جستجوی مقالات مرتبط با کلیدواژه « دوره میانه » در نشریات گروه « علوم انسانی »

In the modern era, studying on the identity grew out more in the throughout the world. It means that this question on knowing on himself/herself and who are we in the pre-modern studies does not matter. It seems that they thought about it when discussing on what is this or what exists in the Medievial age, meanwhile it does in difference with the modern one. The paper does try to conceptualize it by setting forth of the two distinguished philosophers such as Al-farabi and Avecinna. The main question is that how would be conceptualizing the concept of identity in the Medieval are by review of the Al-farabi’s and Avecinna’s thought? First of all it should be ask on the possibility of Islamic Philosophy. As philosophy is methodoligically about the universal questions, the Islamic one examined the issues that come from the cultural settings. It does set context to study on it in their perceptions as a universal matter in the Medieval period that the main ones are that what it is and who they are. While in the Medieval era knowing who governs was at prioriy in comparison with the knowing how governs, endorsing to introduce it as the virtuous conception of identity depended to the leader of the Islamic Community in their philosophical thoughts and their differences and sameness on it, relating and understanding it in concerned to the modern era and could be define it as the main problem of Muslim with modernity indeed. The main concluding notice is that a Muslim who intended to pursue the happiness especially in the world coming next how could be done it .

Linguistic analysis of the texts of the period of development of the Persian language shows that during this period, a standard Persian language had not yet been formed. For this reason, in the domain of the spread of this language, texts full of dialectal elements are formed. One of the varieties of Persian, which has not been studied independently for some reasons, is the southwestern variety. In this article, the purpose of which is to introduce the southwest Persian variety, by examining some of the oldest surviving texts of this linguistic variety, we will examine some of the current constructions surviving from the middle period in this variety: 1/ passive stem; 2/ artificial stem; 3/ transitive suffix -ēn; 4/ subjunctive construction; 5/ verbal prefix by-. Of course, in some of these constructions, the verbal characteristics of the MP have been expanded and new verbal structures have been formed. After examining the above-mentioned cases, it becomes clear that the southwest Persian variety, probably due to its proximity to the area of ​​Middle Persian prevalence, has many of the verbal characteristics of this period in the time frame it has kept in itself.

Reconstructing the frames of Sufism's approach towards Hinduism in the Indian Subcontinent is what this paper aims for. Sufism over the course of time influenced Hindu ideas and was itself immensely influenced by Hinduism. Sufi Muslims' relationship with Hindus took a variety of forms based on the historical moment, place, and the specific currents within the Islamic civilization with which they were influenced. Generally, these relations put Muslim Sufis somewhere within “orthodox,” “philosophical,” and “popular” schools of thought within Sufism. In a broader scheme, these schools appear in six different types each with particular historical instances of its own. We can calibrate these relations to one of the following types: “comparison,” “interaction,” “conversion,” “assimilation,” “Affirmation,” and “confrontation”. This study will categorize these six types with the aid of historical evidence. This research examines the era between the third to the tenth century AH, during which Muslim Sufis remarkably thrived in the Indian Subcontinent.

Archetypes as indicators of analytic psychology can be effective in in-depth historical analysis. In this research, after defining the archetypes and introducing the local and Mobad archetypes, the role of such psychological talents in ulama’s response to the events (political, social and cultural) occurred during the Middle Islamic era were examined. The main question is as follows: To what extent have the scholars of Islam in the cultural geography of Iran been affected by such archetypes? The question can be answered through determining and analyzing some behaviors of the ulama in the social, cultural, and even individual fields. The research findings indicate a distinction focusing on the return to the old religious ideas potentially possessed by Islamic scholars. According to the nature of the subject, an analytical method was adopted in this study.

Based on the sociology of order approach, the present paper seeks to deal with the relationship between the militants' promoted role and the establishment of social order. This paper is a case study of the status of the society of the Middle Ages in the fourth century A.H. A historical review of the texts of this era using the sociology of order approach shows that - contrary to the state-centered understanding of the concept of security, the studies of the Middle Ages indicate the centrality of the concept of security in the concept and definition of social order and the mechanisms of its preservation and durability, because the establishment of social order and security faced many problems in the fourth century A.H due to the intensified process of segregation and propagation of various social groups as well as the appearance of various social disorders in the eastern geography of the Islamic society. Under these conditions, the community was getting away from the cognitive standards, the normative system, and a common and universal value reference. Furthermore, the state's mobilization ability, concentration of power and legitimacy declined due to the increased tensions and various social classifications. In these circumstances, the groups close to power began competing and even fighting together in order to establish the external order of the society. This process, which resulted in the collapse of the Samanids and the rise of the Ghaznavids, provided the conditions for the establishment of external order in the society.

This article assumes that Islamic political philosophy exists, so it responds to the main question of what does Islamic political philosophy mean, and what expressions, interpretations and schools have taken shape under this concept. The nature and meaning of Islamic political philosophy have been analyzed by a variety of opinions, viewpoints and schools, some of which are close or similar to others. Some of them have dealt with one dimension of Islamic philosophy. The purpose of this article is not to approve or critique these expressions and viewpoints. It is rather to discover and classify them and to understand what is the substance and boundaries of Islamic political philosophy. The expressions and interpretations of Islamic political philosophy belong to contemporary researchers, and the schools of Islamic political philosophy belong to the scholars of the early or medieval period.

The aim of this research is to examine the impact of order and security, in fact disorder and insecurity, on emerge and evolution of the theories of kingdom institution in the Middle Ages. As the result of nomads’ domination on urban political system, an era of disorder emerged in Iran culminating in evolution of some theories provided by scholars and thinkers which reinforced the kingdom system. This research tries to answer the question that how insecurity and seeking order and security have affected the evolution of theorizing kingdom institution and how the theoreticians of this era have justified the institution yielded from disorder of Middle Ages for achieving the desirable order. The findings of this research conducted by historical explanation method indicate that as the result of insecurity and for escaping the anarchy yielded by nomadic political structure domination on urban system, an order was designed by the theoreticians of this era for the kings coordinated with “cosmic order” establishing the foundations of “Sultanate system”.

True understanding of scientific trends without knowing the grounds of their existence is problematic, and sometimes leads to certain misconceptions about them. This paper seeks to investigate the fundamental methodology of policy formulation process in the Middle Ages in order to prepare the ground for getting acquainted with and criticizing this discipline through specifying its epistemological and non epistemological grounds. Using a descriptive-explanatory method, this research answers a number of questions, such as: what epistemological principles dose policy formulation use? What concepts constitute the epistemological structure of this discipline? What is the practical method of this discipline? What are the epistemological areas which policy formulation activates? What individual and social existential non-epistemological grounds does this discipline use? And finally, what criticisms are directed to this discipline of the Middle Age? The policy formulation in the Middle Ages is neither related to the Iranian thought nor part of the wide area of, fiqh and practical philosophy, but it is an independent scientific trend which falls in the province of the social knowledge of Muslims.

The medieval history of subcontinent of India includes writings regarding Quran and interpretations in which mystic and moral inclinations are showy. Some of these writings belong to interpreters of India and some to immigrant Iranian. This search with a method of historical records, not only states the history of interpretation and its phases in subcontinent of India in descriptive-analytic way but also consideration of moral and mystic trends about two interpretations of eighth and ninth century, and reveals historical backgrounds of orientation of this interpretations with aforesaid trends.

In the medieval age Jewish philosophical theology had outstanding intellectual trends to which no due attention has been paid thus far. These trends were under the influence of Islamic intellectual trends. Using an analytical-theoretical approach, the present paper tries to explore these trends and evaluates the influence of Islamic intellectual trends on them through an analytical contrastive study. The research findings are: theological attitude is under the influence of Mutazilism; Neo-platonic attitude under the influence of Neo-platonic school prevalent among the Ismailis; Aristotelian attitude is prevalent among Muslim Peripatetic philosophers; literalistic (textualist) attitude is prevalent among different Islamic groups especially the Asharites; and the rational attitude of Karaism school is influenced by the school of Ahlal-Ra’I (those in favor of reasoning) in Iraq and the Mutazilis in some of fundamental thoughts and by traditionalists in some other thoughts. Most of the theologians of this period have synthetic attitudes, and so, an approach may be made up of theological and Aristotelian attitudes, theological and Neo-platonic attitudes, or theological and anti- Aristotelian attitudes.

The medieval era of Iran history that lasted about nine centuries is considered as one of the most important and effective periods of this country. Conversion، the emergence of thought schools and religious sects accompanying wide political، economic، cultural، and social evolutions created deep and multilateral problems in the nation، and caused fundamental problems for its own. The main issue، in the present research، is surveying lineament of epochal problems caused by the mentioned phenomena and occurrences happened in Iran during the first to the nine centuries? and In what kind of comparatively steady historical processes does his problem find its origin? In order to reach the descriptive findings، as in historical researches، historical data were extracted from available resources; these findings، then، were employed as stuffs to model an interpretive plot. From the proofs and documents، it is deducted that during the Iran’s medial era there appeared an allied triangle of epochal problems. These problems are as follow: 1. The problem of periodic attacks of outsiders and eternal political instability، 2. The problem of conversion and consistent religious-sectary quarrels، and 3. The problem of social gaps and severity of the mosaic situation in the society. The available findings indicate that the relationship between these events and problems and the reciprocal relationships of the problems was a dialectic relationship. Consequently، there was a consistent interaction between vicissitudes and epochal problems of this era.