JOURNAL OF HISTORICAL STUDIES OF ISLAM
Year:2017 | Volume:9 | Issue:34 |Papers Count:7

Fostat, the first Islamic capital of Egypt, was founded in the years 17-20AH along with Babelyon by raising tents of militaries as the conqueror of Egypt. This ancient Islamic city that its military nature dominated over its urban structures for many years was the first Islamic city and the capital of Egypt, and the governor’ s seat (dar-ol-hokumah and dar-ol-emarah) of Muslim Emirs. In their haste to choose a construction site for the city and their unfamiliarity with urbanization techniques, Muslim conquerors neglected some important issues, which caused that Fostat could not be erected as a sustainable city in the history of Egypt. Thus, after construction of “ the Qaherat Almoezzi” , its glory was rapidly declined and continued its life as one of the old neighborhoods of Egypt’ s capital, along with this new capital of Fatimids (i. e. Cairo). There are various reasons due to which Fostat was unable to maintain its urban situation comparing Cairo, however, the environmental factors as well as in consistency of its physical space have been neglected by the recent researches in this regard. In this study, which uses a descriptive method, collects data from historical references and benefits from analytical/deductive method, we aim to answer this main question: what are the environmental differences between Fostat and the Qaherat Almoezzi as two neighboring capitals? The outcome of this study showed that the environmental differences, and bad climate of Fostat are due to improper geographical and physical space, which were caused by some fixed and variable factors that ultimately led to durability of Cairo as the capital of Shiite Fatimid caliphate, and fall and inefficiency of Fustat as a permanent urban, which was transmuted into a neighborhood of Cairo.

In the year 524 AD, the representatives of Sassanid, Byzantine, Lakhmids Arabs, and Himyaritic Arabs governments gathered in the district of Ramla near the city of Al-Hirah in the presence of the third Al-Mundhir Lakhmids King. The main subject of this summit was negotiations for setting the high captives of Byzantine free and forming a peace treaty between Byzantium and the third Al-Mundhir Lakhmids King who has managed to strike fatal blows and devastating attacks on this government. However, in the middle of the meeting, the representatives of the Jewish state of Ḥ imyar joined the negotiators with a letter from Dhu Nuwas, King of Yemen. After coming to power in Yemen, Dhu Nuwas had adopted a hostile policy against the Ethiopians Christian and Byzantine government, and desired to establish an alliance between themselves and the governments of Iran and Lakhmids as the biggest rivals of the Byzantine state. Nonetheless, the diplomatic negotiations in the Ramla Summit resulted in non-cooperation of Sassanids and Lakhmids Arabs with the Ḥ imyar government. This soon led to the fall of the Himyaritic dynasty in Yemen by the Byzantine and Axum: : : : : union: : : : : . Due to the fall of the Jewish Himyaritic government, the Byzantine managed to expand its influence at the shores of the Red Sea and to adopt an active policy against the interests of the Sassanid state in trading between East and West, which is among the most significant causes of Sassanid military strike on Yemen in the year 570 AD and the seizure of the territory in order to maintain a balance of power against Byzantine.

The importance of the Jibal province in the historical destiny of Iran has been highlighted as a result of many important historical events in the early Islamic centuries. Due to its situation on the connecting ways between the East and the West and as a one of the regions of the Jibal province, Malayer had played a significant role in the historical developments. This paper seeks to explain why historical references have been silent on Malayer, as well as to introduce the geographical places of the city in the early Islamic centuries. This paper shows that Malayer was named as Jwanaq (=Khwabaq) and was affiliated with Nihavand in those centuries, due to little historical data about Malayer, and as a result of change of the names during that time. However, some of its places have been known such as Ramen, Rakah, Goorab, Kesb, Karkan and Qarategin Meadows.

The fall of Ottoman Empire in 19th century led a number of Ottoman thinkers to contemplate about its reasons. Among these thinkers, Namı k Kemal was a prominent figure who wrote enormously on the problem of Ottoman crisis and necessity of reform. This paper deals with a less-studied aspect of Ottoman modernist thought which is reflected in one of Kemal’ s works. Of numerous works by Kemal which are written in different style and genres, his Rü ya (i. e. dream) has received less academic attention. In this work, he has dreamed of a utopian world in which the ideal society he wished came true. Indeed, Rü ya represents an aspect of Kemal’ s romantic approach to the problem of modernity in Ottoman society. In this work, Kemal used an allegorical narrative to introduce the concept of “ Hü rriyet” (freedom) to a traditional society and to explain his patriotic ideas about the critical situation of his homeland. A critical examination of this work might be helpful to understand some of the challenges that modernist thinkers such as Namı k Kemal should deal with. Meanwhile, it could help us to achieve a better understanding of the thought of a prominent thinker who played a crucial role in the process of Ottoman modernization.

In the Islamic and Iranian history, Hasbeh institution had various functions and enjoyed a high position. Regulatory nature of this institution over religious and secular laws in Islamic society made Mohtasib the closest authority to the state and a mediator between the people and the state. The interregnum era between the Ilkhans and the Timurid era (736-771 AH) with its “ symmetrical” local governments, can be a suitable place to understand and to address the status of the Hasbeh institution. The local references in the interregnum era provide a picture similar to that of the previous eras, since despite the emphasis of some governors and the attempts of Mohtasibs, the society still chose a different way which is far from the ideals of the Hasbeh, resulted in failing and the inefficiency of this institution. The social and literary texts of this era depicts Muhtasib as a symbol of hypocrisy. Heterogeneity of the duties and authorities, and more importantly, the non-independence of Muhtasibs are the most striking characteristics of local governments in the interregnum era, which causes that no stable position can be imagined for the Hasbeh institutor. This study aims to use a descriptive-analytic as well as desk study method toexamine this issue.

The government of Imam Ali as a lasting example of desirable economic system in the Islamic history will provide appropriate approaches for today’ s economic mangers. Economic security as one of the main objectives of the economic system of Islam is also considered as one of the main functions of governments, and it’ s most important indicator is reducing corruption via using qualified and faithful governors. The main question that this paper tries to answer it is to what extent the governors of Imam Ali played a role in economic security of the government? The findings are based on descriptive-analytical method and relies on statistical data, and, in contrary to the popular opinion, shows that most of governors of that Imam, with varying degrees of loyalty to the ideals of the Imam, played their roles in the economic security, and only thirteen percent of them betrayed and were punished accordingly.

Historically, Hamedan has welcomed various ethnic and religious groups, and the sufis are among the oldest of such groups. In Qajar era, the city, because of its natural and geographical position in western Iran, and proximity to communication routes, has attracted Sufi groups. Sufi population growth during this era and their extended activities led to some splits and encounters with other groups, although many of the events related to this group during this period were influenced by the policies of the Qajar rulers and local ruling families. Therefore, in this paper, the authors are trying to study the position of Sufism during the Qajar era in Hamadan and its specifications using a descriptive and analytical approach. The findings of the research indicate that Sufism and Sufi cults in Hamadan during this period, in spite of some events, experienced one of their booming periods, which shows that the increased population and influence of Sufis in this epoch reflects the same fact.