جستجوی مقالات مرتبط با کلیدواژه « تاریخ نگاری اسلامی » در نشریات گروه « تاریخ »

One of the characteristics of historiography in Islamic civilization is investigating the financial aspect of Islamic society along with the political, cultural and social history. Since the early Islamic centuries, many monographs were written concerning the financial issues including market, property, jizya, dinar and dirham, trade, earnings, industries, zakat, khums, weights and amounts, currencies and income. Moreover, the historical sources about conquests, general histories, geographical books, local histories as well as comprehensive hadith and jurisprudential books, contain a lot of important information about financial issues. Financial monographs can be classified into various types based on the author's position, motivations and writing factors, writing methodology and the way the authors look at the financial issues. Relying on the descriptive-analytical method and historiographical sources and indexes through the library study, the main question if research has been answered on what were the types of Muslims' taxation based on the financial monographs in first five centuries A. H. According to the findings of research, it can be concluded that three types of jurisprudential-traditional, historical-chronological and political-official, were the main types of Muslims' taxation

At the end of the year (19 A. H/ 640 A. D), the Muslims entered the Southern Caucasus for the first time and after many battles, riots, and conflicts, they could finally conquer Armenia, Iran, and Georgia and become the heirs of the Sassanids in this region. The arrival of the new force in the Caucasus caused the generation of the name Armenia in the Islamic sources to refer to both Armenia and the entire South Caucasus. There was no problem with using this name only for Armenia. However, this article seeks to analyze the issue whether its use to refer to the entire South Caucasus along with its internal divisions - the first, second, third and fourth Armenians - was an official matter or a mistake made by the geographers or the Muslim historians and the geographers of the third century. This study has been done through the historical research method and descriptive-analytical approach regarding the Islamic history and Caucasian studies, and the data has been collected through the library sources. The results clarify that the use of the name Armenia to refer to the entire South Caucasus was not an official and courtly matter, but it was a mistake made by the authors of the 3rd century After Hijra, and its internal divisions were modeled after the internal divisions of Byzantine Armenia. Since this issue could cause protests and reactions from the Iranians and Georgians, who were equal and independent from Armenia in the political and social terms, and each had their own archbishop and capital.

Ali Ibn e- Ibrahim Alavi Javvani (died in the early 4th century) is of the Shiite historians and the author of the books of Akhbar Sahib Fakh and Yahya Ibn e- Abdullah. In his works, he tried to consider the uprising of prominent Alavi and Zaidi individuals. These books have been lost, but parts of them have been preserved through the book of Maqatil al-Talebiyyin and found their way into other historical texts. The ambiguities that existed about the personality, scientific life, historiographical method and sources cited by Javvani and his goals for writing these works made a coherent research in this field inevitable. The result of the research indicates that Javvani was one of the historians and writers of the Shia Companions, and his most important motivation in writing the death of the Abi Talib family, especially the historical news of Sahib Fakh and Yahya Ibn e- Abdullah, was introducing their spiritual, political, and social face in the political and social conditions of his era as well as the corruption of the government and reemphasizing the fight against oppression until martyrdom on the one hand, and on the other hand, the incitement of Zaidi and Alawites who had the idea of an armed uprising.

Maqātil al-Tālibīyyīn by Abul Faraj Isfahānī (356 AH), is one of the oldest and most prominent books of Maqātil. This article examines the historiography of Abul Faraj Isfahānī, especially where he dealt with Ahl al-Bayt (PBUH), tries to clarify some aspects of his historiography by evaluating and criticizing Abul Faraj's reports. Maqātil al-Tālibīyyīn is a source mostly relied on written sources and sometimes using oral sources. Abul Faraj compares and evaluates the narrations in order to measure their accuracy/inaccuracy and sometimes expresses her opinion, therefore, streaks of compound and analytical historiography can be seen in his work. Abul Faraj's tendency towards a group of Talibites has given a biased color to his historiography and has had an effect on the writing of the Maqātils. Despite this, his narrations were admired by the later scholars, especially the Imami Shia historians, and they found great value and credibility in the historiography of Ahl al-Bayt.

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

Madaʾini has vast knowledge and intelligence that is evident in writing various historical topics. His method of recording historical events was novel And it has preserved a valuable treasure for future generations. He was able to add new types to Islamic historiography by writing on various topics. This research was obtained through analytical method and study of original sources, from the lab of texts to his writings. His approach is based on religious beliefs and social beliefs, that shows his sense of responsibility towards the society of that time. This article answers that question what approach did Madani take in writing history; And what new forms it has created in Islamic historiography?The result is that he has paid attention to new issues in the biography of the Prophet and Shiite Imams with a new approach. On anthropology and social issues, He has written about prominent figures in society, recognize enemy, and women.

After the settlement of Muslims in India and under the influence of some historical alternations, biography was gradually considered in this region. The present research done through the analytical and descriptive method, is to investigate the elements effective on alterations in regard with biography during the 19th and 20th centuries in India. The findings of research clarify that the external elements such as the Christian propagators and the internal elements such as the deviated sects considerably affected the methods in contrast to the great development of biography in India in this period

The representation of historical events in the legacy of Islamic historiography is based on a previous system of issues, concepts and assumptions that emerged from the discursive conflicts of the Islamic society. The reproduction of this previous system in the minds of Muslim thinkers hinders the dynamics of historical thinking and the presentation of historical reading compatible with the problems of Islamic society. In this regard, presenting a strategy toward an epistemological break from this previous system of issues, concepts and ideas is a condition for any dynamics in the history-research of Muslim thinkers. Considering this important issue, the following article has formulated a theoretical framework in the critical rethinking of Islamic historiography. The formulation method of this theoretical scheme is the answer to three questions about the perspective, historical period as well as the theoretical model of the aforementioned rethinking. Based on this theoretical framework, "sociology of knowledge" should be considered as a suitable perspective in rethinking of Islamic historiography; Since, the sociology of knowledge breathes the spirit of historicity on the Islamic tradition via accepting the "existential determination of knowledge". On the other hand, the continuity and strengthening of the issues, concepts and ideas of the recording era in the framework of historical reports leads us to the point that the role of the crises of the "recording era" in the formulation of theories of cognition should be critically reconsidered. "Mannheim's sociology of knowledge" is also considered as a theoretical model that leads to a critical rethinking of Islamic historiography by recognizing the relationship between the challenges of the recording era and the formulation of theories of knowledge in this historical period; As it presents an adequate explanation of the discursive conflicts in the recording era and provides a methodical and deep understanding of the ruling concepts of Islamic historiography by prescribing diachronic and synchronic studies

The view of Abu Rayhan Biruni toward the history of Ancient Iran is of cultural-critical feature due to his reviewing the pure political and authoritative approaches. Such an insight is the consequence of some important element including the development of Iranism discourse in this era and the methodological distinctions in the historical view of Abu Rayhan Biruni. The present research is to analyze and explain these multidimensional features in the account by Abu Rayhan Biruni pertaining to the history of Ancient Iran. The results of research illustrate that the cultural approach of Abu Rayhan toward the ancient history of Iran includes both the mythological and historical aspects away from any bias and it merely Challenges the political and authoritative approaches in the Iranian-Islamic system of historiography. Finally, it is an opening toward reviewing this span of time in Iran and this issue is regarded as one of the elements consciously or unconsciously effective on the Iranian identity.

Gardīzī is one of the last historians of the first Ghaznavid period. His biography is vague and unknown and Zayn al-Akhbār is his only historical work. This article seeks to examine Gardīzī approach as well as method in  his historiography. Gardīzī has written Zayn al-Akhbār as a general history and possibly influenced by Abu Rihan's works, he  have paid special attention to social themes and devoted parts of his book to recognizing ethnic groups and representing different cultures. There is also a kind of religious tolerance can be found in his work, however, he is not completely neutral in some narrations. He has a less fanatical among the historians of this era in looking at different religions. Sometimes he has explained, analyzed and criticized, even superficially and as a result, he has chosen a moderate rational and narrative approach. Gardīzī's weakness is his excessive adherence to abridgment.

The roots of Islamic historiography originated in narrations of narrators and historians of the first and second centuries AH which are remained in the historical texts of later centuries. Therefore, understanding Muslims thinking way about the past, in a sense it is not possible without studying these historical narratives. In the meantime, the narrations of Abū ʿAmr ʿĀmir ibn Sharāḥīl al-Shaʿbī (d. 104 AH/722 AD), known as Sha'bi, as the first historian of Iraq school has a special situation in Islamic history, as knowing and investigating his narrations will lead us to a more accurate understanding of the developments in the history of Islam in the first century. Therefore, this article intends to understand the components of his historiography by reading Sha'bi narratives in classical historical texts. In other words, the issue of the present article is to identify the insight and thought of the historiography of this Kufi historian and impact of these attitudes in the narration of the events of the history of Islam. The approach adopted in this analysis is a semantic approach. Based on this approach, in order to understand the historiography of Sha'bi along with identifying the linguistic elements of his narrations, it is necessary to study and investigate the relationship between the text of the narrations with the writer (Sha'bi) and the contexture of thought and culture of the text. The results of this paper indicate that Sha’bi’s system of thought and ideas was based on the components of Arab-Islamic identity, tribal-ethnic insights and legitimation for the Umayyad dynasty, which these components have been strongly influenced by the situation of his time.