مجله تاریخ و تمدن اسلامی
پیاپی 4 (پاییز و زمستان 1385)

Although, due to some proofs, the life-historiography began too late, but always the holy prophet’s biography has been noted by the Muslim. Compiling on this subject is still continuous.Dependence on some religion or school, also relying on some bases and criteria, by the life-historiographers; and different destinations, approaches, principles and motivations created very various works on the life-style. One of new writings in the Seminary (Ḥawza) is a book entitled Al-Sahīh min Sīra al-Nabīyy al-A‘zam by Sayyid Ja‘far Murtadā ‘Āmilī. Conveying character of the Messenger of Allah in the different resources, he studiesthephenomenon of prohibition of narration and its role in deviation of the historical realities, and also currency of the fabricated traditions. He deliberates the role of the people of the Book who converted to Islam, and the story-tellers. After description of the agitated principles and criteria in compiling life-styles, he presents some principles, rules and criteria for a correct scientific research in this regard. Lastly he tries to present a true picture of the Messenger of Allah’s life, based on the Shia and Sunni main resources, in the field of exegesis, narration and history.

Thābit b. Sinān Ṣābī is one of the historians that their works, despite being used in several centuries, are not extant today; and for this reason their status and importance are not so known. ...

Abū l- Hasan Alī b. Mahdī al- Māmatīṛī was a unknown traditionist and a man of letter who lived in the forth centuryA. H. Recently a manuscript of his book named as Nuzhat l Absār va Mahāsin l- Āthār has been discovered and introduced by an Iranian bibliographer. This article triest to introduce Māmatīrī and his works, especially Nuzhat l- Absar.

Kāshgharī’s Dīwān focuses mostly on Turkish language and literature. The author himself had a hand in governmental organization. The long introduction of the work includes history of the Turks; Turkish accents; noticeable information regarding political, literal, social, cultural history; historical geography and administrative terminology in 4th and 5th centuries A.H. The writing posses some rare information, particularly regarding the Turks; the common ceremonies of the Islamic world’s residents; a coloured. ..

This article is a survey of one of the most important local historical books of maghrib especially in Marinid’s period, entitled al- Anīs al-Mutrib bi Rawd al-Ḳirtās fī Akhbār Mulūk al-Maghrib wa Ta’rīkh Madīna Fās. This article is to recognize the real author’s identity, considering different views regarding this questionable subject, and also to represent method ofcomposition, the style of writing, the author’s resources and status of the work among the same historical writings of Marinid’s era by revising context of the book, and then comes to conclusion that ’Abulhasan b. Abdullā b. Abī Zar‘ was the author of at least the main part of the book or its draft. Since Marinids and Fez were brought under consideration, the work was imbued with genealogy and flattery. Whereas the author used to live at the age of Christian reconquest of Andalus, he recorded in a simple and fluent prose, valuable details of the event, especially the last wars between the Muslim and Christian in Marinid’s era. Finally it should be pointed that the author took advantage of coins, epigraphs, written sources and his eye observations well, to interpret the historical matters.

Despite the whole ontological and epistemological paradigms which believe that the Essence and Attributes of God transcends this world and consequently seek knowledge in metaphysics, Ibn Khaldūn as a Tunisian Muslim philosopher and sage, in 8th century A.H., presents an interpretation of Islam religion that accordingly, despite the Divine Essence being transcendental, His Attributes as ‘Umrān (civilization) has an eternal process in society and history. Thus “knowledge” and “power” are symbols andfables of truth at society level. So he established a new paradigm by the name of ‘ilm al-‘Umrān (science of civilization). Because of Divine Presence and His Everlasting Creation in society and history, through causes and effects, the paradigm is based on post-essentialism. In this paradigm, the realm of intellectual activity, is neither mere matter nor absolute and abstract metaphysics, but an indeterminate and moderate realm between material and a supernatural one, in history. Islamic rationality and philosophy lagged behind the history, also the Islamic civilization lost its fluidity and balance, because of rationality’s concentration on “imperceptibly metaphysical-spiritual essence”, Ibn Khaldūn thought. In this manner, the Islamic civilization was involved in stiffness and deterioration. Therefore the Muslim’s material and spiritual improvement require their epistemological attention to society and history, and at the same time keeping the balanced gap between truth-bestowing society and identity-bestowing social cohesion (asabiyya). According to his thought, in Islamic states, religion is the origin of this gap and a moderately social structure. Nevertheless, in his thought development, determining of ruler’s will as the agent of fulfilling religion’s role in society, was replace with “law” -that is based on intellect and narration.

Nafh al-Tīb is among the resources of the last days of Muslim Spain (Andalusia) that its author in his ultimate years of life literally portrayed this land and its people in it. This book is neither a pure history nor a biographical dictionary; but somehow an encyclopedia regarding history, literature and geography of Andalusia, and also biography of its personalities, from the beginning of the Islamic period to the decline of Granada. This article conveyed Mikkarī’s biography and his most important work, Nafh al-Tīb, and also its historical and cultural value and importance. Because of requirements of the subject matter, some points of the cultural and social history of Maghrib and Andalusia were proponded.

Since the 2nd century many books have been written about life style (sīra) and virtues (manākib) of the twelve Imams. Those books, quantitatively and qualitatively, have been under influence of the political and cultural circumstances of their ages. Appearance of the Safavids and then recognition of Shia (as the formal doctrine), and the later cultural and political situations influenced the mentioned works: first of all, on their increase. Many Shi’ite religious scholars and authors, because of more expression freedom, in that age, composed many books relating to the life style and virtues of the Imams. The Safavid kings, because of some political and religious proofs, directly and indirectly, and even through issuing charter, supported and emphasized on the expansion of Shia. The kings also in order to deepen Shi’ite thoughts among the public, paid attention to compiling Persian books or translating...