فصلنامه تاریخ اسلام
پیاپی 77 (بهار 1398)

Abu Abbas Ahmad ibn e- Mohammad ibn e- Saeed ibn e- Oqdeh (333 A.H) is considered as one of the Zeidi-Jarudi scholars of hadith in the third and fourth centuries and the author of more than thirty books. Like ibn e- Helal e- Thaqafi (283 A.H), Nasr ibn e- Mozahem (212 A.H), Mohammad ibn e- Omar e- Joa’ee (355 A.H), he is also the agent of Alawites’ historiography which is against Ottoman historiography. This article is to investigate the conduct of Prophet Mohammad (PBUH) with the emphasis on the historical narrations by Ibn e- Oqdeh and their comparing with Prophetic conduct reported by Othman trend with a historical-narrative approach. After the critical analysis of the documents of both trends, it is concluded that the view of Ibn e- Oqdeh is to foreground the highest position of Amir al- Momenin Ali (PBUH) and the Prophet’s household in the events occurred in the era of Prophet Mohammad (PBUH) and this issue differentiates Ottoman and Alawites’ trends.

Yunes ibn e- Bokair (199 A.H) and Ziyad ibn e- Abdullah e- Bakkaee (183 A.H) were the students of ibn e- Ishaq who wrote hisaccounts of the battles of early Islam. In spite of the similarity in the propositions of these two books, Bakkaee ‘s accounts of the battles of early Islam attracted more attention and their various interpretations were effective on its eternity. This article is to clarify the reasons of lack of attention to Yunes’s accounts of the battles of early Islam in spite of being classmate with Bakkaee and training a brilliant student such as Ahmad ibn e- Jabbar e- Atarodi (270-272 A.H). In order to answer this question, the content of the books and the style of writing of both writers, the character, the scientific position of them as well as the documents are compared with each other. According to the findings of this research, it is concluded that the mystery of eternity of bakkaee’s accounts of the battles of early Islam should be searched in the political and religious atmosphere dominant during the second half of the 2nd century and the superiority of Bakkaee’s student over Yunis’s student.

The Islamic community after the departure of prophet Mohammad (PBUH) was attracted towards values against the ones in the age of Prophet Mohammad. This article is to clarify the purposeful strategies of the government after the prophet Mohammad (PBUH) in order to culturally substitute these values under the shadow of public religious and civil stillness in the Islamic community. The article shows that this strategy supported by fake traditions changed the thoughts, character and tradition of Prophet Mohammad (PBUH) by theorizing, characterizing and organizing behavior and tried to institutionalize a new reading from the Islamic discourse compatible with the political benefits among the public thoughts

The analytical identification of a collection of Twelvers’ narrative historiography is due to the consideration of criteria and regulations of historiography. This article tries to investigate Oyun al- Akhbar al- Reza being regarded as one of the most important works written by Sheikh e- Saduq (381 A.H) in relation to the history and life of Imam Reza (PBUH) and to find a way towards Sheikh e- Saduq‘s view and style of historiography by analyzing the historical propositions of this book. The findings of this article indicate that Sheikh e- Saduq’s character pertaining to hadith and theology has been so influential on his style of historiography.

Jurisprudential deduction is a process taken advantage of all kinds of information from numerous sciences. The function of this information, some of them with historical content, is observed in famous areas in jurisprudence such as proof, evidence, oneness of evidences, probable evidence. The present article studies the effect of forms with historical content on the Jurisprudential deduction and it has concluded that the historical evidence is not determinative in the process of deduction while the other forms have entered Najaf contemporary school and they have impressive effect on it.

Concurrent with Saljuqids’ achieving power in Iran (429-552 A.H), the religious disagreement and tensions was developed among the Muslims. During this era, some intellectuals took effective steps toward eradicating the diverging theological beliefs and their substitution with converging thoughts and peaceful actions. Abdul Jalil e- Qazvini e- Razi (600 A.H) is considered as one of the Shiite scholars who investigated the issue of religious unity. The present article is to study his converging view and actions by taking advantage of the library sources as well as the analytical descriptive method. The findings of the present research clarify that his most important actions in this regard is the illustration of religious common beliefs, scientific interchange, criticism of radical beliefs of the groups such as procrastinators (Murji’ites), necessitarians, as well as reaction to the theological and jurisprudential suspicions against Shiites.

The North of Africa in the half of the second century was observant of the development of Banirostam government based on Abaziyeh beliefs. They selected Tarot as their capital in the West of Middle and could preserve their authority to the end of the third century. Relying on the primary historical sources as well as the descriptive-analytical method, the present research is to study the features as well as the duties of Banirostam government in selecting Imams, judges, police, governors, censors, the way of their supervision as well as their efforts towards the peasantry affairs. The results of this research clarify that Imam was the head of political system and he was selected through the council so long as having particular properties such as knowledge, justice, and no reliance on big tribes. The governmental systems and positions under the supervision of Imams was so different from those of other governments and there were some criteria in regard with the selection of people in charge and the supervision of their activities. This issue distinguished them from the others and it was considered as an important element of their success

Morshediyeh mystical path was developed in the second half of the fourth century by sheikh Abu Ishaq e- Kazeruni (426 A.H) in Kazerun. It is considered as one of the most famous mystical path with a significant religious, social and economic role in the extension of the world if Islam. This mystical order could be developed as far as Hind and China with the purpose of propagation of Islam religion by developing an extensive monastery network with the centrality of Kazreun in the eighth century. Through the descriptive-analytical method, this article tries to answer this question related to the effect of geographical extension of Morshediyeh monastery in Hind and China on the propagation of Islam in these areas. The results of research indicate that the elements such as the trade routes, the spiritual miracles of sheikh Abu Ishaq e- Kazeruni, the holiness of his position, the social serving of the needy people and travelers as well as the support of merchants and sultans of monasteries have been effective on the propagation of Islam.