مجله تاریخ و تمدن اسلامی
پیاپی 15 (بهار و تابستان 1391)

Discussing and presenting the views about the personality of Imam \ussain and his rising and martyrdom, one will come across the story of a woman who was loved by Yazīd. So, Mu#awīya, deceived the woman's husband to divorce her in order to marry his son. When the messenger of Mu#awīya was on his way to propose her for Yazīd, Imam \ussain also asked him to question if she is willing to accept his offer for marriage. The woman preferred Imam \ussain. After a while, without marrying her, Imam \ussain sent back the woman to her husband and said that his aim was protection of his wife. Consequently, the purpose of Yazīd was not fulfilled. In some cases the importance of this history has been related to the rise and martyrdom of Imam \ussain. In this article various historical reports are reconsidered and try to evidence the fact.

Among many studies on the history of Imāmīya, less attention has been paid to the discourse of Tafwī' and Mufawwia. However there are some studies which examined this issue, they investigated Tafwī' only in a polemical framework and study of Tafwī' and related issues in a historical context did not accorded. This paper discusses the formation history of Tafwī' discourse and its evolution in the 2nd century AH. Investigating this discourse at the beginning of the 2nd century demonstrates that it did not related to the Ghuluw at the time, while it was used for issues related to djabr and Tafwī' (predestination) during the -ādiÎayn lifetimes. Although before the late 2nd century Ghulāt was held Tafwī' notions, but author shows that the formation of Tafwī' discourse was not in that time and it was emerging as discourse and found a social identity at the late 2nd century AH. In this paper we also continue to investigate the causes that led the Circle of Mufa''al to be charged with Tafwī' or in some cases called Mufawwia.

Western scholars for a long time. They have interpreted that differently in their studies and used it for dating traditions. This article answers the question, whether early Muslim traditionists, were familiar with this phenomenon and also which technical \adīth terms
are coined for explaining different features of traditions and their transmitters related to common link. Review of early \adīth works reveals that the technical terms such as “gharīb” and “fard” are coined and used concerning some aspects of the same phenomenon. Furthermore, it identifies that “madār” is equivalent with the Western
term “common link”. Finally, examining how early traditionists dealt with this phenomenon, this paper clarifies that the difference between Western and Muslims scholars’ understanding and interpretation of this phenomenon, is rooted in their different approaches to the validity of HHadīth and their method in criticizing the traditions.

Whereas most Islamic sects throughout history had conflicts and disputes with each other, these discords were most significant among Shī#a and Sunnī. Baghdād as the Capital of #Abbāsīd Caliphate was the rallying point for Shi’as and Hanbalites -as a radical Sunni branch-as well. After the collapse of Buyid Dynasty during which Shī#as promoted in Baghdād, Sunni Siljuks came to power. 0anbalites with long held enmity toward Shī#as grasped the opportunity and pushed them into a corner and disputes peaked. In present paper ups and downs of disputes between these two sects in Baghdad in Siljuks Dynasty has been addressed.

Very little is known about the music under the Siljuks. This was possibly due to the nature of the music itself, which unlike some monuments, metal works and other handcrafts, and also poets’ collections, has gone forever, and also in the Siljuks era (maybe as a result of wars and various displacements), it was not usual to write
treatise on music. However, there are some reports and signs of music in the written sources that show Siljuks courts supported some of the prominent musicians. There are also the treatises which have been written on music during this era; for example, Khayyām’s music treatise, Muhammad Nishabūrī’s treatise and the Jāmi’ al-Ulūm’s section on music (chapter 48). On the basis of these sources, the music of this age is divided into Bazmī (lyrical) and Razmī (epical). Some musical instruments used in Bazmī music are Rubāb, Chaghāna, Chang (Lyre), Sinj (cymbal), Tanbūr, Ney, Rūd, Barbat ,Ūd (lute),
Mizhar and Daf. And the musical instruments played in Razmī music are Tabl (drum), Kūs, Burw-i Parang and Nafīr that the two last ones are attributed to AlbArsalān. It is supposed that Khurāsān’s 12 notes system were received to Byzantine and Baghdad by the extension of dominion of Siljuks from East to West.

The paper presents a critical review of the iterative process used by Shams al-Dīn Muhammad al-Wābkanawī (Iran, Maragha, ca. 1260– 1320) in order to compute the parameters of the annular solar eclipse of 30 January 1283 from the solar and lunar parameters obtained by Muhyī al-Dīn al-Maghribī (Maragha 1260–1274). Due to the
impossibility of the annular eclipse in the Ptolemaic tradition, the position of this prediction in the context of medieval astronomy shall also be shortly discussed. Furthermore, since Wābkanawī calls his observation as an evidence for the correctness of his prediction, the computed results have been compared with the true modern data, which established a remarkable agreement between them.

The Marīnīds were at the peak of power in the reigns of Abū Al- 0assan(rule:1331-1349 A.D.) and Abū #Inan (rule:1349-1358 A.D.) during which their political dominance extended not only over the Maghrib Al –AÎsā (Far West) as their former seat of government, but also over the middle and near West and even to some parts of Andalusia. The Marīnīds’ dominance over the Mediterranean long coasts promoted the situation of Morocco in this era as a gateway to Europe and Africa and led toward the conclusion of several treaties between Muslims and Christians in the light of their common interests and with the purpose of expansion of trade in the Mediterranean Sea. The rulers of Mallorca, the Italian ports of Venice, Genoa, Pisa and finally, the Government of Aragon concluded separate trade treaties with Muslims. They aimed to supply raw materials and public necessities. Studies on these treaties show that when Muslims were
powerful, their Christian trade allies had to accept their conditions and abide by their obligations, while the situation reversed, the contents of treaties changed prejudicially in favor of the Christians.

0assan ibn Zāhed Gharib Kermāni was a Persian Muslim alchemist, lived in first half of the 8th century. In the period of Abu-Sa`id Bahādur of Mongol Ilkhānate dynasty in Iran, Ibn Zāhed travelled in 723 A.H. to India, where he was supported by Sultān Mohammad ibn
Tughluq, the second king of the Tughlaq dynasty of India, and then his alchemical books were dedicated to the king. His first book, Miftāh al-romūz is an authentic book that deals with the fundamentals of Alchemy, covering 6 chapters and 31 parts. Two other Farsi books are left by him and unfortunately not well-known: Mighlād al-konūz which explains alchemical processes, tools and equipments used in alchemy and Muntakhab (a selection) of Miftāh al-romūz which is an independent treatise, however, more or less, is similar to Miftāh alromūz .

Barthélemy dHerbelot de Molainville was a French Orientalist. He had a great impact on the development of Orientalism in France and also he was the author of “Bibliothèque Orientale = Oriental Library” which was, for a while, the only reference book for western
orientalists. However, it was influenced by some political events such as the Ottomans attack to Europe .The author was related to the courts of Florence and Paris and also supported by the politicians like Jean- Baptiste Colbert. He was also teaching in Royal College (later college de France).So, the book was written with superficial approaches and
political aims. Despite the important position of Herbelot in oriental studies and related fields, today, his character and book Oriental Library is not well known for the Orientalists and especially for Iranian studies researchers. Therefore, this paper tries to reflect a clear
picture of his character and position in Orientalism. Giving a short biography, short description of his life, the way of writing Oriental Library, the methods and approaches of its author and the influence of the book on western scholars and Orientalists will be discussed in the present paper.