مجله تاریخ و تمدن اسلامی
پیاپی 11 (بهار و تابستان 1389)

Calling followers of other religions to Islam (dacwa) has mostly been accompanied by one of these three alternatives: to accept Islam, to pay Jizya, or to enter into a war. Proposing to accept Islam upon toIranians is reported by various sources. The content of these reports are of two distinctive aspects: the formal and objective aspect of the events, the religious spiritual aspect associated with approaches and insights of the reporters. Different reports of the same event and contradictory ideas in these reports raise some questions: Were the Muslims able to invite the Sassanids forces to accept Islam before any war? What kind of options may have come up regarding the three alternatives? And why the main sources have considered “dacwa” as a main issue? What is the reason for the differences between the reports, and what are the motivations of the contradictory ideas? The present article investigates “dacwa” of Iranians or more precisely of the Sassanids to Islam with the purpose of revealing the difficulties of historical reports.

An important part of the available information on the Iranian dynasties of Būyid and Zīyārid is derived from the dynastic history of the Būyids, entitled Kitāb al-Tājī fī Akhbār al-Dawla al-Daylamīyya, the lost well-known work of Abu Ishāq al-Şābī (d. ca. 381 A.H.), of which fragments are found in the later works. The condensation of Kitā al-Tājī has also been produced by Majd al-Dīn Abu al-Fath Fadl Allah al-Kirmanī (d. ca. 620 A.H.) in his commentary on al-Yamīnī, entitled Jawāmi‘ al-Fikar wa Lawāmi‘ al-Fikar. This abridgement has not been studied as yet. Enlightening internal reason of the Būyids’ collapse, the present article provides both the edited text of al- Kirmani’s abridgement as well as explanatory notes on its contents. The study of the abridgement of Kitāb al-Tājī indicates that legitimacy of the Būyids’ rule and justification of policies of Adud al-Dawla, the most powerful Būyid ruler (d. 372/983), towards his own household were the main concerns in the dynastic history which al-Şābī was forced to write.

Two founders of Fatimid caliphates were Abu cAbd Allah al- Shici and cUbayd allah al- Mahdi. They had different behavior with their Sunni subjects in two different era, i.e., invitation time and then at the beginnings of the formation of the state in Ifriqiyya. Taking into consideration those policies and behaviors, this article shows that there is a significant difference between the former caliphate and the latter with regard to the status of Sunnites. While Abu cAbd Allah followed a policy of toleration towards the Sunnites, al-Mahdi was prejudiced against them. Apart from their individual characteristics, the obvious difference was a result of the socio-political conditions. Historians told that Abu cAbd Allah's policy was according to the necessities of the missionary or invitation period on which it was going to fascinate hearts of the religious opponents to pave the way for the formation of the new state, but cUbayd Allah's policy was aimed at stabilizing of the state by emphasizing on Ismacili identity.

Madjriti is one of the Muslim scholars in the fourth century A.H. in Andalusia. Although he is known in astronomy and mathematics, he had some important writings in other sciences such as alchemy. One of his works that its ancient translation in Persian is also available is a pamphlet called al-Risāla al-Kiftiyya. This pamphlet contains conversations held between Ikhwān al-Safā and Madjriti. Through the conversation, he prescribed some drugs in the response of those who had asked him concerning their illness. When the questioners received his opinions, they called them "elements of the strange practice of medicine''. Introducing short biography on Madjriti, this article contains a critical text of Arabic and Persian edition of al-Risāla al- Kiftiyya.

This paper gives a critical review of Avicenna’s Astronomy in theoretical and observational aspects. Theoretically, it investigates his model for the prime and second motions of the heavens, which have been propounded in his Dānishnāma cAlā’ī as well as in al-Najāt. In this model, he geometrically and with the strict insistence on the Aristotelian dogma in the configuration of the planets’ orbs, i.e. the application of the only uniform circular motion, explains that how the Prime Mover is pertinent to the Firmament and the minor orbs of the planets. In the second aspect, the only observational quantity measured by him, that is, his magnitude, 23º;33,30, for total declination, is mentioned, which with accompany of the other magnitudes gained by his Greek and Muslim predecessors had made him to believe in changing total declination. Another aspect of his work, that is, the synthesis of two aforementioned aspects appears in his Solar Model, described in the astronomical part of al-Shifā', where he attempted to construct a theoretical model for the solar motion by the combination of five orbs so that it is able to justify the observational evidence of the change in total declination.

Traditional system of education in Safavid- Qajar Iran based on teaching of the Quran and other Scriptures had led to create a large number of expressive units in everyday language of people, whether they were literate or illiterate, and in written literature. In addition, those educations had basic influence and reflections in the society in a way that the Quranic phrases and religious formulas had formed a great part of the practiced language of the people. Furthermore, a considerable part of non- lingual expression styles of Iranians had been influenced or essentially created by the permanent presence of religious teachings in the context of everyday life through which simultaneously the general semiotic units of social relations of people has been defined in a religious cultural framework. In their daily interrelations- greetings, blessings, curses, execrations, oaths, etc. - people have been accustomed to use a vast variety of sacred names and religious phrases, expressions and formulas and moreover for creation of expressive mechanisms they came to understand and interpret many actions and non-lingual signs by means of a religioninstitution or religion- developed cognitive context.

This article investigates Annales school, formed in the early 20th century in France. This school has been one of the most influential historiographical schools and enlightment movements. Author applying a descriptive-analytic approach, with study of historical context of Annales appearance seeks formation and developments of that in level of first generation. This article will show how private life effected spiritual leader's intellectual bases. At the end, Annale's achievements will submit briefly.