فصلنامه تاریخ اسلام
پیاپی 18 (تابستان 1383)

Afrer the Prophet Passed away, the issue of his succession was the most importand in the new Muslim community. In addition to Imam Ali, as the outstanding figure among the Ahl-al-Bayt, there were other groups and trends of thought who also laid a claim to hte cliphate. In order to overshadow Ali in the public poinion and to break his immensely superior charisma in the eyes of the people, such groups invented, institutionalized and promoted the charisma of the Prophet's Companions as competition for the Ahl-al-Bayt over the intellectual leadership of the society. They used such means as the prohibition of relating Prophetic hadith (tradition), the presentation of the theory of the Companion's justice and prudence of ijtihad, the fabrication of hadith, etc. to promote their cause. In the next centuries, this trend was continued, organized and strengthened more vigorously. This article takes up such efforts in the context of Max Weber's theory of "routinization of charisma".

The Imami Shiites who enjoyed relative prosperity and held political power during the Buyid rule experienced difficult times afrer the Seljuq invasion of Baghdad and the demise of the Buyids. The Seljuqs expelled them from their administrative positions; their religious leader, Sheikh Tusi, had to leave Baghdad; and following the suppression of the Shiah uprising in Baghdad's Karkh district, the Imamis were subject to constand harassment by the Sunnis. But this situation did not last long. During the Seljuq rule, the Shiites gradually reoccupied the positions of power. Dealing with the Shii emirs and viziers in Iran and in a more detailed way with the Mazyad clan (not well-known in modern Iran) as Shii governors of parts of Iraq, this article discusses the political reasons and factors responsible for this change

Various aspects of Prophet Muhammad's life have always been of great interest to Muslim scholars. Among writers who have adopted a different approach to studying the Prophet's character one is Ghadhi lyadh (467-544 A.H.). His major work "ash-Shifa' bi-Tarif Hughugh-il-mustafa" is modeled after such classes of works as "Shamail-an-Nabi" and "Dalail-an-Nubuwwah" and is of high esteem among Muslim scholars, having had several commentaries and addenda written on it.In ash-Shifa' Ghadhi lyadh has drawn form the verses of the Quran revealed about the Prophet and also used prophetic traditions to describe the various aspects of the Prophet's character, giving firm and logical answers to many libels and allegations leveled against God's Messenger.While discussing Ghadhi lyadh's biography and referring to his works, this article also includes a review of his most important work, ash-Shifa'.

Following the fall of Bukhara at the hands of the Mongols, Sayyid Ajall, Umar Shamsiddin, a descendant of Imam Zaynilabidin, migrated to China achieving great social positions and rendering invaluable service to the Chinese people. From the historian's point of view, the most important factors for the spread of Islam in the Chinese province of Hunan had been the eminent characters of Sayyid Ajall and his son.This article deals with the different aspects of Sayyid Ajall's social life and his services to the Chinese people in four parts:A. Sayyid Ajall's social and managerial positionsB. Sayyid Ajall's services to the Chinese people, especially to the people in HunanC. Factors for the spread of Islam in China and Sayyid Ajall's roleD. Reasons for Sayyid Ajall's progress and success.

This article deals with the role of Ibrahim son of Malik Ashtar Nakha"i in the political events of Iraq from 66 to 72 A.H. Despite our little knowledge of Ibrahim's life before the rise of Mukhtar (assuming the authenticity of Muhammad Hanafiyah's letter to him), his joining the Mukhtar's revolt was highly instrumental in defeating the leaders of Kufah who were opposed to Mukhtar. Also, in the Battle of Khazir, Ibrahim crushed a large Umayyad army and brought more stability to Mukhtar's rule in Kufah. Thereafter, he parted company with Mukhtar and hence the Zubayrids and Marwanids tried to win him over into their own ranks.The writer believes there were two reasons for Ibrahim's separation form Mukhtar: first, Mukhrar's innovations in religion and second, Ibrahim's struggle being based on thoughtful principles and justice - seeking and not on temperament and self - interst. In the end, because of his passion for Iraq's cause, he fough for Musab ibn Zubayr against the Marwanids in 72 A.H. and was killed in battle. It should be noted that the translotor has

One reason that contemporary Spanish historians have been less interested in al-Muwahhidun history is their greater interest in local histories. Inclination toward such histories has grown in Spain following the advancement of democracy in the last quarter of the 20th century in that country. This inclination has caused historians to not only show more interest in local individuals and personalities but also pay greater attention to local communities specially to the Mudejar (Arabic, al-Mudajjanun) and the Jews. The article before you takes up this topic in a wider context, dealing with Islamic studies in modern Spain and posing the question of whether Spanish historians have really overcome their unrealistic and argumentative interpretations over Andalusia's past history.

Form the writer's point of view, history students are ignorant about the history of Western thought and thinkers, because they either turn away from reading philosophy or are unfamiliar with Western languages. This is why he has embarked upon providing a comparison of principles of such thought and thinkers for these students through a presentation of prÅcis of various Western thoughts. In the educational book compiled to fulfill this purpose, the writer has brought up the different historiographical schools in the West form the Renaissance period to the Globalization age, dealing with the theortical principles, achievements, flaws and prominent representatives in each case. major features of this work are its simplicity, comprehensiveness and conciseness all at the same time. Considering the fact that this work has been prepared for instruction, it lacks the often bothersome references as well. At the end, the writher has included a bibliography list containing more than fifty Western works used by him in his work. The present text is a chapter of this book on the Humanist school of the 15th and 16th centuries and Rationalist school of the 18th century.

A book written in recent years on the history of Islam is the invaluable work by Dr. Gholamhosein Zargarinezhad published by the Samt Publishing House in 687 pages in 1378 A.H. Many reviews have come out on this work so far that have been mostly detail - oriented formal critiques.Here in this note, the writer has tried to closely study the methodology and other historiographical peculiarities employed by the author in his work. Considering the fact that the purpose of this article is to expound on the special features of the historiographical methodology of a historian, first a definition of the concept of historiography is given then necessary questions to understand those features are listed and finally with a number of aforcited criteria in mind, the content of the work has been evaluated