مجله تاریخ و تمدن اسلامی
پیاپی 30 (پاییز و زمستان 1398)

With the advent of the Islamic invitation by the Prophet (PBUH), Christians living in the peninsula and the Byzantine Empire, took different approaches toward Islam. One of those approaches was the writing of The Apologetics which has been evaluated by the contemporary Muslim scholars as hostile, groundless and based on forged traditions. It seems that john of Damascus was the first Eastern Christian to write an apologetic against Islam. This study seeks to examine some of the historical statements mentioned in john's work to determine whether these were purely illusions or that they can also be traced back to Islamic traditions. The findings show that what are seen as the most significant problems or reproofs of Christians against Islam and have the highest frequency came out of the Islamic community during the era of the Umayyad's dominance. John and his father, Sarjun ibn Mansur, lived in Umayyad court for decades, and their outlook on Islam was strongly influenced by Mu'awiyah and Yazid.

Al-Fārābī was a pioneer in the philosophical discussions on jihad, like many other political categories. His point of view should be explained in both literal- lexical presence of jihād in the text and also content level - the relationship between the concept of jihād and theoretical philosophy. The explanation has led to bringing about certain complexities and difficulties in reading Al-Fārābī’s texts. As far as we know, there are four opinions among contemporary commentators. On the one hand, Al-Fārābī is introduced as a defender, and on the other hand, he is considered to be an opponent of jihād. This paper seeks to study analytically the above views, to evaluate the most plausible form of their views, to examine their validity and inaccuracy, and finally, to move towards the most justified reading in a comparative framework. Justifying the presence of the lexical of jihād in Al-Fārābī’s works, the authors conclude that Al-Fārābī’s theoretical philosophy, focusing on his politics and theology, precludes the justification of any philosophical defense of jihād.

Imamiyyah and Ziydiyah's political and religious leadership, as two influential Shiite sects, is apparent. Hence, it is necessary to find out from the studies of the two leading Shiite sects, especially the Imamiyyah's intellectual history, to the points of divergence in their theology and hadith exchanges. This article seeks to show that in what ways these two important Shiite sects, had their intellectual relationship in the short occultation (ghiybah al-sughra) until the end of the sixth century. Who were working in this field? Relations between the two sects in these centuries have been driven by a series of core practices, but, because of some disagreements in religious principles, they have also been pursuing their distinction from each other. In order to answer to the questions and proving the hypotheses, the intellectual relationships between Imamiyyah and Ziydiyah in Iran, especially Rey, are examined, using historical methods and a descriptive-analytic method based on the primitive sources.

The political and intellectual relationships between Iran and the European countries in the mid-Nasirid period, gave rise to some kind of reformism among the elites and the intellectuals. Accordingly, there were many critical writings about turbulent socio-political situation of Iran. They were written not only by the intellectuals but also by the lay people (including the artisans and businessmen). As the most interesting one is Qanun-i-Qazwini, a critical treatise by Muḥammad shafi’ Qazwini. What makes it most interesting is that the treatise was written not by an intellectual but by an artisan and businessman. This study attempted to reexamine the most important social problems of the Nasirid Time as represented by the Moḥammad Shafi. As Moḥammad Shafi pointed out, the social problems goes mainly back to the security and the economical structures. First chapter considers that how the economy would increase the social problems. The second chapter shows how the insecurity, as Qazwini said, may increase the rubbery. Using descriptive-analytical method, the author tried to explain the situation by comparing Qazwini’s studies with what happened in the Nasirid Time.

Urban protests were one of the characteristics of social life in the Mozaffaroddin Shah era that most of them were bread riots. Those riots led to a change in the relations between the government and the people. This paper considers the morphology of bread riots in the Mozaffari age in order to find a deeper understanding and analysis of cultural and social situation of Iran before constitutional revolution and to investigate that period based on the primary sources and in a descriptive-analytical way. It is aimed to answer questions including what factors affected the bread riots and which classes of people run them. It seems that natural factors like famine and drought and also human factors like hoarding of grains led to a shortage and expensiveness of brad and union and provoked people against government. These riots became models for struggle and challenged the ruling system day by day and made the people more persistent on asking their demands.

The first Pahlavi era is a turning point in the historical geography of Mazandaran in the view of landscape school. Major changes occurred in different parts of the geographical landscape of Mazandaran during this period. Urban livelihoods and morphology evolved, modern reforms took place in agriculture and industry and also the rural cultural landscape changed a great deal. The evolution of rural cultural landscape was influenced by various factors. Research findings indicate that modernization of agriculture, creation of railways, industry, and especially fisheries and rural migration which were influenced by various factors, were the most important components of evolving rural cultural landscape during the first Pahlavi era.