Journal of Historical Researches
Year:2017 | Volume:53 | Issue:2 (34) |Papers Count:13

Mekhnaf Bin Salim Azdi is one of Emam Ali’s men during his governance but he was not completely obedient is spite of his Shia trends and his posts. This article tries to find why Mokhnaf sometimes follows Emam Ali and at other times ignores his demands or disagree with Emam Ali’s wars. This article is done through an analytic- descriptive method based on Mokhnaf Bin Salim Azodi’s quotes and behavior. In fact, although Mokhnaf was one of Emam Ali’s men in Jamal Challenge, but he announced his disagreement when some men of his tribe men were killed in Seffin War. His Khotbes somehow were effective in accepting Hakamiat. He didn’t have any attempt to support Emam Ali in this war. After war period, he also didn’t have serious facing with Moavie warriors who destroy cities and town exception to those cases that his own tribe was in danger. Yet, his family kept their Shia trends and the famous writer, Abi Mokhnaf Lout Bin Yahya Azodi is one of his ancestors.

Each cultural heritage was at a time considered to be a significant phenomenon causing it to last to the present time. Accordingly, letters, old contracts, tablets, sculptures, roles, signs, buildings, and the like can be referred to as "objective history" or lasting ones, against "scientific history." Objective or ever-lasting history is a bridge between the past to the future. This study, by using descriptive and historical methods via documentary and library resources, sets out to investigate the Islamic foundations and underpinnings of the necessity for the preservation of objective history; namely, historical monuments. Various Quran verses as well as religious narrations and sayings are interpreted as highly recommending for the preservation of both objective and scientific history. There are ten foundational and pivotal theoretical basis for the preservation of cultural heritages including the tradition of writing and narration, the status of tourism and scientific tour in Islam, the right path of conservation of the historical heritages left from the past kings and emperors, reflection over the story of saving the body of Pharaoh from the sea, the need for drawing on prophetic traditions, the practical approach of religious scholars toward statutes and carved figures belonging to pre-Islamic history, the right path of endowment in Islam (vaqf), and fundamental status of mosques and temples in Islamic school of thought. It seems that on this basis, the Prophet and his chosen followers and past jurisprudents had not ordered the destruction of any historical works other than idols. Additionally, at the beginning of Islam, the currency in circulation among Moslems in Mecca and Medina, Iraq, and Syria were the Roman and Persian coins for over a decade. In sum, if the need for preserving the ancient heritage is taken as an acceptable notion of ‘progress’, this study intends to display a link between Islamic traditions and the concepts of development and progress.

Islam in Iran, for nearly two centuries, Iranians did not have more political and administrative role. but with the rise of the Abbasids, opportunity influential Iranians impressive in eras of political and cultural. Iranian attituds to science and attention of caliphs to religious education conquered lands by Arabs, started the publication of religious sciences in Iran. Science first cause between Iranians to participate in Islamic government. Iranians in the formation of Islamic civilization and of course along with other nation played a significant contribution to the sharing of different nations. So, different regions according to the political situation in Iran including Ardabil cultural influence in the Islamic civilization. The author believes, by investigation the biographies of scholars Ardabil can be understood scientists Ardabil in the development of batch of sciences have involved, also strategic location and political events in the region and lack of dynamism and prosperity scientific centers of Ardabil has had an impact on the situation region of culture. The result indicates that the scientists most notably the activities of the Islamic sciences mysticism and Hadith involved. Also due to the political events and lack of dynamism scientific centers of area, many scientists outside the region.

Abd al-Latif al-Baghdadi is Physician, biologist, researcher, historian and Scientist full That affect the book, Al-Ifdda wa '1-iHibdr, of the same skills has developed. This book is more The local history is known as harmful, Regardless of its scientific value, Due to the enjoyment of the author's particular method of data collection and data settings, and other historical writings themselves are different before and after, Undoubtedly the most significant historical research. The present article To study the dominant aspect of this book and the author's assessment of intelligence and historical method, The reality of his historiography as a Muslim historian and amateur shows at the same time. it looks like, Alafadh rather than historical and geographical work, a thesis worthy of discussion of the history of medicine, biology and geology, which of course is the result of the author's field investigations. As mentioned references of neglected historical data and records compiled the work has been seen and heard, trust and rely on them, requires careful deliberation and more.

During late 2nd century, Qom and Nishabur were of most important cities which housed numerous Shi'a scholars who collected Imams' Hadiths. Although there were fundamental differences betweenthe social textures of Imams Sahabeh regarding rationality and Hadiths, there were some similarities between the two thought courses, mostly named as "Moaredh Stream"[Contrast stream]. This stream of thought which could be said to belong to the Shi'a majority, believed in the relationship between Imams and angels and a sort of non-prophetic inspiration or revelation for Imams; however, controverted any exaggeration and superiority and preponderance about them. On the other hand marginal streams could be regarded as outcomes of Hisham ibn Hakam and mofazzal bin Omar opinions which had some followers in both Qom and Nishabur. Itseems Qom and Nishabur, despite all their dissimilarities and differences, got to similar upshots regarding Imamate. Three thought lines were present in both cities: first thatof the majority supported by the city scientific scholars and Faqihs, second, Hisham Hakam view point and third, Mofazzal bin Omar view point.

The power of the Sultanate of making political and social position, the Sunni Shia split, but have the social base of intellectual and cultural-of their battle. The Seljuk rule structure that gradually due to modulation with Iranian-Islamic traditions in the right direction, and the more important it is that the different nature of the Emami, the Shiite identity and showed his, their influence in society, and to fields of Government smoothly. Shiite political and social conduct Emami and take advantage of their doctrinal principles of Shiite effective, effective contribution in this direction.Shia Imami enjoying the status of naghibs, manghbat, khanan of Ministers has influence and the use of strategic principle of prevarication, in order to keep their group identity and continuity of communications and it platform incompatible with his religious approach, the Shiite political and social base for the progress of the effort and the result of this approach and taking advantage of these solutions, reinforce the influence of the final rule by Shiites in the Sultanate and the field for effectiveness in the course of khwarazmian dynasty, the Horde and the ilkhanan in Iran. In this regard, the present article with descriptive analytical method, the position of the political and social rules in the Sultanate and the Shiite Imami Testament factors in this matter as an influential period in the evolution of the position of the Emami of garlic on Iran.

With entering Islam to Iran, the pre-Islamic culture and history was preserved by some Iranian groups that loved knowledge and that were lived in west of Kohgilouyeh and east of Arjan around Jess castle. The purpose of this study is to investigate the scientific and cultural status of Jess castle. It had an important role in maintaining history of pre-Islamic kings, Iranian costoms and Zoroaster’s science, and is one of most important occupied castles by Nezari Ismaeilies in 5th century. In this study, it has been tried to answer two fundamental questions. Firstly, what is the exact situation of Jess castle and Kenesht Majosans of Arjan? And secondly, what was the situation of Jess castle in cultural and scientific history of Iran? The method of investigation was historical-analytical and the conclusions of the study were drawn by field investigation and librarian study and with the use of archeological, linguistical data and ancient written sources. Jess castle, which is called "dez castle" by residents of the region, had been the place of maintenance and teaching of historical and scientific books of Iran (especially kings of pre-Islamic period). Strategical situation of this region such as occurance on the road of Arjan to Isfahan, and existence of Zoroaster’s groups around the castle are most important reasons of being occupied by Esmaeilies. Around this castle, there is Kenesht Majosan that its place is buildings called "se gonbadan", and these two places can be mentioned as "cultural and scientific bases".

The theory of minimal hijab is one of the theories about hijab. Proponents of this theory argue that nudity (especially in regard to sexual organs) was a normal issue among men and women before the Revelation. Despite this situation, the sacred Islamic law was only able to ask them not to go naked and the requirement for women to cover heads, necks and legs which was far from expected. In this paper, with the study of ancient and authentic literary and historical sources, especially the poetry of the poets of the Age of Ignorance, the status of women's cover in that age was examined. Also, the claims of supporters of ‘minimal hijab’ were evaluated. It was concluded that, contrary to their claims, the common belief of that age was to cover the body. The people of that age, especially women, used to cover different parts of their bodies even their hair by various sewn and unskilled clothes.

War Sociology with scrutiny examine the war and the factors influencing it. The study appears itself on the causes and factors affecting the outbreak of war, the phenomenon of war and its consequences. The fall of the Sassanids in the Battle of ZoQar, plays an important role in the next falls. So, check out the beat and sociological next Iran falls from Arab that toppled the Sassanid has great importance. In this war, the strategy that the Arabs have little chance to defeat Iran's powerful Revolutionary Guards used, in accordance with the tender conditions weak Armmis in asym metrical wars against powerful Armis. Techniques used by the Arabs in line with the strategy of psychological warfare, devastating blow to Iran and the Iranian Revolutionary Guards have to be retreat. This research approach is the Sociology to study Iran-Arab wars. War sociological study, a scientific research to tease military systems, and ultimately the two sides in the war was to find the reasons for victory or defeat them. In view of this military structure were analyzed sides and through which factors will determine the outcome of the war. The aim of the research was to study theoretical and historical research on the nature and methods lie in rows that are descriptive-analytic has been written.

After the demise of the holy prophet (PBUH) and the emergence of conflicts among Muslims, a group cooperated with the authorities of Saghife and a group was formed against them and considered the caliphate and pontificate the right of Imam Ali (AS). Among them, a group of prophet’s companions such as Abdullah IbnMas'ud remained impartial and silent and gradually inclined towards the policies of caliphs. This paved the way for the growth of Ghaedin group. Abdullah IbnMas'ud was sent to Kufa by the command of the 2nd caliph as a Quran teacher in 21st century AD. This study aimed at investigating the impact of Abdullah IbnMas'ud and his followers’ thoughts on the 1st century AD events in Kufa. The research method was descriptive-analytic using library and historical sources. The results indicated that their beliefs caused the emergence of a group called Ghaedin in Kufa. Since they tried to be away from the conflicts of the time, they became indifferent and neutral to the important issues and were absent from the social and political affairs. They did not get themselves involved in the triple wars happening to Imam Ali (AS) and played a crucial role in weakening his government.