TARIKH E ISLAM
Year:2013 | Volume:13 | Issue:4 (52)|Papers Count:8

The Question concerning the possibility of historical knowledge has been one of the major concerns of critical philosophers of history in the past and present time. This question being directly related to the objectivity of history demands the presentation of history regardless of any personal view and value; therefore, it could be set in the position of science. Consequently, the importance of this issue along with the investigation of historical works of Muslim historians to study the concept of objectivity of history and possibility of historical knowledge has been attempted by the author. The framework of this research includes the concepts such as the possibility of historical knowledge as well as the objectivity of history and the issues like intervention of values and selection in history. The author of the article is to investigate the view of Taqi al-Din Maqrizi (845 A.D) concerning the stated concepts. The research clarified that in view of Maqrizi, the historical knowledge would be attainable and the way of accomplishment is not limited to material and concrete means. On the other hand, Maqrizi’s findings reveal that the objectivity void of valuing would be impossible but at the same time the effect of values for the alteration or making it in line with accepted presumption of historians should not be ignored.

God has determined various traditions in the individual and social life of human being and there exist particular regulations and order in the diverse affairs being fulfilled through particular means. There is nothing aimless in the creation and world’s affairs. The diverse states of social life of human being, various kinds of government, life, tradition, transient relationships, war, peace, happiness and misery in the different dimensions of human’s life would be on the basis of divine determined regulations. The present research investigates the prophetic narrations concerning community, history, historical-social rules and regulations in order to confirm that various traditions such as the tradition of the alteration of world, the annihilation of communities and its diverse reasons, sending prophets, consignment, affliction, respite and punishment are the reflection of the prophet’s remarks.

The preference and tradition of fast on Ashura has been constantly considered and emphasized by Sunnites. In one hand, this day is of great importance to Shiites and to them fasting in this day is considered as innovation and disapproved issue not a traditional and preferred one. According to the historical investigations, fasting on Ashura has not been in Muharram but on the 10th day of Tishri month being concurrent with the fasting of Jewish in the name of “kipur” or “Asur”. The reason of making mistake about this day and the 10th day of Muharram has to do with the similarity of pronunciation by Arabs who pronounce both days as Ashura. On the other hand, fasting on that day has been abrogated through the necessity of the fast in Ramadan. The renovation of this abrogated decree is not considered as tradition but an innovation being propagated by people in line with Umayyad policies. In this regard, the scientific statement of this issue can be effectual in lessening the sectional and religious challenges. Considering the jurisprudential Points of view and narrations of this event in the sources of the two sects and through a historical approach, this writing is to answer the question concerning the origin of fasting on Ashura of early Islam and its decree in Prophetic time.

 The issue of extremism would be a corruption opening its way among Shiites, like the other Islamic and non-Islamic groups, so that it led some people astray. The ideas of Shiite extremists were not of particular order and coherence; however, they were on the basis of the divinity for the prophet and also the divinity and prophecy for the infallible Imams. The principle of unity was the major purpose of extremists; hence, considering the importance of the issue, the Shiite Imams severely confronted with the extremism and rejected the extremists’ thought and speech in various ways. In this regard, Imam Reza (PBUH) strictly encountered with extremists and they were cursed and excluded. The present writing has to do with the investigation of Imam Reza’s positions as well as the statement of some of the thought, speech and conduct of the extremists.

Mongolians were the first non-Muslim emigrants who could take the domination of an extensive part of the world of Islam and discharged Abbasid caliphate. The shamanic and non-religious ideas of them as well as their negligence towards this issue led to the chaotic policies regarding religion. So this matter is stated as the policy of religious negligence and as the main question of article, it is stated in a way that “if Ilkhanids took religious negligence policy towards religious issues or their lack of beliefs in religion led to chaos of religious policies in their realm; moreover what was their religious policy towards the world of Islam particularly to Iran?” The investigation of the diverse and occasionally opposed religious tendencies of Mongolian Ilkhanids during a century of government in Iran declares that their policies is mostly due to their lack of belief in any religious issue and it could change under the influence of the political issues and relationships with the powers around, the activities of Divan outstanding characters as well as the movement of influential women of harem of sultan and it could affect on the conditions of Muslims generally and Shiites particularly.

Anatoly is the area which has been welcoming to the numerous groups of Iranian as emigrant during history; so that the Persian language and literature could be developed by these emigrant groups. During Timurid time and the beginning of Safavid, the political changes of Iran as well as the ground provided by the Othmanid sultans to attract scientists and artists toward Istanbul led to the increase of the trend of migration of Iranians to Anatoly. Consequently, a large group of Iranian scholars, poets and artists were to migrate to Istanbul and the other cities of Anatoly. They took the Persian literature works to Anatoly and made effort to duplicate and write down the Persian books in this area. Some of them having entered the court of Othmanid sultans did their best toward more development of Persian language and literature works. Each of these emigrants were considered as the outstanding figures of their time in terms of writing, duplication, illustration of the books, teaching and writing scientific books concerning mathematics, astrology, poem, Persian literature, philosophy, music and medication. This writing has investigated the role of this group of emigrants in the development of Persian literature works in Anatoly.

The System of endowment among Muslims was of considerable development due to excessive emphasis of holy Qur’an, prophetic tradition as well as the encouragement of infallible Imams. The development of the trend of hospital construction all over the Islamic area from Andalusia in the west as far as Transoxania and India in the Islamic east would be the reflection of the particular attention of Islamic civilization toward the medication and treatment affairs of society. At first, the budget and consumptive expenses of Islamic hospitals could be afforded by the benefactors or someone in charge of the construction but the Muslims shortly found that the constant activities of hospitals depend on endowment. Since, through the death of the constructor of hospitals or void of interest of his successors in devoting budget to the hospital or the economical weakness of governments in the next stages, the hospital affairs would be ended. When the hospitals were of dedicated possessions and real properties and their expenses could be provided through the income of them, the continuation of their activities would be independent of the weakness and collapse of governments and governors so that the people regardless of any race, religion and ideology could be benefited from free of charge services. The purpose of this writing is linked to the historical investigation of the origin of the income of Islamic hospitals relying on endowments.