JOURNAL OF HISTORICAL STUDIES OF ISLAM
Year:2015 | Volume:7 | Issue:24|Papers Count:7

What is known as Islamic civilization, first emerged in the middle ages and in the Islamic state geographical region. Thinkers of this civilization had a great role in understanding, reinterpreting, production and distribution of science and technology which resulted in number of valuable scientific text in different scientific fields. Among the various fields of sciences, (...) and anthropology had a significant place illustrating issues such as the nature of man and society, human characteristics, his social life and his relation to other creatures, the nature of social life and its laws, the history, its direction and content. This paper questions the bases on which thinkers of this are studied the nature of society, social science and social classification and the outcome theoretical understanding of society and its classification as a result of these studies in terms of methodology, this research is based on... method in historical approach. The result shows that, first, the encounter of Islamic thinkers with the social or their understanding of society in the Islamic era is strongly related to their Scientology and anthropological foundation. Secondly, as a result of this theoretical background, thinking about the nature of society and social classification was based on... approach. Moreover, due to the influence of platonic thinking, social science transformed to (civil wisdom) and consequently from a concrete approach towards social issues moved to an abstract approach. Finally, with the exception of Ibn-Khaldoun, thinking trends of Islamic era didn't have a serious achievement in defining and understanding the social foundation and social issues of their time.

Along with the development of Sufic thought in the Islamic world from the seventh century and Sufism and Shia closeness to each other, Sufi approaches to the genre of writing Maqtal s of Karbala, like some other religious and historical literature, came into fashion. This can be proved by investigating written texts of that period, exploring the Sufic thoughts of it, specifying the features of these thoughts, and pursuing and tracing them in the mentioned texts. In the present study, an analytical descriptive method based on library research has been used to answer the posed-question what impacts the book Lohuf of Sayyid Ibn Tavus, as one of the most important and famous Maqtal s of Karbala, has accepted from the Sufic thoughts. The results of this study show that, despite of author's independance of any Sufic order, the influence of the teachings of Sufism and mystical issues is reflected in Lohuf.

Fatimid government (297-567 AH) in Egypt and Damascus was in part contemporary with the long-established government of Sharif of al-Hassani (358-1343 AH) in Mecca and Sharif of al-Hosseini (360-1100 AH) in Medina. Hejaz noblemen, despite their spiritual independence and political prominence, were constantly influenced by the policies of their adjoining powerful governments. Among these governments, Shiite Fatimids were considered as foes and rivals to Abbasid government and Buyid and Seljuk dynasties in Iran. Given their military supremacy, they tried their best to be in the ascendancy of the Holy Shrines and making governors follow their policies. The historical analysis of this era led to emergence of a good number of questions. The present study aims to respond to two of these questions: How were the relations between the Fatimids and Sharif of al-Hejaz governors? What factors impacted on the stability of the relations of the Fatimids? The findings of the study revealed that there were mutual relations between the Fatimids and Sharif of al-Hejaz governors in a way that the Fatimids sought to maintain their legitimacy and governmental prominence via diplomatic relations with the Sharifs and dominating Hejaz. Furthermore, they wished to inhibit the Abbasids and their allies from gaining control over the Holy Shrines. Sharifs, given their political, military, and economic weakness, also attempted to reinforce themselves financially and maintain their political stability via relations with the Fatimids. The reasons for the continuity of such relations could also be sought in the acts of the Buyid and Seljuk dynasties. The present study aims to answer these questions and test the posed hypotheses through a descriptive-analytic, inferential approach and library-oriented method of data collection.

The existence of a common enemy between the Safavids and the European countries from the 10th C. of Hijrah / beginning of the 16th C. led to the close ties between Iran and Europe. They tried to establish Political – Military Unions against the Ottoman government so as to force and finally defeat this powerful enemy. The Safavid government in their foreign policy oriented itself toward coalition and union with the Europeans and against the Ottoman. This coalition never took place in despite the diplomatic debates with the European countries involved in war with the Ottoman government. The Zuhab Treaty (1049 Hijrah/ 1639) between Iran and the Ottoman, caused changes in the Iranian orientation in the Ottoman-European debate. Disappointed with the Europeans, the Safavids chose an neutrality oreintation that continued to their downfall. The present article aims at investigating the processes, hows and whys of taking such new strategy in the foreign policy of the Safavids from the Zuhab Treaty to their downfall. The research method was descriptive – analytical historical method and the means of data collection was library sources and documents.The findings of this research show that after the Zuhab Treaty the Safavids chose an neutrality oreintation in the Ottoman-European debate; the Safavids’ lack of trust in the Europeans, their commitment to the Zuhab Treaty, their safe and friendly relations with the Ottoman as well as the weakness of the Iranian armed forces during this period were the causes to take an neutrality oreintation by the Safavids.

Hafez Abru was one of the most famous and well-known historians in Iran in the 9th century. He has many writings. His works are a treasury of geographical, political and military information. Given his position in Iranian-Islamic chronology, this article tries to find his historical insight in his chronology and to analyze its effect on his chronology method by recognizing the historical insight of the historian by studying some factors such as knowledge-based insight, religious law-based insight, elite-based insight, praise-based insight, monarchy-based insight and social insight.In order to meet this goal, the most important question in this research is: what effect has the historical insight of Hafez Abru thought on his chronology method? The findings of this research are based on the descriptive-analytical method and show that the historical insight of Hafez Abru has effect on his chronology method in which he used descriptive method. In other words, his historical insight led to weakness of the causal insight and social attitude and lack of critical viewpoints in his chronology so that his chronology has approached to the phenomenology.

Shaykhism is one of the youngest schools in the history of Imamiyyah (Twelver Shiism). The Theory of "Forth Pillar (Rukn-i-Rabi’) " is one of the most famous theories attributed to this school, the different branches of which do not have a common notion of it.Besides, they disagree over the person to whom the aforementioned theory could be attributed."Ahmad Al-Ahsa’i", "Sayyed Kazim Al-Rashti" and "Muhammad Karim Al-Kirmani" have been nominated to be the theorizer by different Shaykhi or non-Shaykhi scholars. This Article identifies four components in the structure of Theory: 1) The literature based on Quadr-hierarchy of "God, Prophet, Imam, and perfect Shia".2) The Hierarchy of Secret-Men (Qura-yi-Zahirah).3) Their Unity or Multiplicity.4) Their Duties and roles.Although the foundation of Theory could be recognized in Al-Ahsa’i’s works, by concentrating on these four components, I shall demonstrate that Sayyed Kazim Al-Rashti should be elected as the main theorizer of Theory.

Yunus bin Bukeyr has been known as the Shia master of writing the biography of the Prophet Muhammad and by acquiring common knowledge of that era such as Hadith, Fiqh (Jurisprudence) and the conduct (Sire) of Islamic Holy Prophet Muhammad (PBUH) established his academic situation and attracted the attention of seekers of knowledge. He applied the scientific findings and Prophetic Hadiths narrated from his teacher Ibn Ishaq and others and then wrote a book on the battles of Prophet Muhammad. His book was used by the narrators of Hadiths and the writers of the biography of the Prophet Muhammad after him. This paper investigated his character, scientific status, religion and the basic structure of his book on the battles of the Prophet Muhammad which has been used by the writers of the biography of the Prophet Muhammad after him.