فهرست مطالب مهران اسماعیلی

Despite its significant political and social importance, the region of Najd in the Arabian Peninsula has received little attention from researchers of early Islamic history and the Prophet's biography (Sira). The focus of traditional narratives has been on the conflicts between the Prophet and the Quraysh, as well as the Prophet and the Jewish tribes. However, Najd, located in eastern Hijaz, was a crucial region where many of the Prophet's military campaigns took place, and some of his missionary activities occurred. This paper aims to investigate the reaction of Najd tribes to the Prophet's call and expansion in Najd, and the outcomes of the Prophet's actions in this region. The findings suggest that the Ghatafani tribes, one of the major tribal groups in Najd, largely resisted the spread of the Prophet's call in Najd until the end of the prophetic period, posing significant security threats to Medina and actively collaborating with the Quraysh and Jewish tribes.

The name of Ahmed ibn Hasan Qattan, one of the unknown teachers of Sheikh Sadouq, appears in some narrations of Sadouq's works. The following research was conducted with the aim of identifying the mentioned person and also explaining why a famous Imamiyya scholar referred to this person from among the Companions of Hadith in order to narrate the narration. The findings show that Sadouq received reports from him that were compatible with the theological historical approach and could be helpful for theological beliefs along with Imamiya news. His news included narrations related to speech, ethics, some Zikrs and a narration such as "Twelfth Caliph" that Sadouq used to prove the succession of the twelve Imams, especially to prove the Imamate of Hazrat Mahdi. In the path of his narrations, there are many unknown men, and the content is in some places consistent with the advanced sources of Imamiyyah.

It is necessary to study the socio-political life of the Arab tribes and their reaction to Islam to know the early history of Islam. One of the most powerful tribes in the north of the Arabian Peninsula was Bani Kalb b. Wabara, resisted the acceptance of Islam until the last years of the Prophet's life, relying on geopolitical interests.The attribution to Yemen, the vast geography, the leadership of the judiciary, and the religion were the cause of the solidarity of the kalbis who sought to preserve it. Therefore, the leading research tries to answer with an analytical-descriptive method of how this tribe treats Islam and studies the effective geopolitical factors in it, as a result of which the strategy of the Prophet has also been studied. The results of the research show that the people of the Kalb tribe, depending on their political geography, confronted the Muslims as much as possible, and it was only after the actions of the Prophet in reforming their interests that they converted to Islam.

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.

The Umayyads were rulers with Arab inclinations. During this period, the Arab tribes played an important role in governmental and military affairs, especially in the conquests. The relations of the Arab tribes with the the Umayyads were not on the same level. The tribe of Kalb, the tribe descended from the Al-Ḳuḍa’a, was one that had close relations with the Umayyad rulers, especially the Sufyānī branch. Kalb tribe had a long history of living in the deserts of Syria and a large population, which led to Mu’āwīyah marrying a Kalbi woman in order to gain the support of this tribe. The mother of Yazīd, Muāwīyah's successor, was a Kalbi woman, which led to the rise of the Kalb's political position. This article seeks to look at the role of the Kalb tribe in the period of Instability and crises that occurred after the death of Muāwīyah II, until the end of the rule of ‘Abd al-Malik by focusing on the Baḥdal and Abū-Umāmah families of the Banu Hāritha bin Janāb clan of the Kalb tribe. The results obtained show that these two families reached the highest levels of military administration during the period of Yazīd bin Muāwīyah and in the period of crisis, and despite the fall of four of the five region (Jund) in Syria in the hands of the forces belonging to al-Zubayr, they were able to manage the situation and lead the forces loyal to the Umayyads and bring them back to power. At this point, the Kalb tribe and its leaders from the Banu Hāritha bin Janāb clan, particularly the Baḥdal family, played a crucial role. During the reign of ‘Abd al-Malik ibn Marwān (685-705), this tribe also played an influential role in suppressing various uprisings in the Syria, Jazira, Irāq and Persia. During this period, the Baḥdal family's role gradually diminished, but the Abu-Umāma family had the upper hand in stabilizing the government leading Shāmi forces.

The Arab socio-political system depended on the tribe through which the Umayyads formed the Umayyad rule. Thus, the Kalb tribe by claiming the supremacy of the Yemeni tribes, the vast population and territory became the most loyal fanatical tribe of the Umayyads, and with their presence in the political arena and sacrifice in the Battle of Siffin, they became the basis for inheriting this dynasty. In addition, their military and cultural assistance to Yazid I marked the expansion of the Umayyad rule. Therefore, the present study tries to describe and analyze the Kalb tribe's reaction in the face of the ideological insurrections and political-economic challenges of the Umayyad government and the role this tribe played in suppressing the anti-Umayyad movements. The research findings show that the most important field of role-playing of the Kalbiyya was the military performance influenced by their ideological support, traditions and tribal interests because they were part of the Umayyad armies. The suppression of ideological as well as political-economic movements, conflicts with followers of religions, rival tribes and political groups opposed to the Umayyads within the Islamic Caliphate were the special features of the Kalb tribe during this period, so that they had an effective presence in military campaigns outside the Levant and in the most remote areas. The culmination of their participation can be considered a believable struggle with the economic protests of the Dhimmis in Egypt and far from the center of the caliphate, the revolt of the followers of Zayd ibn Ali, the uprising of the people of Medina and the rebellions of the Kharijites and Zubayres throughout the Umayyad Empire.

Today's meanings of al-Nifaq, including concealment and hypocrisy, contradict the descriptions of al-Munafiqun in the Holy Qur’an. In particular, al-Nifaq is used in the Qur'an as an act in the public sector and it is not limited to the religious and moral domain. This study seeks to clarify the relationship between concepts al-Nifaq, hypocrisy, and concealment by relying on historical semantics, and interpretive traditions. The study reached several results and finally came to separate the meaning of al-Nifaq from hypocrisy, concealment, and spending (Infaq). The results were as follows: There is no consensus among European scholars on the etymology and semantics of al-Munafiqun; this fact that al-Munafiqun were well-known people contradicts the idea that says concealment is the main concept of al-Nifaq; Most Arabic lexicographers have considered this root to mean loss or spend, but they have taken the wrong path to understand the historical meaning of the al-Nifaq; the two words al-Nifaq and al-Infaq had no common roots in Arabic. The high frequency of derivatives of this root in the Abyssinian language, meaning tear off, rend, divide in two, separate, and split, was consistent with all Qur'anic descriptions of al-Munafiqun. The topic "Conflict in the organization", which is discussed in the science of management, can explain the historical concept of al-Nifaq to a large extent. It should be noted that Hypocrisy as an equivalent of the word al-Nifaq was taken from the ancient Greek language and despite its imprecision, it has become the dominant equivalent in contemporary translations of the Qur’an into English.

Yathrib was one of the main settlements in the Hijaz region in early Islam, and it was of great importance because the Prophet migrated from Mecca to Yathrib and founded his state there and many Quranic verses has received in its environment. The question is to what extent were orientalists able to approach the historical geographical reality of the Yathrib and how we could evaluate their views on the border of Yathrib? To answer this question, the orientalist views are presented first, then the results of the other studies are compared with them, in order to identify the errors found in the Oriental studies. On the other hand, due to the siege of Yathrib in the center of lava field area, the GIS will be used to measure the area of the settlement. The results show that, despite numerous studies on Yathrib, orientalists have not reached agreement on its scope. The orientalists did not follow the model of the city state suggested by Wellhausen. The model of the town settlement, presented by Frants Buhl at the beginning of the 20st century and Harry Munt in the end, was not justified enough. Watt remained in doubt between the oasis and the town, and Lacker spoke of the pattern of cluster towns. Ultimately, Marco Schöller did not provide the Yathrib settlement model, but he was the first to measure the Yatrabi area:"a few square miles", but it was not helpful. On the other hand, the reconstructed maps also shows pattern of town considering its area as a limited region reduced to 25 hectares. While studies on the settlements of the Aws and Khazraj sub-trebes show that the area they were live was more than 4000 hectares.

Nowadays, using City/Town for Madinat al-Nabi seems to be inevitable. Accordingly, there are many interpretations about social, political, economic and cultural issues in the City of The Prophet. The Prophet's Mosque in the center of the city, the walls and gates surrounding it, as well as the translation of the word Medina to city/town, created the impression that Madinat al-Nabi was a city/town. In the present article, the author seeks to gain access to the first image of the city of Medina by investigating the early historical reports and moreover, attempts to discover the settlement pattern in Yathrib. All evidence obtained in early resources indicates that Yathrib was a group of small villages that were scattered on the edge of the Yathrib river channels. Gradually, from the first to the third century A.H, Yathrib (group of villages) changed to the city of Medina and its surrounding villages

Recently Iran passed a law titled “Protection of Children without Guardian or with an Improper Guardian” that provides in part: "... marriage between a guardian and an adopted child is prohibited both during and after custody, unless a competent court, after obtaining the advisory opinion from the (state welfare) organization, affirms that it is in the interest of the adopted child." It was claimed that in the absence of a prohibition under Sharia law and silence of the legislation in force, there exist some cases of marriage with an adopted child. Hence, with this regulation a competent court may allow such marriages based on the interest of the adopted child and in this way, at least the child will be protected against possible harms. This claim raises the question that given articles 10, 20 and 21 of the Constitution, to what extent can such a provision protect the sanctity and solidarity of familial relations based on Islamic law and ethics, woman's rights, protecting children without guardians, and equal legal protection for all, including men and women? This paper addresses this question by analyzing the consequences of such a provision, and ultimately suggests that, in order to prevent the immorality of relations within families and the collapse of the family, and to ensure the protection of the child from harms and protect the rights of women, repealing this provision must be placed on the agenda of the Legislature as soon as possible.

Contradiction of statistical reports of the historical studies is considered as one of the issues of the history science and particularly historiography. This issue gets a great significance when there exists a plentiful statistical report on an event. Regarding the tragedy of Karbala، it is found numerous statistical reports in different sources. One of these reports is concerned with the number of Imam Hussein’s injuries. According to the author، it has been registered around 14 reports in this regard while their conformity with one another is not easy. In this article، the author tries to achieve a sound statistical report via putting the date of report، taking the reports of injury apart from the reports on the tear of clothes، determining the clothes of Imam in the scene of battle، the comparative investigation of the narrations by Sheikh e-Mofid، Ibn e-A’sam and Kharazmi related to the last moments of Imam Hussein’s life as well as the reconstruction of battle scene relying on the narration by sheikh e- Mofid.

Egypt had a high status in the teaching of Islamic sciences and Arabic literature and Egyptian Muslim scholars have played a key role in shaping the principles of Islamic teaching. Many Muslim scholars have come to Egypt from different lands to learn religious knowledge or to complete their knowledge. However, in the thirteenth / nineteenth century, following the uprising of the family of Mohammad Ali Pasha (re.1220-1805 /1265/1849) and the attempt to convert Egypt into regional power, serious developments in the field of science education in this land occurred and the ground for the arrival of new educational institutions and new knowledge to Egypt was prepared, and traditions and educational institutions of Egypt were influenced by the Western education system. This research tries to study Egyptian efforts to modernize their education system in the thirteenth / nineteenth century

After the prophet'sPBUH immigration to Medina, a portion of the immigrants did not enjoy enough support. One of the problems was the housing. The preliminary assistance of the people of Medina to the immigrants was almost enough; however, because of the increase of the number of the immigrants and their tendency to have more relationship with the prophet PBUH, the Mosque of the Prophet was built in the second year after Hijrah. These immigrants were housed in a part which came to be known as Suffah. Since the inhabitants of Suffah could not bring their properties along with themselves, they have been constantly considered as poor people of that age; however this article intends to study the Suffah and its inhabitants from the viewpoint of civilization. Therefore, the study of the construction of Suffah, as a part of the mosque, teaching of the inhabitants of Suffah and their moral training are the main parts of this article. It seems that Suffah was a sunshade behind the place where the people prayed and its fame as a bench or veranda has no historical precedent. Furthermore, there is abundant evidence about the initiation of instruction among the immigrants in Suffah. The moral and theosophical instructions at Suffah are considerable, although not all of the inhabitants of Suffah were interested in such instructions.

Medina, the first capital of Islam, is one of the most well-known cities of the Muslim World. The settlement geography of Medina depends on various historical factors including both economic and political. The common understanding of Medina is that it was a city by the name of Yathrib, which was changed by the Prophet(s) to Medina, and that it survived during centuries and developed continuously till the contemporary periods, like other cities. On the one hand, nowadays, some of the preceding settlements of this region remain unpopulated, and from the other hand some structures have been built in some areas which were not residential before that. This paper tries to answer this question of fundamental transformation has confronted the settlement geography of this region during the following eras: the ancient Yathrib, before Islam, the beginning of Islam, Middle Ages, modern, and contemporary periods.

The current of salafiyeh has been along with the profound effects and consequences in two domains of thoughts and conduct in the world of Islam. Among the diverse salafi currents، Takfiri current shows the greatest amount of hostility towards Shiism and the other Islamic religions and could have achieved some goals relying on the external supports as well as attracting extremists in the world of Islam. In this article، it has been studied the effects of Takfiri salafiyeh on the Islamic awakening taking advantage of pakhsh theory. Takfiri salafiyeh in the domain of thoughts has led to the extension of Salafiyeh out of the Islamic awakening، the development of Takfir culture and radicalism، the change of scientific center into ignorance center، the extension of wave of Islam-phobia، and aggression towards Islam، the extension of wave of Shi’ah-phobia، and aggression towards Shi’ah، and propagation of caliphate renovation theory and in the domain of conduct، it has led to the growing violence، entrance of external powers to the world of Islam، weakening hostility towards Israeli in the world of Islam، the advent of developing challenges before the Islamic awakening.

Translating the term wadi to different terms such as darreh, (valley), biyaban , desert, mantaqeh, region and sarzamin , land and recently masil and in some cases avoiding to translate it reveals that in spite of a long time of interaction between Persian and Arabic languages, there is no a definite equivalent for this term in Persian yet. Therefore,the translators rely on their experiences and the text evidence for translating wadi into Persian. This study tries to reveal what the term wadirefers to in Arabic and why it does not have a definite equivalent in Farsi. It seems that the unification of the desert with the nomadic life has led toward the creation of this term in Arabic. Other concepts such as the source of water, plantations, animal realm and human lodging and roads have created semantic net of wadi. As nomadic life has not been very prevalent in deserts in Iran, so, this term has lost its significance and semantic net in Persian and consequently,gained another one.

Considering a great amount of historical information in the Holy Quran and the interpretive reports, making use of them will be of great importance in the field of research on the prophet's conduct. This article aims to criticize the story of satanic verses through the Holy Quran and the interpretive reports. Satanic verses is a well-known story in the history of Islam which has been the center of attention of scientific assemblies particularly orientalists. The investigated text of this story is based on the reports narrated in two books of Tarikh ol-Moluk and Tafsir-e Jame- ol Bayan by Mohammad ibn Jarir-e Tabari, one of the pioneer interpreters, jurists, and historians of the 4th century. This criticism, without considering the theological and religious teachings, illustrates the internal divergence of these reports and also their disagreement with the other historical reports and evidences which will clearly reveal the unreality of this story.

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.