JOURNAL OF HISTORICAL STUDIES OF ISLAM
Year:2013 | Volume:5 | Issue:18|Papers Count:9

Boasting and self-glorification is an inseparable part of Arab culture before emergence of Islam. Besides of tribal zealotry, Honor of ancestry was a main basis of cultural system of Djahiliyya. These boastings were performed in different forms and some of them had some outcomes which last for many years. Monafara is one of the main forms of boasting with its significant features. The existence of this tradition isn't surprising in the pre-Islamic society of Arabs. In this respect, continuation and development of Djahiliyd features in Islamic culture in a new shape, demonstrates many facts about influence of older costumes on Muslim behaviours. Hashimids, as the most famous Qurayshid family, were remained at a center Monafara before and after Islamic era. Because of special role in events of this family, inquiries on Monafara are impossible without them. This article studies the Monafara and demonstrates how this tradition would appear again by benefiting from differences among the Muslims which changed in form, but remain consistent in content.

Consigning cash presents for the holy shrines in Najaf and Karbala was the most significant cultural- spiritual customs in India. Not only Indian shi'ite also Nawab, Kings and Royal families used to send such gifts for the sake of holy purpose and spiritual intention. Attributed to Northern Province the Awadh, Waqf or Endowment historically formed from 18th century when Asif al-Dawla began to fund Najaf irrigation project during the famine. Then the Waqf under went historical evolution in mid19th century when the British began to distribute the cash among Ulama of Najaf and Karbala. The British tried to use it as a political tool for themselves. The main question is how could former Awadh Waqfas cultural-spiritual phenomena turned into a political tool in terms of historical process?Based on the historical method, this article is compiled from information which originated from original sources in the British Library and Iranian national archives.

Long-held familiarity and interaction between Muslims and Christians led to the development of a collection of terms and concepts in historical sources; some of them are both politically and culturally loaded. Within this collection, "Saracen" is one of the most ancient terms used by the European Christians for introducing the Arabs. However, after the emergence of Islam, the application of this term was expanded to all Muslims, which often generally conveyed a distorted image of Islam, and particularly of the Prophet (pBUH), and also has a negative connotation. This transition in application of the notion of "Saracen" from Arabs to Muslims raises a number of questions: First, what is the root of the term Saracen? Second, how did the evolution of the term among Europeans take place? Answering these questions, through a descriptive-analytic approach, was made possible through studying available resources including the rebuttal of the Christians.

The Mosque is the most significant religious and cultural center in Iran during the Qajar period. In addition to religious practices, it played various educational, training, media, Juridical, military, economic, social and political role. What is discussed in the present research, is determining the place of the mosque and its impact between traditional and modem educational system in Qajar Period. Notably, the raising social educational changes in particular which initiated from reform process in that period had an important impact on it. This article based on two different functions of mosques, such as educational environment and also origin of the founders of modem schools.

Security is one of the most important issues that human beings have been involved with. So, they attempted to achieve this security by varieties of defensive instruments. Defense is the complex of actions that are done in order to guarantee independence, integrity protection, territorial and people preservation against enemy attacks. This defense has two genre- military and non military- But nowadays, these are called practicable defense and impracticable defense. Impracticable defense means that we don't need the armor directly but it needs some of predicted actions for confronting the enemy that increases not only enemy expenses but also defensive power of local forces. There are some historical and ethical texts about impracticable defense in Iran and Islamic history. Impracticable defense has many branches. The most important one that attracted a lot of people in past periods were placement, solidity, fraud, concealment. Among these mentioned cases, placement, solidity and fraud were more attractive. Placement was especially more attractive in making cities and placing armies in its suitable place. Solidity was important in making cities and trifurcation of elements Kohandedj, Sharestan, Rabz and defensive elements such as battlement, tower and gate. Fraud has also its own place and they tried to achieve dominance over the enemy by fraud and illusion. Discussing about the above mentioned cases are the topic of the following essay.

The Mongol invasion and overthrow of the Khawrazm Shah Daynasty, caused him to be seen as a blamed figure by the historians and researchers of Iranian history. What seems to be the common tendency towards Khawrazm Shah, appears to be different in Matnawiye Ma'nawi and unlike the historians, Khawrazm Shah is a respected figure to the Poet (Jalal ad-Dill Muhammad Balkhi).This study tries to investigate the different attitudes of the poet towards the King by analyzing several factors such as the personal motivations of the poet., lexical elements in the story, narrative origins and the conversions in the original story. This article scrutinizes the mystical poetry about the defunct King according to historical context of the original events and also regards to the historical and political context poet's time.

Throughout a rooted tradition, the orientalists have analyzed Shi'ite dogma by historical approach. In addition, there are some scholars, among Shi'a believers themselves, following this tradition. There is no doubt that these western historical studies, in some cases, have not been systematic and are accompanied by some unreliable results. Nevertheless, nowadays adopting this historical approach to analyze Shi'ite classical beliefs is essential and could not be neglected.Indeed, the clear conflict, in some cases, between Shi'ite dogma and the intellectual history of Shi'ism remains the first concern among traditional circles and is still the main challenge to develop this discipline in Iran.To improve this approach and enjoy the benefits of this western discipline, it seems, the localization and organization is the necessary one; the first step of which is the investigation of the relationship between Shi'ite theology and the intellectual history of Shi'ism from diverse viewpoints.This paper attempts to distinguish more distinctly between theology and history. Afterwards, the influence of theological presuppositions on historiography will be examined and finally it surveys the conflict and in try to clarify the nature of this conflict, will demonstrate that what kind of method could be adopted to resolve the problem.

Diffusion of modernity in the Arab world along with the process of modernization and Islamist antagonism against it, especially among Arabs, have yielded enormous social changes and transformation in Arab countries. Optimism for the establishment on independent and powerful Arabi governments based on modem nation- state principles caused the increasing rise of authoritarian and autonomous social movements among Arabi countries such as Egypt, Iraq, Syria and somehow in Libya, and Algeria. Pan-Arabi movements in these nations relied on Islamic-Arabic roots caused on increasingl independency of Arabi countries from Middle East to North Africa. These movements extended their authority until what is called as Arab Spring, in 2011. Arab Spring created a new ontological attitude and spread in all Arab nations in a few months. This paper is concerned with explaining the ontological differences between Pan-Arabist and Arab Spring, movements. Exploring their goals, political route, slogans, and outcomes may explain their ontological differences. Using political orientation, this paper aims to investigate the ontological aspects and fundamental differences between these two movements.

Prophecy and Prophets, is one of the most prominent common semantic fields in the Bible and the Qur'an. The present article, which investigates the Qur'anic meaning and usage of two keywords of this field, namely ''Nabi'' (Prophet) and "Rasool"(Apostle) through an overview of shortages caused mainly by textual studies, is about to argue that finding any proper answer to this question, needs seriously the historic and comparative study of meaning and usage of above keywords in the Bible. So, this article shows that these two technical terms are applied in other holy texts of the Abrahamic religions in the same meaning and usage in such a long time before the Qur'an and also their Qur'anic meaning and usage, is in this framework. In addition to the concordant of the meaning and usage of the mentioned keywords, the present research notes to the widening of their concept and evidence in the Qur'an more than the Bible.