فصلنامه تاریخ اسلام
پیاپی 54 (تابستان 1392)

The recognition of the grounds of historical-social alteratins has been constantly the concern of great scholars of history, whereas the scientists are not unanimous over the principles and feasible approaches towards these alterations. After renaissance, the two approaches under the title of the economy of capitalism and the communalism in the west affected the arguments concerning the historical-social alteration, while on the basis of Qur’an principles, the historical alteration is of particular anthological origin. ccordingly, a significant position is given to the role of invisible elements in the historical-social alteration. In view of Holy Qur’an, part of the historical alteration is connected to human’s behaviors as these are in their own turn affected by the type of prudence, social-cultural elements, world-view, and the will power of human being.

The local history is considered as one of the precious sources in perceiving history as well as the geography of the world of Islam and the most significant of all is getting information about authorities and Islamic scientists as well as research pertaining to civilization and Islamic culture. In this regard, khorasan is pioneer and since the third until the sixth century, there exists a number of compiled works related to it. On of these works considered as a unique source pertaining to Bokhara city is the history of Bokharay e-Qonjar having passed away in 410 (After Hijrah). Out of this work, it has remained an anonymous prescription and merely some of its parts in the later sources. This article studies the life of Qonjar, the history of Bokhara and its remained pieces.

During the history, the belief in promised Mahdi, deliverer, and the appearance of a reformer concluding the oppression and corruption at the end of time and provides justice and equality has been stated in diverse religions such as Islam, Christianity, Judaism, Zoroaster, Hinduism as well as Buddhism. Considering the direct speech of the Holy Qur’an and the widely-transmitted narrations stated by the prophet Mohammad (PBUH) and infallible Imams concerning the appearance of the holiness Mahdi, blissful future of human and providing justice and equality, many people were to take benefit from Mahdaviat idea to legitimate their action and to attract advocators. One of the periods of history in which we are observant of the appearance of claimants, thanks to the oppression and corruption, is the time of Mongolians’ attack and their governorship. At that time, Iranian people seeking for a life featured with justice, equality, peace, were attracted by the people who had started their movement with the claim of Mahdaviat. This article considers the appearance of claimants of Mahdaviat and the ground of their uprisings in the Mongolian period in Iran, among them it can be referred to the uprisings such as Mahmood Taaraabi, Abulkeram Daaraani, Abusaleh Helli, Ahmad Shaami, Musa Kordestani, Amir Teimurtash e-Chupani.

In the second stage of Abbasid caliphate in 030-334 (After Hijrah), particularly in time of the caliphate of Moqtader bellah in 095-302 (After Hijrah), we encounter with a trend called heroism. Hero was titled to women who were the mediator between harem and court and they were assigned different responsibilities depended on their capability and authority. The domination of Turks on different affairs, the individual identity and the gradual decline of Moqtadir’s power as well as the dispute over power led to heroes’ taking benefits of these conditions and their authorization in different political and social grounds. They were interfering in the diverse affairs of caliphate such as the dismissal and appointment of ministers, emirs and army commanders and also they were given significant ranks such as judgment, treasury, and the guard of prison of prominent people. Through the investigation of this trend and the introduction of some eminent heroes in time of Moqtader bellah, this article considers the presence of women in the ground of policy.

The Arab Helali tribes were included a collection of sub-tribes and oba of Bani Helal Ibn-e Aamer, Bani Solaim, Bani Jashm and Rabi’eh accustomed to primitive and nomadic life in the center of Saudi Arabia and desert areas of Najd and Hejaz. These tribes against the other Arab tribes, who left for the fertile and civilized areas after Islam along with Islamic conquests, kept on their primitive life and didn’t leave their homeland. eanwhile, at the outset of the fifth century (after hijrah), thanks to the diverse issues, they traveled through the north of Arabian Peninsula stretching from Iraq to the west of Tigris towards the eastern coast of Nile river in Egypt. Eventually, the Arab Helali tribes entered into the land of Islamic Maqrib from Africa to Morrakesh and were the cause of occurrence of different events and damages in these areas. Referring to the main historical sources, the present article is to present and analyze the grounds of uprising of Helali tribes beginning from the center of Saudi Arabia towards the north areas of Shaam and Egypt and after that their migration to Egypt and Africa.

The writing of the first constitution in 1875 (A. D) and 1093 (After Hijrah) led to different arguments and suggestions, and then this issue was followed by the attraction of attention of scholars and researchers. Jalal Nuri, one of the Othman philosophers at the end of 19th century and the beginning of 02th century, was an eminent individual who looked upon the first Othman constitution, reflected in the content of constitution, reminded its shortcomings and virtues and criticized its function in the promotion of Othman community.Jalal Nuri’s approach towards the first constitution is the issue investigated in the present article and through a descriptive -analytical method, the works of the author as well as the historical sources of that time; it will be answered to the question related to the kind of function considered by Jalal Nuri for the first Othman constitution.

A dominant and common imagination in the history of world is that the America continent has been discovered through the sailing of Christopher Columbus and the support of Spanish king in 1490 (A. D), whereas recently, it has been found some documents concerning the relationship of other nations with this continent which encounters this common imagination with serious doubts.The main question of the present article has to do with the possibility of Muslim nations’ making this relationship written on the basis of the ideas of Fuat Sezgin in response to the claims of an individual named Gwin Menzir. Against Menzir’s challenging claims, Sezgin tries to prove this issue by searching the origin of plans such as the plans of Fra Mauro, Kangenido, Dom pedro, pieri Ra’is, Kantino, Valdesimuler, Delakusa, Bahayem and Javeh’ee atlas in the world of Islam and not in china through investigating the scientific aptitude of Muslims in the accurate measurement of geographic longitude and latitude and some evidences present in the historical sources. Accordingly, it can be concluded that the Muslims have been pioneer in making relationship with this new world.