Research Journal of Islamic History
Year:2018 | Volume:8 | Issue:29 |Papers Count:6

People of Daylaman and Gilan, due to their opposition to the Umayyad and Abbasid caliphs, were not compatible to them. In order to spread their protest movement, the people of Daylaman did support the Alawites who had emerged as an ideological and political alternative to the Abbasids. During the early years of taking power, the people were able to have some important achievements in Gilan and Daylaman through the capitalizing on Daylamites’ anti-Caliphate approach. The Daylamites’ espousal of Alawites was, therefore, informed by their mentioned political and military interests. However, given the constant intellectual efforts of the Alawites in Gilan and Daylaman, conditions were propitious for changing the ancient religions of Daylaman to Shiite Islam or other Islamic denominations from the second half of the third century (AH)/ninth (CE) onward. This research is an analysis of the factors informing the intellectual, political and military relations between Alawites, on the one hand, and the rulers and people of Gilan and Daylaman, on the other hand. Drawing on the literature, it will try to explore the reasons behind the convergence and divergence of Daylamites and Alawites as well as the military and political impact of the former on the latter’ s rule.

From the main features of the tradition of Islamic historiography is variety of its forms, types, methods, topics and schools. However, today, Islamic historiography is known by its mere narrative methods and schools, which are only part of this widespread tradition. In other words, the narrative aspect of Islamic historiography have overshadowed its other aspects. Therefore, researchers in this field also emphasize on the same aspect in describing Islamic historiography, but this article emphasizes that in Islamic historiography, there are other methods and schools in addition to the narrative method. On this basis, in this article we are looking for empirical horizons in Islamic historiography, with an emphasis on historiography of Abū Rayḥ ā n Al-Birunī . This article seeks to answer the question: “ Are there empirical and observational trends and methods in Islamic historiography tradition? ” The main research hypothesis is that by studying and analyzing the tradition of Islamic historiography, one can find empirical horizons (i. e. approaches based on observation, examination and historical criticism) in the works of some of the greatest Muslim historians. One of the most prominent of these historians is the Abū Rayḥ ā n Al-Birunī

From the early 20th century, relying on consistency of geography and history, the science of Historical Geography became subject to attention in the field of historical studies, and different theoretical schools emerged to focus on the type of attitude towards it. Geographic landscape is one of the relatively new study areas in historical geography that examines changes of the nature in a definite historical period with the approach of human and historical impact on geography. This research is necessary because historical geography in Iran has been reduced to historical study of geographical locations, and the study of the historical milestones of regions and the factors influencing the evolution of human settlements, as well as the exact geographical division of a region or city based on the fundamental changes due to the element of human activity, have been neglected. Therefore, the present study is aimed at explaining the Geographic landscape, and additionally, clarifying its methodology and its application in historical studies through expressing the influence and manipulation of human being on the nature and Geographic landscape and comparing it to the earlier ages.

The Arabic-Islamic Umayyad state, as the first Islamic dynasty, managed to have the monopoly of tribal discourse in Islamic world in 40 AH through conquering the already dominant religious theocracy discourse. Umayyad caliphs succeeded in conquering the occidental world to Andalusia and the oriental world to middle Asia by the help of creating a sort of social solidarity. These conquests took place in light of a sort of solidarity. The present research undertakes a descriptive-analytical approach. It addresses the question of tribe and urban organization influence in social compatibility of Umayyad era, and it attempts to explicate and interpret the above-mentioned solidarity and compatibility. The results of this study indicate that some parameters have given rise to the social solidarity realization, such as some caliphs’ tact in making tribal equilibrium, assimilating influential tribes, paying close attention to texture and structure of the cities of Sham.

The 10th century AH was very important for Muslim lands, including Yemen in the era of Taherian (858-945 AH), because during this time, Portugal as a colonist country, in order to have access to new maritime routes, to seize Muslim commercial centers, as well as monopoly of Indian medicine trade, was moving eastward, into Yemen. At the same time, the Ottoman Empire, which was one somehow the flagship of Islam in the world, entered Yemen to save the Muslim cities and islands of India, and regarding the important commercial and strategic position of this land, dominated it in 945 AH. The present study, using a descriptive-analytical method and referring to Arabic and Turkish resources and manuscripts, seeks to answer the question: "What were the reasons for the Ottomans to attack Yemen and what were the consequences and results of the attack?" The results of the study indicate that the Ottomans treacherously entered Yemen in order to destroy the Portuguese, as well as to secure the Islamic city of Mecca and Medina, with the deception and murder of the Muslim Sultan of Yemen, which resulted in consequences such as creating many problems for the Ottomans and also lack of public trust in them.

With the beginning of the Abbasids' caliphate, the lectures and pulpits, as communicative and influential media, served to justify the legitimacy and consolidation of the state. In the first century of the Abbasid caliphate, a speech called Caliph meant the recognition of his power, and the pulpit turned into a platform where the speaker for the official Caliphate of the time and his crown prince and prayer were told to them. On the other hand, opponents of the Abbasid system also used these functions of speech and pulpit media; by giving speeches about the vices and atrocities of the Abbasid caliphate, they made to pessimistic people caliphate, and thus disrupted the legitimacy of caliphs in the eyes of the people. Regarding the importance of the subject, the present research seeks to study the functions of the pulpit and the lectures as influential communication media in Islamic civilization, relying on the first era of the Abbasid Caliphate (132-232 CE).