of the plan and the study of visual concepts in the samples. These findings also reveal clear differences in the more detailed sections of the first mosques.

With the advent of Islam, many Arab tribes sent their delegations to Medina to know about the Prophet and the new religion called Islam. The major that deals with the details of these delegates is called delegatography. Like many other Muslims, the Shiites (Imāmiyya) paid attention to this subject matter as well. The authorities cite three important works as: Wufūd (delegates), written by Hussain b. Muhammad Azdī and Mundhir b. Muhammad Qābūsī. They were all from the Shiite scholars. The very work, however, is not available and no narration, related to the issue of delegations, is reported in the Shiite canonical Hadith collections. Only a few traditions being reported from Azdī and Qābūsī are available in the Sunnite sources. Usd al-Ghāba is the first [important] work that relates traditions on delegates from Azdī and Qābūsī. Nevertheless, it does not imply that he had access to the original book. Many who have mastered rijāl [science of men] are of the view that Azdī had been from the Mashāyikh of Qābūsī. This report and the like give rise to this probability that Qābūsī’s book might have been a copy of his master’s work. This paper sheds light on Imāmiyya delegatography in the light of the writer’s analysis of the available traditions.