TARIKH WA TAMADDUN-I ISLAMI
Year:2013 | Volume:8 | Issue:16|Papers Count:10

A series of riots took place in Egypt by Christian Copts against the Umayyad and Abbasid rulers since 107 to 216 A. H. In this paper, the context, causes and consequences of the riots have been investigated. It is apparent that gradual changes in the financial and the landholding systems, which were started in the Abdul Aziz ibn Marwan's reign continued to be completed in the Hisham ibn Abdul Malik's era. Increasing tax was pursued by Copts riots in Egypt. The riots were fruitless for Copts, as the taxes never cut, but it was another way; converting to Islam and absorbing into Islamic-Arabic Society in Egypt.

Ayyari is a very old Persian cult that closely linked to the middle class people in Iran. Some of the ayyaran, under the impact of ascetics (zahidan) from various sects and religions, including Islam, developed ayyari into javanmardI (or futowwa). Afterward, there was a mutual impact between Sufism which spread in Iran in 4th and 5th AH and Javanmardi. Sheikh Abul-Hassan Kharaqani, who apparently was close to javanmardi, became familiar with Tasawwuf, and later on, he was considered as a member of Sufi orders by Sufi authorities. In the present article, after a brief introductory description of javanmardi, Kharaqani's sayings in the works attributed to him is studied as well as the reports of Sufi sources about him. Then the relationship between Kharaqani and javanmardi is discussed along with a debate about what he understands from javanmardi. Finally, the article tries to conclude whether Kharaqani should be seen as a religious mystic among javanmardan or as a mystic among Sufis.

As one of the oldest Jewish sects, karaism was founded in the middle of the 2nd century AD and later on, they were accepted as the mainstream of Iranian Jewish society. A remarkable feature of the karaism is that they were influenced by Islamic theology as well as its intellectual transactions with Mu’tazilism. This article surveys the formative history of karaism and delineates how they came under the influence of Islamic theology.

Amongst the terms which Muslim geographers have borrowed from Persian, is "Rustaq" that has used in two forms; Rustaq and Rusta. Although in order to the same etymological roots and apparent resemblance, it was supposed that Rustaq and Rusta had the same meaning in the texts, these two words rarely have the same meanings and implications. Generally, Rustaq and Rusta are two geographical independent units. Rusta was supposed to be used as Dih or Qerya (village) whereas, Rustaq referred to a unit larger than a city, and it was mostly like modern town Dihestan.

Throughout the history of Islam, the different ways of fighting required the use of various weapons. During the Islamic middle ages, most cities possessed the defensive walls. Thus, the method of siege warfare was considered as the common way in the battles. In such battles, heavy launching weapons, especially catapults, were very useful. However, the types of projectile weapons had the greatest impact on achieving success. In catapult projectiles the stone was used at first, but it was developed over the time. In later periods, explosive projectiles were invented with a significant damage that could blow the city's barriers. In this study, after a short review on the evolution of catapult projectiles, we shall analyze the various types of these projectiles and their performance.

By studying the caliphate of Al-Nasir li-dinillah, the 34th Abbasid caliph, this article tries to deal with the relations between the political intelligence and thought of caliphs and the socio-political development of the caliphate system in the Islamic world. The outcomes of this research show that the history of the caliphate in Al-Nasir li-dinillah period had outstanding political, cultural and economic developments. This caliph took effective steps in exaltation of material and spiritual power of Abbasid and establishing the considerable unity by using the potential capacities of the Islamic world. This was happened when the material power of the caliphs had been declined and they were not able to control the community.

"Shadd" is a symbolic belt which was being tied around the waist of the neophytes and novices of fityan, aṣnaf and some sufi communities in an initiation ceremony where the earlier waist-tied (mashdud) members presented. By this ceremony, the person became, provisionally or permanently, a member of the aforementioned communities. It has been emerged at least in the 7th century and continued in some Sufi orders so far. In addition to be a sign of acceptance in the mentioned groups, shadd has also functioned in some other ways; among the traders, it has somehow been as a license for their job and among some Sufis functioned as lubs i khirqa ceremony. In this paper, the function, history, material, apparent features, conditions and terms of mashduds ceremony details have been investigated. The study is based on the futuwwat-namas and kasb-namas, particularly the Persian ones which have been seldom studied in previous surveys.

kipcak Kings and Ilkhanid, were two divisions of Mongols that the latter was established and expanded to the west by Hulagu and kipcak Khanat were the possessors of Chengiz legacy. Because of political rivalry, they went through a war which was the first within Mongol dynasty. One of the motives for this conflict was the religious differences between Berka, as a Muslim and Holagu, as a Buddist and so it had a great impact on the political and military ties between two governments. This led to the conversion of kipcak Kings to Islam for attracting Muslim support and obtaining the religious ties with the Mamluk as the enemy of Ilkhanid. After the conversion of Ilkhanid to Islam, kipcak changed their policy but the religious dispute was continued to the end of their period. This article aims to consider the role of religion in the conflicts between these two governments.

One of the most significant Shiite rites in Deccan is Muharram ceremony. Knowing that the majority of Deccan are the Hindus; in order to create coexistence among Muslims and the Hindus; for spreading of Shiite and probably their own reign, the Muslim Sultans of Deccan encouraged Hindus to participate in Muharram ceremonies. Their participation gradually influenced Muharram ceremony and took it under the effect of local customs and traditions. This article aims to survey the reasons and motives of Hindus participation in holding Muharram ceremonies and its consequences and also recognition and formation of Shiite in some Deccan regions since 9/14 AD, up to the period of the British domination over this area.