فصلنامه مطالعات تاریخ اسلام
پیاپی 53 (تابستان 1401)

The first treatise in codex 2743 of Library of The Parliament of Iran, which cataloguers guess to be a work of the Ḥubayš Tiflīsī, is a Persian redaction of ‘Alā’ī Maghribī’s Taqwīm al-’Adwīyah (ca. 550AH). The redactor had added some entries, numerous points, as well as a row, to mention the Indian names medicaments to the original text. He borrowed many fragments from Hājī Zayn al-‘Aṭṭār al-Šīrāzī's Iḳtiyārāt-e Badī’ī (compiled 780 AH), without any citation, and also used other sources. Therefore, and of course, due to the age of the manuscript, the possible time of the redactor's activity can be limited to the second half of the 9th to the first half of the 10th century AH. It seems that Ms. 2231 of the India Office library is another copy of this redaction. Therefore, in order to critically edit this redaction, due to the paucity and incompleteness of the manuscripts, parallel texts must be used, i.e. the original text in Arabic to edit the translated sections, the redactor’s identified resources (specially Iḳtiyārāt-e Badī’ī) to edit the scattered additions throughout the work, and the wide range of medieval Islam’s pharmacological works in which Indian name of medicaments mentioned in order to edit Indian names.

Aljamiado is a language trick used by the Mudejars and Moriscos (the last Andalusian Muslims) after the re-conquest of the Andalus by the Christians, to communicate secretly among their coreligionists and to protect their cultural and scientific heritage. This research intends to use descriptive-analytical method and using the available resources and evidence in the first step, to examine the nature, characteristics and origin of Aljamiado, and in the second step to clarify the role of this linguistic method in preserving the scientific and cultural heritage of Muslims. It also answers questions about the origins, scientific value, and rising and falling of this language. Findings show that Aljamiado, derived from the Arabic word al-A῾jamiyya or Aljami῾a, was invented during the Mudejars period and its use expanded with increasing strictness on Muslims and reached its peak during the Moriscos period, and caused significant effects. After the expulsion of Muslims from Andalusia (1018-1023 AH/ 1609-1614 AD), it disappeared and left much ambiguity.

The early years of the twentieth century coincided with the decline of the Ottoman Caliphate and a crisis perceived by Muslim thinkers. The new socio-political situation required a proper response from Muslim thinkers. Sanhouri's view to get out of this situation was to propose the theory of "Fiqh al-Khilafah", a response to the spread of the secular views based on separation of religion from politics as the secular idea of ​​the caliphate and Ali Abdul Razzaq's theory. The present study tries to address the question of the theory of jurisprudence of the Sunni caliphate and the issues it sought to explain regarding Islamic caliphate using a descriptive-analytical way. The hypothesis acknowledges that given the critical situation of the Islamic world in the twentieth century, as a result of which the Ottoman Caliphate was abolished and extremist and deviant views on the theory of the Islamic Caliphate were introduced among Muslims, Sanhouri tried to find a mediating way for introducing the idea of ​​Islamic civilization.

The Inju Shirazi family was one of the prominent Iranian families of the Safavid era who after migrating to India, were able to become the source of significant influences in various areas of India. This research seeks to answer the main question using a desk study method and in a descriptive and analytical way: what role did the Inju Shirazi family play in the political and cultural arena in the south and north of India at that time? The findings of the study confirm that the Inju family during their presence in southern India, in addition to trying to spread Shiism, also played an important role in establishing relations between the governments of this region and the Safavid government. In addition to being the main advisers of the Gurkhanids in political affairs, especially in relation to the Deccan region, the Injus in northern India also played a significant role in promoting Iranian and Islamic culture, especially Persian language.

During the Qajar era, criticizing traditional education in Iran, scholars have sought to change the method of education, its contents and materials .These changes were achieved through educational planning and writing textbooks for new educational materials. Under the influence of modernization in the country, educational planning, materials, and textbooks changed in the modern schools of Mazandaran. In this research, changes in the development of educational programs and materials have been studied using historical documents and reliable sources. According to the recently discovered documents, Mazandaran schools in the early years of their establishment used the educational curriculum and textbooks taught in Tehran schools; while after the establishment of the Ministry of Education and the approval of the Education Constitution, they gradually followed the ministry’s program. These documents show that the ecological, climatic and geographical situation of Mazandaran have been influential in school planning.

In this paper, we seek to understand the historical attitude of Afghan historians in the eighteenth, nineteenth and twentieth centuries and what has been obtained from this research shows that in the historical attitude of historians such as Maḥmūd al-Ḥussaynī, Shekārpūrī, Khāleṣ, Nūrī and Rīyāṡī, there is a kind of destiny, historical determinism and sanctity. Moreover, these historians have mainly mythological, ethnic and elitist views towards historical events. Historians such as ‘Alavī, Khāleṡ, Khwāfī, and Rīyāṡī have also emphasized the usefulness, lesson learning, and enlightenment of history. However, with the passing of Feyṡ Muḥammad Kātib as an important turning point in the transformation of historians attitudes towards history, we come to twentieth-century historians who, from Ghobār, Kohzād, Ḥabībī and Kākar to ‘Aṭā’ī, Farhang and Sīstānī, have been more influenced by nationalism, and have given Afghanistan a 5,000-year history with the Aryan race. Based on this view, they have identified different periods of Ariana, Khorasan and contemporary Afghanistan for the history of Afghanistan.