JOURNAL OF HISTORICAL STUDIES OF ISLAM
Year:2012 | Volume:4 | Issue:14 |Papers Count:7

One of the most challenging debates among historians and biographers is "the area of the Prophet's authority in canonization of divine decree", which one of its issues "delegating the religion's orders to prophet theory" is being challenged among Shia and Sunni Ulemas, has been argued in this article, with the emphasis on Sunni ulemas' opinions. From this point of view, giving over the authority means: turning over and entrusting all your works, authority, credit, and position to a person who has sufficient knowledge, ability and prudence and there is no doubt about him.The basic question is: in the area of canonization of divine decree, especially in the fields which there is no specific text, have the religion and religious law been consigned to the prophet, or not.In order to examine the above question, viewpoints of Sunni ulemas and scholars have been investigated and we have briefly comprehended that despite of differences and disagreements, such as conditioned and constrained delegations, the absolute majority of Sunni scholars accept them. However, it seems that by providing some conditions, this theory can stabilize its position in canonization of divine decree and the area of prophet's authorities in canonization of divine decree. It is noteworthy that Shia scholars have officially recognized the position of this theory and its specific conditions.

Economic flourishing and commercial development through marine and land routes have been some of the characteristics of middle ages in Iran. Muslim rulers' supports of economic operations, particularly trading with remote areas are quite clear in their policies through supporting trade, establishing caravansaries, decreasing customs laws and etc. The most economic flourishing of this age occurred in lands which were located in their major routes of their trade age.Tabaristan as part lands subordinated by the central government situated in Silk Road and Fur Road, has been influenced by economic growth of Islamic world, Bavandids were dominating a huge part of southern coast of Caspian Sea and accomplished new economic policies in their own lands which was accompanied by some economic reforms. These reforms led to the growth in urban life and an economy based on trade in Tabaristan and other areas located in southern coasts of Caspian Sea. This article aims at considering the economic status in Bavandids' realm in the area of landing and trade.

Given the paucity of sources, the interaction of Shiite jurists with the Safavid state in its formative period is subjected to a multitude of interpretations. Drawing on recondite sources as well as new findings, this present article attempts to indicate that while in his involvement in early Safavid politics Shaykh Ali al-Karaki represented the mainstream Shiite jurisprudence, his opponent Shaykh Ibrahim al-Qatifi voiced the views of those outcast Shiite clerics who were to be marginalized in the centuries to come as a result of the rise of politicized Shiism in Safavid Iran. Also it is shown that Imamity scholars have contduted Safavid by some differences from old Shia tradition, on the base of well-known tradition of Shia idea about associations with secular governments.

The Saljuqs were Turkish peoples, they dominated Iran and Iraq and established the foundations of a powerful government in these areas. They had accepted Islam before getting strong in Islamic territories, therefore from the begining they grasped to take the legitimacy through taking confirmation from Abbasid caliphs just like the other previous governments in Iran.Togril, the founder of the Saljuq dynasty, affected by his Iranian minister, Amid-ulmulk kunduri, didn’t change the relations between monarchy and caliphate in comparison with previous rulers, Ale Buwayhids. He accepted this thought that monarchy is a divine right and it is given to the Abbasids and it is assigned on the behalf of them to the rulers like Toghril. In the time of Togril and Successors, the relations between caliphate and monarchy changed fundamentally and sanjar publicized the idea that sovereignty is assigned to him directly on behalf of god through heritage or personal deserts. Therefore, the role of caliph weakened severely in Saljuq governmental structure and Sanjar stated that the only reason for respect to caliphate is following the tradition of their predecessors.

One of the important events in 5th century A.H. in Shamat region, is the establishment of domestic goverments in the various parts.One of these goverments was Mirdasids that governed Halab and some surronding cities from 414 to 472 A.H. and by protecting and encouraging Shiite scholars and elites Caused dissemination of Shi’ism in that region. This paper in addition to study the Mirdasids Shi’ite goverment uprising to power, explain shiites status in Halab in that era and the interaction of Mirdasids goverment with Shi’iteUlema (theologists), jurists and poets.

Sayyed Jamal al-Din Assad-abadi entered Iranian political arena in a crucial circumstances. Monitoring Iranian historical events, specially Tobacco Movement, his political practice and thought were formed interactively. Therefore his political thought and views related to despotism have not been expressed conceptually rather they have stemmed from his political performance. As a result, we can consider him as a practical thinker. This paper has considered his political and social thoughts distinctively, which can not be analyzed and understood without taking historical bases of his ideas in to consideration. On the other hand, neglecting this issue has made some researchers come to conclusion that sayyed Jamal’s ideas are contradictory and his negotiation with the governors considered as diversed. The writer of this paper believes that sayyed Jamal’s thoughts have passed in two definite stages: In the first phase, he believed that, one can make the desired reforms in the society by giving advice to the governors. In this period, his ideas in the Tabbacco Movement which led to his exile, he was convinced that giving advice is not a good means to make reforms. The climax of this conversion, came when he was spending the last moments of this life being patient saying if only he had planted his thoughts in the fertile common people rather than uselessly advising the governors.In this study, the writers hope to shed some light on the ambiguities stemming from the two different political views and the struggling practice of Sayyed Jamal-al-Din.

The necessity of spreading Islam and strengthening the north borders were two important aims which caused couquering Arran by Muslims. Then at first the authority of Arabs and second Umayyads was started there. They had power and authority and considered themselves as an official carrier of religion. By evaluating the performance of Islamic conquerors in Arran from triumph up to the end of Umayyad`s decade, shows the changing of approach to the causes and motivations of the first conquerings of Muslim rulers This means that all conquerors gained the region by a holy aim at first and with compliance in tolerance of behavior with rulers and natives and struggled with common enemies set political and social relations; but from Othma’s period and with beginning of Umayyad’s rule started ambition, gold saving, booty earning, quarrel with rulers and natives, involvement with Roman Empire, standing against Khazars’ invasions, handing of ups and downs in their history and deprived the chance of advertise and spread of Islam.Although some of Islamic rulers acted to institutionalize. The most important question in this essay is: what was the conquering cause and motivation of Arran and which priorities conquerors put in their political actions.