JOURNAL OF HISTORICAL STUDIES OF ISLAM
Year:2019 | Volume:10 | Issue:39 |Papers Count:7

Those Muslims who had migrated to Medina had to leave their lives and all their capitals behind. Those who were known as the rich in Mecca began their new life in Medina at the peak of hardship. Some of the orientalists believe that in this situation, the poor migrants started to plunder the merchants of Quraysh in order to create jobs and make money. Considering the economic conditions of Medina and the Quraysh trades with its allies such as Ows and Khazraj and the tribes around Medina, it should be said that not only such a an action could not lead to economic prosperity and earning money and jobs for Muslims, but it could make conditions for the emerging economies to be worsen due to plundering the caravans and insecurity of the routes. The Jews, whose social and economic situations were in danger, could not be indifferent to such actions. Therefore, such a goal is not only seems to be unreasonable, but also is in conflict with the economic interests of Muslims.

This tries to examine the legitimate foundations of Al-e-Muzaffar Dynasty (713-795 AH). Legitimacy means rational justification and rightness of the rulers to govern and the people's obedience of them. This issue is hold forth both in the continuity and survival of the states and their deterioration and downfall. In the absence of that the rule is neither stabilized nor sustained. This research is aimed at identifying the legitimizing basis of this dynasty, clarifying modality of choosing them and their functions in consolidation, continuation and acceptance of Al-e-Muzaffar rulers. Implementing analytical-descriptive method, this research is carried out in the field of historical studies. Corollaries of the research indicated that though Muzaffarian kings took over the throne by force and prepotency and after the collapse of Ilkhanites and in the absence of political power, but they were aware that their own throne to be continued was in critical need to other foundations of legitimacy. Hence, in order to overpass the challenges derived from power deterioration, they sought to get over the challenges of legitimacy. As the remaining Ilkhanite emirs and by acquiring religious legitimacy and allegiance to the Abbasid caliphs in Egypt, they legitimized their own rule. The rules of Al-e-Muzaffar, though did not, consider Iranian government thought as one of the legitimate elements of their government, but they placed religion as the most important foundation of the legitimacy of their sovereignty. Also, legitimacy derived security and justice and eventually that legitimacy which had its roots in considering all religious clusters.

With the establishment of the Fatimids’ Caliphate in 297AH in Africa, the leaders of the Movement started to develop their dominance over different Islamic regions through the "Invitation Organization". One of the focal points of the Fatimid inviters was the mountainous areas of Qufs in southern Kerman, as the headquarters of the Qufs nomadic tribes, who tended to the Fatimid Ismaili. The purpose of this study is to investigate the effects of the commercial rivalries of the Fatimids and Abbasids on the tendency of the Qufs tribes to Fatemi Ismaili, and analyzes the subject through historical analysis. The findings of this study indicate that the Fatimids within the context of their commercial completion with the Abbasids and with the aim of weakening their power, tried to shift the trade route from the Persian Gulf to the Red Sea and, in order to achieve this, caused some disturbances in the network of commercial routes in southern Iran. The Fatimids, by inviting Qufs nomads to the Fatimid Ismaili, benefited from them as a tool in implanting their own strategies, and by creating insecurity along the routes of caravans from southern shores of Iran into the inner regions, succeeded in shifting trade routes from the Persian Gulf to the Red Sea.

Islamic history researchers are always eager to know the reasons of decline and fall of Islamic dynasties. Surely the political causes are considered as the most important ones in such context, as they are the base for other factors in decline of the governments. This paper is aimed to survey the political reasons of Mamlukes state using an analytical approach. The findings reveal that lack of national and religious legitimacy had played the most important roles for such a decline. Conflicts among Mamlukes trobes like Boorji and Joolban in addition to heuristic conflict of political power structure have been decisive. The uprisings, which were mainly due to succession crises, expedited their collapse. Finally, decline of their position among Islamic world and Osmanids invasion led to their fall. This paper tries to study the reasons of this issue using desk study method and first hand references, by means of an analytical-critical approach.

Premiership (Vezarat) was one of important pillars of political authority and bureaucratic system in medieval Iran. Although it was integrated with other parts of political hegemony like kingship and military commandership (Emarat), however, according to theoretical and historical sources it seems that its legitimacy was not bounded to the legitimacy of Sultanate or Caliphate. Consequently there was an attempt to provide kind of independent legitimacy for premiership as well. Studying works of political theorists and historiographers of Viziers through a descriptive – analytical approach provides a considerable literature about the sources of this legitimacy including “ sharia” , “ efficiency” and “ Iranian tradition of ruling” .

The notion of the days of creation, culminating in the hallowed seventh day, or Sabbath, is found in all three Abrahamic faiths. While some believers held to a literal understanding of these days, others insisted that the doctrine had profound esoteric import. In the Islamic tradition, those who championed the role of intellect in understanding faith and scripture advocated the use of symbolic interpretation (taʾ wī l). The Arabic word taʾ wī l means to cause something to return to its origin or source. Among the most ardent advocates of symbolic interpretation were the Ismailis, one of the two major branches of Shī ʿ ī Islam. This article explores how Ḥ akī m Nā ṣ ir Khusraw, the famous Persian poet and Ismaili dignitary, understood the days of creation and their relationship to a hierarchy of religion ḥ udū d-i dī n who led believers to ultimate salvation.

With the expansion of the conquests of Arab Muslims within the lands inhabited by its inhabitants who belong to other religions, the caliphate system faced a new issue. It was the treatment with a huge number of Jewish, Jewish, Christian, and Zoroastrian inhabitants residing in these lands. What measures should the caliphate system take in confrontation and interaction with them? Since, they had joined the Muslim community as new citizens and, on the other hand, they had accepted the conditions of Dhimma. This research tries to answer the question of the social status of such people in the age of Caliphate of Omar ibn Khattab, and based on what criteria was their social acceptance or rejection in the society. The results of this study indicate that the Omar ibn Khattab’ s treatment with them is completely different in different areas of the Islamic realm, and the temporal and spatial conditions have been completely influential in such encounters. He also took two completely different ways to interact with them. In some areas, he sought to control and monitor social behaviors based on the Qur'anic criteria and the Sira of Prophet (PBUH) and in areas such as Sham, based on social exclusion, limited their access to administrative jobs and imposed some social and religious restrictions based on the theory of social exclusion. Of course, in some areas such encounter was influenced by the geographic conditions of the dominated areas where they lived, and could interact with their followers beyond the boundaries of the Islamic State, and could somehow put the Islamic society at risk.