پژوهشنامه تاریخ تمدن اسلامی
سال پنجاه و یکم شماره 2 (پیاپی 107، پاییز و زمستان 1397)

The present study seeks to explore the Influence of Islamic culture on native rites and customs of Indonesian Archipelago specially island of Java, using the historical and comparative method. Indonesian Archipelago before the arrival of Islam was totally influenced by Hindu and Buddhist cultures and religions. On arrival of Islam, the natives of this region specially island of Java, accepted Islam without completely abandoning their beliefs and deeds. Accordingly, new rituals and customs were created in this area, which they termed as "Agama Java" (the religion of Java). What is called the " Agama Java", is the combination of elements of Animism, Hindu-Buddhism and Islam and its most important effect can be seen in Kebatinan and rituals related to it, such as Slametan.

Military constitution of Ilkhanid and Mamalik states were led to especial position of army and more efficacy of military nobilities. Mentioned efficacy as well as the kind of these two states, that mostly were conflicted, were caused that Militaries had more roles in determining these relations. Some samples were freely or compulsory refuges of militaries to the realm of enemy state that was welcomed with great acceptance and influenced politics and economics of conflicted realms. To seek refuge, is explained and analyzed as the problem of our research. The question is what effects have had the place and function of noble military in Ilkhanid and Mamalik states? The result of the research by descriptive and analytic approach indicates that refugee of noble militaries was as factors of conflicts while Ilkhanids have used mentioned problem as a motivation for attacking Damascus, Mamaliks have tried to use this as political tool and put pressure on their enemies.

The Crusades had a profound effect on the fate of the West and the Muslim world. On these wars European, Ayyubian and even Seljuk sources are available. Among them, the works of renowned historians such as ʾImād Isfahānī's Fatḥ al-Qussī and Abūshāmma, author of al-Rawḍataīn, are the main sources of the most important military and political events in the history of Damascus and the Ayyubid period. The main question is how the two historians view the Crusaders and the Crusades, and to what extent their reports could be realistic. In general, these two chronographers seem to have focused on the narratives of war from the standpoint of power and superiority, and have recorded the reports with an idealistic attitude. Abūshāmma's work largely borrowed from ʾImād Isfahānī. In this research, attempted to describe and analyze these two works on the Crusades and their shared and unshared points through descriptive-analytical method.

The failure to disseminate the Ismaili religion in the Maghrib is one of the important historical issues of the Fatimid era and when this investigated and explained, the economic agenda of the Fatimids as an important factor, should take into consideration. The Fatimid rulers failed to enforce their revolutionary claims of creating the economic justice in the Maghrib society. By failing to provide the necessary economic backing, in pursuing their religious-political aspirations and establishing an inclusive Fatimid caliphate, they have made unsuccessful attempts that imposed enormous financial costs on various sections of the Maghrib community. In addition, adopting a foreign policy based on hostility and territorial development eliminated the possibility of establishing sustainable economic relations with other Islamic territories. Such policies putted the people in financial straits. Therefore, during the Abu Yazid al-Kharidji uprising against the Fatimid government, the Maghrib inhabitants largely sympathized that and the Fatimid state was on the verge of collapse. Although the Fatimids tried to prevent the financial pressures on the people by changing their financial policies and preventing the profiteering of their governors, but due to the delay of this changes and the transfer of their capital to Egypt, there was little change in the desire of the inhabitants of Maghrib into the Ismaili religion.

The main purpose of the present paper is to study the scientific-cultural society of the Safavid era and its role in the civilization process of that time. This paper, inspired by Randall Collins's theoretical model and with descriptive-analytic method, does pay attention to the necessity of applying sociological approaches to analyzing historical phenomena, and seeks a suitable answer to this question: What are characteristics of scientific-cultural community in the Safavid era, and has it been able to define itself as a pioneering civilization? The findings show that the growth of science is depends on the emergence and continuation of intellectual circles and scientific communities, which its pivot core consists of chain of rites of interaction with high emotional energy. With the support of the political apparatus of the state, scholars, jurists, artists as well as intellectuals were able to establish Alawite civilization by designing a road map of civilization based on rational Shiite cultural education.

The tradition of the Prophet (peace be upon him) has been one of the two sources of Islam since the beginning. Attention to "tradition" as a key concept to understanding the history, hadith, jurisprudence and principles of Islamic beliefs is very important. The purpose of this study is to explore the development and function of tradition from the time of the Prophet (peace be upon him) to the end of the Rashid Caliphate era, with an emphasis on the rule of Amir al-Mu'minān Ali. Some findings suggest that tradition in the era of the Three Caliphs was a means of justifying the caliphate's legitimacy and the organization of the state. However, the social functions of the tradition in the era of Amir al-Mu'minān did not depend solely on the legitimacy of the state and it tends to lead to a concept in solving social problems. Therefore, that in the short period of his reign tradition (Sunnah) became one of the most important criteria for the recognition of right from wrong, guidance, heresy, seduction, and governance alongside the Book of God.

Azyvjān« is one of the less known cities of early Islamic era in western Iran. We are familiar with it through the reports of the early and middle Islamic centurie's geographers and also coins of this city belong to the fourth century AH. This city has been geographically in the »Masbazan« province in the west of Iran. Despite the studies and archaeological research carried out in this area, so far the city of Azyvjān and its location has been remained unknown in the present-day geography of the region. The purpose of this paper is investigating the geographical scope of the city of Azyvjān based on the knowledge of the historical resources and adaptation this data to archaeological evidence in order to achieve an understanding of the location of this city in the present-day geography of the region. The research approach is "historical" and the findings are gathered with documentary and field studies. The results show that the area which we should look for the city of Azyvjān is in the modern city of »Evān« in the north province of Elam and along the »Kangir « river. By comparing archaeological data with descriptions of historical texts about the city of Azyvjān and its location, the "Joey Zar" on the shores of Kangir River proposed for its location.