Baqir al-Olum University History of Islam 2008-6431 3 Issue 10 2002 06 22 Hira a Channel for Transfer of Culture Hira a Channel for Transfer of Culture 5 40 6053 FA Massood Safari Journal Article 2014 06 20 Despite Al-Hirah's cultural ifluence on He history of Arabia, the lranian schslars and hiotorians have largely dealt with its polotical role, in the past, neglecting its important cultural function in the Sasanian - dominated parts of Arabia. This article tries to trace Hira's footprints in the cultutal life of Arabia, both before and after lslam, and discuss and review its implications. In line with this objective, while having a general review of Hira's geography and history, we will investigate the role of Hira in familiarizing the Arabs of Arabia with different religions, spreading the culture of Sasanian Persia among them, introducing writing to them, etc. Despite Al-Hirah's cultural ifluence on He history of Arabia, the lranian schslars and hiotorians have largely dealt with its polotical role, in the past, neglecting its important cultural function in the Sasanian - dominated parts of Arabia. This article tries to trace Hira's footprints in the cultutal life of Arabia, both before and after lslam, and discuss and review its implications. In line with this objective, while having a general review of Hira's geography and history, we will investigate the role of Hira in familiarizing the Arabs of Arabia with different religions, spreading the culture of Sasanian Persia among them, introducing writing to them, etc. https://hiq.bou.ac.ir/article_6053_6dbe7190fcfcba472257140f807a1e88.pdf

Baqir al-Olum University History of Islam 2008-6431 3 Issue 10 2002 06 22 A Glance at Why the Modern Value System Did Not Develop in Mecca in Early Islam A Glance at Why the Modern Value System Did Not Develop in Mecca in Early Islam 41 66 6054 FA Shabnam Barzegar-Inanloo Journal Article 2014 06 20 The Prophet of Islam was born, raised, and given his prophetic call in the city of black mountains, Mecca. He preached his divine message to the Meccans secretly and openly for thirteen years. He made many followers and won over a great number of Keen hearts from outside Mecca. Those who answered his call stayed and migrated with him even in the face of torture and to the extent of sacrificing their lives, and those who denied him went as far as to assassinate him, though unsuccessfully, and hence the epic of Laylah-tal-Mabit was brought to life. So, to safeguard and continue delivering his divine message, the Prophet set out for Yathrib (Medina) to test new ways of preaching his heavenly revelation. A Second look at why and how the modern order did not develop in Mecca better depicts the features and constituent elements of the Meccan civilization and culture in Early Islam. The illustration of the contrast between the ancient and new orders in this Mother of Cities (Mecca) has been the main objective of this investigation. The Prophet of Islam was born, raised, and given his prophetic call in the city of black mountains, Mecca. He preached his divine message to the Meccans secretly and openly for thirteen years. He made many followers and won over a great number of Keen hearts from outside Mecca. Those who answered his call stayed and migrated with him even in the face of torture and to the extent of sacrificing their lives, and those who denied him went as far as to assassinate him, though unsuccessfully, and hence the epic of Laylah-tal-Mabit was brought to life. So, to safeguard and continue delivering his divine message, the Prophet set out for Yathrib (Medina) to test new ways of preaching his heavenly revelation. A Second look at why and how the modern order did not develop in Mecca better depicts the features and constituent elements of the Meccan civilization and culture in Early Islam. The illustration of the contrast between the ancient and new orders in this Mother of Cities (Mecca) has been the main objective of this investigation. https://hiq.bou.ac.ir/article_6054_65271e0c2e38e75722d649348f33bbe9.pdf

Baqir al-Olum University History of Islam 2008-6431 3 Issue 10 2002 06 22 An Age-Old Text about Ahl-ul-Dhimmah An Age-Old Text about Ahl-ul-Dhimmah 67 80 6055 FA Yoones Farahmand Journal Article 2014 06 20 The way Muslim rulers and Khalifahs dealt with ahl-ul-dhimmah (the protected people) who lived in the protection of the Muslim state is among the important and considerable issues in the Islamic culture and civilization. Islam's just and humanitarian approach gave ahl-ul-Kitab (the people of the book) the opportunity to earn certain rights and privileges, through a treaty, while accepting certain other duties and obligations and considering themselves responsible to the relevant Islamic authority. The aim of this article is to present an age-old text on ahl-ul-dhimmah and examine their rights and obligations under Muslim rule. The way Muslim rulers and Khalifahs dealt with ahl-ul-dhimmah (the protected people) who lived in the protection of the Muslim state is among the important and considerable issues in the Islamic culture and civilization. Islam's just and humanitarian approach gave ahl-ul-Kitab (the people of the book) the opportunity to earn certain rights and privileges, through a treaty, while accepting certain other duties and obligations and considering themselves responsible to the relevant Islamic authority. The aim of this article is to present an age-old text on ahl-ul-dhimmah and examine their rights and obligations under Muslim rule. https://hiq.bou.ac.ir/article_6055_7351dccca3f215b59b090cd6d02fde3b.pdf

Baqir al-Olum University History of Islam 2008-6431 3 Issue 10 2002 06 22 The Political and Religious Condition of Iran at Advent of Islam The Political and Religious Condition of Iran at Advent of Islam 81 100 6056 FA Hossein Moftakhari Journal Article 2014 06 20 Why and how the religion of Islam spread relatively quickly in Iran in the early Muslim centuries is among topics that still attracts scholars in the field of history. To Know the religious and political conditions of Iran on the eve of the Muslim Arab arrival helps us better understand the factors and reasons for the Iranians' denial of their former religion and conversion to Islam. The contention of the present article is that in its final years, the Sasanian Empire was entangled in various domestic religious and political crises, a factor that was more instrumental in its fall than all other causes Why and how the religion of Islam spread relatively quickly in Iran in the early Muslim centuries is among topics that still attracts scholars in the field of history. To Know the religious and political conditions of Iran on the eve of the Muslim Arab arrival helps us better understand the factors and reasons for the Iranians' denial of their former religion and conversion to Islam. The contention of the present article is that in its final years, the Sasanian Empire was entangled in various domestic religious and political crises, a factor that was more instrumental in its fall than all other causes https://hiq.bou.ac.ir/article_6056_0a364e6286ac5e19cd3ee49fc619062b.pdf

Baqir al-Olum University History of Islam 2008-6431 3 Issue 10 2002 06 22 An Investigation on the Inheritance of Uncles and Daughters An Investigation on the Inheritance of Uncles and Daughters 101 120 6057 FA Mohammad - Hasan Elahizadeh Journal Article 2014 06 20 https://hiq.bou.ac.ir/article_6057_bcd7308d0f772520340a5832fdbf25e3.pdf

Baqir al-Olum University History of Islam 2008-6431 3 Issue 10 2002 06 22 The Judicial System in Post - Islamic Iran The Judicial System in Post - Islamic Iran 121 146 6058 FA Sayyed Hasan Amin Journal Article 2014 06 20 With the fall of the Sasanian Dynasty in Iran, the Islamic system of law gradually replaced the Zoroastrian legal order. One of the major motives for Iranians to accept Islam was the new religion's emphasis on judgement among the people in Medina himself, but for distant places he sent one of his Companions to conduct trials and settle disputes. In the period of the Rashidin (Guided) Kbalifahs, the judicial power was separated from the executive power both becoming independent. From the beginning of Umayyad period to the early Abbasid rule, the judiciary in the Muslim World, including Iran, was decentralized. Later the influence of Iranian civilization, the organization of the judicial system was changed into a centralized one; and the position of Gahadhi - al Ghudhat (chief justice) that was equal to the position of Magaput of magi (chief magus) in the Sasanian Persia was created to supervise and oversee the judicial function throughout the Abbasid realm. This judicial system, which was based on the Sunni schools of law in both form and content, survived until the fall of the Abbasid Dynasty at the hands of Hulegu. With the fall of the Sasanian Dynasty in Iran, the Islamic system of law gradually replaced the Zoroastrian legal order. One of the major motives for Iranians to accept Islam was the new religion's emphasis on judgement among the people in Medina himself, but for distant places he sent one of his Companions to conduct trials and settle disputes. In the period of the Rashidin (Guided) Kbalifahs, the judicial power was separated from the executive power both becoming independent. From the beginning of Umayyad period to the early Abbasid rule, the judiciary in the Muslim World, including Iran, was decentralized. Later the influence of Iranian civilization, the organization of the judicial system was changed into a centralized one; and the position of Gahadhi - al Ghudhat (chief justice) that was equal to the position of Magaput of magi (chief magus) in the Sasanian Persia was created to supervise and oversee the judicial function throughout the Abbasid realm. This judicial system, which was based on the Sunni schools of law in both form and content, survived until the fall of the Abbasid Dynasty at the hands of Hulegu. https://hiq.bou.ac.ir/article_6058_0310bf1d9ea27f32177e7f9190b360ea.pdf

Baqir al-Olum University History of Islam 2008-6431 3 Issue 10 2002 06 22 The Bibliography of Nihayah - tul - Arab fi Marifah-ti Ansab-al-Arab The Bibliography of Nihayah - tul - Arab fi Marifah-ti Ansab-al-Arab 147 166 6059 FA Mahmood Heydari-Aghai Journal Article 2014 06 20 Nihayah-tul-Arab fi Mؤrifah-ti Ansab-al-àrab, a book in àrab genealogy, is a valuable work by ahmad ibn-i Abdullah Ghalghashandi (821AH). Ghalghashandi was a jurist, genealogist, Poet, and literary figure. At 21 years of age,he was given the permission to teach figh¨h (Islamic law) and issue fatwas (legal decress) in the Shafiص School of law. Later, by joining the divan of insha (privy council of composition), he wroth Subh-al-Asha fi Kitabah-til-Insha. In addition to these two genealogical and literary works, Ghalghashandi also wrote a number of books in other branches of knowledge. This paper is an effort in trying to put forth a major source in the field of genealogy. Following the introduction, the paper introduces the writer and his works, describes Nihayah-tul-Arab fi Mؤrifah-ti Ansab-al-àrab and its distinctiveness and advantages, and discusses the sources of the book and the method used by its writer and reviser. Nihayah-tul-Arab fi Mؤrifah-ti Ansab-al-àrab, a book in àrab genealogy, is a valuable work by ahmad ibn-i Abdullah Ghalghashandi (821AH). Ghalghashandi was a jurist, genealogist, Poet, and literary figure. At 21 years of age,he was given the permission to teach figh¨h (Islamic law) and issue fatwas (legal decress) in the Shafiص School of law. Later, by joining the divan of insha (privy council of composition), he wroth Subh-al-Asha fi Kitabah-til-Insha. In addition to these two genealogical and literary works, Ghalghashandi also wrote a number of books in other branches of knowledge. This paper is an effort in trying to put forth a major source in the field of genealogy. Following the introduction, the paper introduces the writer and his works, describes Nihayah-tul-Arab fi Mؤrifah-ti Ansab-al-àrab and its distinctiveness and advantages, and discusses the sources of the book and the method used by its writer and reviser. https://hiq.bou.ac.ir/article_6059_2e402a526de4bf56c929dccb4dc10877.pdf

Baqir al-Olum University History of Islam 2008-6431 3 Issue 10 2002 06 22 Divan (Privy Council) in Early Islam Divan (Privy Council) in Early Islam 167 183 6060 FA Abd-al-Aziz Al-Dovri Abbas Ahmadvand Mansoreh Momeni Journal Article 2014 06 20 To know divan and divanocray is very instrumental in understanding the administrative organization of the Muslims. This is especially significant because until before the foundation of the safavid dyasty in Iran, and probably of other contemporany dynasties in other countries, divan had been the only major adminintrative system in the Muslim World. Literally speaking, divan is referred to a collection of poetry, a book of records written in prose, or a specific administrative unit of government. There had been various kinds of divans in the past each of which functioned in the capacity of a ministry in modern times. In this paper, the invention of divan, its historical evolution, the different types of divan, their relations with each other, and their effects on one another are discussed. To know divan and divanocray is very instrumental in understanding the administrative organization of the Muslims. This is especially significant because until before the foundation of the safavid dyasty in Iran, and probably of other contemporany dynasties in other countries, divan had been the only major adminintrative system in the Muslim World. Literally speaking, divan is referred to a collection of poetry, a book of records written in prose, or a specific administrative unit of government. There had been various kinds of divans in the past each of which functioned in the capacity of a ministry in modern times. In this paper, the invention of divan, its historical evolution, the different types of divan, their relations with each other, and their effects on one another are discussed. https://hiq.bou.ac.ir/article_6060_80bf34b43e7a7f082754403bae13bbd2.pdf

Baqir al-Olum University History of Islam 2008-6431 3 Issue 10 2002 06 22 Relations between Iran and Egypt from the Advent of Islam to the Fatimid Period Relations between Iran and Egypt from the Advent of Islam to the Fatimid Period 184 204 6061 FA Rovon Gest Nasr-Allah Salehi Journal Article 2014 06 20 The article the translation of which follows is a research, based on original resources, to shed light on Iran-Egypt relations in the first three centuries AH. The topics discussed here include: the effective role of the Yemeni Iranians in the army of ¨Amr ibn-al-¨As in the conquest of Egypt, 19-20 AH, and the temporary and permanent residence of a number of these people there; the decisive role of Khorasani people in toppling the Umayyad dynasty and their pursuit of Marwn, the last Umayyad khalifah, all the way to Egypt; the common spread of Persian words and Iranian divan (Privy council) jargon in the eastern dominions of Islamic khilafah; the migration of groups of Iranians to Egypt and their settlement in that country; the spread of trade by Iranians to North Africa; the Iranian domination of an Egyption province and the establishment of an autonomous dynasty there; the spread of divanocray and other Iranian systems of government in the eastern Parts of Islamic Khilafah; etc. The article the translation of which follows is a research, based on original resources, to shed light on Iran-Egypt relations in the first three centuries AH. The topics discussed here include: the effective role of the Yemeni Iranians in the army of ¨Amr ibn-al-¨As in the conquest of Egypt, 19-20 AH, and the temporary and permanent residence of a number of these people there; the decisive role of Khorasani people in toppling the Umayyad dynasty and their pursuit of Marwn, the last Umayyad khalifah, all the way to Egypt; the common spread of Persian words and Iranian divan (Privy council) jargon in the eastern dominions of Islamic khilafah; the migration of groups of Iranians to Egypt and their settlement in that country; the spread of trade by Iranians to North Africa; the Iranian domination of an Egyption province and the establishment of an autonomous dynasty there; the spread of divanocray and other Iranian systems of government in the eastern Parts of Islamic Khilafah; etc. https://hiq.bou.ac.ir/article_6061_5c68bbda0681976cb7e011dcea65d13f.pdf