فصلنامه تاریخ فرهنگ و تمدن اسلامی
پیاپی 43 (تابستان 1400)

Research is a manageable and systematic process and is considered one of the basic foundations of civilization. Therefore, it is necessary to design a purposeful research plan in the direction of the realization of civilization according to the statement of the second step of the revolution. In this regard, the ideas of Ayatollah Khamenei as a thinker and leader of the modern Islamic civilization should be considered and analyzed. This descriptive-analytical study, by studying in detail the statements of the Supreme Leader  in the years 1379 to 1397, has extracted the principles and infrastructures of the path of civilization making research and the two principles of "adaptation of research to current and future needs of the country" and "achieving authority and scientific independence". It then analyzes the practical components of each; In this regard, it has proposed four components for the realization of the first principle and six components for the second principle and has proposed operational tactics.

One of the most important issues studied in the era of conquests and the first centuries of Islam in Iran was the situation of religious minorities and the type of confrontation of Muslims with them. By emphasizing the concept of "People of the Book", the Qurchr('39')an had specified the task of how Muslims deal with Jews, Christians, Saebis, and through the interpretation of this concept with Zoroastrians. But when Muslim conquerors reached the easternmost parts of Iran during the conquests, they encountered Buddhism. A religion that was less known to them and therefore it was not clear to them how and on what basis of jurisprudential rulings they should deal with Buddhists. Therefore, in the present study, an attempt is made to answer the main question of how and on what basis Muslims were able to regulate their relations with Buddhists. According to the research findings, the first Muslims considered Buddhism to be a pagan religion. Based on this view, they had violent and intolerant treatment with Buddhists. But then, the necessities of the emerging Muslim government in these areas changed their attitude towards Buddhism. Here, the same deal was done with the Buddhists as with the People of the Book.

With the expansion of the Islamic realm and the conquest of parts of Asia and North Africa in the first and second centuries (AH) and the arrival of slaves and captives, a suitable platform was provided for the slavery of the Arab community. A group of these maids who had children from their masters were called Mother of the Child (Umm-E-Valad). The present study seeks to investigate the attitude of the community towards the mothers of the children and the role of the Imams (AS) in promoting their social status. For this purpose, historical and non-historical writings have been examined for the social understanding of the subject, using a descriptive-analytical method. The results of this study show that in a situation where slaves and the mothers of the children had no place in Arab society and were humiliated and discriminated against, the Imams (AS) while providing legal support to slaves, by releasing them and choosing them as wives were practically displaying  a model of right Islamic behavior.  They promoted the status of the mothers as the wives and mothers of their children.

The geographical location of Andalusia and the fact that it was surrounded by the sea in three directions, led the Muslims to build several ports and harbors around it. In the early years of the Muslim conquest of Andalusia and the beginning of the Umayyad rule, navigation and navy were not important, as Muslim rulers were engaged in establishing government and suppressing internal uprisings and land battles. From the time of Abd al-Rahman al-Awsat (206-238 AH), and after the Norman invasions of the coast of Andalusia in 229 (AH), the Umayyads paid special attention to the construction of the military fleet. In fact, the beginning of the establishment and attention to navigation in Andalusia should be considered from this time. From then on, the Umayyad emirs made great efforts to strengthen the navy and used the navy extensively to counter the Normans and limit the Fatimid influence. This attention to maritime affairs led to the construction of numerous garrisons and fortifications in Andalusia, and the position of Amir al-Bahr enjoyed a high status. Al-Mariyah became the most important military port, and shipyards were built in a number of ports.

Ibn al-Sachr('39')d in his book Al-Tabqat al-Kubra has dedicated a section to the Maqtal Al-Hussein (AS), which is in the second place among the existing Maqatel of Sayyid al-Shuhada (AS) in terms of antiquity. Despite many similarities between its reports and the Maqtal of Abu Makhnaf, Ibn Sachr('39')d has omitted many narrations of the Maqtal of Abu Makhnaf and has quoted the Maqatel of Waqidi and others. Ibn Sachr('39')dchr('39')s biased approach in reporting the Ashura incident has gained the attention of the historians and scholars of the Sham school, such as Ibn Asaker, Dhahabi, Ibn Hajar, Mazzi, and Ibn Kathir. This Maqtal, in spite of its isolated news compared to other historical or hadith books, in some cases is inconsistent with certain events or other historical narrations. In some cases, it has damaged the dignity of the Infallible Imam (AS) or the family of the Infallible Imams (AS) and established unstable foundations for the researchers and scholars in the following centuries. The findings show his biased report on the uprising of Imam Hussein (AS) based on a special mentality that necessitates double caution from the side of other Maqtal researchers. This library research has reviewed his influential and directional narrations through the interdisciplinary study of history and hadith using an analytical and critical approach.

Fazlullah ibn Roozbehan (d. 927 AH) is one of the historians who has a special place in the thought of Islamic-Iranian historiography. Dealing with history from the point of view of a muhaddith jurist, who always fluctuated between his idealistic mind and the events in society, has led to a special view of history. This article has been written with the aim of examining the characteristics of Khonjichr('39')s historical view and its impact on his historiography based on the Tarikh-i Alam-ara-yi Amini and other sources. Findings indicate that the authorchr('39')s historical knowledge according to his mental frameworks and political and social conditions of his habitat is based on some components such as religious attitude (hermeneutics and destiny), sectarian and theological attitude, critical attitude, ethics-oriented and elitism attitude, and social-political insight. It is also based on narrative and analytical-critical approaches.