Baqir al-Olum UniversityHistory of Islam2008-643125220240621The Characteristics of Arab Jahili Culture and the Connection between Them from the Perspective of the Holy QuranThe Characteristics of Arab Jahili Culture and the Connection between Them from the Perspective of the Holy Quran7427624210.22081/hiq.2023.57182.2025FANaserJadidiAssociate Professor of History of Islamic Iran, Islamic Azad University, Najafabad, IranParvinHabibiPh.D Candidate of History of Islam, Islamic Azad University, Najafabad, IranMostafaPirmoradianAssociate Professor of History of Islam, University of Esfahan, Esfahan, IranJournal Article20200406The actions of any society reflect the culture of that society, and the correct understanding of the thoughts, behaviors and events of any society is in regard with the culture dominating that society. The culture of Jahili society had also a direct effect on the behavior of the Arabs, and it can be said that the roots of some Muslims' disputes, such as the events following the death of the Prophet go back to the Arab tribal culture that remained from Jahili era.<br />This research has investigated the main characteristics of Arab Jahili culture and their constituent elements as well as the relationship between the characteristics through the descriptive-analytical method from the perspective of the Holy Qoran. The findings of this research indicate that the characteristics of Arab Jahili culture in view of Qoran can be categorized into three intellectual, value based and behavioral systems. The intellectual and value-based systems had a mutual relationship with each other and they developed a special behavioral system. The elements of intellectual system were of a superstitious basis, and the elements of value based system had a superstitious and materialistic basis; moreover, the elements of the behavioral system arose from two intellectual and value based systems were also often identified with the materialistic characteristics.The actions of any society reflect the culture of that society, and the correct understanding of the thoughts, behaviors and events of any society is in regard with the culture dominating that society. The culture of Jahili society had also a direct effect on the behavior of the Arabs, and it can be said that the roots of some Muslims' disputes, such as the events following the death of the Prophet go back to the Arab tribal culture that remained from Jahili era.<br />This research has investigated the main characteristics of Arab Jahili culture and their constituent elements as well as the relationship between the characteristics through the descriptive-analytical method from the perspective of the Holy Qoran. The findings of this research indicate that the characteristics of Arab Jahili culture in view of Qoran can be categorized into three intellectual, value based and behavioral systems. The intellectual and value-based systems had a mutual relationship with each other and they developed a special behavioral system. The elements of intellectual system were of a superstitious basis, and the elements of value based system had a superstitious and materialistic basis; moreover, the elements of the behavioral system arose from two intellectual and value based systems were also often identified with the materialistic characteristics.https://hiq.bou.ac.ir/article_76242_820e596e644cb7664b22465672a07ff8.pdfBaqir al-Olum UniversityHistory of Islam2008-643125220240621Methodological Criticism of Arkun's View on the Prophetic LifeMethodological Criticism of Arkun's View on the Prophetic Life43687624310.22081/hiq.2023.59616.2119FASeyed MohammadaliNoriAssociate professor of Shi'ah study, University of religions and denomination, Qom, Iran.Journal Article20201215The biography of the Prophet Mohammad includes valuable instructions to learn and follow. There are three general views about the biography of the Prophet. Some people believe that writing a biography is impossible and forbidden. Some others consider biographical writing to be obvious and possible based on the present books, and some others prefer its writing in detail. Mohammad Arkun is one of the contemporary thinkers who believes in the impossibility of writing the Prophet's biography. This research aims to provide a methodological critique on Arkun's view concerning the prophetic life, which will be addressed in several stages. In response to the how of writing the Prophet's biography, various sources are considerable. Among them the Holy Quran as a suitable source has a central position. Moreover, the existence of historical books, the historical narrations, and the method of historical criticism are among the most important sources to criticize the historical method of Mohammad Arkun. Historical books as the favorable sources can considerably complement the content in this domain. Narrative works also include too many contents related to the biography, and they will clarify many ambiguities. Finally, the historian will be able to refine the biography through the method of historical criticism.The biography of the Prophet Mohammad includes valuable instructions to learn and follow. There are three general views about the biography of the Prophet. Some people believe that writing a biography is impossible and forbidden. Some others consider biographical writing to be obvious and possible based on the present books, and some others prefer its writing in detail. Mohammad Arkun is one of the contemporary thinkers who believes in the impossibility of writing the Prophet's biography. This research aims to provide a methodological critique on Arkun's view concerning the prophetic life, which will be addressed in several stages. In response to the how of writing the Prophet's biography, various sources are considerable. Among them the Holy Quran as a suitable source has a central position. Moreover, the existence of historical books, the historical narrations, and the method of historical criticism are among the most important sources to criticize the historical method of Mohammad Arkun. Historical books as the favorable sources can considerably complement the content in this domain. Narrative works also include too many contents related to the biography, and they will clarify many ambiguities. Finally, the historian will be able to refine the biography through the method of historical criticism.https://hiq.bou.ac.ir/article_76243_0ae5ae79ec2e7e981aea9b8bacab957d.pdfBaqir al-Olum UniversityHistory of Islam2008-643125220240621A New Study on Peace Treaty of Siffin Based on the Intertextuality ApproachA New Study on Peace Treaty of Siffin Based on the Intertextuality Approach69967624410.22081/hiq.2023.63231.2243FASedeghhRasolyPh. D Candidate of Teaching Islamic Sciences Majiring Qoran and Islamic Texts,
Ferdowsi University, Mashhad, IranTaherehRahimpoor AzghadiAssistant Professor of History and Civilization of Islamic Nations, Department of Islamic Studies, Ferdowsi University, Mashhad, IranSHahlaSHarifiAssociate Professor, Department of Linguistics, Ferdowsi University, Mashhad, IranJournal Article20220207The relationship between different texts, which is called intertextual relationship in Persian language refers to allusion, and citation or quotation in Arabic rhetoric. The Islamic works and texts have always been influenced by the Holy Qoran and the life of the innocents (PBUH). Considering the importance of political treaties in any eras and their significant role in the political and historical destiny of the people, this article seeks to answer the question of whether the peace treaty of Siffin between Imam Ali (PBUH) and Mu'awiyah, was influenced by the verses of Qoran and hadiths or not.<br />This reading on the peace treaty of Siffin can reflect the intellectual and belief - based discourse of Imam Ali (PBUH). Furthermore, considering the function of the texts in conveying meanings, the hidden layers of meaning of this historical document can be revealed. The analysis of Qoranic and narrative evidences on the text of the peace treaty indicate that this agreement is of intertextual relationships with Qoran and hadith and this intertextuality is a type of parallel negation except for one case which is a partial negation.The relationship between different texts, which is called intertextual relationship in Persian language refers to allusion, and citation or quotation in Arabic rhetoric. The Islamic works and texts have always been influenced by the Holy Qoran and the life of the innocents (PBUH). Considering the importance of political treaties in any eras and their significant role in the political and historical destiny of the people, this article seeks to answer the question of whether the peace treaty of Siffin between Imam Ali (PBUH) and Mu'awiyah, was influenced by the verses of Qoran and hadiths or not.<br />This reading on the peace treaty of Siffin can reflect the intellectual and belief - based discourse of Imam Ali (PBUH). Furthermore, considering the function of the texts in conveying meanings, the hidden layers of meaning of this historical document can be revealed. The analysis of Qoranic and narrative evidences on the text of the peace treaty indicate that this agreement is of intertextual relationships with Qoran and hadith and this intertextuality is a type of parallel negation except for one case which is a partial negation.https://hiq.bou.ac.ir/article_76244_5f81f1d6b2a704ce5594b7a394619ad8.pdfBaqir al-Olum UniversityHistory of Islam2008-643125220240621Manifestations of Civilization in Idrisids Era and Its Cultural RootsManifestations of Civilization in Idrisids Era and Its Cultural Roots971207161110.22081/hiq.2021.59567.2117FAAzamMozafariMember of lslamic Sciences, Islamic Azad University, Lahija, Iran.FeyzollahBoshasbProfessor of history department, Islamic Azad University, Najafabad, IranJournal Article20201215Idrisids as the first independent Shiite government in the western Islamic world could make significant achievements thanks to the soundness of the government system as well as the adoption of a different approach compared to that of Abbasid caliphate in the political, social, religious and cultural domains. The analysis of Idrisids' cultural action reveals that three components of art, thought and organization of cultural forces played important role in the success of this dynasty. These three factors, sometimes separated from each other and sometimes in conjunction with each other, had a positive and undeniable effect on the political and economic authority of Idrisid government. Accordingly, various civilizational manifestations such as architecture, philosophy, theology, translation, mosque-oriented organization and taking advantage of the capacity of cultural elements of native forces could be developed.<br />Taking advantage of the descriptive-analytical method, the present article has identified these civilizational manifestations from the reign of Idris II to the reign of Hassan al-Hajjam (172- 363 A. H) towards the development of a powerful civilizational and cultural state in the third and fourth centuries After Hijra.Idrisids as the first independent Shiite government in the western Islamic world could make significant achievements thanks to the soundness of the government system as well as the adoption of a different approach compared to that of Abbasid caliphate in the political, social, religious and cultural domains. The analysis of Idrisids' cultural action reveals that three components of art, thought and organization of cultural forces played important role in the success of this dynasty. These three factors, sometimes separated from each other and sometimes in conjunction with each other, had a positive and undeniable effect on the political and economic authority of Idrisid government. Accordingly, various civilizational manifestations such as architecture, philosophy, theology, translation, mosque-oriented organization and taking advantage of the capacity of cultural elements of native forces could be developed.<br />Taking advantage of the descriptive-analytical method, the present article has identified these civilizational manifestations from the reign of Idris II to the reign of Hassan al-Hajjam (172- 363 A. H) towards the development of a powerful civilizational and cultural state in the third and fourth centuries After Hijra.https://hiq.bou.ac.ir/article_71611_14a440fec2cbb147546a4bc6ae78d1ec.pdfBaqir al-Olum UniversityHistory of Islam2008-643125220240621Analysis of the Policies of Al-Mowafaq Bellah Abbasi to Suppress the Rebellion of Saheb al-ZanjAnalysis of the Policies of Al-Mowafaq Bellah Abbasi to Suppress the Rebellion of Saheb al-Zanj1211487275910.22081/hiq.2022.58734.2116FAAli AkbarAbbasiAssociate professor of history, University of Esfahan , Esfahan, IranJournal Article20201210The uprising of slaves led by Ali ibn Mohammad al-Zanj (270 A. H) against Abbasid caliphate is one of the most significant events in the middle of the third century After Hijrah. The favorable conditions for the uprising of slaves on the one hand, and the genius of Ali ibn Mohammad on the other hand, led to the rebellion of his supporters, the development of a government and the construction of cities and numerous consequences for the people of Khuzestan and southern Iraq. The Negros repeatedly crushed the forces of caliphate; however, Al-Muwafaq Bellah Abbasi (278 A. H) could finally defeat the Negros during an exhausting three-year-war and ended their rebellion and fifteen-year- government.<br />In this article, relying on the descriptive analytical approach, the policies of Al-Mowafaq Bellah against the Negros and the reasons for their success have been investigated. According to the findings of this study, the most successful policies were vigilance and prevention of captivity in ambushes of Negros, providing modern military equipment such as warships for fighting in swamps and rivers, and trenches, regulating the income and expenses of the court of caliphate and regular payment of pensions to the soldiers involved in war with the Negros, providing safety and pension for the fugitive Negros, taking advantage of the military and security information of the fugitive Negros, trying to free the families of Muslims caught in the hands of the Negros, achieving public confidence through repairing roads and restoring bridges and finally developing commerce in the areas recaptured from the Negros.The uprising of slaves led by Ali ibn Mohammad al-Zanj (270 A. H) against Abbasid caliphate is one of the most significant events in the middle of the third century After Hijrah. The favorable conditions for the uprising of slaves on the one hand, and the genius of Ali ibn Mohammad on the other hand, led to the rebellion of his supporters, the development of a government and the construction of cities and numerous consequences for the people of Khuzestan and southern Iraq. The Negros repeatedly crushed the forces of caliphate; however, Al-Muwafaq Bellah Abbasi (278 A. H) could finally defeat the Negros during an exhausting three-year-war and ended their rebellion and fifteen-year- government.<br />In this article, relying on the descriptive analytical approach, the policies of Al-Mowafaq Bellah against the Negros and the reasons for their success have been investigated. According to the findings of this study, the most successful policies were vigilance and prevention of captivity in ambushes of Negros, providing modern military equipment such as warships for fighting in swamps and rivers, and trenches, regulating the income and expenses of the court of caliphate and regular payment of pensions to the soldiers involved in war with the Negros, providing safety and pension for the fugitive Negros, taking advantage of the military and security information of the fugitive Negros, trying to free the families of Muslims caught in the hands of the Negros, achieving public confidence through repairing roads and restoring bridges and finally developing commerce in the areas recaptured from the Negros.https://hiq.bou.ac.ir/article_72759_2e9c0cb3bbe5c7e94be30fe584a0d715.pdfBaqir al-Olum UniversityHistory of Islam2008-643125220240621The Zoroastrians' Social and Cultural History in Safavid and Qajar Eras on the basis of the Travel booksThe Zoroastrians' Social and Cultural History in Safavid and Qajar Eras on the basis of the Travel books1491787390110.22081/hiq.2021.48290.1579FAFahimehSHakibaAssistant Professor of Vali-e-Asr University of Rafsanjan, College of Iranian Studies, Rafsanjan, Iran0000-0002-0546-3800SomayehKhanipourAssistant Professor of Vali-e-Asr University of Rafsanjan, College of Iranian Studies, Rafsanjan, IranJournal Article20170818Zoroastrianism is considered as one of the most ancient religions in the world; since, it was the official religion of Iran from the 6th century B. C to the 7th A. D. Consistent with the advent of Islam in Iran, the resistance of a few Zoroastrian followers to join the new religion led to failure due to the various factors; moreover, the Zoroastrian population was gradually reduced to small and scattered minorities. The survivors of Zoroastrians, mostly living in Iran and India at the present time, still believe in the prophet’s instructions.<br />This study, done through the descriptive-analytical method, has presented the socio-cultural history of the Zoroastrians based on the information provided by the writers of travel books in Safavid and Qajar eras and the findings clarifies that the Zoroastrians were always different from the Muslims from Safavid era to the middle of Qajar era they often played a minor role in the society with their difficult life. However, they maintained their adherence to their religion and tradition. From the middle of Qajar era, Zoroastrians' living conditions was improved due to the assistance of Indian Persians, and this issue caused the existing pressures and discriminations to fade over time, and Zoroastrians gradually regained their special cultural and social identity.Zoroastrianism is considered as one of the most ancient religions in the world; since, it was the official religion of Iran from the 6th century B. C to the 7th A. D. Consistent with the advent of Islam in Iran, the resistance of a few Zoroastrian followers to join the new religion led to failure due to the various factors; moreover, the Zoroastrian population was gradually reduced to small and scattered minorities. The survivors of Zoroastrians, mostly living in Iran and India at the present time, still believe in the prophet’s instructions.<br />This study, done through the descriptive-analytical method, has presented the socio-cultural history of the Zoroastrians based on the information provided by the writers of travel books in Safavid and Qajar eras and the findings clarifies that the Zoroastrians were always different from the Muslims from Safavid era to the middle of Qajar era they often played a minor role in the society with their difficult life. However, they maintained their adherence to their religion and tradition. From the middle of Qajar era, Zoroastrians' living conditions was improved due to the assistance of Indian Persians, and this issue caused the existing pressures and discriminations to fade over time, and Zoroastrians gradually regained their special cultural and social identity.https://hiq.bou.ac.ir/article_73901_86bd7608a82d2deaa233651c22c61afb.pdfBaqir al-Olum UniversityHistory of Islam2008-643125220240621The Connection between Imperial Nationalism and the Establishment of Ferdowsi's Millennium Ceremony in the Era of Pahlavi the FirstThe Connection between Imperial Nationalism and the Establishment of Ferdowsi's Millennium Ceremony in the Era of Pahlavi the First1792117246910.22081/hiq.2022.60461.2156FAAli MohammadTarafdariAssistant Professor of History, Faculty member of National Library and Archives of Iran, Tehran, IranJournal Article20210313The celebration ceremony and the Congress of millennium of Ferdowsi to commemorate the 1000th birthday of Hakim Abolqasem Ferdowsi, the poet of the Shahnameh in 1313 A. H, is one of the most prominent manifestations of nationalism in time of Pahlavi the first. It was being held with the presence of Reza Shah and the most important political and cultural figures. Moreover, the construction and opening of Ferdowsi's mausoleum in Tus city marked a new chapter in the representation of Ferdowsi's lifetime and studies of Shahnameh at the national level with the aim of strengthening the ideology of imperial nationalism.<br />The central issue of the present research is to investigate the why and how of holding this ceremony and to explain its relationship with the imperial nationalism dominating the political and cultural atmosphere of government of Pahlavi the first by taking advantage of the primary sources of this era. The study of the main historical sources related to this era declares that under the pretext of celebrating Ferdowsi’s status and dignity in the millennium of his birth, Pahlavi government considerably endeavored to increase the authority and legitimacy of the imperial nationalism of that era and through the exploitation of Shahnameh, it tried to introduce this famous epic and historical piece of Iranian literature as a document of admiration and devotion towards the kings by the Iranians throughout the history.The celebration ceremony and the Congress of millennium of Ferdowsi to commemorate the 1000th birthday of Hakim Abolqasem Ferdowsi, the poet of the Shahnameh in 1313 A. H, is one of the most prominent manifestations of nationalism in time of Pahlavi the first. It was being held with the presence of Reza Shah and the most important political and cultural figures. Moreover, the construction and opening of Ferdowsi's mausoleum in Tus city marked a new chapter in the representation of Ferdowsi's lifetime and studies of Shahnameh at the national level with the aim of strengthening the ideology of imperial nationalism.<br />The central issue of the present research is to investigate the why and how of holding this ceremony and to explain its relationship with the imperial nationalism dominating the political and cultural atmosphere of government of Pahlavi the first by taking advantage of the primary sources of this era. The study of the main historical sources related to this era declares that under the pretext of celebrating Ferdowsi’s status and dignity in the millennium of his birth, Pahlavi government considerably endeavored to increase the authority and legitimacy of the imperial nationalism of that era and through the exploitation of Shahnameh, it tried to introduce this famous epic and historical piece of Iranian literature as a document of admiration and devotion towards the kings by the Iranians throughout the history.https://hiq.bou.ac.ir/article_72469_b5c298a2e20c04b037f543c3f5b5389f.pdf