TARIKH WA TAMADDUN-I ISLAMI
Year:2018 | Volume:14 | Issue:27 |Papers Count:7

Nowadays, using City/Town for Madinat al-Nabi seems to be inevitable. Accordingly, there are many interpretations about social, political, economic and cultural issues in the City of The Prophet. The Prophet's Mosque in the center of the city, the walls and gates surrounding it, as well as the translation of the word Medina to city/town, created the impression that Madinat al-Nabi was a city/town. In the present article, the author seeks to gain access to the first image of the city of Medina by investigating the early historical reports and moreover, attempts to discover the settlement pattern in Yathrib. All evidence obtained in early resources indicates that Yathrib was a group of small villages that were scattered on the edge of the Yathrib river channels. Gradually, from the first to the third century A. H, Yathrib (group of villages) changed to the city of Medina and its surrounding villages.

Critical approach of authenticity of a hadith (narration) based on specific criterion, received little attention by "Shia". It might be due to the lack of knowledge about this method during the time of the Imams (a. s) however, one can identify the first movement to look at the written-hadith heritage using critical approach in the Shi’ i Imams era. In this research, we are going to analyze the causality and the manner in which this critical movement of Shiite hadith appeared and its procedure in dealing with narrations. And also we will examine the way in which this movement interacted with the traditions through the historical-narrative method. ” Identifying Ghulat (extreme exaggerators) and their role in the Shiite written heritage is the most important achievement of this critical movement. The most valuable outcome of this movement is the compilation of books which criticizing the narrators and text, the gathering of authentic Ahadith and spreading the culture of exposing Ahadith to the Imams and comparing with Quran and Sunnah.

Due to political, social, and cultural causes, consideration of lineage was important among many nations. The Arab need for recognition of its descendants and the intellectual and cultural foundations of the common traditions in Islamic lands provided the prosperity of writing the lineage, especially from the 3rd century AH, among Muslims, and created the independent knowledge known as ’ ilm al-Ansab (genealogy) that held its specific status and function in Islamic civilization. Genealogy and its relationship with history can be a useful research in the field of interdisciplinary studies. The present paper, with a descriptive-analytic approach, addresses this fundamental question about the place and function of genealogy in historical studies. Accordingly, by explaining the historical place of genealogy, the functions of this knowledge in Islamic history will be analyzed.

Kiramat of saints was one of the most discussed topics in Islamic thought kiramat in general means the possibility of occurrence of a marvel by a person other than the Prophet (Valli). Although Kiramat and mo’ jiza (miracle) are both marvels, one is done by the Valli (saint) and the latter by the Prophet. The possibility of the occurrence of Kiramat by a person other than the Prophet has always been a controversy. Generally, all Islamic sects have confirmed this possibility except for the Mu'tazilites. They believe that Kiramat and miracles do not have a significant difference, so they can eliminate the function of miracles (which prove the prophecy of the prophets). This research is based on several important sources of Mu'tazilites, seeks to find out the reason for the Mu'tazilite’ s point of view. It seems that denying the possibility of occurrence and occurrence of Kiramat, by Mu’ tazilite has been rooted in their intellectual and epistemological bases.

The military training texts and works (Ȃ dȃ b al-Ḥ arbs), have not yet been amongst the investigations related to the history of war and violence in the Islamic Middle Ages. In addition to the especial data about wars, those texts contain of the valuable information about the war peripheral issues. So, they are highly fruitful for the historical studies on the ethics of war. By considering this category, one can also study the ethics of war and warfare in Islamic civilization. Nowadays, at least since the last decades, some theoretical attempts have been made to justify and explain how and why the wars have taken place. The birth of the theories such as “ just war theory” is the result of those efforts. In this article, focusing on Adab al-Harb texts, while introducing the “ just war theory” , its compatibility with the moral dilemmas of the war from the perspective of the writers of those texts have been examined. According to this historical survey, it seems that the just war has had Islamic backgrounds as well. In addition, this research has been dealt with some aspects of the ethics of war in Islamic military training texts which are addressed to commanders and fighters in the form of moral advices.

Tā rikh-i Khayrā t and Aṣ aḥ ḥ al-tawā rikh by Muhammad ibn Fazlullah Musavi are less well-known general histories from the ninth century AH/ the fifteenth century AD. The purpose of this essay is to introduce the above-mentioned works and discussing representation of the early history of Islam in Tā rikh-i Khayrā t and Aṣ ahh al-tawā rikh. Although Musavi's works are not much significant in terms of historiographical data and literary value, the reflection of his approach as a believer in the religio-political legitimacy of Alī ibn Abī Ṭ ā lib and his descendants and also the influence of Sufi doctrine on Musavi’ s narrative of the history of early Islam represents the context of religious thought in Timurid Khorasan. Moreover, the marginal annotations and revisions on the manuscripts of Tā rikh-i Khayrā t and Aṣ aḥ ḥ al-tawā rikh, which have been made in the following centuries, could be the readers' different perusal of the text and reflecting the transformation of Shiite identity boundaries in Persia during the fifteenth to the twentieth centuries.

The article is a research about Iranian furniture, from Seljuqs to the end of Zands and thevbeginning of Qajars. It aimed to introduce different kinds of Iranian furniture and considering the art of making them. The research is a developing research and in terms of the nature is qualitative and heuristic. Data collection was done through library studies and extensive field research. Although the remaining works of the 5th century AH show a continuation of the Sassanid style, it seems that this old style did not last long due to the changes in beliefs and society and so a new method has been followed in Islamic era. This Iranian art has undergone an evolutionary process during this period and is influenced by Islamic concepts and also the culture of other nations of conquered lands in its form and decoration.