نشریه سخن تاریخ
پیاپی 39 (پاییز 1401)

Recitation of the minaret symbol of Islamic mosques in a historical and phenomenological approachThe presence of religious symbols and slogans in the society is one of the symbols of the religion in the society. Social researchers find the root of such a presence sometimes in religious beliefs and orders, and sometimes in other social factors, including the cultural influences of other religions. "Minaret" of Islamic mosques can be considered as one of the religious symbols and rituals in Islam, which has maintained its continuous and expanding presence in the architecture of Islamic holy places since the early years of Islam. This has led to relatively extensive researches about Islamic architecture in general and sometimes about the minaret in particular. In this regard, the present article (by library studying in historical and devotional roots of minaret and referring to its conventional functions) tries to provide a new explanation of the psychological and social roots of the symbol “minaret” in the society, and through it, to answer this question; Whether only religious factors are responsible for the survival and expansion of symbols such as the minaret, or whether other factors can also be pointed to. The factors that are sometimes more effective than intra-religious factors.To answer the question, the present text accepts the influence of human internal and psychological factors on all human behaviors (including religious behaviors) and follows a historical-adaptive approach under the title of phenomenology to study the extent of these effects on the appearance of cultural-religious symbols such as minarets; The factors that attention to them will make the analysis and interpretation of religious symbols more complete.

This study intends to examine the idea of ​​destiny as one of the historiographical features of the Turkmen secretary Skanderbeg in the "History of the Abbasid Scholars". The findings of this study show that the idea of ​​destiny is one of the most important axes in the writing of the Abbasi theologian, so that Skanderbeg has maintained and adhered to the policy of destiny in all historical narratives. He did not consider himself obliged to provide rational explanations and analyzes in any field, and especially in the field of negative news, he followed the path of destiny and used it to justify failures. The level of destiny in the text of the history of the worlds increased and decreased depending on the political situation, and on average, this rate was higher than the other during the years of Shah Tahmasb's death (930-984 AH) until the peak of Shah Abbas's power. There have been sections. Due to the nature of the research topic, the research method is descriptive-analytical. Destiny-minded thought has also given legitimacy to the Safavid rule, and in this regard, the Turkmen have used terms such as Iqbal Shahi and Bakht Shahaneh. In fact, it can be said that the ultimate goal of resorting to the fateful idea was to legitimize the actions of the Safavid Shah and the Safavid government. However, not all aspects and features of Turkmen historiography have been the subject of this research and the focus has been on the place of fateful thought in writing the history of the Abbasid theologians.

The purpose of this article is to study and analyze the political behavior of Ayatollah Boroujerdi in facing the Fadaeian of Islam, which had many effects in forming the political and social atmosphere of Iranian society. In total, the findings of this article, which dealt with this issue with a descriptive-analytical method, show that there are two main views about Ayatollah Boroujerdi's encounter with the devotees of Islam: One view considers him to be against this movement and the other view believes that he agrees with it. The claim of the present research is the total of the sayings: Ayatollah Boroujerdi did not oppose the principle of Fadaiean of Islam, but in that period, he was against their actions due to some expedients. This opposition was not due to Ayatollah Boroujerdi's non-political nature, but due to the main factors (past political experiences, expediency, protection of the reconstructed Hawza) and secondary factors (some actions of the Fadaiean of Islam, inciting Ayatollah Boroujerdi’s entourage inciting Navvab Safavi’s entourage).

Mu'awiyah was determined to establish and strengthen the Umayyad government, by changing cultural tastes, and relying on a strong army to eliminate all opponents, especially supporters and Shiites of Ali (a.s.). Therefore, by adopting provocative policies, he tried to arouse their emotional feelings and provide the means for their destruction. This policy worked for Hujar bin Adi and his companions and caused their martyrdom. Since the Madanis, including the supporters of Sheikhs and Shiites, had a negative attitude towards Muawiya's government, the aforementioned policy was applied in this city, especially to the Ansar. The upcoming research tries to answer this question with the library method, how was the performance of the people of Medina, especially the Ansar, in facing the policies of Muawiya and what factors were effective in its emergence? The findings show that according to the political conditions and following Imam Hassan (a.s.) and Imam Hussain (a.s.) and other Qureshi lords living in Medina, they did not take any practical action to fight against his rule and endured these difficult conditions. Also, during this period, a kind of political and social harmony emerged among the people of Medina in the confrontation with the Umayyad government.

Since Yazd has had fewer social ups and downs, its architecture has been able to continue its continuousness in a calm environment. dry climate in Yazd region, the fact that it hasn't had natural disasters since 800 years, the contentment culture of the people, and the conservative and peace-loving temperament of the rulers, all has led to the preservation of buildings of Ilkhanid age and before it. the intactness of the old buildings provide the basis for comparative studies between historical texts and existing buildings. Therefore, considering the frequent use of Sabat in the historical texts of Yazd, the intactness of some ancient Sabats, and the lack of research on the types of Saba in Yazd, the issue has been addressed in this article.In this research, we seek to understand the characteristics of Sabat in historical texts and whether they can be classified? The research method of this article is based on historical documents as well as field studies. The article has first addressed the etymology of the word Sabat and later the historical studies of Sabat. After investigative the adjacent building, decorations, inscriptions regarding Sabat’s benefactor, the classification of historical types is discussed. Later in this article, the reasons and manner of formation of Sabat are discussed. Finally, this article introduces three types of Sabat's architecture. The first group was built as a canopy on the passageways, which has a subgroup called Soffe or Dokanche in adjacent to Sabaat; this is very similar to Sabat which were placed along the way. The second group served as entrance edifice, which formed sabat through the creating of buildings such as Tanabi, pavilion, Soffe hall on entrance. The third group of Sabats were like arches or Soffe that were built next to the building while facing the square or street.

Muslim historiography initially had many links to Qur'anic verses, with the historian trying to use Qur'anic verses as confirmation in the reporting of historical events. Tabari is one of the historians who, while reporting historical events, has documented them with Quranic verses. The purpose of this descriptive-analytical study is to address the main issue of how accurate the citation of verses in the report of historical events in the history of Tabari has been? Studies show that Tabari has cited verses in order to confirm and strengthen historical reports. But in some cases, it has suffered injuries. Among them is verse 37 of Surah Al-Ahzab, which refers to the story of Zayd's separation from Zainab bint Jahsh and then the marriage of the Prophet (PBUH) with her. By quoting fabricated narrationsTabari considered the main reason for the separation of Zayd and Zainab as the love and affection of the Prophet (PBUH) for Zainab and made a love story by incorrectly understanding some of the expressions in the mentioned verse and quoting it and in the order to confirming it. these negligence’s Can be attributed to his superficial understanding of the verses and their lack of analysis, which is specifically mentioned in this study.