جستجوی مقالات مرتبط با کلیدواژه "medina" در نشریات گروه "ادیان و عرفان"

Numerous social, religious and political factors in the process of defeat of Mecca against Medina have influenced the acceptance of Islam.  This study examines the variables of climatic conditions and economic policies due to the direct impact on the failure of Mecca and with a historical approach and using data taken from geographical and historical sources and with an analytical-explanatory method, seeks to respond. The question is what effect the environmental and climatic conditions and the type of economic and trade policy-making on the defeat of Mecca against Islamic thought and on the other hand these two variables in the tendency of Medina to Islam?  The results indicate that the environmental and climatic conditions of Mecca were the main factors for the prosperity of trade in Mecca, but the same climate and environment such as desert environment, reliance on trade, lack of agricultural development strengthens the spirit of business and lack of religious thinking or lack of Attention was paid to the spiritual dimension of Mecca life, and on the other hand, incorrect and inefficient economic policies, such as usury, shifting forbidden months, etc., caused a decline in Mecca's trade ethics and put them in front of Medina, which is in the climate. It weakened agriculture and horticulture and limited trade, which did not lead to the accumulation of wealth in Medina society. Also, the lack of incorrect economic and trade policies in Medina. It strengthened the thinking in religious affairs, making the morality of the civilized people flexible

The two cities of Mecca and Medina, due to their sanctity and importance to Muslims, are the subjects of many local histories during the Islamic period. Among the many works produced in this field, one can find significant local histories written by the scholars and authors originally from the Islamic Maghreb. With a brief review of the historical course of the local historiographies of Mecca and Medina, this article tries to introduce in detail the local histories written by the originally Maghreb historians such as Al-ʻIqd al-thamīn and Shifāʼ al-gharām by Taqi al-Din Fasi (from the local histories of Mecca), Nasihat al-Mushavir by Ibn Farhun, and Bahjat al-nufūs wa al-asrār by Marjani (from the local histories of Medina) to show the role and place of the scholars of the Islamic Maghreb in writing the local histories of these two holy cities of Muslims.

Enjoying a knowledge-seeking and liberal personality, Mālik ibn Anas (r. 93/95-179), one of the Sunnis’ Imams, was known as the “Imam of Dār al -Hijra” in Medina. Contrary to his conservative personality, he did not avoid advising the rulers and asked them to observe justice and tradition of the Prophet (S). One of the milestones of his life was his indirect support of the uprising of Muḥammad al-Nafs al-Zakiyya. Collecting library documents and following a descriptive-analytical approach, this article explains the effects of the political principles and thoughts of Mālik ibn Anas on his support of Zakiyya’s uprising. Reviewing the sources shows that the foundations of Malik’s political thought, like the Sunnis of Hejaz, are based on conservation. The foundations of Imamate that one can find in Malik’s views about ‘Uthman’s caliphate is to avoid cursing the Companions which he believed in based on the Qur’an and legitimacy of governance in it, Sunnah, and justice. Accordingly, some scholars believe that it was Malik’s justice-seeking personality that led him to support the uprising of Muḥammad al-Nafs al-Zakiyya.

The history of Hajj, due to its annual holding by the Muslims of the world, is of special importance and attracts the attention of writers around the world; Orientalists are no exception to this rule. The fascination of Hajj causes them to be active in this field, write about Hajj and its history, or travel to Mecca and write down their memories of that land. One of the most interesting, voluminous, and remarkable works on the history of Hajj is the book Records of the Hajj, called Sijilat al-Hajj in Arabic, written in ten volumes and published in London. Considering the importance of this book on Hajj and haramain al-Sharifain by Orientalists, this article aims to introduce, describe, and review this important and voluminous work.

With the formation of the state in Medina by the Prophet the Jews in Medina represented a serious challenge to his government. Most of the city's economic, social, and cultural structures were under their control, so the Prophet first entered into a treaty with them, establishing the most significant measures of individual freedom and civil rights, to the extent that the provisions of this treaty are considered the first and basic trans- religious and trans-national legal document. Accordingly, this study seeks to answer the question as to what social status the Jews had in the Prophet's government and to what extent their social rights and civil freedom were respected. Using a descriptive-analytical approach, this study expounds this issue and concludes that their political and social rights were respected as long as they adhered to the treaty, and the Prophet, respecting their civil rights, did not force them to change their religion and so they had the freedom to practice their social and religious activities in the Muslims community. But due to the Jews, violation of the treaty, their repeated conspiracies and their arousing and cooperating with the pagans of Mecca, the prophet stood against them.

The shrine of the Imams (AS) buried in the Baqī Cemetery, which includes the holy graves of the four infallible Shiite Imams (including Imam Hassan Mujtaba, Imam Zayn al-Abedin, Imam Muhammad Baqir, and Imam Ja'far Sadiq (AS)), is one of the most important pilgrimage destinations for Muslims in Medina. Until less than a hundred years ago, there was a large building and a dome on these tombs which was among the most prominent architectural structures in Medina. Based on original and first-hand historical and geographical references, a brief history of the dome of the graves of the Imams buried in the Baqī Cemetery, including the determination of the date of the construction and its developments and reconstructions in later periods, is provided in this article. The results of this research indicate that the tombs of the Imams buried in Baqī did not have a building until the 5th century AH and the first dome on these tombs was built at the end of this century by the order of Majd al-Mulk Baravestani Qomi (d. 492 AH). The most important architectural developments of this building in the following periods were its first and second destruction by the Wahhabis and its reconstruction in the Ottoman period after the first destruction.

Ibn ‘Allan Makki (980-1057AH), a great Shafi'i and Sufi scholar of Mecca, authored more than 180 works in various Islamic fields, more than thirty of which were written about Mecca and Medina. Therefore, he played an important role in the compilation of historical works on these two sacred sites and in his works, he described in details about the important places and events of both Mecca and Medina. One of the events that led to the destruction of the Ka'ba and Masjid al-Haram was the flood of 1039 AD. In several works, he explained details of the reconstruction of that sacred site. Given his presence in Mecca and direct observation of the reconstruction and description of all its events, his report is a very important account of that event

Abdul Karim Kashmiri, the son of Aqebat Mahmud, the son of Khajeh Muhammad Bolaqhi, the son of Khajeh Muhammad Ridha (1198 A.H.), was a Persian writer and historian in Indian Subcontinent. Little is known apparently about his life except what one can find out in his book, Bayān-e vāqeʿ. He was from Kashmir and was living in Shahjahanabad in Delhi. During the years he was living in Delhi, Nadir Shah Afshar (1148-1160 A.H.) invaded and occupied the city (1151 A.H.). When he intended to visit the Ka'bah and other holy places of Islam, Abdul Karim met Mirza Ali Akbar Khorasani, the master of the registry office and Mirza Ali Akbar joined him to the service of the sultan as a clerk (motaṣaddī) with the promise of pilgrimage and Hajj journey. Along with Sayyid Alawi khan Hakim Bashi, Abdul Karim accompanied Nader Shah Afshar on his return journey to Iran. When Nader Shah finally arrived in Qazvin in (1154 A.H.), after successive battles in Panjab, Sind, Afghanistan, Khorasan, Transoxania, Kharazm, and elsewhere, Abd-al-Karim eventually was permitted in Qajzān to go the Hajj; on his way to Hejaz, he also visited places such as Karbala and Aleppo. After the Hajj (1155 A.H.), he returned to India through the port of Jeddah by a ship and arrived in Delhi in Jumada al-Thani (1156 A.H.). He is the author of the book Bayān-e vāqeʿ written in Persian and about Nader Shah Afshar’s life and reign, only a part of this work includes Kashmiri’s report of his journey to the land of Hejaz. Here is the analysis of this travelogue.

From the beginning of the Prophet’s Da’wah, and through his encouragements, Muslims paid special attention to writing and the Shiites, in light of the emphasis of the Prophet and Ahlulbayt (a.s), turned to writing in various Islamic areas that paved the way for the formation of Shiite written legacy, and part of this legacy is about Hajj and places of pilgrimage in the land of revelation. Considering the importance of Hajj and Umrah, this paper examines the works of the companions of the Imams: about Hajj, Umrah, and holy places of Hejaz with a historical approach and library method, and reaches the conclusion that the companions of the Imams took notice of the important issues of jurisprudence as well as Hajj and they have written works in this field and since they narrated them directly from the Ahlulbayt (a.s), in fact these works belong to them; in other words, there are narrations about Hajj and Umrah that have been related by narrators, from the Ahlulbayt (a.s). ‡›™‘”†•

Madinah was place to Sadat by the end of the second century and, officially, from the fourth century, who were known as "Shurafa". This group of Sadat often had Shiite tendencies, but because of the Abbasid's domination, they sometimes turned to Taqiyyah, and sometimes chose Sunni religion, but because of family affiliations, they had Shiite tendencies. In the era of the Fatimid rule, they clearly had a Shiite religion. With the fall of the Fatimids and the rise of Ayyubid dynasty and then Mamaalik, pressure increased on the aristocrats. At this time, the city had two groups called "Muqim" and "Mujawir"; Mujawiris had come from outside and were often Sunnis, but Muqims were Shiite and supported the aristocrats and noble class. The controversy continued between the two groups. In the first half of the th century A.H., there was the same dispute that the book, "Nasihah al-Mushawir Wa Taziyah al-Mujawir", is a complete representation of the conflict between the aforementioned groups. ‡›™‘”†•

The city of Medina, due to its position and importance, has long been a focal point for historians; including Mohammad b. Mahmud, known as Ibn Najjar (d. 643 AH), who wrote the book "Al-Dorra al-Thamina fi Akhbar Al-Madina". Ibn Najjar wrote this work in the 7th century AH which is unique in its kind and a precise description of the city of Medina. "Al-Dorra al-Thamina" is arranged in a very interesting and special way which the breadth of information, diverse sources, numerous travels, and the breadth of author's opinion and credibility are among its most important indices.
The present study, after exploring the aspects of Ibn Najjar’s life, introduces the book and its various versions. Ibn Najjar divided his book into eighteen chapters, starting with the name of Medina. Then he begins with the conquest and migration of the Prophet, expressing his virtues and the limits of the shrine and historical works from the Prophet's mosque to the Quba mosque and the rest of the mosques. Afterwards, it names the wells and surrounding villages, ending the discussion with the words of the great companions and affiliates and their followers. In each section, they have cited verses from the Quran and the Hadiths of the Prophet, and the news and words of the Companions and their followers. Introducing four different versions of the book, as well as a method for investigating it, is another aspect of this research.

Jamal al-Din Wazir Isfahani known as Jawad is from ministers of Zangi dynasty of Mosul in the mid-six century that made abundant Construction services in the two holy shrines (Haramain Sharifain) during his ministry period. In the first part of this article, his brief biography will be stated and a survey on his traits, outstanding features of his life including social services and his praise by contemporary poets and the biography of his son Jalal al-Din Ali will be mentioned. Also in this section the details of his corpse transfer from Mosul to Haramain and his burial in his tomb in Medina is described in detail. In the second part of the paper, citing reliable historical sources, his Construction services in the two cities of Mecca, and Medina, and Mina and Arafat has been described thus his role in the reconstruction of the Two Holy Shrines, as one of the official Iranian figures to be explained and analyzed.