جستجوی مقالات مرتبط با کلیدواژه « islamic era » در نشریات گروه « ادبیات و زبان ها »

In the study of the inscriptions of the Islamic era of the Persian world, an overwhelming text in the inscriptions attracts the attention of the scholars; this text reads: The project “Review Persian Inscriptions in the World” from East China to the Heart of Africa, which is being prepared by the authors of this paper in a field and library, has had many achievements, one of which is the subject of this article. Based on the two main questions of the paper, we attempt to show which text has had the highest frequency of usage in the inscriptions of the monumental historical building? And what factors have spread this phrase among people with different beliefs and languages? To reflect on the subject, many of the historic buildings were surveyed in the cities of Istanbul, Turkey, Russia, Baku, Azerbaijan, Kabul, Uzbekistan, and many other parts of Iran. Eleven samples were selected. The accuracy of these images shows that in the course of successive periods on top of the door heads of the houses, palaces and public places of many countries of the region, despite some existing conflicts (Iran and Ottoman examples), this phrase is observed, which is a sign of reflection of Persian language in the religious, political and artistic culture of these areas. It can be said that the rhetoric of this text is in the form of a versatile word in which the word and meaning are beautifully intertwined. Also, the presence of «)I testify that there is only اشهد ان لاالله الا الله the most important slogan of Islam, » one God, the one and only), alongside Egyptian Farsi, which contains several cultural beliefs, is due to the expansion of this inscription, even in among other languages. Another reason is that the studied areas, within a certain time period, are among the Seljuk villages, and the ground for the development of Persian culture and language, including the theme, is provided in these areas.

In this article, we will consider the live burial of girls and the historical reality of this act. According to documents and evidence such as poetry and prose of pre-Islamic period (Jahiliyyah), and holy verses and sayings, it seems that the live burial of girls was a truth of that time and even of our present age. However, the missing bit of information is whether it was limited to Arabs in one time and moment in a specific tribe or it was (is still) practiced by members of other nations and races. The evidence shows that not all Arabian tribes performed this horrid act. Many Arabs held great respect for girls and women given the existence of business women and poets in Jahiliyyah period and the emergence of many outstanding figures in that period such as Al-Khansā in literature and Khadijahin in business. Quran is not just for one period, age, and place, but it addresses all other nations with different races and religions. The live burial of girls is not essentially limited to Arabs or a specific period of time in Quran. Therefore, it has a background in other races and nations. The exaggeration of ascribing this act to only Arabs in Quran has political and promotional aspects, which could be ignored. This horrifying tradition was originated before the birth of Christ and continued to exist in different non-Arab nations and communities Ali, 1970). The ironic meaning and the dictionary meaning of live burial of girls (i.e., the lack of respect for girls and women in different parts of life and not giving them credit for determining their fate and that of other members of society) suggest that the history of Arab and non-Arab nations before and after Islam (even in the present age) includes many cases of disrespect and humiliation of women. Some tribes used to kill widows and bury them close to their diseased husband. Some other buried them
alive in their husband's graves (Maknoon & Sanapoor, n.d.). In the civilized nations prior to Islam, women had the right of ownership but no right of disposal (Tabatabaei, n.d.). Thus, Quran uses the phrase "dont kill" to prevent all men in the past and present ages, including Arabs and non-Arabs, from performing such a despicable act. Given the poetry and prose of pre-Islamic period (Jahiliyyah), and holy verses and sayings on live burial of girls, it could be understood that a few poems have remained that describe or praise this immoral act, which are as follows: The act was not common in all Arab tribes but only in few. Because if it had been popular, it would have been reflected in Arabic poetry. Furthermore if this had been the case, all Arabs would have been proud of it and they would have blamed those who did not kill their daughters.(Abd, 1989). In those tribes where live burial was practiced, there were people who opposed it by different means. It should also be noted that if all members of a tribe had killed their daughters, after some time the number of girls would have dropped and the tribe would have simply died out. (Abdul Satar, 2010 ) Motives for killing of siblings were different in various tribes. The most significant of those reflected in both poetry and prose were hatred, prejudices, perceiving of girls as having bad omen, fear of poverty etc. However, it may be stated that the most important reason for killing of siblings (whether girl or boy) was poverty that made the parents do such an evil act.(Fazlollah, 1984) Quran has severely criticized this action, and Prophet Muhammad (peace be upon Him) has expressed his hatred for this act by his own behaviors and sayings. The position taken by Quran was general, and it addressed all human beings in all times.(Tabatabai, n.d.). Since there are few poems on this issue, it seems that the live burial of siblings was not acceptable for any tribe. It was an individual act done on the basis of different forces and obligations. It was also criticized and admonished by other people. (Al- Ghazali. n.d). Because of the fact that this act was more often practiced by other nations and communities rather than Arabs, it may be stated that Arabs have been heavily disparaged regarding this issue (live burial of girls) mainly because of the disputes between them and other races.

We can see a special phenomenon in Islamic era which has been called Ayari. This phenomenon can be compared to Saalouk in Pre-Islamic era. Both of these phenomena (Ayari and Saalouk) have common purposes in order to help other people especially the helpless and produce justice in society. In fact, the literature of Ayari, is same as proletariat literature versus capitalist's literature which is very simple and there is not any artifice and craft in it. Usually we know Ayaran as a symbol of plunderer and theft for the struggle against poverty, deprivation and begging. Also, they stand up against racial privileges, class privileges and freedom because they are the ones who are generous, self-sacrificial and courageous.

This paper explored the conquest of the city of Qazvin and its physical-spatial changes in the Islamic era (first century to the early sixth century AH). According to available sources, although the details of how Qazvin was conquered by the Muslim were not clear enough, it seemed that it was not achieved at once and easily. Afterwards, Qazvin was considered as one of the most important bounds of Islam especially threatened by Dylmyan. The Efforts of caliphate to gain special status for this city by mentioning some hadiths and narratives about its habitation and defense were probably for this reason. It seemed the first significant step relating to Qazvin was the development of two cities with castles named Musa Medina and Mobarakeh Medina at a distance of less than a thousand meter from the city at the time of Abbasid caliphs. Perhaps, a milestone of events and developments influencing Qazvin was the travel of Harun al-Rashid that led to building of the Jameh Mosque, taking action to develop the city, and making an effort to construct the city rampart for which some endowed properties (Waqf) were allocated. Since then, Qazvin was considered as a valid and great city and its boundaries were gradually formed and defined which was led to the development of the city between the third and the sixth centuries A.H (completion of the rampart). During Seljukian dynasty (fifth and sixth century AH), particularly due to the progress of Ismaili sect in the area of Alamut, Qazvin was taken into consideration by the Seljuk Sultans. Consequently, several buildings were constructed at that special time.

The content of Hassan’s Islamic poetries in comparison to his pre-Islamic works has altered both in terms of quality and quantity. In some of his Islamic poetries new concepts and interpretations could be seen whereas in pre-Islamic ones such thing is not encountered. Hassan also put away themes such as anacreontic verses and romantic odes and instead defended Islam, the Prophet and his disciples. In eulogy and elegy he applied his previous pattern of the pre-Islamic era and once again he repeated his formerly themes and concepts. His eulogies and elegies in Islamic period outnumber the pre- Islamic ones this in turn illustrates the poet’s reluctance towards the two literary devices in the Islamic era.

A controversial issue among contemporary Arab historians, intellectuals, and scholars is the culture and civilization of Arabs before Islam and the topic of illiteracy and its widespread in that era. What makes the truth out of reach are the contradictory historical accounts and some are not even approved of. Moreover relying on the literature of pre- Islamic era would not bestow a fair judgment due to its fictitious and untrue portrayal of the realities. This leaves the researcher with the only valid and contemporary source, the Koran. This glorious book could present us with the final verdict not only on this issue but many similar cases. The present article aims to extract this matter considering the pre- Islamic interpretations and a critique on the contemporary critics. Through descriptive analysis various historical and literary documents have benefited from.

Humor has been has been the subject of Arabic literature in different forms from the pre-Islamic era and its evolution is in close parallel to political and social changes of the society. In Arabic literature many books were produced under the category of comedy signifying the existence of this literary style among Arabs. The historical development of this genre and its characteristics in different periods being the subject of this article led the researchers to delve into diverse subjects and themes of humor along with its evolution in various periods. To carry out this research literary and historical sources together with some of the works of contemporary comedy writers were taken into account. Finally it is proved that humor has always existed in Arabic literature and reached its peak during the Abbasid period yet it was expressed differently dependant on the social condition of society.

The word “aya” is one of the ancient Arabic dictums and it is manifested by its wider use in early Arabic literature. However, when this word entered into the holy Quran, it encompassed religious concept in association with other Qur’anic words. That concept was not unknown to contemporary Quranic addressees during revelation. In other words, idolatrous and people of Books across the Arabian Peninsula were familiar with this notion which had been used in the Old Testament with twin Hebraic word אות ('ot). The religious concept of "aya" in the Old Testament implies a divine act which affirms and emphasizes revelation content – including religious instructions and insight as well as future predictions. This concept at least constitutes part of Quranic view of aya; therefore, it should be considered in Quranic semantics of aya.

Since antiquity the curious mind of man was in search of stars to know his fate and destiny. The inhabitants of the Earth looked also at the stones and metals. Beads, precious and semi precious stones with their special colours and magical effects like happiness, unhappiness, charm, keeping the evil forces ie the evil eye at bay and increasing fortune, have preoccupied the mind of man. Hence the present article is an attempt to search in the old middle texts (Pahlavi and Soghdi) and Islamic texts in order to find a trace of beads in ancient Iran. Texts in which the characteristic magical properties of beads and the connection of some of them with stars has been described in such a way that perhaps one could introduce the universe as to the source of these Earth beads.
Next, the properties of beads and a sample of the wonders of hexagonal beads with colours green, red, blue, yellow, black and violet based on Islamic sources of mineralogy are given. Finally by correlating the beads with Shahnameh, we have spoken about the strong belief in this ancient legacy in the popular culture of what is known as the symbolic imagery of natural phenomena translated into a palpable and visible language.