فصلنامه تاریخ اسلام
پیاپی 86 (تابستان 1400)

Prophet Mohammad (PBUH) sent letters to the kings in order to invite them and make them aware of his prophecy. These letters were sent when messenger of God was not dominant on Peninsula. William Montgomery Watt, the famous Islam scholar in the 20th century A.C, reflecting on this historical event and accepting its originality, believed that the content of these letters and the issue of their distribution are not consistent with the wisdom of Messenger of God and they have been distorted by the historian Muslims. Considering the reputation of Montgomery Watt as an outstanding writer of biographies in the West and his scientific research related to the events of early Islam as well as the biography of the Prophet, this research is to investigate Watt’s ideas concerning these letters and to recognize their accuracy and any probable errors via taking advantage of descriptive-analytical approach. The findings of this research indicate that Watt has investigated the ambiguous aspects of this event with a scientific but suspicious and intelligent view with the purpose of developing suspicion in the sources of history of Islam and verifying the Prophet’s prophecy as Arabic or local. Nonetheless, he has not found the documents required for his criticism and in some cases, he has analyzed this historical event based on his own views as well as the ideas presented by the orientalists before him.

The financial Corruptio of agents has been one of the permanent challenges in all governments. This issue in line with the fulfillment of economic justice is constantly considered by the Islamic instructions. In regard with the specific position of Amir al- Momenin (PBUH), the study of his discourse and conduct in this regard is of great significance. To achieve this purpose, the article has described the verities of financial Corruptios, the why of their occurrence and the how of dealing with them by Imam Ali (PBUH) through the descriptive-analytical approach. The findings of this research state that most of the financial Corruptios in time of Imam Ali (PBUH) originated from the negligence of previous governors and the reflection of Imam has been guidance and no tolerance toward them. Accordingly, the protection of Muslims’ properties along with the guidance of people, the provision of religious awareness as well as the ground of reformation without ignoring the failures in addition to the appropriate dealing with them have been followed in the conduct of that holiness.

The philosophy of history is regarded as one of the most significant majors of history including different issues and among them, the historical regulation is of a great significance. This issue has been considered as the divine tradition in Quran and Nahjolbalaqeh being along with the presentation of samples based on the historical knowledge and awareness towards it is regarded as one of the symbols of certainty and absolute cognition. The present article is to have a review on the concept and properties of historical tradition in Quran and Nahjolbalaqeh by taking advantage of the descriptive- analytical method of research, Quran verses as well as the ideas of Nahjolbalaqeh interpreters. The findings of this research illustrate that the historical events depend on specific traditions, based on the instruction of Quran and Nahjolbalaqeh, as the other acts of universe is managed by the specific traditions as well. These traditions are featured by inalterability, realism, non-transferability and movement toward a definite purpose.

The ignorance of viewpoints and the reactions of religious scholars and jurisprudents in the diverse social domains has led to the less criticism and investigation of their measures, approaches and actions and this great inheritance is less accessible to the elites and social actors in the later centuries. Considering the actions of religious jurisprudents and scholars specially in some periods of the past when the Islamic society was suffering from the crises and challenges is of great significance. The ignorance of these historical-social researches made the religious centers and institutions be unconcerned towards the conditions and the cultural-social consequences of social actions. Taking advantage of the library sources and descriptive-analytical approach, this article is to answer the problem on the grounds applied in the domain of religious culture by the jurisprudents of Helleh in the 7th and 8th centuries, when the world of Islam was seriously affected by Mongolian attack and the collapse of Abbasid caliphate. The results of research clarify that the endeavors of jurisprudents have been toward facilitating the cultural relations, changing the religious conflicts into the scientific negotiations, putting emphasis on ethics as the foundation of Islamic culture, taking cultural responsibility, avoiding from passive readings in the domain of religious culture and taking advantage of the cultural templates in the domain of propagating the culture and religious instructions.

The effect of propagation of Shi’ism by Shah Ismail Safavi the first is so extensive that is currently observed in the cultural and social domain of Iran. One of the significant issues for those studying Safavid era is achieving cognition toward the motives of young founder of this dynasty for the formalization and the propagation of Shi’ism. This insight supports us towards achieving a correct illustration of the intellectual foundation of Safavid government and the reasons of their actions in the domain of culture and religion. In this research, it is endeavored to criticize the viewpoints related to the propagation of Shi’ism by Shah Ismail due to the motivations such as seeking power, storing riches, claiming divinity, subrogation, nationalism and racism, dealing with Othmani government, or being influenced by Qezelbash extremist ideas. Later, the results indicate that his inner faith, a strong and pure belief in Shi’ism away from any policy making, is considered the main factor to propagate Shi’ism; although, this purity does not mean the rightness of all his beliefs.

Arradd ala - Rafedzah is the title of an old and less famous dissertation written by Mohammad Ibn e- Ali Termazi (285 After Hijrah). Hakim Termazi is mostly famous for the development of a theory related to the ending of wilayah. Most of his works are related to the theoretical mysticism and the reinforcement of piety and Sufism trend; however, he appears like a critical prolocutor and writes a rejection on Shiites in this dissertation. Arradd ala- Rafedzah is of too much antiquity having been written in view of a Sufi and remained obsolete due to the little derivation in the middle and recent centuries. The present article tries to have a brief reference to it in terms of its content as well as the discourses dominant on the time and the locale of the author relying on the analytical approach. The result of this investigation clarify that many factors such as the intellectual convergence among the scholars of hadith, spacing towards the religion being very similar to his mystic ideas, the power of regional governments in Iran particularly the policy of religious integrity among Samanids as well as the mystic presumptions have been effective on the orientation of Hakim Tarmazi

The view of Abu Rayhan Biruni toward the history of Ancient Iran is of cultural-critical feature due to his reviewing the pure political and authoritative approaches. Such an insight is the consequence of some important element including the development of Iranism discourse in this era and the methodological distinctions in the historical view of Abu Rayhan Biruni. The present research is to analyze and explain these multidimensional features in the account by Abu Rayhan Biruni pertaining to the history of Ancient Iran. The results of research illustrate that the cultural approach of Abu Rayhan toward the ancient history of Iran includes both the mythological and historical aspects away from any bias and it merely Challenges the political and authoritative approaches in the Iranian-Islamic system of historiography. Finally, it is an opening toward reviewing this span of time in Iran and this issue is regarded as one of the elements consciously or unconsciously effective on the Iranian identity.

A historian usually investigates the historical events in his own viewpoint and the historical events give their meaning based on the importance given by the historian. The present article is to study the views pertaining to the history, historiography, the constructive elements of this kind of view in Zafarnameh and the how of ideological views affecting the historiography of Sharfoldin Yazdi who supported the political legitimacy of Timor (771-807 After Hijrah). The result of this research, done with the analytical-descriptive approach, clarifies that Sharafoddin Yazdi is so bounded with the ideas imposed or dictated to him that any doubt in them is interpreted as deviation from the fact and it is not acceptable. Relying on the beliefs such as shadow of God and divine providence, Yazdi justifies all the actions of Timor as the corroborative of religion and consequently Zafarnameh resembles a book of Jihad due to the explanation of wars and military history.

The main issue of the present research is to illuminate the process of passing from the land ownership and its reasons, the strategic conditions and the consequences of this phenomenon in the political economy of Iran from the tobacco movement to the land reform. This qualitative study has taken advantage of documents and library sources and survey method of research. The findings clarify that the architype of land ownership has undergone changes from the middle of Qajar era (1175-1304). The change from feudalism to land ownership caused the stabilization of private land ownership and this issue has led to the increase of authority of the central government in the rural centers. This process developed in line with the advancement in Iran can be considered as the elements effective on the occurrence of Islamic revolution

At the beginning of the fourteenth century A.H, Ahmad Reza Khan Barelvi (1921 A.C/ 1340 A.H), established a new school of thought named Barelvi against Deobandi school in Hind. The followers of this school in Panjab of Pakistan were of ideological conflicts with Deobandi despite lots of commonalities with them and this issue affected the culture of this region consequently. The main purpose of this article is to identify the how of intellectual and ideological encountering between Barelvi with Deobandi in Panjab and its effect on this Islamic society. Taking advantage of the descriptive-analytical approach and the primary sources in Ordo, English, Persian, and Arabic languages, this article tries to present a clear illustration of the grounds of this encountering in this span of time. The results of this article clarify that the speeches, the scholars’ writings, the religious authorities of the mosques, and the religious schools in this era were considered the elements effective on the struggle between Barelvi and Deobandi and consequently the development of sectarianism and disagreement among the Muslims of Panjab.