نشریه مطالعات تاریخی جهان اسلام
پیاپی 16 (پاییز و زمستان 1399)

The three most important bases of Islamic cities are residence, place of worship and trade. In order to emphasize the importance of one of these main axes, the mosque has been selected as one of the most enduring architectural work. From historical aspect the best mosques have been built in Isfahan during the Safavid period that Hakim Mosques is one of the most important samples, at the same time in the Istanbul, Ottoman government made important mosques such as Sultan Ahmad Mosque. It seems that there are some hidden concepts in the architecture of two buildings. Considering the existed relations between the two countries in these two periods, in order to find these concepts and the relationship between these two buildings, a comparative comparison has been made in terms of the application of archetypal concepts. Due to the extent of archetype debate, the self-archetype has been chosen to be examined more accurate(purpose). Considering the historical and analytical nature of research and the choice of comparative comparison method in case studies, we can say that information has been gathered qualitatively (Methodology). The questions of research will be presented in this way: 1- How is the most important examples of self-ancient pattern in communication with the Isfahan's Hakim and Istanbul's Sultan Ahmad mosques historically? 2- What are the differences and similarities of these two buildings in terms of applying the concepts of self-ancient pattern? As the form of Self-ancient pattern is familiar in collective subconscious of Safavid and Ottoman people, the Self ancient pattern could be seen by the reference to pre-Islamic periods in the construction of religious buildings such as the mosque. The ancient pattern is used more clearly in the courtyard of Hakim mosque, but by studying in other important spatial pillar such as vault, despite the apparent and background differences of mosques’ formation patterns, there are many similarities which illustrate the similar thoughts of Isfahan and Istanbul people (Result).

Although in Islamic sources, there is no order regarding the construction of the Mihrab and minaret of mosques, why are these two phenomena included in the architecture of Muslim places of worship? In this article, in a library method, followings are discussed: - How the Mihrab and minaret entered the architecture of the first century Islamic mosques? -  The hypothesis that the Mihrab and minaret are derived from the religion of ancient Iran, the people of the Arabian Peninsula and the temples of Jews and Christians. Historical studies show that in the first century of Islam, these two sections(Mihrab and minaret) were added to the architecture of mosques and Grand mosques: Palestine, Kufa, Medina, Damascus, Qairwan and Fustat in the first century had arched Mihrab and Grand mosques: Basra, Fustat, Damascus, Medina, Qasba in Palestine and Qairwan in the first century had minarets. In the past, minarets were made in rectangles, spirals and cylinders shape, and the materials used in them varied in climatic conditions and architectural culture of the regions, and then the minarets became taller and narrower and lost their use as a minaret.

The political views of German and British Orientalists towards Ashura movement have many variations and challenges. Germany and Britain, as the leaders of Islamology in general and Ashura studies in particular, have tried to analyze the personality, goals and achievements of Imam Hussein (AS) materialistically and regardless of religion. Given that the Islamic world and the available sources have been dominated by the Sunni community from the beginning, and that the Shiite sources have been distorted or less trusted, we have mostly seen biased and less fair results. On the one hand, Orientalists view Imam Hussein (as) as an opponent of the central government who has an anti-secular ideology, and they mix his doctrinal and religious ideas with political and economic aspects; On the other hand, a small number of Orientalists have managed not to be influenced by personal, national and religious emotions and to study this movement only from a scientific point of view. The purpose of this study is a comparative study of the political positions of the German and British Orientalists on the event of Ashura and the study of their intellectual foundation and practical approach. In this research, with an analytical and explanatory approach, we seek to answer the following questions: What was the political perception of the German and British Orientalists about the Karbala event? What have been the intellectual foundations of Ashura studies from a political perspective? The prevailing assumption is that German and British Orientalists, given the prominent scholars and numerous Islamic-Shiite research institutes, have tried to overshadow the doctrinal dimension by politic.

Sacred art is an art that is closely related to the holy and lofty realm of religion. The art of calligraphy as a sacred art in Islam has a special importance. According to the traditionalists, this sacredness in Islamic art is manifested through man's relationship with God Almighty. Understanding this requires contemplation on how to prove the position of this art as a sacred abstract art that has been able to manifest the word of God in form and content. The question is: What are the consequences and results of Islamic calligraphy as a sacred art among Islamic arts in the Islamic world? This research has been done in a descriptive-analytical manner and the method of gathering data is documentary (library). The purpose of this study is to evaluate and analyze the theories and views of these two traditional thinkers Titus-Burkhart and Sayyed Hossein-Nasr regarding to mentioned matter. The findings of the research indicate that because the immanence of the art of Islamic calligraphy was appropriate to the divine word, so the symbolic secrets of the holy immanence of God in the letters of calligraphy has led to the development of Islamic calligraphy. This has also led to different styles of calligraphy on buildings and in the scriptures. This has also led to their growth and development due to their integration with other Islamic decorative arts. Islamic calligraphy due to the writing of divine verses both in the Holy Quran and in the inscriptions of mosques, in addition to manifesting the holy nature of God, is an important factor in propagating the religion of Islam and the religious ideas of Islamic rulers and therefore resulted in the legitimacy of Islamic rulers in the eyes of the people.

For centuries, the city of Samarkand was one of the most important and progressive Iranian-Islamic cities throughout the eastern lands of the Islamic Caliphate. This city reached its peak of prosperity, especially in the Samanid period. But Samarkand, like the Samanid period, has been researched mainly for its political and cultural importance. Therefore, despite the economic importance of Samarkand and the Samani period in the history of Islamic Iran, they had more importance in political and cultural fields. Therefore, in this research, it has been tried to analyze the economic importance of this city in the Samanid period based on a descriptive-analytical method. Based on this, the main question of the article is what are the main factors that led to the economic prosperity of Samarkand in the Samanid period? And what fields did this boom have? According to the research findings, a combination of natural, geographical and socio-political factors provided the necessary grounds for economic prosperity in Samarkand during the Samanid period. This prosperity also mainly covered fields such as the agricultural economy, trade and commerce, the slave trade, and the paper industry.

Antiquities are property that is one hundred years or more old. These objects are part of public property and cannot be privately owned and are given to the government for protection. A person who obtains such property by unauthorized excavation is considered a criminal and in addition to confiscating the property, he is sentenced to imprisonment. but anyone who accidentally acquires this property, must hand it over to the Cultural Heritage Organization and be paid a fee for the right to discover it. If the antiquities are made of precious metals and jewels and are discovered in private property, it is paid equal to twice the daily price of its raw material and in the case of other objects, half of this amount. This amount will be reduced by half if these items are found in others land. This is not in accordance with Imami jurisprudence. According to the jurists, the treasure and any treasury belong to its discoverer and the only duty of the owner is to pay khums to the Islamic ruler. Current laws for protection of antiquities isn’t proper. First, the amount of the discover- right is very low, because in calculating it, only the value of its raw material is calculated. Secondly, due to the high costs of exploration, it is necessary to provide the necessary plans for private sector participation in this field: Such as transferring part of the daily price of the discovered objects to the private sector or these objects are exposed to the public in the form of a museum or exhibition and its revenues are distributed according to the contract between the government and the private sector.

eastern orientalists (Russians) have different thoughts and ideas rather than the west ones about Mongol period. These east scholars (mostly Russians) have special views on historical events for various reasons, which in many cases differ and sometimes contradict the views of Western scholars. Despite the importance of the work of Russian scholars on the Mongol period, their research has characteristics such as: superficial and personalized approaches, exaggeration, prejudice, proposing specific analytical forms, justification, etc. Meanwhile, Barthold, the Russian author of the famous book “Turkestannameh”, although he is among the east scholars, but his views and attitudes are somewhat different from them, and in some cases his views are closer to those of Western scholars. However, this article seeks to discuss Barthold's different position and for the Mongol invasion and how they continue. The research method in this research will be based on critique and comparison.

The Safavid era almost coincides with the developments of the European Scientific Revolution from Copernicus to Newton. During this period, many Europeans traveled to Iran in the form of government representatives, businessmen, religious missionaries, and tourists; But there was no scientific discourse between Europeans and Iranian scientists. This study seeks to answer why this is the case. In answer to this question, it should be said that about 150 years from the beginning of the Safavid period, which coincided with the early decades of the seventeenth century, on the one hand, some of the most important new scientific theories were not accepted even in Europe. On the other hand, Europeans who traveled to Iran sometimes came to Iran with knowledge of their scientific and cultural capacities and did not necessarily know the technical details and new scientific achievements of the West. Also, in terms of technical knowledge, language and scientific concerns, there was not the same level between Iranians and Europeans. And this caused that the scientific discourse between Safavid Iran and Europe not to be established. The present article intends to study the subject with a descriptive-analytical method and to focus on library resources.

After the Islamic Revolution of Iran, Shi'ite discourse has been able to reform Shi'a identity and adapt to new conditions in the form of movements and organizations and engage in socio-political relations, one of the countries influenced by Shiite discourse in the world, Indonesia and one The most influential organizations that have been able to pursue this goal seriously is the Indonesian Organization of Indigenous Peoples (Indonesia), an attempt by the descriptive-analytical method, using the interviews of the pastor, and the first-hand documents and library resources, Answering this question, how does the Ahlul-Bayt organization identify and adapt Of Shia's in Indonesia? Findings of the research indicate that the Ahlul-Bayt Indonesia (affective) organization emphasizes and emphasizes the common aspects of Shiite and Sunni beliefs such as Ahlulbayt, the economic empowerment of the Shi'a community, holding scholarly meetings, and respecting the constitution (Panchilisa) And active presence in the political arena, such as participation in elections, high profile in parliament and extensive cooperation with the government in various political and cultural fields, and the development of educational and cultural activities for the re-identification and legal consolidation of Shiites in Indonesia, with two A major content challenge such as intellectual, constructive, and functional disputes Shkhsmhvry such as bioterrorism.

During the Safavid period, Kurdistan was one of the four provinces in the Safavid territory. The province was governed by the local ruling family (Bani Ardalan and their affiliated families), one of which was the Mawali family. During the Safavid period, the position of Shaykh al-Islami was in the hands of a local family called Sadat Shaykh al-Islami. Members of the Mawali family, also known as mullahs and muftis, were working in the religious and judicial affairs of Kurdistan. With the turmoil of the political situation after the fall of the Safavids, the religious policy of Nader Shah Afshar and also the change of Nader Shah Afshar's attitude towards the Ardalan dynasty and as a result, the internal weakness of the Ardalan dynasty, provided the ground for developing local influence and promoting the Mawali dynasty. As in 1160 AH, at the end of the reign of Nader Shah Afshar, retaining his position, the Mawali became the owner of Shaykh al-Islami in the province of Ardalan. Although they were deposed in the political turmoil after Nader Shah, they recaptured it in the Qajar period. This research is a descriptive-analytical method and relying on a new document from the Afshari era, while studying the activities of the Mawali family in the position of judges and their position in the administrative structure and political developments of Ardalan local government, examines how they achieved the position of Sheikh al-Islami of Kurdistan.

Religious education is one of the most important parts of the religious community that has been considered by rulers and scholars. This education was important especially in the 10th and 11th centuries AH during the QutbShahid period, when the natives were not very familiar with the Shiite religion and its ideas. Religious education in this government was for strengthening the foundations of the Shiite religion. The rulers of this government used Iranian Shiite scholars who had migrated to the Deccan to strengthen the Shiite base among the inhabitants of Golconda and Hyderabad, (the capital of the QutbShahs) and their large number led to the dynamism and promotion of religious knowledge of the inhabitants of these areas. The main question of the research is what role did the Iranian immigrant scholars play in the development of the Shiite studies among inhabitants of the Qutbshahid government in the 10th and 11th centuries AH?

Sayyed Azim Shirvani was one of the pioneers of modernity and realism among Caucasian Muslims who fought against the erroneous and traditionalist beliefs of his community. He played an important role in changing the living conditions of Caucasian Muslims by spreading modernist ideas in creating new schools, teaching new sciences in schools, fighting superstitions and traditional teachings in society. Shirvani's realistic ideas were noticed among his students and all his realist contemporaries and were reflected in the content of the press of that time, including the magazine "Mollanasreddin". This research intends to deal with the influence of Seyyed Azim Shirvani's realist ideas in the content of Mollanasreddin magazine by descriptive-analytical method and relying on library and archival sources. The findings of the study indicate that the realist thoughts and ideas of Sayyed Azim Shirvani and his actions to promote modernity and realism in the Caucasus, played an important role in the attention of Mollanasreddin to realism and new principles. This publication, with the theoretical support of Shirvani's realist ideas, had a great impact on the fight against superstition as well as the political, cultural and social life of the Muslims of the Caucasus.