Research Journal of Islamic History
Year:2019 | Volume:9 | Issue:33|Papers Count:6

Reporting of Arab’ s battles was an object of consideration in Islamic historiography. About 1400 conflicts between benighted Arab tribes have been recorded in Islamic sources. Accurate reporting of the wars of the Prophet and conquests of the caliphs was also one of the most important topics of interests to Islamic historians in the Islamic era until the gradual emergence of a bunch of military historians who were specialized in military topics including military organization, military armaments and technology, war tactics, military planning and various types of wars. Consequently, a new form of historiography called “ military historiography” was created. This research aims to clarify influential factors on this type of historiography by introducing well-known works in the military historiography domain. Historical data reveal that the significance of jihad in Islam, the complexity of wars, the transmission of battlefields from dessert to cities and then to seas, the transformation of weapons technology, the organization and war tactics, the specialization of the war zone and the formation of military ranks has led to a special attention toward military historiography and finally the emergence of war historians and compilation of specialized works in this domain.

Ansar was of the main elements of Muslims and the power levers in the early days of Islam. They joined Imam Ali (AS) in the aftermath of Saqifa and assisted him in the major events of that time. However; some of the Ansars, including Bashir bin Saad Khazraji and his son Nouman bin Bashir, governor of Kufa on the eve of Imam Hussein’ s uprising, took a different position. This study investigates the approach of Nouman bin Bashir in confrontation with Kufis and supporters of Imam Hussein (AS) by using the descriptive-analytical method. Findings of the present study indicate that Nouman bin Bashir had a dual, ambiguous and sometimes antithetical attitude encountering various events of his political life. He also despite the unwillingness to Imam Ali’ s family did not take a decisive stance against the Kufis during the arrival of Muslim bin Aqil to Kufa, and he only gave a sermon to calm down the political atmosphere. The content of this sermon signifies that his lenient or procrastinating behavior on one hand rooted in the condition of Ansar after the Prophet and tribal prejudices and on the other hand rooted in personal benefits and his desire to gain power.

Mukhtar’ s anti Umayyad and anti Zubayri movement was a social-revolutionary movement to seek Imam Hussein's (AS) revenge and establishing a justice government. Therefore, a sociological study of this movement can greatly help in evaluating the movement. This research after collecting historical data analyzes the sociology of this movement based on four fundamental axes: the process, structure, and relationship with the actors of the movement, beliefs and the role of active forces. The result of this research indicates that after Mawalis achieved their rights, Mukhtar, as a charismatic leader, could accompany Mawals and the Shiites, but due to the incompatibility of the beliefs with plans and goals, Non-institutionalization of the movement in Iraq, and also Mukhtar’ s desire to gain power, this movement was led to crisis and due to the lack of confirmation of Imam Sajjad (AS) eventually failed

Iranian political thought was transformed in the Seljuq period. In this transformation, political power and administration of social affairs promoted the monarchy as a non – rival concept to the sphere of politics. In the plurality of causes and multiplication of contributions involved in this process, political writers, who rather than thinking, were also involved in stabilization of this pattern in practice, played a significant role. The setting requirements at the time, made political writers redefine the Iranshahri thought with regarding of the requirements of the Turkish domination period and as a result in this way, ignored the sharia instructions of justice commitment in the realm of discrepancy as well as the necessity of respecting the rights of dissidents and sacrificed those important instructions to the interests of the government and the security protection of the people. This study is based on the descriptive-analytical method and by using library sources, investigates the approaches of Nizam al-Mulk and Ghazali with regarding the ways of interaction with religious opponents, especially the Nizari Ismailia, and analysis of the reasons behind this way of interaction.

Due to the lack of a regular and stable system and difficulties in budget management, tax affairs during the Mamalik era (648-923) was transforming continuously. Since, part of the Mamalik’ s incomes, like previous governments, was based on collecting taxes from non-Muslim Copts, sources of this period indicate that due to various factors, Mamliks have been forced to make changes in the way of tax reception and its types from non-Muslims. The present paper attempts to answer the question of how Copt’ s taxation has changed over the Mamalik’ s era and how these changes influenced mamalik’ s financial system and incomes? According to the findings of this research, the Copts had a huge impact on the increase of Mamalik’ s incomes by paying taxes of Jizya, Sahlalghale, Mazalim, Mokus, Mavaris, fines, and army equipment tax. Finally, they also have been effective in removing Mamalik’ s financial and economic problems and improving their economic condition

Non-Muslim (Dhimmi) physicians were in touch with Muslims more than other non-Muslims, in cities, villages, courts, hospitals, and even houses in the middle ages. Therefore, they have been mentioned in Muslims' minds, languages, and life experiences more than others. This paper seeks to analyze the attitudes of Muslims towards these physicians and to investigate the relationship between Muslims and this group of non-Muslim physicians. Muslims' attitudes toward non-Muslim physicians were either rooted in sources (Verses and Narratives) and religious beliefs or influenced by their traditions and life experiences with this group of non-Muslims for long centuries. This research reveals that the main causes of their significant presence in Islamic society have been knowledge and professional ability and therapeutic skills of non-Muslim physicians. In addition to professional actions, Non-Muslim physicians were also effective in promoting some of the norm-breaking habits and behaviors among Muslims. Although there are some reports of negative interactions and sometimes hostile reactions of Muslims to non-Muslim physicians, in the huge assessment of elite and Muslim masse’ s relation with these physicians were peaceful and agreeable most of the time.