نشریه تاریخ اسلام و ایران
سال بیست و پنجم شماره 28 (زمستان 1394)

Hawraman region in the west of Kurdistan since the 4th to the end of 12th lunar has been administered by local rulers of this region and under the direct supervision of the central government. From the beginning of 13th lunar century, Qajar kings ignoring this problem and also ethnic differences of Hawraman rulers with Ardalan governors, intended to donate Hawraman to Aldalan governors that caused the formation of this rebellion in Naseri age. It’s necessary to analyze the relationship between this region’s rulers with Alrdalan governors and Qajar central government. The question that this essay has been formed around is that what reasons and factors caused this rebellion and what results and consequences it caused? This survey mostly emphasizing the documents and newspapers of Qajar age and using descriptive-analytic method tries to clarify this issue that despite the total obedience of Hawrama rulers of Iranian central government before Qajar age, how were the conditions prepared that it’s conclusion was a rebellion that in addition to heavy expenditures for Alrdala governors and Qajar central government, could play a role as one of the most important reasons of Aldalans’ collapse and the intervention of Ottoman government once more.

Arajan was one of the most importantsassanian states in southwestern Iran which it’s prosperity and development continued in Islamic period. Dynasties such as Saffarids, Buyids, Saljuqs and Atabaks dominated over this area. The Arabs conquered throughout Arajan and its suburbs and villages by years 18 to 23 A.H. The dominant populations were Zoroastrian, Christian, and Sabian in this area. The religious sectarian peaked after arrival of Islam to Arajan area and Isma’ilist, Kharijis (Secedes), twelverShi’a, and quadruplet sects of Sunni Muslims were added to the Pre-Islam religions. Arajan was abandoned during 6th and 7th A.H and lost its prosperity after the centuries. There are lots of reasons for this abandonment which can be divided in two human and natural categories. Natural reasons comprising continuous earthquakes, famine [drought], and epidemic illnesses and the human reasons, much more important than the former, includes successive struggles between dominion claimants, numerous castles of Isma’ilists (they plundered, made insecure, and chain the people), various immigration to other places and several thinking-religious sects, and fundamental changes in the political-administrative geography at Fars and Khuzestan provinces which resulted in deletion of Arajan name.

With the approval of the abbāsid caliphate ,the land owner sāmāni clan dominated on border area of islam world, in eastern transoxiana , in the beginning of 3th century, and gradually, were extended domain of it power and realm up to bring under it own everywhere of eastern provinces of islam world, from jibāl to tarāz river. In the beginning, in addition to political and religious linking, saffārid and ’Alids of tabaristān claimed to became independent with abbāsid caliphate, and This was the cause of their strong relations. The Relation Between Sāmānids and Abbāsid Caliphate be affected by numerous factors like to change of political structure in sāmāni dominion , advent of daylamites, predominance of buyids on baghdād, and so on, were variant, and were been changed.
As, the their mutual relations were peaceful based on consensus and convergence, and, occasionally,beside nominally preserved,their relations were been eclipsed and exchanged to hostile relations based onopposition and contrast.
The attempt is made here to identify the internal evolutions in samanian realm, the correlation between samanian amirs and abbasid chaliphate with an emphasis on the affecting factors.

The link of the Calligraphy and Tashayyo, Timurids are Turkish – Mongolian dynasty that ruled on Iran and maoraalnehr generally in 771- 913 years. The migrating and settling life at the same time in Joghatay Alus and central Asia led to brief familiarizing of Timur and his substitutes with Islam and Iranian culture.
Therefor, the factors of Iranian Identity including Iranian art and shia religion found more time for growthing and unifying. Torelarant policy of timurids governors, the link of Sufism with the shia, individual or poral Shiites trying made the context for developing shia in the social dimension particulariy. On the other hand, Iranian art and its numerous branches, particulariy calligraphy in this time are like context that the other components of Iranian identity for example shia are its texts. The calligraphy as sacerd and Islamic art, had close contact to the shia in the timurid era.
Spiritual inspiration and modeled the character of Imam Ali and application of Shiite culture in the system of the master – apprenticeship are the theoretical dimension and writing manuscripts, poems and inscriptions are placed in a practical dimension of shia. The present research aimed at defining the role of the calligraphy in the publication and display of religious belief in the Timurid community and how to communicate this with shia at this time. On the other hand, are looking to investigate the causes of this communication. The method of this article is descriptive – analytic and is based on historical and artistic documents or resources.

The economical flourishment of society has important role in historical evolution. This factor play its role in development of society. The economic tied with many others factors.
In this research we emphesig upon the cooperation between the economic and the power institution of state.By pressing on the economical situation and the political changes, we can finde the relation of state and economic.
Actuor article try to survey the instituation of Iran with economical view during the first safavids(905-907 h). The main question emphesize upon the relations of power and economic. Our answers organized for there questions: How were the relation of economic and power? The power and governor had a direct relation with economical and social organization. But the relations between governor and people were tynamic, so called deciplinair relations.
The method of research in this peper based upon historical method and we consultated the primary sources on this approach

Some events occurred in Kerman at 1905 AD and some of its inhabitants were killed. The most effective event was that the Hajj Mirza Mohammad Reza was beaten and two ruler of Kerman subsequently dismissed. After the news reached to the Tehran, Scholars, association and liberals have used these events to their liberal purposes. Refugees fled to the shrine of Shah Abd-Al’azim and the Kerman events led to the formation of scholar demands of the government. Although these events influenced the constitutional revolution, the findings of this research suggested that the Kerman event not originate from Constitutionalism in Kerman. It was due to the strong competition which started among the ruling families of Kerman and it found major role in the emergence of these events. Seven ruling families such as Ibrahimi, Vakili and Farmanfarma ruled in Kerman for 65 years since the beginning of Qajar to the Constitutional. These rulers were 19% of total rulers at this time, but they ruled more than 57% of this period. The active participation of weavers was effective in these events. They were 78% of Kerman population and they reacted to their living and livelihood conditions.

Studies on the first years of the reign of the Safavids mostly focus on the establishment of Shia as the official religion, the concentration of political power, and fighting against the Ottomans and the Uzbeks. But the fact that how different groups inside the Safavid kingdom dealt with new circumstances, and how the Safavid empire affected their life has not been addressed. As far as we are concerned, Seyeds were assigned to official positions by the government from the very beginning, so much so that chancellery was exclusively assigned to them. Sufi sheikhs were not trusted, since they were potentially considered to be rivals of the Safavid kings in religious matters and some in political power as well. Since the Shia was the official religion, everybody was suspected only on the grounds of not believing in this ideology. This was also specially the case, because the Ottomans and the Uzbeks always explained their armed conflicts based on religious beliefs. Having mentioned these facts, this paper aimed at tracing the changes the Laleh family went through in the 16th century which was an unrestful century. The Laleh family was one of the famous families in Tabriz in the 16th century and they had the honorific title of “Seyed”. Badr al-Din Ahmad was the patriarch of the family, who was a Sufi sheikh. He was assigned to be the caliph in Azerbaijan by Seyed Abdullah Barzeshabadi. His father was a disciple of Khaje Ali Safavi, and one of his sons was assigned to be the chancellor of Shah Ismail. In the late 16th century, the Laleh family was accused of being Sunni. Probably it was the reason why they got suspected and were exiled to Isfahan. All these show that the case study of this family is very helpful in understanding the changes that took place in that period.

Median kingdom despite historically low time, was origin of the important political, social and cultural developments. Unfortunately, there are fundamental ambiguities associated with various aspects of this kingdom. So that number of researchers deny the existence of a great kingdom of median. and others due to lack of sufficient evidence, called this period " Median dark age". The lack of sufficient archaeological and historical evidence of the Median kingdom and major centers, have provided such interpretations. However, indirect evidence and different sources provide historical context that by analyzing them can reconstitutes the various aspects of Median kingdom. This paper attempts to reconstruct the historical geography of the Median after establishing kingdom and its expansion and attempted to rely on various historical sources and archaeological data, provide documented reconstruction. According to studies conducted, Median western and northwestern territory includes: northeast of Mesopotamia, southeast of Asia Minor and Armenia. Its eastern territory had been extended to parts of current Turkmenistan. Alborz mountain range forms the northern border of the Median kingdom and with the domination of Median in Pars, their political boundaries were drawn to Persian Gulf. In the whole this reconstruction conforms to the image provided by Greek sources of the Median Kingdom formation and western expansion.