پژوهش نامه تاریخ اسلام
سال یازدهم شماره 44 (زمستان 1400)

Historia Gothica and Historia Arabum written by the Spanish prominent bishop, Rodrigo Jimenez de Rada, are of the most outstanding medieval historical works. Historia Arabum is the first Western work on Islamic history due to attention to Islamic history, which led to the importance of Rodrigo Jimenez among historians. The main question of the article is to what extent Islamic sources have influenced the written histories of medieval Spain? This article tries to find out the extent of Rodrigo's reliance on Islamic sources by the comparative study of Rodrigo's works and Islamic texts. Historia Gothica also has interesting points about the Arab attack to Spain, which helped a lot in correcting the information of medieval Europe about the fall of Spain. The information in both of Rodrigo's works about the events of the Middle East and the Islamic world until the 13th AD century is surprisingly different from the stereotypical information found in Latin histories before itself and contains new and important points.

Following the confrontation of modern thinkers with modernity, the votes of the hijab protestors were raised as preparation of intellectualism and modernity requirements. The present article by using a documentary-analytical method investigates the development of the hijab critics’ theories during the 1227 to 1320 period by describing their beliefs and performances to explain the influential factors on the revolutionary criticism development to the traditional clothing of Iranian women. Findings indicate that the central core of reformist votes was formed after the Naserid and the constitutional period in protest against the traditional forms of hijab. After that, the change of attitude about the limits and kind of coverage was reflected and developed in the education process. Then, by changing the monarchy from Qajar to Pahlavi aiming to protest against hijab, two minimal and maximal attitudes were proposed. The minimal attitude emphasized modern wearing and optional hijab, and the maximal attitude emphasized removing the traditional hijab. The maximal approach in the first Pahlavi period tended to remove the public hijab, and as a result of the confrontation between these two attitudes, modern religious and reformist thinkers with the characteristic of the western women central model appeared.

Ibn al-Kalbī in the Mathālib al-'Arab reports the emergence of Zindīq among Qurayshs while introducing the religions existing among Arab tribes and states that the Christians of al-Hirah taught the Zindīq to the Qurayshs’ merchants. He also mentioned the names of the Zindīqs of Quraysh. According to the historical evidence of using Zindīq in the meaning of Mazdakism, the question of this article is whether the Zindīq that Ibn al-Kalbī talked about its prevalence among Quraysh can mean Mazdakism or not? Therefore, with a historical approach and a library method has tried to discover the evidence of the presence of Mazdakism in Saudi Arabia. The accuracy of al-Kalbī's report and the analysis of the library evidence indicate that the mentioned Zindīq does not mean Mazdakism and to understand the meaning of the Zindīq reported by Ibn al-Kalbī other possibilities should be considered.

The Muslim Brotherhood (Ikhwān al-Muslimin) of Egypt is one of the most effective and widespread cultural and political-social groups of the Islamic world in the contemporary period. This movement has experienced many changes in intellectual, political and social aspects Since its establishment in 1928. Among the gradual changes of the Brotherhood in intellectual aspect is the intellectual proximity of the Brotherhood to Salafism. The main question of the research is what was the role of Saudi Arabia in changing the Muslim Brotherhood's (Ikhwān al-Muslimin) approach to Salafism? This research by using a descriptive-analytical method found that the Muslim Brotherhood's Salafism approach had been influenced by many external and internal factors. In this regard, Saudi Arabia's role as the cradle of Wahhabi Salafism is more significant than other factors. Among the influences of Saudi Arabia, the relationship between Hassan al-Banna with Salafi thinkers such as Rashid Reza and Muḥibb al-Dīn Khatib could be mentioned. This relationship eased the way of migration for many members of the Muslim Brotherhood (Ikhwān al-Muslimin) to Saudi Arabia and neighbour countries in the following years, specifically during the hardships and pressures of Jamal Abdul Nasser on the Brotherhood. Among other factors of the spread of Salafism from Sadat's period onwards, it goes back to the downward process of the Egypt economy and the financial power and influence of Saudi Arabia. These conditions had made the new and young generation of the Muslim Brotherhood to be more influenced by Salafism.

Mohammad Hasan Khan ruled over Shaki at the same time as the rivalry between the Ottoman and Russian governments in the Caucasus region. In those days, the Ottomans established political relationships with local heads such as the ruler of Shaki with the aim of countering the influence and domination of the Russians in the Caucasus. Mohammad Hasan Khan had been also inclined to the Ottomans due to the fear and concern of the aggressive policy of the Georgians against the territory of the local Muslim rulers of Ganja and Yerevan. Mohammad Hasan Khan was in contact with the Ottomans in the form of exchange of correspondence and the ambassador's(elčī) movement. The main question of the article is what issues did Muhammad Hasan Khan Shaki's letters to the Ottoman government covered and what goals did he pursue? This research relying on printed books from Ottoman archival documents and local historiographical sources of Shaki and the Caucasus and with a descriptive-analytical approach indicates that confronting the expansionist policy of the Georgian ruler with the Russians’ military support in the Muslim land and constant invasion of their forces to the Ganja state in the neighbourhood of Shaki, was one of the important issues raised in the correspondence of Mohammad Hasan Khan Shaki with the Ottoman authorities. He demanded political-military aid from the Ottoman government for this issue. It seems that these letter writings did not have any special achievements due to the lack of practical action from both sides.