مجله تاریخ و تمدن اسلامی
پیاپی 36 (پاییز 1400)

Islamic narrative sources provided different statistics on the number of Jews killed in the Bani Qurayzah battle, mostly between 400 and 900. Except for a few, the other narrations are “mursal” and not musnad. Some historians and scholars have looked at the statistics with confirmation, some have denied them, and some have remained silent about them. In this article, we intend to date the mentioned statements as much as possible based on the method of document-text analysis, and determine the period and context of their emergence. In the next step, using some other narrations related to that battle and related historical information such as the number of tribes, we will analyze and evaluate the statistics. From all the studies, we can conclude that the relevant narrations, at least after the killing of Bani Qurayzah was accepted among Muslims, spread to various Islamic regions such as Mecca, Medina, and Kufa in the first half of the second century, and a little later. It has spread to cities like Baghdad and Basra.

The Umayyads were rulers with Arab inclinations. During this period, the Arab tribes played an important role in governmental and military affairs, especially in the conquests. The relations of the Arab tribes with the the Umayyads were not on the same level. The tribe of Kalb, the tribe descended from the Al-Ḳuḍa’a, was one that had close relations with the Umayyad rulers, especially the Sufyānī branch. Kalb tribe had a long history of living in the deserts of Syria and a large population, which led to Mu’āwīyah marrying a Kalbi woman in order to gain the support of this tribe. The mother of Yazīd, Muāwīyah's successor, was a Kalbi woman, which led to the rise of the Kalb's political position. This article seeks to look at the role of the Kalb tribe in the period of Instability and crises that occurred after the death of Muāwīyah II, until the end of the rule of ‘Abd al-Malik by focusing on the Baḥdal and Abū-Umāmah families of the Banu Hāritha bin Janāb clan of the Kalb tribe. The results obtained show that these two families reached the highest levels of military administration during the period of Yazīd bin Muāwīyah and in the period of crisis, and despite the fall of four of the five region (Jund) in Syria in the hands of the forces belonging to al-Zubayr, they were able to manage the situation and lead the forces loyal to the Umayyads and bring them back to power. At this point, the Kalb tribe and its leaders from the Banu Hāritha bin Janāb clan, particularly the Baḥdal family, played a crucial role. During the reign of ‘Abd al-Malik ibn Marwān (685-705), this tribe also played an influential role in suppressing various uprisings in the Syria, Jazira, Irāq and Persia. During this period, the Baḥdal family's role gradually diminished, but the Abu-Umāma family had the upper hand in stabilizing the government leading Shāmi forces.

One of the focal points of apocalyptic news goes back to the titles that have been used for the promised savior or the characters around him. In this research, three titles namely “Mansur”, “Saffāh” and “Hojjat” have been studied with a historical processing approach .The necessity and purpose of using such an approach, which is rarely seen in Mahdavi and historical works, is to reconstruct the mentality of Muslims in the first centuries on Mahdism and to present new interpretations of the promised endeavors, especially in the half of the second century A.H. That will be obtained by finding the roots, semantics and research application of the titles and by studying the earlier historical and hadith sources and presenting documentary analyzes. It seems that the mentioned titles, which were used by different parties and currents, had significant historical functions, especially in the first centuries of Islam. Because the titles Mansur and Safah later found a prominent place in the Abbasid movement and Hojjat also became a common title among the Shiites, Twelvers and the Isma’ilis, with different utilizations

Al-Fārābī might be considered the only philosopher of war in Islamic civilization. A philosopher who developed his philosophy of war as a component of his political philosophy. He tried to formulate his theory of just war- focused on jus ad bellum- by preparing a normative system of ontological, epistemological, and ethical requirements for warfare. This study is to explain the philosophical foundations of Al-Fārābī's thoughts on war through reflection on the two fields of Al-Fārābī's theory of human and justice. This philosophical explanation provides an appropriate theoretical basis for presenting a comprehensive and coherent reading of Al-Fārābī's theory of warfare. In addition the theoretical formulation of Al-Fārābī's thoughts is formed in the application of Textual Reading theory and internalist approach in the history of ideas. Appropriate methodological tools that can use the conceptual reserves of contemporary theories of philosophy of war. The result of the study is that Al-Fārābī was neither an anti-war philosopher nor a militant thinker. Rather, Al-Fārābī's views on war are centered on his theory of virtue and in line with his theory of welfare.

According to the model of European painting realism, the structure of perspective in Iranian painting is inexpertly described, while the ability of an Iranian painter to represent the world should be examined on the basis of other principles. The purpose of this research is to explain the reasons of avoidance from representation of perspective and visual geometry in the procedure of Persian Painting production, in comparison with visual principles resulted from Ibn al-Haytham’s vision theory as linear perspective.This research indicates that the visual principles resulted from vision theory of Ibn al-Haytham has a quantitative characteristic based on the geometry of sight. This geometrical structure as a linear perspective demonstrates a kind of subjective representation aligned with theoretical paradigm of science and ideology of Renaissance. The structure of perspective in Persian Painting, by contrast, doesn’t fit visual geometry; and it is a kind of objective representation according to which objects and visual world are depicted, regardless of subject’s view, from various viewpoints and are finally combined into the form of pure geometry structure and right angle view. This kind of angle of view, made possible by perceiving and interpreting the world hierarchically and independently of knowing subject in Islamic ideology, didn’t let the linear perspective techniques, which are resulted from a quantitative approach to study the procedure of visual sensation, to initiate and develop within inside

This article reviews the most important implications of the Hyecho’s diary for the historical studies of Iran and Islam. Hyecho was a Korean monk who travelled to India, central Asia, and Iran in the 8th century. Although what is remained from his book is just some fragmented parts, it contains important information regarding with historical studies of Iran and Islam. In fact, he was a contemporary observer of the Arab’s conquests in Iranian plateau which make his observations valuable for the historians. In this paper, parts of this book which are related to the Iran and Islam will be reviewed.