پژوهشنامه تاریخ تمدن اسلامی
سال پنجاه و سوم شماره 1 (پیاپی 110، بهار و تابستان 1399)

This rational action plays a key role in achieving the goals interests of governments or two hostile currents. However, there are differences of opinion regarding the negotiation, due to the differences in the perceptions of political currents of thought from religious texts and sources in biography of the Holy Prophet. By study In the biography of the Prophet, there are several examples of this, one of the most important of which is the series of political negotiations that resulted in the peace of Hudaybiyyah. In this research using the valid sources of historical narration of Fariqin, in connection with the biography of the Prophet, the method of content analysis has been used; his most important principles in negotiation are presented in form of triple Instructions: his thoughts, behavior and speeches. In conclusion the most important goals: providing the interests of the parties by preventing conflict, bedding for the realization of divine ideals and the recognition of the Islamic government has been recognized

uring the Islamic era, the region of Ṭabaristān or Māzandarān, located in the north of Iran. Its unique regional and natural advantages, including humid climate, fertile soil, dense forests, and the proximity to the sea make this region an appropriate region for agriculture, production of crops and fruits, and the development of some jobs such as fishing. In this paper, based on ancient sources, the authors have tried to survey the economic situation of Ṭabaristān in the early Islamic centuries. The main questions of this survey are how these regional advantages affect the economy of Ṭabaristān? And what kind of jobs and handicrafts were developed in this situation? The findings from the research show the flourishment of particular handicrafts such as weaving carpets, local rug, and mat, also a range of textile and wooden handicrafts in Ṭabaristān.  Besides, in this period, we can see a connection between many jobs related to agricultural products, mineral materials, aerobic organisms, and marine animals.

Abstract With the start of the Arab conquests in Iraq and The Levant (al-Sham), various political and religious groups, including Zoroastrians, Christians and Jews who inhabited these territories, have shown different reactions. In this research, the writers have tried to shows that what were the Jewish community status and what strategy they have been taken in the Muslim invasion to Iraq and the Levant? Findings of this research, which are based on a descriptive-analytic approach, show that during the Muslim conquests, Jews, according to their conditions and location, had various reactions including war, resistance in long blockade, and peace and cooperation with the Arabs. Jews in the Muslim community were mostly had same situation as Christians and continued to live socially by paying the ransom (Jaziyeh) to the Islamic State.

Historical anthropogeographical Books contain valuable information about the social, cultural, and historical aspects of human life. In these documents, Muslim geographers described the social situation, morality, customs, religious and political situation of the people in various regions of Islamic civilization. The descriptions of al-Iṣṭakhrī and al-Maqdisī, two prominent 4th-century Muslim geographers, in mentioning the geographic-historical facts, have been influenced by their ethnic, religious, and political tendencies. This article tries to investigate various cases of such tendencies in a descriptive-analytical way, in order to show that the geographic and historical evidence should always be taken into account cautiously and should never be cited without proper evaluation, refinement, and criticism.

Shadow play is a type of folk show which has a long history in Islamic civilization. Given that historians did not pay any attention to folk arts, it is no wonder that we do not have any comprehensive research on this dramatic art yet. In this research, we try to study the background of the shadow play in the Islamic civilization, to disclose the hitherto unremarked facts about this dramatic art. This research is based on the historical resources and documents, as well as criticizing the results of previous researchers. The Research findings indicate that the eldest historical evidence in the history of the shadow play goes back to 8th century AD which is an extract of a poem by Abū Nūwās. This evidence was absent from researches on the subject until now. We also realized that art had been prevalent in these lands, especially during Fatimid and Mamluk periods in Egypt. Besides, we noticed that "khayāl" was a general term in dramatic literature, which signifies imitation but can also refer to shadow play or marionette show. It seems that the various meanings of this term have confused many researchers.

Samanid had control of Qazvin since 287 A.H. until the last attempt to recapture Qazvin in 335 A.H. They wanted to have control of this region for three purposes:1- As a pretext for confronting the Alawites' forces; 2- to support Caliph Abbasid in suppressing the oppositions 3- the military ability of Ismail Samani. because of the internal vulnerability of the government, it was only possible to strengthen the Daylamites to keep Qazvin under control. In the beginning, they consolidated the Samanids' power in the west of Khorasan and it was satisfying for the Abbasids. But after a short while, they became political-military Samanid's contenders as Ziyarids and Buyids. The coincidence between the Daylamites power and the weakness of the Samanids led to the fall of Qazvin and some other central parts of Iran.  Samanids never recaptured Qazvin until 395 A.H. In this paper we will investigate A half-century of Samanid's Ruling over Qazvin city during which Samanid governed Qazvin democratically.

The authors of the Rasā'il Ikhwān Al-Ṣafā (The Epistles of the Brethren of Purity) never mentioned their names, so their identity is unknown. There has been much speculation concerning their association with some sects and religions, especially the ʾIsmāʿīlīyah. For a long time, the Ismailis believed that Rasā'il was written by Aḥmad ibn ʿAbdallāh ibn Muḥammad ibn Ismāʿīl, one of the leaders of the group. Some recent orientalists also attribute the Rasā'il to ʾIsmāʿīlīyah. In this study, using a descriptive-analytic method, first, we give a brief introduction to the Rasā'il, and we discuss the arguments of those who attribute Rasā'il to ʾIsmāʿīlīyah. Then we evaluate the arguments of the opposite side, the scholars who don't see a relationship between Rasā'il and ʾIsmāʿīlīyah. The implicit evidence and reference to Arabic and Persian poems in Rasā'il challenge severely the idea of those who attribute the authorship of the work to Aḥmad ibn ʿAbdallāh ibn Muḥammad ibn Ismāʿīl. On the other hand, Ikhwān Al-Ṣafā's attitude towards other religions and sects, which shows a high degree of tolerance is not in accordance with the Ismaili views. The historical evidence such as the report of Abū Ḥayyān al-Tawḥīdī, al-Sijistānī, al-Qifṭī, and Ibn al-Nadīm, besides two centuries of ignoring Ikhwān Al-Ṣafā by Ismaili authors, raise some doubts on attributing the authorship of Rasā'il to ʾIsmāʿīlīyah.

Tarikh-I-Bahram Mirza is among the less well-known works of Muhammad Mofid Mostowfi Bafqi, who describes the biography of Bahram Mirza and his children, and so far we have only one manuscript of it in the Astan Quds Razavi Library. The present article seeks to consider the similarity and differentials of the present manuscript with other sources and texts of the same period. Bafqi has been inspired by the composition of his grandfather known as Mirak Nezami. Tarikh-I-Bahram Mirza among the existing sources is the only known work of the Safavid era, which, contrary to the general historical texts of this period, independently written for the history of another branch of the Shah Isma'il dynasty, other than the crowned branch of Shah Tahmasb, the family of Bahram Mirza. Although Bafqi has used in compiling this work from the great historical texts of this period, such as Habib-al-Siar and Alamara-e- Abbasi, but some of the components include information that is not seen in other sources.

The Samanids era has a special place in the history of Iran due to important scientific and cultural developments and is famous to the great flourishing of Khorasan.The greatest scientific and cultural figures of Iran and Islam, such as Avicenna,Birouni,Zakaria, Razi appeared in this family or affected by them later. With the support of the Amirs and the Samanid ministers, for the first time, independent educational institutions, called schools, were created in major Samanid cities such as Bukhara and Neyshabur.One of these schools was the Beyhaqi School in Neyshabur. Abolhassan Mohammad ibn Sha'yb ibn Ibrahim Beyahi Neyshaburi Shafei(MA 324 AD)was one of the leaders of the Shafiqi religion who founded this school to nurture Shafi'i jurisprudents. The 4th and 5th centuries’ prehistoric school of Neyshabur, which was founded before the establishment of the Military, was the place of teaching, education, proclamation, and the resettlement of the students and Sufis.This research attempts to carefully consider the activities of the Beyhaghiey School.The research method is descriptive-analytic and gathering method is library information.

The printing technology is one of the most important human inventions .After four centuries of the invention of Gutenberg's Printing press technology , this was eventually transferred to Iran by Abbas Mirza during the Qajar era. This study tries based on history of printing technology in the world , how it is transferred Printing press technology from the beginning to Nasser al-Din Shah’s reign. New inventions on printing technology, the trade relations improvement, internal bases of supply of transferring printing technology, admission or denial of printing technology in Iran and in total Iranian approaches towards printing technology are researched in this article

Abstract One of the important topics in Safavid history is the review of the activities and functions of European nationals and ambassadors in Iran. Among the aforementioned envoys, Father John Thadde; the Vatican special ambassador who arrived in Isfahan in 1607 during the reign of King Abbas I along with a number of Carmelite priests, is one of the most famous and influential in this period. The 19-year-old presence of the Spanish priest in Iran, as well as his appointment as special envoy of King Abbas to the Tsarist Russian court as well as the Kingdom of Poland, reflects the King's special interest and trust in this religious and political missionary. This article examines why John Thadde long-term presence at the Safavid court and how he served as ambassador of the Vatican court in Iran is described in a descriptive-analytical way, will be discussed, so that this character's life as an influential foreign missionary in history of Iran and Europe, to be clear in the Safavid period.

Books on the subject of genealogy are important sources of historiography, especially in the history of sects ; Sama’ani's Al-ansab (506 to 562 AH) is the most prominent of them. In this article, we have attempted to analyze Sama’ani accounts of Shiites in relation to his era, the turbulent political situation and the numerous sectarian clashes. In spite of the anti-Shiite policy of the Seljuks, this century is faced with the expansion of the Shiites with a (moderate) tendency. Sama’ani expresses strong concern about the influence of these beliefs on the state apparatus and the people, in sharp reports of dissenting beliefs, especially those of the caliphs. Among the Shi'ite sect, he focuses more on the two major sects of his time, the Imamiyyah (al-Tha'riyyah) and the Zaydiyyah (Alawite religion), although his reports on Shi'a divisions, personalities, and beliefs are not devoid of theological approach, yet he is directly related to Shiites.

John bar Penkaye was one of the clergy of the Nestorian Church in the 7th century AD. He witnessed the Arab invasion of Byzantium and the Sassanids, the interaction of Christians with the Arabs, the spread of the plague and famine of late seventh-century Syria. He believed on one hand God sent the Arabs to take revenge on the Sassanids because the Christians had suffered a lot from them. On the other hand, from the very beginning, he created divisions among Muslims (referring to the war between the Umayyads and the family of the Prophet) in order to honour the Christians. The History of the World is the only complete book by John that has reached us. The book is written in Syriac that begins with the creation of man and ends with the conquest of the world by the Arabs. His book is one of the most valuable works of the first century of the spread of Islam, written by a non-Muslim with a non-Islamic writing style.