فصلنامه تاریخ اسلام
پیاپی 13 (بهار 1382)

The Science of genealogy in concerned with determining people's genealogical lines and methods involved in such determination, with the basic objective of preventing inaccuracies in establishing such ancestral lines. Genealogy is considered to be among the pre ه requisite sciences for the historian and can be classified as a sub ه division of biography. The history of genealogy among Arabs dates back to pre ه Islamic period. After Islam, the Umayyid dynasty vehemently supported the promotion of the science of genealogy. In the Abbasid period, as well, the issue of proving, theologi ه cally and legitimately, the rightfulness of the Ghuraysh and the rejection of Umayyids led to newer and more serious arguments in the field of genealogy. In this article, while describing the science of genealogy and its various methodological schools; the invention, the objective, and the historical evolution of this branch of knowledge throughout the Islamic era and up to the present age are discussed. In the end, a selection of major sources of this endeavor including the general sources, the genealogy of the Noble Prophet, the genealogy of some Arab tribes, and a number of investigations by Orientalists are brought to your attention in brief.

Islamic historiography has always been influenced by different factors. A number of these factors are rooted in the needs of social life, and a number of others have sprung from the various levels of progress in human society. In this paper a few elements influential on the second category of factors and their prominent features are studied; and a relevant discussion on the historiographical schools of Medina and Iraq is also presented.

Husain ibn Ruh Nowbakhti, who is considered by the Twelver Shصah as the third special deputy to their 21th Imam, spent five years of his lifetime, 429 ه 929 AD, in the prison of al ه Mughtadir, the Addasid Khalifah. This article takes up the two reasons often cited for his arrest: 1. Refusal to pay what the government demanded of him. 2. Cooperation with Qarmatian. The article confirms the first and rejects the Second reason. In addition, a third hypothesis has been brought up here; that is, the Ghulat)Exaggerators(conspired and provoked the Abbasid establishment to arrest him.

Many reasons and causes led to the establishment of the Fatimid Khilafah in al ه Ifrighiyyah)Muslim Africa(in 792 AH. Among all such reasons, economic ones have not been taken very seriously by historians though the significance of such causes is by no means any less than the importance of other sets of foctors involved here. In this Paper, the economic conditions of the time and the role they played in the establishment of the Fatimid Khilafah are investigated. Part of such economic causes is related to the prevailing conditions in Ifrighiyyah and Maghrib in the second half of the 3rd century AH and some others are related to the Fatimid's own activities in the period of their invitation and call to rising. Both of these categories of causes are discussed in this article.

Karkh was the major Shصah base throughout the whole of Abbasid khilafah. At the beginning of the 4th century AH, the Shiصte Buyid dynasty used the weakness of Abbasid power and seized the opportunity to conquer Baghdad. Their entrance into the khilafah capital caused great hope and joy among the Shiah residents of Karkh, in particular because the Buyids allowed and encouraged the àshura and Ghadir ه e Khum ceremonies to be held publicly in Baghdad for the first time. But the trend did not last long. The Buyids could not continue to support the Shصah populace in Baghdad. With help from the Sunni court clerks, Turkish troops, and rogues, the Sunni Muslims, who were not happy with such ceremonies being held in Baghdad, invaded Karkh on numerous occasions and greatly damaged the neighborhood. Such incidents finally led the Shصah community of Karkh to lose hope in the Buyids and welcome the Seljuks.

Abd ar Rahman Ibn Khaldun is known as the father of philosophy and history. For most of researchers who have studied Ibn Khaldun's thought, his views in theoretical philosophy and history have been more attractive. A thorough study of his Mughaddimah reveals that in addition to presenting a theoretical system to investigate the development of human communities, Ibn Khaldun offers other views that are worthy of serious attention in philosophy of history, or rather critical philosophy of history. This paper's objective is to propose that the first signs of Such discussions as critical history, historical sociology, and historical psychology can be traced back to and recognized in Ibn Khaldun's Mughaddimah.

The nomadic tribes and clans who inhabited Azerbijan, Arran, and Asia Minor, gradually turned to Shصah Islam. They, who had been bred in the sufi order of Ardabil from the time of Shaikh Safi ه ed ه Din Ardabili onwards, rose to defend their sufi order called Safaviyyeh)or the Safavids(. Later, they slowly inclined toward Politics and government distancing themselves from their original spiritual ideals. By establishing the Ghizilbash Union, they created their idealogical and military base. Then, by strengthening it, they succeeded to put on the throne Shah Esmail I as the founder of the Safavid dynasty. This historic event which was in line with lvan's unity and national identity was welcomed by the lranian public and finally spread the Safavid reign all over the country. Nevertheless, as all other dynasties, that at first come to power on a wave of ideal principles and then fall short of their early ideological aspirations, the Ghizilbash also was in the end overtaken by the luster of power and wealth. They interfered in social and political issues to such an extent that caused social unrest and their own final disintegration. Hence, Shah Abbas I pracically dissolved their union and yet, by substituting it whit a new organization called the Shahsavan, continued to give the Safavid monarchy the military protection it already enjoyed, in a different way.

The sharifs were Alawites who were always respected by the community they lived in throughout Muslim lands. They also managed to establish major government dynasties in the Muslim World throughout history. The sharifs are divided into Several branches the most important of which are the Hasani and the Husayni. The Hasani Sharifs, Whose ancestry goes back to Hasan al ه Muthanna, succeeded in establishing the Idrisid dynasty in the Muslim West)in their case, in Morocco (. The Husayni sharifs, Whose genealogical line goes back to Imam Jؤfar ibn Muhammad as ه Sadigh, were declared by the Fatimids to be their ancestors. This paper is a translation of the entry, "Sharif", in Encyclopedia Islam) Second edition(written by the wellknown French orientalist, Louis Provencal while investigating the genealogical lines of different sharif branches, Provencal has discussed major works attributed to them. In the paper before you, the sharif bibliography is of much importance to researchers and investigators of this field.