مجله پژوهش های تاریخی ایران و اسلام
پیاپی 15 (پاییز و زمستان 1393)

Iran oil industry nationalization following by august 28th coup d'état, and the political actions of the other countries involved in this issue has been considered from many aspects by researchers. But, no research has ever been conducted based on the American documents and press which had significant role in that time of Iran history. The present study, based on an historical analysis method with an emphasize on America foreign ministry and the New York times documents, presents a clear picture of the America’s politicians position and their perceptions in oil nationalization and the failure of doctor Mosadegh in Iran. In fact, the main issue followed by this study is to find out the America government and social attitudes towards the oil industry and Mosadegh appointment have been based on what principles, and also it is finding an answer regarding Mosadegh’s failure political and historical causes.

After the prophet'sPBUH immigration to Medina, a portion of the immigrants did not enjoy enough support. One of the problems was the housing. The preliminary assistance of the people of Medina to the immigrants was almost enough; however, because of the increase of the number of the immigrants and their tendency to have more relationship with the prophet PBUH, the Mosque of the Prophet was built in the second year after Hijrah. These immigrants were housed in a part which came to be known as Suffah. Since the inhabitants of Suffah could not bring their properties along with themselves, they have been constantly considered as poor people of that age; however this article intends to study the Suffah and its inhabitants from the viewpoint of civilization. Therefore, the study of the construction of Suffah, as a part of the mosque, teaching of the inhabitants of Suffah and their moral training are the main parts of this article. It seems that Suffah was a sunshade behind the place where the people prayed and its fame as a bench or veranda has no historical precedent. Furthermore, there is abundant evidence about the initiation of instruction among the immigrants in Suffah. The moral and theosophical instructions at Suffah are considerable, although not all of the inhabitants of Suffah were interested in such instructions.

Legitimacy in political system means the acceptance and the people Conscious and voluntary obedience from the ruling political and sovereignty. One of the tackles that the tribal government used to attain the legitimacy was using the same principles that were accepted within the tribe, based on the tribal laws, emphasis on family relationships, linking the major tribes and etc. Timurid (912- 771 BC.) was a government with the origin of tribal and Timor as the founder of the dynasty for ruling made use of all solutions in nomadic tribal life. He relied on the legitimacy of Chengiz family was very important for the people of Central Asia, With the use of power and violence, claiming chosen by God, religion claims, established his rule. This article is intended with explaining and analyzing based on information from the library, study the endeavors legitimacy of Timur and his successors based on the factors such as Relative rates, taking advantage of legitimized puppet Mongol Khan, the continuing Mongols government.

The presence of classic colonialism in Muslim countries bought a common feeling of helplessness and serious backwardness in Muslim communities. It caused a continuous intellectual challenges in different fields between intellectual and political elites of the Islamic societies, to find a solution and remedy for that. In Egypt, for the first time this mental controversy due to comparison between Egypt’s inferiority and West’s superiority came in light and was expressed by Muhammad Ali Pasha. By reviewing his reformative measures it can be understood that according to his view point, the origins of European power were rooted in their success and hold on modern science and technology. Therefore, the formation of reformative policies of Muhammad Ali Pasha was based on western model and pursuing their policies. His stance towards modernity and western progression was lacking integration and had a contradictory nature. He has praised from one hand the new sciences and technology of the West and on the other, has not accepted all the necessities and requirements of modernity and sometimes his policies were in contradiction with the nature and spirit of modernity. In this article, we will analyze the reformative policies and measures of Muhammad Ali Pasha and the stances of the pros and cons of his policies and its consequence of reform carried on Egyptian society, it will attempt to elucidate the role of Mohammad Ali Pasha in order to advance the process of renovation and modernization in Egypt, and seen a picture of his understanding of modernity is also provided.

This article explains how and why the (monumental?) tomb of Arghun Khan (r. 683–690/1284–1291), the fourth Ilkhanid monarch of Persia, was converted to the Islamic shrine of Qeidār-e Payambar (Qedar the prophet), and gives a better justification for the origin and etymology of the name “Qeidār”, the supposed prophet/emāmzāda of the same shrine. The earliest occurrences of a “Qeidār-e Payambar” for that place are in Tārikh-e Jahāngir / Preface of afarnāma (822/1419) of Šaraf al-Din AliYazdi, and in afarnāma (828-831 A.H.) of the same author. From then on, Qeidār has been generally identified with “Qeidār (Qedar) son of Ishmael”. This paper shows that “Qeidār” was, in fact, a toponym, and this toponym had its origin in the pre-classical Mongolian word for monastery, i.e. “keyid”; the monastery which, some years after burial of Arghun Khan in Mount Sujās (modern Mount Qeidār), was built on the site(?) by his daughter, UljatāyKhātun. This research uses historical and geographical data, and takes a linguistic approach by etymological analysis of the toponym “Qeidār”.

Fatemian from 297 to 567 reigned in two parts of northern Africa; first in Maghreb and then in Egypt. Fatemian most important religious and advertising responsibility was invitation; thereby they could develop their religious authority and leadership in the whole Islamic world. One factor of their success was the presence of all classes of society in their institution among them woman society. Their view about women presence as missionaries compared with other religious sects was different. This difference in view led to a relatively extreme cooperation of women presence in religious and political scenes in Fatemian period. Women in Fatemian period could achieve the highest faithful position which has been very rare in other sects and ruler ships. This study strives to investigate about women position in Fatemian invitation institution at Maghreb and Egypt and search to find the background factors of women’s presence in religious and advertising institution. Beside, this essay tries to state the differences between womens’ position in Fatemian invitation and women’s position in other sects and ruler ships.

Reza Shah tribal politics - like many of his policies and his planners and designers institutionalized on despotism, oppression and exclusion from social situations. Nomads regarded as productive people who live according to their necessaries, had to move fostering his flock and constantly guaranteed his survival by winter and summer pastures. Reza Shah and his intellectual and practical patrons - in and out - not only did not try to solve the problems and difficulties of nomadic life but also targeted the all aspect of nomads. Force settlement, changing of dress and identity, the question of conscription (Military service), and burning the tents of and etc. exhausted. The oppression policies reflected in folk literature and poetry and show it off in poems of BoirAhamdi songs. Unfortunately, a great part of the literature wiped out being non-record and those experienced Reza Shah period was died. In spite of the defect, we surveyed a part of the poems about Reza Shah tribal politics that was narrated at the same time. From the remains of the local and traditional literature, we can determine that the important events and prominent characters maintained in mind and the folkloric culture. Some poets reserved and reflected on the character of a warrior, brave, important battles, changing clothes and deformation of their identity and recruiting. The poems and songs are both Persian and local dialect. This article deal with Boir Ahmadi literature in which portray the events and Reza shah’s tribal policy based on historical research, field methods and descriptive- analytical survey.

Economic and social History of Sasanian Era reveals constant conflict between Iranian aristocracy and Kings. This conflict plays key role in the decline and fall of the Sasanian. Methodology, this article is done based on descriptive, analytical study to explain the historical process of relation between aristocrats and Kings in Sasanian Era. The main hypothesis presents below argument: Expansion of commercial relations between East and West, growth of monetary economy and economy based on business, industry, urban development and transit roads and consequently transformation of social relations which all challenged the social system and threatened aristocratic system of agricultural rural economy. Sasanian kings from the first golden era or Khosro spring facing challenges between rural and urban economies, sought their economic independence via peasants and military autonomy via Espahbodan from rural forces and aristocrats. So, they increasingly enhanced their concentration of political power against aristocracy.

Centuries of 7th and 8th AH is a period of historiographic growth in Iran and the Muslim World. After many years of internal tensions and instability between proponents of two different perspectives in socio-political order, namely nomadic life and plundering strategies (Mongols) and political centralization (Iranians), the Ilkhanid state in Iran got to a level of relatively stable and strength at the beginning of the 8th century AH. In addition, conversion to Islam by Ghazan, led to a new political order in which Iran and Ilkhanid state was considered a major state in the Islamic World. However, conflicts with neighboring countries particularly with Egypt and Syria that were already started from the establishment of the Ilkhanid state continued. Thus, in Iran and Muslim world particularly in Egypt and Syria Relations between Muslim states were of major issues in this movement of historiography. Iranian historians took this advantage to draw attentions to Iranian identity and geographical boundaries with particular focus on its historical background. This new approach in historiography ultimately led to such a deep reconsideration of Irano-Arab relations through historical accounts and poem that was not witnessed since Ferdowsi. Simultaneously one can realize that in Arab historical accounts such as works of Qalqashandi and Umari, Iran is seen as an independent country with relatively known boundaries and Ilkhanid state is tied to Iranian deep history and dynastic kingship. In this study, as for to reflection of conflicts between Ilkhanid and Mamluks in historical sources, interprets the approach of Iranian and Arab historians on Idea of Iran and analyzes this sources from the view point of Iranian identity.