نشریه تاریخ نامه ایران بعد از اسلام
پیاپی 3 (پاییز و زمستان 1390)

Have an exact recognition of administrative positions is so important and necessary to correct the understanding of the administrative structure and organization in each period. However, the important question which must be studied is that how much our knowledge about the administrative structure of govermment in the Safavid period, based on real historian informantion, is accurate. Most of our information is depended on some main resources from the period considered as the end of Safavid dynasty. The main concern here is that how much we can generalize that information to the rest of all Safavid government.In this article, we focus on Shah Abbas era, which is the period of thd consolidation of the central power, and finally leads to the crowning glory of the Safavid dynasty. This research analyzes three important sources of this period: "Alam Ara-e Abbasi", "Tarikh Abasi" and "Noghavat Asar". By comparing those resources with former ones, the position of Biglar Baigi in the administrative structure is discussed. Whith the use of this period resources, and analyzing them, this article tries to test the hypothesis that the Biglar Baigi office was established as a provincial office since Shah Abbas, and its duties were gradually clarified.

With the fall of Reza Shah, the political atmosphere of Iran changed to a free space. In Azerbaijan, This situation naturally led to the rise of associations and political parties which the first of them was "Jamiyate Azerbaijan" in Tabriz. The more emphasis of them was on national demands and eliminates exclusion and discrimination. Another political active groups that implicitly protected by Soviet Union was" Azerbaijan Province Committee of Tudeh party". Of course, the restrictions of the local right-wing groups were evident. In all, we can say, events and inflamed condition of the years of 1320-24 comes up from the weakness of central government and the appearances of Soviet army in Azerbaijan.

In the second half of the 19th century, having been inspired by Western communities, Iranian and Ottoman intellectuals started to think of establishing individual and social rights for their societies, and they tried to infer these rights from the principles of Western law. Among these intellectuals were Ali Suavi from the Ottoman Empire and Mirza Yusof Khan Mostashar ad-Dowla from Iran. In order to establish individual and social rights for Iranian and Ottoman citizens, they based their work on the Declaration of the Rights of Man and of the Citizen in the preamble to the French Constitution 1789, and having studied the changes made to the Declaration of the Rights of Man and of the Citizen and the French Constitution from 1789 to 1852, they summarized and presented the main tenets in nineteen principles.This article researches the attitude of these two intellectuals to the Declaration of the Rights of Man and of the Citizen and the French Constitution, using the works of the two intellectuals, the historical sources of the time and research findings. Therefore, the nineteen principles extracted by Suavi and Mostashar ad-Dowla are researched by comparing the principles, the Declaration of the Rights of Man and of the Citizen and the French Constitution from 1789 to 1852, and an attempt is made to clarify the bases of these principles in the Declaration of the Rights of Man and of the Citizen and the French Constitution as well as the relationship between these two.

The cultural relations between Iran and ottoman were widespread in the later period of timurids. Fame and glory that Istanbul has found as art center in the muslim world caused large numbers of Iranian colorists emigrated to Istanbul and other ottoman cities. The conflict between safavids and ottoman was caused that selim1 captured Tabriz in the early tenth century. then, some other Iranian artists such as shah Guly and valijan Tebrizi emigrated to ottoman during tenth century. All of these printers developed the art style of safavids with illustration manuscripts and painting beautiful miniatures in the ottoman realm that were the duration of Herat and Shiraz art. They were transferred Iranian painting in the ottoman school. In this paper, the results of safavids painting in ottoman court and transferring of safavids painting style to Anatolia and the impression of Persian miniature painting style in the ottoman style and the results of Iranian emigration artists in ottoman art society has been studied. In this study the ottoman documents, artist tomes and Manageb Honarvaran author Mustafa Ali and works Filiz çagman, has been used, as historical and, research soureos.

With the establishment of Saljuqid government in Asia-Minor, a new era opened in history of this territory and its social and economic life started a growing trend. Expansionist efforts of the Saljuqid Kings of Asia-Minor alongside the political and economic development of the world in that epoch; such as the weakness of the Byzantine Empire, commencement of the Crusades, division of power in the region, and Mongol invasion in to the world of Islam, Created a condition turning Anatolia in to a secure and safe place for trade and production of goods from the second century of the Saljuqid reign onward which caught the attention of the world..Most of the trading routes leading west or east in the seventh and eighth centuries of the Lunar Calendar to Anatolia and from there to the ports on the Black Sea the Mediterranean. Political and economic considerations of the IlKhanids along with the trading possibilities created by the vast Mongol Empire resulted in the further growth of Anatolia and paved the way for this region to become one of the most prosperous business hubs of that period. The issue in mind in this research is a review of the economic place of Anatolia during the Saljuqid era and the powerful Saljuqid kings share of this epoch in enhancing the economy of the region as well as a surrey of the economic situation in IlKhanid,s era.

Sufism during the Seljuk era in Iran was not the unit thinking in terms of principales. Sufism, depending on historical conditions and social and cultural context of each region have special features. Given the extent of geographic extent and the diversity of Sufism thoughts in Seljuk era of Iran, in thıs Study the characteristics and methodological knowledge of Sufi thoughts related with the social field of Ajam Iraq region be reviewed. This study is based on this problem that what relationship exists between the social and cultural knowledge bases in Iraq with Sufi thoughts in this region? Although the Sufism in Iraq Ajam Based on the jurisprudential principles and features of Islamic Asceticism, and also based on Features and principals of Christian and Greek, and Zoroastrian Epistemological and methodological teachings. Sufism in Iraq was based on the two approaches with different but interconnected, the intellectual - philosophical and Intuitive Approaches, The former was theorized by Ahmad Ghazali and the Ayn-al-Qozat and the Latter by Sheikh Ishrag Sohrawardi.

Karramids, one of the theologic of Sunnat appeared in third century in Khorasan Simultaneous with the elevation of branching and appearance of Islamic religions and sects. It appeares ascetic-Looking if its founder and followers, the prominent characteristic of Karramid religion, had an especial influence on Karramidُ s development and attractivenss. Interference and inconvenience of this sect with other religious sects in the principles of belief and Social matters especially in attracting of followers, created and developed conflict with other religious sects Like Hanafite, Shafiite, Shiite and Sufis. In this article, the writer has discussed about these clashes and conflicts and too backgrounds and the reasoris of Karramidُ s development and declining through Fourth to Seventh A. H.