JOURNAL OF HISTORICAL STUDIES OF ISLAM
Year:2013 | Volume:5 | Issue:16|Papers Count:7

Seyyed Qutb is the most famous mental leaders in fundamentalist group of Ekhwan ul – Moslemin and Hassan Hanafi is the most important persons of Neomotazilit’s intellectual movement in Egypt. These two currents were formed in Egypt in twentieth century and searched solutions for the many problems of their country, including problems and political issues. In the present paper, the political thoughts of Seyyed Qutb and Hanafi has been studied by descriptive -analytical methods. The study shows that the Seyyed Qutb' s political thought was based on Interpretation of religion and believed to stablishment of Islamic government and the spread of Islamic ideology and he was also against the use of foreign ideas and systems of government in the West. Hanafi insists on establishment of islamic government and spread of Islamic ideology based on educational and teaching methods, of course, if necessary, based on a way of revolutionary. He agrees communication with western countries Unlike Seyyed Qutb and insists on the use of science, technology, and some of the western systems with their criticism by focusing on Islamic heritage.

Questioning pseudo-positivistic views about history which connects past up to present and insists on reconstructing past, moreover, poseing the views of thinkers like Ricoure, Foucault, Derrida who believe that history is nothing but narrative, have been the most important challenging subjects among the thinkers and the social philosophers for 2 centuries. Considering and regarding the above views, this article explains and connects these challenges to historical sociology. The questions are: 1. Basically, how is the condition in historical sociology? 2. Can we reduce historical sociology to present sociology or not? and, 3.Can historical sociology be reduced to different narratives?

Mazidians were one of the Shiite rulers in Iraq who governed on Hellah region and its surrounding during the years 350 -545 A.H/961-1150 A.D. They were regarded as a branch of Bani Asad Arabs who first took up position in a place between Kufah and Hit and were elasping their times by means of animal husbandry and farming. Until, during the Buwayhid’s Muez – ud – dauleh era, Ali ben Mazid could estabilish Mazidian government in above – mentioned areas under the protection of Buwayhids. After Ali, seven other men of Mazidians’ house gained access to government and with peaks and valleys, ruled over Mazidian territories. Undoubtedly, Sadaghate ben Mansure was the greatest and the most famous ruler who had Mazidians’ government in his hands, contemporary to the advent of the Seljukid’s dynasty. He, which was an intelligent prince (emir), benefiting from differences and conflicts between the Seljukid princes, conquered Basrah, Kufah, Hit and Takrit cities, built the city of Hellah and transfered his capital there, and put it as a base for unquestioning supporting of the clerics and scientists, and procured ground for more than ago extending of Islamic civilization. The present article, in a descriptive – analytical method and by using resources, sources and historical researches, for the first instance tries to study the bases and qualities of the Mazidian government advent, afterwards express their part in deployment of Islamic culture and civilization, especially in two literary and scientific fields, and then explanate their activities in the direction of Shiism expansion.

For researching in the Muslim historiography, it is essential cognition of resources, sources and methods of intelligence gathering. Due to the wide such research, the case approach is necessary to examine the historical writings. Tarikh-e- Bayhagh is one of the most famous Persian books about local history that its originate of information is variety of sources. This research analyzes Tarikh-i bayhagh's sources. Meanwhile, it notes how the author collected and used any source and his interpretation of historical sources. This study shows, although the author has declared his sources have been books and what he had heard, he has used various other sources such as archeology, observations and documents. But unwittingly use of recent sources, has reduced his usage of the sources and he has merely quoted their names and information.

Naser-ed Din Mohammad Humayun sought refuge (in 951 A.H.) in Tahmasb court. But the main question is that how was the Tahmasb’s politico-religious behavior towards Humayun; because the quality of this behavior has been reflected by an Indian Sunnite current of historiography that seems fanatic and tendentious. According to this current, Tahmasb’s manner towards Humayun was humiliating and harsh. Therefore, this paper is trying to show- by a comparative study of the Indian and Iranian sources- that the quality of Tahmasb’s behavior and the rightness and non-rightness of that Indian Historiography. Hence, this study shows that Humayun, having a Shiite tendency and because of his political situation as an Indian emperor and an ally of Iran, was respected by Tahmasb in Safavid’s court.

Market history as an economical and social phenomenon in Iran’s history goes back to the ancient period specifically Sasanids’ period. In Sasanids’ period, market was located in urban frame in Sharestan which was considered as an economical center of city. But after Islam arrival and reducation of economical importance of Sharestan and growth of cities, these found greater importance. Markets of cities like Balkh, Marv and Neishabour in Khorasan, which is the topic of this study, were located in the cities in Islamic period. The main question is "how was the economical role of mentioned markets? "The first hypothesis is criteria's like growth of city dwelling in Khorasan district, producing different products and surplus of district needs of that product and growth in commercial provided great elegance to economical role of markets. Current study as well as paying to affective factors on creation of these markets and defining their economical role in the two first A.H. centuries, discovers two main cultural and political points of those districts markets to complete the discussion: First, connection between mosques and schools with market and consequently dwelling of some of Ulamas in these market and the influence of some of thought courses in market, businessmen reflects cultural face of some of these markets. Second, punishment of some of the political activities in these markets emphasis on their political role. When businessmen in bazar were under financial injustice through governors, played more influential roles in political changes. Their role in killing of Ghotabet-ibn-Moslem and governing of the Abbasids is the sign of this concept.

Conflicting narratives about the Hassanids’ relations with the Shiite Imams has marginalized the available reports of empathy and their close ties with the Shiite Imams and different aspects of their relations is left ambiguous. The author in his paper that is based on a descriptive - analytical approach, first examines the way of Hassanids’ relations with the Shiite Imams and then by studding some of the narratives of the Shiite texts, tries to achieve an answer for the cause of conflicting narratives about their relations. The results of this study suggest that by starting Hassanids’ efforts to gain power, they gradually have taken away from coordinated strategies with the Imams in dealing with the ruling class and this affair has highlighted the differences between them. Inconclusive financial disagreements between these cousins also has given rise to this matter. While the style of writing in Shiite textbooks and paying no attention to the narrator and narrative text in subsequent centuries has contributed in magnification of disagreements between Hassanids and Shiite Imams.