فصلنامه تاریخ اسلام
پیاپی 16 (زمستان 1382)

The conditions in Iran in the early Muslim centuries were influenced by the entry of the Muslim Arabs and were also the result of the meeting between two different social, cultural and religious systems. The Iranian-Islamic culture and civilization that is perceived by scholars as having been conceived and appeared in early 3rd cenrury AH, was the culmination of at least two centuries of encounter and evaluation of the two Iranian and Islamic cultural systems with and of each other. This interchange finally led to the assimilation and unity of the two systems in a new unique make-up. Although the fundamental principles of this new civilization were derived from Islam, because of Islam's universal view, the new arrangement's building elements and components were often rooted in Iranian grounds thea had been

In the thirty years, following the prophet's demise until the end of Ali's rule, the Muslims gained through their conquests, a great amount of spoils, both in cash and other wise. The rise in the volume of cash in Medina could, in the short term, seriously affect the general price index in the city; nevertheless, because of the prevalence of trade in the form of barter, the free flow of trade between Arabia and other regions, the melting of dirhams and dinars and their transformation into bullions and orramental

Muhammad ibn Ali ibn Abi-Talin, Known as ibn Hanafiyah, was the son of Imam Ali and a wonan called Khulah al-Hanafiyah. Following Imam Husayn's martyrdom and Yazid's death shortly afterwards, the group which largely formed the radical and Ghali (Exaggerating) political faction of the ShiÄh began to publicly promote the Imamah (leadership) of ibn Hanafiyah Simultaneous with and in Mukhtar's uprising in Iarq.

One tradition of the pre-Islamic Jahiliyah (Ignorance) period that was endorsed and used by Islam was bayah, or paying allegiance.There are similarities and differences between bayah in the Jahiliyah period and early Islam. The similarities exist more in the performance form, some features and conditions, and those responsible to obtain the allegiance, The major difference between bayah in the Jahiliyah period and early Islam is its functional difference that is rooted in the political system and the type of government in the two ages.In this articale, while trying to define, the word bayah and briefly referring to the political system and a number of traditions in the Jahiliyah and early Islamic periods, we have made an effort to present bayah's functioanl difference in these two ages.

The 8th Crusade (668-69 AH) took place with the aim of toppling the Hafsid Dynasty in Tunisia. This military expedition was the biggest and the last in the series of classic Crusades that started simultaneously with the Mongol invasion of the East. Some Western writers consider this expedition to be the most fruitless of all the Crudades. The people and scholar's resistance in Ifrighiyyah (the Muslim Noth Africa) and the final defeat of the Crusaders are among the most important historical events of the Hasid period that also played an essential role in the area of international relations.

With the Shiah branch of Islam becoming the official religion in the Safavid period (907-1135 AH), the Safavid kings paid more attention and showed more interest in pilgrimage to the tombs of the Shiah Imams, their descendants and leading sufi figures such ad Sheikh Safi, Sheikh Zahed and Sheikh Shahabeddin Ahari. Based on the existing records, this article deals with piligrimage tirps in the Safavid period, the methods of travel, the rituals performed, and the probable political and economic goals in such pilgrimages.Another point brought up in this article is the trend of such pilgrimage trips which was constantly on the rise from the establishment of the Safavid dynasty to Abbas i's rule, and which then began to decline gradually.

In this paper, the writer has tried to investigate changes in the power structure in the Umayyid period in general, and during Hisham's rule in particular; and reflect upon the consequences and effects of such developments in the political and social developments of the Muslim community The outstanding feature in the writer's work here is his systematic and theoretical look at developments in the history of Islam which from a methodological point of view is an appropriate model for researchers in the field of Islamic history

The present paper is a brief report of the Muslim's image of the West and Westerners from the beginning to the Ottoman period based on reports of Muslim traverlers and geographers. This paper is composed of two parts. The first part deals with reports and knowledge of Muslims in the East of Europe and the Christian World; and the second part with the Muslim Spain's reports of the same issues. It is hoped that this article which is a histoty of Muslim occidentology will open the way for Iranian Occidentilogy.