TARIKH WA TAMADDUN-I ISLAMI
Year:2018 | Volume:13 | Issue:26 |Papers Count:8

Nasab was important for Arabs as the identity of their tribes in pre-Islamic era. As Islam emphasised on the equality of all people so nasab significance was temporarily diminished. After the death of the Prophet, because of many factors, such as the centralism and development of sovereignity, it was again a new attention to nsab and so that nasab -writing became one of the important genres of Islamic historiography. While the main subject of those works was the Arab tribes, the historical narratives also interpenetrated because of the arrival of non-Arab in the Islamic world and also the socio-political changes. According to nasab -works that remains from third century and the amount of historical narratives that intranted to them, the relation between historical narratives and nasab- writing could be explained in three stages: first, before the third century AH that nasab -writings were distinguished from historical works. Second, from the late second century and the early third century A.H that they were combined in the works of historians such as Mada'ini and Zubayr Ibn Al-Bakkār in a limited extent. Finally, from the last middle of third Century A.H that historical narratives widely entered in the nasab -writing. So, inspite of its title, Ansāb al-Ashrāf could be regarded as a historical not nasab work.

This article examines the relationship between the Tulunid, an autonomous dynasty in Egypt and Syria (270-282 A. H.) and the Abbasid Caliphate that was commenced with a war and continued with peace and a marriage when al-muwaffaq, brother of abbasid Caliph and the main enemy of Tulūnids, couldn’t succeed to defeat Ibn Tulun by threats and even psychological warfare, a war sparked with his son Khumārawayh. The outcome was the Abbasids failure that consequently returned the Tulunids domination over Shām (Syria) and the expansion of their territory on the Jazira (Northern Mesopotamia). By absolute authority of Khumārawayh over Shām and Jazira, the Abbasids were forced to accept the peace and affirmed their recognition of the Tulunids as legitimate rulers of the territories between the Euphrates and the Nile. Before the murder of Khumārawayh, which was the beginning of Tulunids decline, his daughter's marriage to Al-Mutaḍid caliph strengthened the relationship between the Tulunids and Abbasids.

Blacksmithing, as an instrumental skill since the dawn of humanity, supplied the necessary instruments in the daily life as well as military and civil activities. Examining a wide range of historical, literary and social sources, the present paper draws the scheme of blacksmithing in the structure and context of the traditional Muslim world. The method employed for this purpose is ‘thick description’. This task is undertaken by depicting the general scheme of the profession and investigating the phenomenal aspect of that, such as its various functions, the instruments, the workplace, professional ethics, monitoring and payment of the professional, main and subsidiary income and professional base and social status. Despite the high diversity of productions and demands of various groups of society, the profession was not - high-paying and those belonging to this guild were the lower classes in the Muslim world.

Hafiz Abru’s geography by Hafiz Abru (d.833 h.) is the most important geographical work in Persian language from Timurid’s era. Since the geographic works, that have been written in later periods, are often lent to past works, it is a question of how far the geographic reports of Hafiz Abru are for himself. To determine the authenticity of the content of the work, its geographical information was compared with the past centuries sources and as a result it was demonstrated that Taqwim al-Buldan by Abu al-Fida (d.732 h.) had been one of the most important sources for Hafiz Abru’s work and what he added to Abu al-Fida work, although containing some important indications of his own time, is not remarkable in quantity.

Because of the geographical and geopolitical position of Ardalan state, it has experienced much fallings and downs by the Safavid and Ottoman competition. So that the realm of this state gradually reduced. The present study aims to describe and analyze the transition process of the Ardalan state in the Safavid era and considers the Safavid and Ottoman viewpoints and politics on that. In addition, it aims to answer two questions: why did the state turn as a conflict area for those governments? What was the role of this state and its governors against aforementioned powers? The present study aims to examine this hypothesis: Geographical and geopolitics position of Ardalan realm had dramatically increased the strategic importance of that in the ideological and political competition between the Ottoman and Safavid. The rulers of this state were prudent and also tried to tends to one of the powers for maintaining their situation and independence as much as possible.

Sharakhs- situated in the border of Iran and Turkmenistan- is one of the oldest cities in Iran that its strategic position made it a significant place in pre-Islamic era. Since Arab conquest until safavids era Sarahks maintained its prosperity and significance and particularly in tenth century due to its nearness to the cites of Herat and Merv/ Marv, which were periodically the capital of Khorasan, as well as its safety from the invasion of the Mongols. But later, according to the sources, Sarakhs gradually declined and eventually it was completely destroyed in the 13th century. This research focused on the influential Iranian dynasties that prevent or accelerate the destruction of the city.The research shows that the competition between Uzbeks and Safavid initiated the decline of Sarakhs. The Safavids, by empowering a local government, retained it until the end of their reign. Nader Shah's policy was ineffective as well as Qajars were unsuccessful. Sarakhs was changed as the settlement of the Turkmen raiders and a Persian slave market and so that Qajars had to ruin it.

The history of making blind as a punishment backed to pre-Islamic Iran. The punishment was prevalent in Iran's criminal justice system until the mid-Qajar period. But it was gradually abandoned. This study aims to investigate the punishment of making blind during the Qajar era and how it was removed from Iran's criminal justice system. The results of this study indicate that the punishment was used in Iran until the early days of Mohammad Shah's reign and it was mainly against the perpetrators of security such as the rebel princes and Khans. It seems that the removal of this punishment was due to the consolidation of Qajar government as well as the impact of Western law.