فصلنامه تاریخ اسلام
پیاپی 82 (تابستان 1399)

On the basis of eminent views related to the verse of giving victuals (feeding) in Dahr Chapter, Amir al Momenin Ali (PBUH), the holiness Fatimah (PBUH), Imam Hussein and Imam Hassan (PBUT) were fasting and regardless of starvation in time of breaking fast, they granted their food to poor, infant and captive people. This action of them was appreciated by omnipotent God and they were regarded as a paradigm for the others. In Shiite and Sunnite interpretations and in the books of eulogies, it is observed various reports on the occasions of revelation, explanation of event, the fasting people and the number of days the food has been granted. Following the descriptive-analytical research method, analyzing the narrations and comparing them, clarifying their differences and referring to Holy Quran, conduct and intellect, this article has achieved results and the most important of them are the frequency of fasting in three days but sustention in one day. Furthermore, the clarification of difference in the Shiite and Sunnite sources as well as the historical and eulogistic approaches in dealing with this event are considered the findings of this research.

Prophet Mohammad (PBUH), the interpreter of qur’anic verses concordant with the social order considered by Holy Quran, initiated the Islamic community in Medina based on the unity when the community of Medina included the diverse social groups as well as the diverse beliefs and tendencies and the development of Islamic community based on qur’anic and divine bases and values got feasible by the convention named Vasiqat ol- Madinah. This document including the effective principles in the direction of the advancement of Islamic community was developed by the prophet Mohammad (PBUH) and it was agreed upon by all the groups present in Medina. This research is to specify the epistemological position of Vasiqat ol- Madinah through the historical approach as well as the study of epistemological grounds in favor of developing the Islamic community of Medina. The findings of this research clarify that the ontological elements of unity and resurrection together with the anthropologic elements of taking responsibility and dignity of human are considered as the epistemological elements of this contract towards the foundation of newly developed Islamic community of Medina.

Jaber ibn e- Abdullah e- Ansari was one of the followers of Prophet Mohammad (PBUH) and outstanding in the domain of jurisprudence, interpretation, hadith and history. He was considered as a pioneer in relation to narrating the events in time of Prophet Mohammad (PBUH), holding reports regarding this era that were registered by the ancient Shiite and Sunnite historians, narrators and scholars of hadith. Whether these narrations in the domain of history and life of the Prophet are written or verbal is the question answering to it is of great significance in many aspects. First, being aware of the position of Jaber in registering the life history in the class of followers of Prophet and second, supposing the approval of its written form is the reaction to those who denied the written tradition of hadith in the first century After Hijrah and the most important of all is finding a way towards the renovation of written and missing sources of that era. This article investigates this issue by taking advantage of historical and authoritative sources and following a descriptive-analytical method based on the historical documents as well as the regulations of distinguishing verbal and written narrations. The findings of the present research illustrate whatever has been reported in relation to the life of the Prophet by Jaber originates from the written complications that his students have registered a new version of them and transferred to the later generation.

Karbala tragic event is considered as one of the significant and effective events in the history of Islam about which various works have been developed from the first century (A. H) to the present time. The reporters of Karbala have taken different approaches in regard with the why and how of event, the explanation of conditions of Imam Hossein ‘s followers and the other agents as well as the dimensions of Ashura event. The study of the works in regard with Ashura developed by the writers and researchers is considered as one of the necessities of research in the present time. Among the reports on Ashura in the contemporary era, the works by Ebrahim Ayati (1343) are worth to be investigated thanks to the special attention to the deviation of Ashura event from the diverse aspects. The present article investigates the themes of Ashura in Ayati’s works in order to typologically study the distinguished discourses. In this method, the social and political conditions in which the text has been developed along with the linguistic elements and context have been investigated. The findings of research illustrate that the historical, emotive and mystic approaches are observed in the works of the author. Furthermore, putting emphasis on the documents, considering the strong elements of developing the historical events including time, location, people and the domination on the kinship led to the observation of historical discourse as a dominated discourse in Ayati’s works.

If Fiqh ol-Ravayeh like Fiqh ol-Hadith is regarded in the array of sciences on the analysis of historical reports, it can be designated as one of the bases of analytical history. Conversely, the analysis of historical reports related to the historical theology has not yet made methodical and systematic. Considering the category of method in the domain of historical theology and putting emphasis on the reports related to histories such as the history of Quran, the history of hadith, and the history of interpretation, this article tries to propose a new method of historical analysis as a reflective analysis method. In this method which is based on the reflection of historical report in the external space, the initiation of problem principle signifying the amount of non-resolvability of the status of statement of report on status over the statement of report and the principle of reflective recurrence as the opposite of problem provides the more accurate ground towards the analysis of historical reports. The administration of these two principles is an obstacle towards false interpretation and fallacy in the historical analysis and it strengthens the historical reasoning.

Following the propagation of Islam in Iran and considering hadj being considered as the most important religious traditions, the dispatching of numerous caravans from the eastern lands of caliphates as the Rakab ol- Khorasan towards holy shrines got prevalent. This religious trip stopped at times due to the difficulties and hazards of long pathway. After the collapse of Abbasid caliphate (132-656 A. H) and the division of the lands under their domination as well as the increase of the internal and external disputes among the Iranian dynasties in order to achieve authority and to develop territory led to long lasting unsafety on the ways towards Hejaz and Iraq so that, the possibility of constructive activities and better services in favor of caravans was not possible. Moreover, the increase of disputes among the sects, the advent of radical groups and the prevalence of rubbery among Arab tribes led to the occasional stoppage of hadj caravans. Following the descriptive- analytical and the library research method, the present research is to consider the effect of unsafety as an independent variable on the trend of pilgrimage to Mecca by the people from Khorasan from the beginning of the third century to the middle of the fifth century.

The study of social traditions, celebrations, costume, sustenance and merger of population are considered as the significant issues in the domain of social history. The present article broadly investigates this issue by referring to the historical sources and proposing questions on the mode of political and cultural celebrations of Yemen community in time of Tahirids and the role of governors of this dynasty in relation to the holding of these traditions. The findings of article clarify that many kinds of celebrations were held due to different occasions such as the birth of Prophet Mohammad (PBUH), the advent of Ramadhan moon, Feast of Fast-Breaking and Sacrifice, book writing, wedding, giving birth to a child, welcoming the political authorities and Tahirid governors were of active role in holding these celebrations to show off their political and economic authority.

The eastern and southern parts of Caucasus joined the territory of the world of Islam Subsequent to the Islamic conquests in the first century (A. H). Tiflis, the capital of Georgia and considered as one of the biggest Caucasus cities, was of significant role in regard with the events of this district. Following the descriptive-analytical method, the present research tries to clarify the position of this city in the Islamic conquests came about in Caucasus and to investigate its role in the events after the conquest to the sixth century (A. H). The findings of present research clarify that, after the conquest, Tiflis changed into the capital of Muslim warriors against the Christian Georgians as well as the tribes in the north of Caucasus, and the organization of part of the attacks by the Muslims to the north of Caucasus was done in this city. Along with the flaw of Abbasid caliphate, an independent dynasty took power in this city while its resistance towards the attack of non- Muslim Georgians endured to the sixth century (A. H). In the beginning of the sixth century, the internal disputes among the Muslim governors provided the ground for the Georgians in 515 A. H) to seize Tiflis and to change this city into a base for attacking the other Islamic lands.