جستجوی مقالات مرتبط با کلیدواژه « islam » در نشریات گروه « تاریخ »

Religious democracy is one of the important indicators of government in Islam. The government of the Holy Prophet (peace and blessings of Allah be upon him) and Imam Ali (peace be upon him) are considered as historical examples of religious democracy, which include the components of democracy in their government. He pointed to allegiance as the most important symbol of religious democracy and other indicators such as justice, security, freedom of expression, etc. In the contemporary era and at the same time as the formation of the constitutional revolution in Iran, some experts tried to present a model of religious democracy. Islamic Revolution This theory was objectified in a systematic form under the name of the Islamic Republic. In this research, while examining the historical course of democracy in Islam, we try to answer the question of what are the indicators of religious democracy in the political culture of Islam and its role in the construction of modern Islamic civilization and its realization in the horizon of 1414 Iran. What is the flag bearer of the rebirth of Islamic civilization?

The lifestyle of any society has an inseparable connection with the culture of that society, and the way of life in a monotheistic society is definitely different from the way of life in a non-monotheistic society. As well as the lifestyle in the cultural approach; It is considered a kind of culture, religion or identity. Humans are looking for happiness. And their purpose in life is only in line with this goal. Since the living environment and conditions governing human society are not without influence in reaching or moving away from it. This research describes a collection of influential cultural and religious literature in the religious society based on Surah Hujarat, in order to develop the culture of revelation in relation to social relations, and to present the lifestyle in civil society based on revelation. . In this article, we have drawn the life style of the faith community based on Surah Al-Hujrat and with a descriptive-analytical method, in order to spread the religious social culture and present a suitable model of social interactions in accordance with the divine orders.

In his political relations, the holy prophet (SAW) used strategies of various types, one of which was the military one. In this regard, some questions to answer concern the nature of military strategies used by the prophet and the extent to which he employed them to fulfill his aims and to adjust political relations. The outcome of this stance is evident in his political relations. The findings of the present descriptive-analytical study that surveys historical sources show that the prophet (SAW) made the least use of military attacks, and mainly benefited from defensive positions as a deterrence strategy aimed at stabilizing the Islamic government. To prove this, the present article provides evidence. The results also show that although the prophet’s military actions were merely defensive, he has used his war tactics so accurately that he could alter the political relations in the Arabian Peninsula and encourage people to accept Islam.

Muhammad Ahmad Khalafallah is one of the contemporary Egyptian thinkers who presented his literary and political findings from the Holy Quran in Egyptian scientific and academic circles in the 20th century. This research seeks to answer the question of what Islam means and what kind of relationship exists between religion and state from Khalafallah’s point of view with a descriptive-analytical method. Findings of the research suggest that Khalafallah has interpreted Islam in two concepts, one as a religion and the other as a political and tribal territory, and he has emphasized the separation of the realm of religion and state from each other in his works and writings.

The knowledge of history in the Iranian civilisation and the teachings of the Islamic school, including the Holy Qur'an and the, have had a special and high position since the beginning of the formation of the first Islamic state. This special place of the knowledge of history in Iranian civilisation and the teachings of the Islamic school indicates the high scientific and cultural importance that this knowledge has had in the culture and social life of Iranian society and Muslim societies. As a result, this science was favoured by various classes, especially the wealthy. With the geographical expansion of Islamic government and sovereignty, the interest and attention to the writing of history in the Islamic school also increased. As this vast geographical area in which Islamic culture and civilisation had grown and developed, it caused the formation of the basic axes of historiography and became more important day by day. In this article, an attempt has been made to examine their motivations and aims in writing history, based on the surviving prefaces of Iranian Muslim historians until the end of the 9th century. The results of this research show that there are many aims and motivations in the approach to historiography and the presentation of historical works, including religious, moral, educational, social and political. In connection with the examples and themes described and announced by the historians of the period in question, it is possible to answer the officials' request in a summary. Keywords:history writing, historiography, historical sources, Iran, Islam.

Ali Akbar Dehkhoda presented two different views - radical and moderate- in relation to the issue of land ownership in different issues of Sur-e Israfil newspaper. The main issue of the present study is to explain the dual reading of Dehkhoda from the category of land ownership. Dehkhoda in his early writings took a radical and socialist look Provides coverage of human and Islamic rights in relation to land ownership and speaks of the unconditional transfer of land to the subjects and considers its coercive realization through the reform project or, if necessary, through the possibility of a peasant revolution. However, in the following posts, take a modified look and, by accepting the property rights of the owners, He offered to transfer the property to the subjects in exchange for paying their price through the bank. The present study, based on Skinner's intentional hermeneutics, reveals the findings and points in response to the above problem. Characteristics of the dominant linguistic-discourse and intellectual-social space, including: Intensification of political tensions and alignment of proponents and opponents of the constitution, Discourse disputes between legitimacy and constitutionalism, Discourse disputes between legitimacy and constitutionalism, Attack on the office of the newspaper Sur-e Israfil and a delay of more than a month in its publication, Along with the approval of the Impressions Law and the establishment of a peace committee(In the presence of Jahangir Khan, the director of Sur-e Israfil) and request to stay away from extremism, Caused Dehkhoda to respond in this way.

Following the conquests of the first caliphs and the introduction of Islam to the plateau of Iran, the footprints of all Islamic religions, including Shiism, can be seen throughout Iran, including Great Khorasan; But from the middle of the second century of Hijri onwards, Shiism gained a better position in Khorasan. The upcoming research aims to answer the question of how Shiism went to the eastern regions of Khorasan (especially the Hazarejat region) and spread there, and what was the contribution of each of the political, cultural and geographical components in this event? Distance from the center of the caliphate, dissatisfaction with the rulers, Sufi tendencies and the existence of numerous tombs provided the grounds for the emergence and expansion of Shiism throughout Greater Khorasan. In this article, the most important factors of the emergence and spread of Shiism and its long-term political, social and cultural effects in East Khorasan have been investigated. The research method is historical and descriptive-analytical. One of the achievements of this research is to express the course of transformation and development of Shia Sufi beliefs in the Middle Ages and its transformation into Imami Shia beliefs until the threshold of the Safavid era.

One of the latest issues in the social justice issue is spatial justice in cities. The level of access to public space and urban services and the effects of this on the mental space of citizens is the focus of this paper discussion. The concept of justice in Islam is a fundamental concept whose evaluation from the perspective of spatial justice in Islamic cities can greatly contribute to epistemological development on the one hand and urban policymaking on the other hand. The aim of the current research is to evaluate spatial justice in a part of the historical context of Yazd city (as a global city) during the Qajar period. The focus of Roshi’s departure is to evaluate the access level of two groups of nobles and ordinary people to three forms of urban facilities, i.e. mosque, reservoir and market. Analysis was done using architectural and archeological evidence in Golchinan neighborhood of Yazd, as well as the results obtained from the geographic information system. The results showed that social and economic class had an impact on the spatial organization of neighborhoods. The aristocracy has settled in a position where they can benefit the most or the best from the city’s facilities. From the point of view of justice, this finding is a place for criticism. Despite this, it seems that people’s social interactions were not based on class conflict or the perception of social inequality. Unlike the modern city, although the traditional Islamic city has an unequal distribution of facilities, it seems that compared to modern societies, this unequal distribution does not have a significant effect on the perception of inequality. The researchers are of the opinion that the non-segregated spatial organization, high class interactive action, and Islamic concepts have greatly helped to reduce the perception of inequality among citizens.

Following the conquests of the first caliphs and the introduction of Islam to the plateau of Iran, the footprints of all Islamic religions, including Shiism, can be seen throughout Iran, including Great Khorasan; But from the middle of the second century of Hijri onwards, Shiism gained a better position in Khorasan. The upcoming research aims to answer the question of how Shiism went to the eastern regions of Khorasan (especially the Hazarejat region) and spread there, and what was the contribution of each of the political, cultural and geographical components in this event? Distance from the center of the caliphate, dissatisfaction with the rulers, Sufi tendencies and the existence of numerous tombs provided the grounds for the emergence and expansion of Shiism throughout Greater Khorasan. In this article, the most important factors of the emergence and spread of Shiism and its long-term political, social and cultural effects in East Khorasan have been investigated. The research method is historical and descriptive-analytical. One of the achievements of this research is to express the course of transformation and development of Shia Sufi beliefs in the Middle Ages and its transformation into Imami Shia beliefs until the threshold of the Safavid era.

During the nineteenth century, due to factors such as the domination of Western colonialists in the East and the gradual improvement of relations, the presence of Christian missionaries in Iran and the Islamic world became more widespread. Meanwhile, the church sent a female missionary named Mary Rebecca Stuart Bird (1859–1914) as part of a medical mission, paving the way for relatively new phenomena in the process of missionary activity, which can be called women's missionary work. What makes this concept even more meaningful is not only the emphasis on the role of women missionaries, but also the focus on the propagation of Christianity among women. Accordingly, the present article tries to examine Mary Bird's book entitled Persian Women and Their Creed and of course the use of other sources and research to explain this female missionary and for the basic research questions, namely the nature of her mission, her approach to Islam, His methods and propaganda tools to find a suitable answer. According to the research findings, the type of approach to Islam, the skillful use of different angles in propaganda, the use of medical needs and social problems of women are very important in advancing the ideal goal of Mary Bird, trying to Christianize Iran.

Following the opening of the political and intellectual space in Iran in the 1320s, various political parties emerged with their different ideologies and programs. One of these parties was “the Association for the Freedom of the Iranian People” (Jamʿiyyat-e Azadi-ye Mardom-e Iran), which began its activities around the same time as the nationalization of the Iranian oil industry. This article aims to explain the ideology and the political, social and economic goals of “the Association for the Freedom of the Iranian People” based on a descriptive-analytical method using primary sources. The party, based on its own analysis, saw Iranian society on the verge of social transformation and promoted agendas based on a specific ideology to realize this transformation. The basis for this ideology was theistic socialism, i.e. a combination of socialism and Islamic religious identity, on the basis of which the party pursued its goals. Among the most important goals pursued by the party were the protection of Iran's independence and territorial integrity, the creation of a democratic national government, the nationalization of natural resources and their exploitation on the basis of a national socialist ideology, the development of mechanization, the cession of agricultural land to farmers, the extension of property rights, the nationalization of heavy industry, the provision of public health care and cultural products, thefight against materialistic and superstitious ideas, the support of Islamic principles to strengthen faith, intellectual and moral growth in society, the guarantee of women’s rights and the strengthening of the family structure.

The article aims to clarify the role of Western-oriented individuals in creating cultural conflicts between ancient Iran and Islam in contemporary Iran. Serious damages caused by extreme antiquarianism in social, political, religious, and especially cultural areas, including the creation of cultural conflicts between ancient Iran and Islam, demonstrate the necessity of this discussion. According to the findings of this research, most individuals who were involved in this issue were somehow related to the West. These individuals first began by instilling antiquarianism in the elite society and attracting them, and then initiated this thinking through various tactics at different social levels. This research is based on the explanatory-analytical method in content processing, and according to the achievements or the results, it is a developmental-applied research. In terms of the type of data used, it is a qualitative research using library resources.

In this study, which has been compiled as a library, an attempt has been made to examine the attitude of Muslim Arabs towards the monetary system of Iran, which was the main basis of the Sassanid financial system. Historical narrations show that the second caliph, considering the lack of Arab history in government and financial affairs, accepted the Iranian financial system and made adjustments to bring it in line with Islam. In the financial system inherited from Muslims, money and coins are of great importance. It was because in addition to facilitating trade, it would gain the wealth of the Islamic Caliphate, so the Islamic caliphs minted the Sassanid coins again with a few changes in the name of the Sassanid Arabs, and until 1977, when Abdul Malik minted the first independent Islamic coin, The east was the same Sassanid Arab coins, and from this year onwards, independent Islamic coins were minted in the lands of the Islamic Caliphate in the east and west, and of course each caliph made changes to its design and role, and perhaps these coins are called He himself became famous.

In the first era of the Abbasid caliphate, concubines were found in abundance in the houses of caliphs, nobles and other classes of society. They were a group that were captured through trade and buying and selling or captivity in wars and sudden attacks and other ways. Often, the treatment of this class was accepted by everyone and was accepted in the society. Sometimes they were bought and sold like goods, and sometimes they were given to each other as gifts, each of them had a price that was according to their beauty, talent and art. Some of these maids were singers, musicians, hairdressers, nurses, or politicians. Therefore, the education and training of slave girls was given attention because it increased their price and value, in fact, the education and training of slave girls became one of the most profitable jobs. This article aims to answer the main question by examining the education status of slave girls in the first Abbasid era (132-232 A.H.): How was the education of slave girls in the Abbasid era? The findings of this research show that the education and training of slave girls in this period Was also in line with specific goals such as: selling pride to others in debates, achieving great wealth, physical acquisition and most importantly, taking control of the narrative command from the caliphs for their owners, etc.

with the beginning of Ba'ath and religious discourse, the state of Mullah or the rule of the Quraysh aristocracy, saw the new discourse in conflict with their interests and from the fourth to the fourteenth year They did it to stop it. One of the most important actions against the Prophet's invitation is the action of the Muqtasmin group. Accordingly, the present article seeks to respond to the nature and appearance of the Muqtasim in the early period of Islam and their method of action against the newcomers and newcomers who have looked at it with a descriptive-analytical approach and a library style with the benefit of the H0ly Koran and historical narratives. The findings of this study show that the Muqtasmin group converged with the Quraysh leaders in their dealings with the Prophet (PBUH) and through their cultural activities, created obstacles for trade and pilgrimage caravans in religious discourse. However, the behavior of the Prophet (PBUH) and the newcomers, in contrast to their cultural movements and the set of factors of tribal relations, caused the failure and ineffectiveness of the actions of the Muqtasmin group.

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.

Along with culture and politics; the strategic category of the economy that also affects them; It is of such importance that any planning for the continuation of social life without considering it will be incomplete. Analytical recognition of the social history of Shiites shows the historical oppression, the open and hidden discrimination of the government against the economic interests of this influential minority in the Islamic society, especially during the presence of their innocent leaders. In such a way that the prohibition of activities in the political, cultural and especially economic fields caused severe pressure on the Shiites and put them in social isolation, depriving them of equal opportunities for growth and imposing huge economic losses. To the extent that they practically became second-class citizens. Explaining the economic life of Shias, in addition to proving the status and economic independence of Shias, can be a great help to know more about the economic and social life of Shias and to model the economic life of their leaders.

With the victory of the Islamic Revolution, various issues and debates were raised in the sphere of Iranian political thought.Whereas the two most important causes of the Iranian revolution were the authoritarian and anti-religious Pahlavi regime, and the Islamic Revolution had succeeded in promoting the idea of ​​the social presence of religion and the role of the people in the social arena; These two principles played a key role in the formation of the post-revolutionary system.During several decades of the revolution and its entry into deeper and epistemological layers, it became necessary to explain and strengthen the foundations of the political system and determine its relationship with other systems in the world arena.The presence of a liberal democratic system and the support of Western civilization for this system and the universal claim of its supporters doubled such a necessity. One of the first and most important issues was the relationship between the two systems, which was proposed in the form of "the relationship between Islam and democracy." Although this issue existed in the whole Islamic world, but because a kind of democratic system was formed in Iran and in fact it was achieved from abstraction to objectivity and realization,it was seriously raised.These debates culminated when the Supreme Leader introduced the theory of "religious democracy"as a system derived from Islamic thought in exchange for a liberal democratic system.This article examines the autonomous discourse according to the principles of Islamic thought and the intellectual principles of the leaders of the Islamic Revolution