مجله تاریخ و تمدن اسلامی
پیاپی 39 (تابستان 1401)

Sharif Raḍi (d. 406 AH) has mentioned two people: ʿAlaa bin Ziyad Harithi as a wealthy person and ʿAaṣim bin Ziyad Harithi as an ascetic who have been preached by Imam ʿAlī (AS) in one of the sermons of Nahj al-Balāghah. The present study has analyzed the content of the sermon and the persons mentioned in it based on the news and reports of historical, rijali, hadith and literary sources. ʿAaṣim Ibn Ziyad Harithi, and ʿAlaa Ibn Ziyad Harithi, are unknown in history, and Sharif Raḍi, and his predecessors and successors, have confused Ala Ibn Ziyad ʿAdavi (d. 94 AH) with ʿAaṣim Ibn Ziyad; Also, Sharif Raḍi and some others have mistakenly named ʿAlaa Ibn Ziyad Harithi, instead of Rabi Ibn Ziyad. In addition, it seems that the original report is related to Hasan al-Baṣri, but it is attributed to Imam ʿAlī (AS) in Nahj al-Balāghah and other sources.

Futūḥ Misr va Akhbāruha by Ibn Abd Al-Hakam is one of the works on Futūh in Early Islamic Historiography that was written about Western Islamic Lands, especially Egypt. The pioneering nature of this book, which historians have used since then, makes it necessary to obtain the historical approach of Ibn Abd Al-Hakam and what affecting his historiography. This issue has been considered in this research with a partial view of the narratives of the mentioned book. On this basis, firstly, the importance of historical information of this book in the course of Islamic Futūḥ-writings has been examined and then based on ethnic and religious-jurisprudential attitudes that can be recognized in the historical thought of Ibn-Abd al-Hakim, his way of narrating the process of Muslim conquests in Egypt is studied. In many cases, those attitudes have been used in parallel with each other in the book's narrations

Neyshabur, IranThe Ismā'iliyah is one of the most important sects of Shīʿite in the early and middle centuries of Islam, and despite the written historical sources indicating their presence in Arrajān State in the southwest of Iran, their castles and fortifications in this area, especially in the mountainous area to the north and east of it, has not been investigated and studied archaeologically so far. The most important goal of this article is the archaeological investigation and study of the castles attributed to them in this area. Therefore, this article seeks to answer that to what extent the number of castles attributed to this political-religious movement is consistent with the historical texts? The method of gathering the data of the article is based on library sources and archaeological survey of the studied castles and also has a descriptive-historical research method with a cultural history approach. The results of the following article show that due to the strategic geographical location and the economic importance of the Arrajān state for Ismā'iliyah, they entered the Arrajan state from the beginning of the fifth century AH. According to historical texts and comparison with archeological evidence, there have been more than four strong forts of the Ismā'iliyah bases that indicates the presence of followers of this sect in Arrajān region and their political and military activities in this region, especially during the Seljuk period

The book Tārīkh al-Akrād by Masturah Ardalān is one of the works on the history of Kurdistan that includes the political events of Ardalān rulers by Mastoore Kurdestani. The question is that Tārīkh al-Akrād in which types of historiographies is being placed, and what is its author approach, method and vision in this work? The findings of the research show that Kurdish history is in the category of traditional dynastic historiography and the principles of traditional historiography can be well observed in it. In analyzing the events, the author believed in divine dispensation and believed less in the role of human will and planning in the formation of events. In this context, she has done a little analysis of events and overall, due to providential thinking, she is more of a deterministic historian than a rationalist. The writing style of the book is also simple and literary.

Nafas al-Mahmūm, is written about the martyrdom of Husayn bin ʿAli  and  has met with the favor and attention of the Shiite community more than other similar writings. In composing this book, Sheikh Abbas Qumi (d. 1941) used the method of hadith scholars, emphasizing on isnad, and tried to write his work based on sources that he considered authentic. Al-Qumi sought to put aside the last layers from the martyrdom of al-Husayn literature, which were often added during the Qājārid era (1789-1925). However, this process does not seem to produce a single, coherent narration of the ‘ashura event. The main shortcomings of the book are:  relying on some historians and hadith scholars and referring to their sources frequently without criticizing their narrations, not identifying the primary sources of the tradition or ignoring it, lack of reports verification, lack of checking the accuracy of the reports, ignoring conflict between reports, lack of historical approach and finally, the lack of coherence in the conclusion and selection of the preferred report. It can be said that although this book keeps the reader away from the distortions of the late period, the number of different reports on each issue does not allow the reader to find out Qumi's opinion.

Although in the existing reports about Khadīdjah (pbuh), there are less conflicting narrations than other prominent personalities of the early days of Islam, but the influence of intellectual, religious and cultural, social, and political developments during the lifetime of the authors have had an effect on the representation of this character. So, a number of writers from fariqiyn have sometimes put forward different and critical views about her. This article aims to investigate those views, especially the opinions of the late Lebanese writer, Jafar Morteza Aamili, regarding Khadīdjah (pbuh). Meanwhile, the influence of Aisha's presence not only as the Prophet's wife, but also as the daughter of the first caliph after him and her high position among some factions has been noticed, the findings of this research indicate that the theological components of Shia writers and their competition with Sunnis have sometimes caused them to present wrong opinions about the age of Khadija, her previous husbands and her children. In their opinion, understating the age of Khadīdjah (pbuh) and her virginity when she married the Messenger of God (pbuh) put her in a higher position than Ayesha - who emphasized these two issues in the position of pride with the other wives of the Prophet.