مجله تاریخ و تمدن اسلامی
پیاپی 22 (پاییز و زمستان 1394)

Quṣṣās were one of the least known but strong and affective groups in the early and mid-Islamic centuries. The job title is frequently mentioned in historical books and the arguments relating to the Rijal and biographies along with other groups such as jurists, Hadith narrators and theologians. Quṣṣās duty as giving speeches to the public was strongly criticized by many Companions and Muslim scholars to the extent that after some centuries, the title was totally extinct and the historical as well as cultural contribution of the group was forgotten. This paper tries to answer these questions: what specifications in the character and social behavior of a person caused him to be called a Qāṣṣ? What religious characteristics did the Quṣṣās have? What approaches did they follow in preaching and promoting the religion? Based on a descriptive-analytical method, this paper considers five major specifications of the Quṣṣās which were mostly different from the approaches of other Muslim scholars.

The Renaissance was the start of a new age of science, creativity and critical thinking in the West, however, the research methods and perspectives have been prevailed since the early twentieth century. Nevertheless, the Muslim scholars in the glorious age of Islamic civilization have had their own methods and insights. Muhammad ibn Zakariya Razi(Rhazes) was a great Iranian physician who used the particular research methods and approaches in his works which can be compared with his European counterparts in the seventeenth and eighteenth centuries AD. Rhazes composed his valuable works by his mastermind and critical gift as well as putting emphasis on the clinical observations and experimental techniques to explore the medical science. He used the research methods such as expression of the study, aim of research, question and hypothesis, sources criticism, introduction, discussion and conclusion that are common today. This article examines the major works of Rhazes in medicine, presenting the examples of his research methods and perspectives that are much beyond his age and similar to today.

Many historical reports indicated that the Marīnids were in conflict with Christians in Islamic Andalusia Crusades.However, some Islamic historians have referred to the presence of Christian mercenaries in the Marinid government. The present research aims to analyze these reports and addresses the reasons for employment of those mercenaries as well as their role, status and influence on the Marinid government have been clarified. The Marinids included Christian mercenaries in their special forces for their military skills and also as the Marinids did not trust Arabs and Berbers. Christian mercenaries gained the Marinid's trust and influenced their court and government. Finally, they contributed to the decline of the Marinid dynasty by their intervention in the conflicts among the Marinid princesses. Therefore, they paved the way for the Christian governments in Maghrib.

Cultural, economic and social relationships between Iran and India were more expanded during Delhi Sultanate. So that, Iranian's influence over Delhi Sultanate territory increased to a great extent in various fields such as politics, culture, economy, and administration. Turkish servants, as the founders of Delhi Sultanate, were proud of their presence of Ghaznavid and Ghori reigns and were familiar with the Persian administrative system before Delhi's declaration of independence. Persian bureaucrats emigrated from Iran and Transoxania to Delhi and involved in official and administrative duties. As a result, during Delhi Sultanate, administrative system was significantly affected by Persian and Islamic traditions which then mixed with the native and local customs and traditions of India. This article deals with the influence of Iranian bureaucracy on administrative system of Delhi Sultanate.

Tugh came to Iran as a flag from Central Asia and has then been used in military establishment and religious communities, especially in Muharram rituals. Its form, symbolic content and inscriptions were changed in the Safavid era and became distinctive from its non-Iranian versions. So, it has been depicted as a plant surrounded by two or more dragons which are the main aspects of Iranian art. Since late 11th century a thin blade of steel with a design of floral motifs and a delicate lattice work has been replaced with the former thick brass one. Several decades later, lattice-work inscriptions, decorated with delicate arabesque replaced the latter one. Making Iranian Tugh continued until the early Qajar period .It is suggested that Iranian Tugh is in fact a symbol of a vegetable element which is probably seen in the mythologies and symbols of the home of Iranian art . It has been also seen in the symbols of the ancient China and Mediterranean lands that can be recognized as the symbol of life tree and its guardian.

The historiography can be understood by studying the contextual, social and political science. On this basis, the relationship between cosmology and historiography during Safavid Era will be studied in this paper. In the early part, the “Qiran” (conjunction) as an essential principle related to the core of this essay is reviewed. Then, the connection between astrology and historiography and their influences based on the historiographical and astrological works have been considered. Finally, Safavid historiographical rhetoric has been studied through a formalistic approach.

Following to the spreading of the Wahhabism from the Arabian Peninsula to other Muslim lands, the ideas of Muhammad ibn Abd al-Wahhab's found both serious advocates as well as oppositions. With the impression of Wahhabi's ideas on some of the Muslims in Indian subcontinent, they were called Wahhabis. The meaning of Wahabists, at first, was ambiguous and British government used ''Wahhabi'' as an accusation to deal with the opposition. Syed Ahmad Shaheed Barelvi (1786–1831), a revolutionary Muslim activist in India, was known for his interest in promoting Wahhabism in India; however, this idea has never been accepted by Muslims. If so, the question is that how Indian Muslims get to know Wahhabi movement. The present paper tries to find an answer by a historical approach.