فصلنامه تاریخ اسلام
پیاپی 20 (زمستان 1383)

The theorists of civilization, have considered the diffrent factors which have a significant role in forming a civilization and sometimes they have paid attention to the role of the religious beliefs in the process of development and progress of civilization. But the factor of religion as the essence of civilization has not found its proper role among these theories. On the other hand the theologian thinkers and the sociologist of religion have offered the different opinions. If we consider civilization making in the sphere of guidance whic is the main responsibility of the religion, then we can talk about the efficiency of religion and religion teachings in the realm of civilization making and its requirements. Religious teachings in the sphere of civilization making, regardless of their efficiency, will not be successful if we

One of the factors of the transmission of Iranian Culture and civilization to Islam world during the early Islamic centuries have been the Iranian elites that ignoring their studying will be a massive fault in the process of examining and idenfifying the history of Iran and Islam. Hormozan the great sirdar (commander of an army) of the third Yazdegerd was one of those people who played an outstanding role in the political, military and cultural changes of the end of Sasanids era and the early of Islamic period. By this article while it is tried to study the Hormozan's political life, his role in the transmission of the Iranian cultural factors to the Islamic civilization also is studied.

In the Battle of Camel the Umayyads accompanied by Om Al-Momenin (the mother of the believers), Talhat ibn Obaydellah and Zubayr ibn àvam fight against Imam Ali, the Muslim caliph in that time. Although in historical and narrative sources it is stated theat àyeshe, Talhe and Zubayr played an important role in the uprising against Othman, but no one has really tried to study and determine how Umayyads joined to the Companions of Camel. This research tries to describe how the Umayyads and the Companions of Camel united together

Abbasids Caliphs paid a considerable attention to the MÆtazele's trend of thinking during thirty years (in the era of MÄmoon, MÆtasem and Vathegh). In 232 A.H. Mutovakel became the caliph of the Moslem and the people of tradition took the control of the affairs in their own hands and began to bother and supress the Motazele and their own opponents. In spite of the fact that Motazele lost their influence in Abbasids court, but in the fourth century some inportant figures of Motazele appeared in the Buyid's government system that each of them played a significant role in the development of Motazele's school. This period from the aspect of collecting the works, is considered as the most important cultural period for Motazele. Saheb ibn Ebad TÄleghani was one of the political figures of Buyid who believed the religion of Motazele and played a significant role in the propation of the Motazele's opinions and beliefs. He was the minister of the two rulers of Buyid who recalled Ghadhi Abd Al-Jabar Hamadani and gave him the position of Ghadhi-al Ghudhat which was an effective factor in spreading the Motazele's opinions and beliefs. By the present article some of the prominent figures of Motazele in the fourth century A.H. will be introduced, and their fundamental role in the renewal of Motazele's intellectual - cultural life will be examined.

Examining the poetic works regarding the Jews in spite of getting us familiar with the poets and orator's method of thinking about an intellectual or a religious minority group, can give us a better understanding from the Jews lives in that special period. These great people's works which makes an important component of our national and cultural personality, has a great value in identifying the correct behavioural patterns. Having to lerance in encoutering the oposite thougths and beliefs, avoiding the dogmatics thoughts and sectarian disputes and avoiding the disputes due to having differeut opinions and also avoiding the superficial observation and identifying the existing fact in every religion is the foundation of the author's thoughts.

The fact that how the Turks entered to the Islam World is one the important subjects in the history. Arabs, after overcoming the Iran, invaded to Transoxiana and the process of their headway in the turk's territories was complited in the Umayyed's era. this article studies the first encountering of the Turks and Arabs in the ruling period of the second caliph and has described the dominated cultural atomsphere. This encountering was the begining of the religious, social and political relations between Arabs and Turks which continued until the dominance of the Turks over the whole of the Islam world during the next centuries

The first European enterprises to study about eastern territories, especially Islamic east, refers to the thirteenth and fourteenth centuries A.D. and simultaneous with the movement of the translation of Islamic texts to the European languages. By establishing the private universities from the eighteenth century A.D. these studies found an academic from. The orientalism studies in the various European countries due to the different motivations and political, religious and scientific goals have had various features and characteristics that can be divided into different schools upon this base. The present article which is the translation of a component of Dr. Fathollah Al.Ziyady's book Tarikh Al.esteshraq Al.Aroobi has examined this point.

The present article tries to examine the use of the common months in arabic countries. By this article the Arabic months are used in Muslim lunar Hijri Calender (like Moharm and Safar), Arabicized months from Syriac language as they are used in Solar Geregorian Calender (like Kanon Al-thoni and Shabat) and the translated months from English and French as they are used in Solar Geregorian Calender (like Yanayer and Febrayer) are examined in detail and one by one considering semantics and historical aspect and their usage in the various Arabic and Islamic countries are described separately. At the and of the article a method for equalizing the usage of these names is suggested.