مجله تاریخ و تمدن اسلامی
پیاپی 45 (زمستان 1402)

One of the reports that deals with the assassination of the Prophet and the treaty of the hypocrites is the long report of Huzaifa, which is different from other previous reports. In this report, due to the Huzaifa's character, who had a deep understanding of the hypocrites, and the depiction of the performance of the hypocrites, clarifies the necessity of a research about it. In the review done, there are problems on the remaining text that disturb the trust in it. Because in addition to the sources dating back to the 7th century, there are weaknesses in the report documents, such as confusion, unfamiliarity, and the weakness of the narrators. And in its content, there are evidences of the fakeness of its format and structure, which shows that this report was written based on the writer's imagination and even it is opposed several other reports about the time of the assassination of the Prophet and the place of writing the contract by the hypocrites. Therefore, two possibilities are considered for the mentioned report. First of all, the whole report is taken from other texts, which are non-existent and the author started documenting it, or a part of it is original and was created by people, and in any case, the remaining text is not reliable

The presence of Iranian scholars and scientists and the support of the sultans and princes of it, the Persian language, literature and historiography got a special place in the Ottoman Empire. Under the patronage of the Ottoman court, several historical works were written. Idris Bitlisi has a special place among the Persian historians of the Ottoman court, and he can be considered as the most prominent representative of Persian writing and Iranian historiography in the Ottoman court. After presenting a description of the life of Idris Bitlisi, focusing on the text of Hasht Bihisht and Salim Shahnameh as his two historiographical works, the present study aims to identify the main components of his history writing and historiography and explain these components in the final step. The findings of this research show that the detailed report of events, using artificial and literary prose, the mixing of text with poems, verses, and hadiths, the lack of sufficient references to the sources of the narrations, and the Regular division of contents are the most important features of his history writing and the Presenting an imperial image of the Ottoman Empire, the effort to legitimize the Ottomans, using the historical narrative to serve the political purposes of the Ottoman state, placing the court in the center of the narrative, not confining to quoting political history, paying attention to governmental, scientific and social institutions, influential men and scholars, and pay attention to the conditions of neighboring nations are among his historiographical features. Based on the findings of this research, it is possible to prove that Bitlisi's use of complicated and artificial prose aimed to establish his position in the Ottoman court and present an imperial image of the Ottoman Empire, and legitimize it to deal with rivals such as the Safavids and Mamluks.

The presence of Iranian scholars and scientists and the support of the sultans and princes of it, the Persian language, literature and historiography got a special place in the Ottoman Empire. Under the patronage of the Ottoman court, several historical works were written. Idris Bitlisi has a special place among the Persian historians of the Ottoman court, and he can be considered as the most prominent representative of Persian writing and Iranian historiography in the Ottoman court. After presenting a description of the life of Idris Bitlisi, focusing on the text of Hasht Bihisht and Salim Shahnameh as his two historiographical works, the present study aims to identify the main components of his history writing and historiography and explain these components in the final step. The findings of this research show that the detailed report of events, using artificial and literary prose, the mixing of text with poems, verses, and hadiths, the lack of sufficient references to the sources of the narrations, and the Regular division of contents are the most important features of his history writing and the Presenting an imperial image of the Ottoman Empire, the effort to legitimize the Ottomans, using the historical narrative to serve the political purposes of the Ottoman state, placing the court in the center of the narrative, not confining to quoting political history, paying attention to governmental, scientific and social institutions, influential men and scholars, and pay attention to the conditions of neighboring nations are among his historiographical features. Based on the findings of this research, it is possible to prove that Bitlisi's use of complicated and artificial prose aimed to establish his position in the Ottoman court and present an imperial image of the Ottoman Empire, and legitimize it to deal with rivals such as the Safavids and Mamluks.

One of the most interesting and neglected aspects of social history studies is the issue of health from a historical perspective. Therefore the present study seeks to investigate the perception of the Safavid physicians about the body and what measures they used to maintain health or to deal with and treat various diseases. The present study is an applied study in terms of purpose. The health measures identified in the present study can be considered efficient, effective, and low-cost interventions in providing a healthy lifestyle by healthcare providers. Data were collected by library method and materials were presented by descriptive-analytical method. The findings of the present study indicate that the physicians of the Safavid era, by paying attention to the opinions of former physicians, defined the body and concepts such as wellness, health and disease in the framework of the teachings of humors view and under the title of “umure-e tabi’iyyah”. The behavioral approach of physicians by referring to the opinions of former physicians as well as their own experiences, in the first step was aimed at protecting the health of the body by maintaining the balance of the body's temperament and restoring the balance to it when the disease occurs. Keeping the body healthy had a direct relationship with observance of physicians preventive recommendations regarding the six principles of “Hava, Makoul va mashroob, Harakat va sokon, Khab va bidari, Aaraz-e nafsani, Ehtebas va estefrag”. In the second step, in the case of disease, according to the pathogen, different treatment methods were used.

The purpose of this article is to find the location, characteristics and reasons for the disappearance of Miyanjoob Caravanserai. This building was located in the middle of the road that connected the capital to the western regions of the country during the Qajar period. Historical-analytical research method has been used to find out the condition and characteristics of this building. In this method, by examining the historical sources of the Qajar period, the possibility of the existence of this caravanserai in the assumed place between Tehran and Karaj has been investigated, and according to the historical documents, the hypothesis has been proven. This study shows that the building was located in the vicinity of the current Wardvard and was called Mianjoob due to its location next to the stream that goes from the Karaj River to Tehran. The findings of this research also determine the reason for naming, the name and characteristics of the owner of the building, and the reason for the destruction of the building.

Imamzadeh Hossein ibn Musa, one of the sons of Imam Musa Kazem (AS), lived in the second half of the second century AH and the first half of the third century AH. According to the reports of many sources about his burial, the question arises as to where he was buried. This research, using a descriptive-analytical method, first explains the reports of many sources about his burial and then analyzes and considers their authenticity. The available reports mention his burial in cities such as Shiraz, Behbahan, Jopar Kerman, Kufa, Dezful and Tabas. The result indicates that the tomb of Imamzadeh is most likely located in the city of Tabas.