نشریه تاریخ نامه ایران بعد از اسلام
پیاپی 5 (پاییز و زمستان 1391)

Main purpose of this paper is to present observation in regards to architectural design for the second period expansion of the Ilkhanid era (Ghazan & Uljaytu). Inhabitance of central Asia had migrated or conquered bordering lands many times. Mongolians were the last group of migrant that settled in China and Iran. Tolerance of new land inhabitance of migrants had equal benefits for both side. An example of this mutual benefit is change in Mongolians’ barbaric lifestyle and new architectural design in Iran. Study of architectural design and city building in the Ilkhanid era opens a window into mutual benefits between local Iranian people and Mongolian migrants. On one hand architectural design of this period have a big problem since some scholars of seven and eight century referred to this era as period of big architectural development and city building; on the other hand this is the period of tolerance for Mongolian influence in Iran. This observation relays on historic facts and tries to replace expansion thoughts with focus on conquerors and kingdoms.

Art and architecture has been one the most important cultural elements that is normally affected by religion, ethnic and national tradition, geographical condition and the existence of other national cultures in that region. Following the conquest of Iran by Arab Moslem and conversion of Iranian to Islam the Iranian culture and Art were affected and changed by this event. Nonetheless, in 4th century AH, and following the Iranian efforts to revive ancient Iranian culture, in particular during Bouids, many part of Iranian regions including central, south and west of Iran got their independence from Khalifate, accordingly some aspect of Iranian culture was revived and ancient Iranian expertise and Arts developed. Although part of Iranian Art was influenced by Islamic values, but because of Iranian efforts who tried to protect the Iranian ancient national tradition, much aspect of Sasanain Arts which related to architecture, metalwork and handicraft was revived. However, in this paper it has been tried by using historical approach and analytical and descriptive methods to examine the reflection the art, architecture and metalwork of Sasanians during Bouids and to identify the backgrounds and the quantity the influence of ancient Iranian Art in this period.

Certainly, the era of Nadir Shah was the crucial period in Iranian, he was one of the greatest and famous rulers of Iran. His important is not only for the disposal of Afghans and restoring the independence and territorial integrity of Iran, but because he was the first ruler of Iran that discovered importance of Navy. On this paper we took into consideration the thoughtful and farseeing deed of Nader Shah and the ups and downs of his ambitious project.

Because of the neighborhood of predominantly Muslim regions of Azerbaijan and Arran with predominantly Christian lands of Goergia and Armenia and tendency of Seljuk kings to extend their own occupations and gain trophies, they have a strategic position in the Caucasus area and were always in the subject of dispute and invasion. Wars between Atabegs of Azerbaijan and Georgian were always due to the take over of two cities Ani and Dvin as a trademark lifeline of Caucasus area. Excitation of feels caused by Cruciate wars and also the grip of Georgian kings, provoked that and caused another deploy of religious wars in this area. Another reason for the war of Azerbaijan and Arran muslim governors with Georgian governors was lying of these two rich predominantly Christian cities on the way of Byzantium empire routes and commercial roads of Abbasi caliphs age. The kingdom of Bagratids of Georgia, who have faced with interior riots from Georgian grandee from the establishment, invaded and attacked the border of the neighborhoods to cover up the internal problems and prevent grandee of paying attention to internal problems. The present research organized with aim at identification of Caucasus area situations from late sixth century to early seventh century A.H. and with reliance on examination of aspects, reason, how and outcomes of wars between Georgian and Azerbaijan Atabegs local government in the era of Atabegs of Eldiguzids government fonder Shams Ad-Din Mohammad Eldigüz ruling.

In the late 19th century the idea of Ittihad-Islam (pan-Islamism) proposed among a number of Ottoman scholars and in the era of Sultan AbdulHamid II, was introduced as state policy. This idea soon passed the Ottoman borders and found adherents from Iranians and other Muslims. The South Caucasus Muslims that were under Tsarist Russian rule were not excluded from this influence and especially upon intellectuals, who were in contact with Iran and Ottoman Empire, pan-Islam was effective, and some of the thinkers of Caucasus became the harbinger of this idea. The cause of Caucasusians tendency towards pan-Islam and the acceptance of this idea among them is an issue that is discussed and different opinions expressed about it. Present paper attempts to study the works and texts that have remained from the South Caucasus Muslim scholars of that period, and also by studying the social and political situation of Russian Muslims in that juncture, identify the causes of their tendency towards pan-Islam and determine their apperception about pan-Islam and their particular perception of pan-Islam in that period.

Our knowledge about safavids period hasn’t been enough and historical source of safavids are mostly distorted because of political domination of this dynasty. One of this distortion was about shah Ismail who was hidden six years in Gilan province. Ismail education was unclear during this period. Some historical source of safavids pretended that Ismail had teacher in the lahjan city his name was Shams-al-din gilani. The problem is that the primary source of education of Shah Ismail Safavids do anything at this point. But based a recent of safavids source and contemporary researchers Shames al din was Ismails teacher therefore, this article attempt discuss in this matter whether it is correct or incorrect.

Aim of this study is to assess the role of Abolhassan Mirza- Sheikh Alraiis Qajar in Constitutional Revolution. This paper is done through analytical- descriptive method based on library sources and a historical procedure. It studies the works and activities of Sheikh Alraiis Qajar. Findings and results of this study show that in spite of being a prince and being assigned to Qajar Family, he always worked against authoritarian government of Qajar, he is one of intellectuals who focused deeply on two forms of western Bourgeoisie. That is colonization and using the science and technologies of west. He believed that there is no disagreement between Islam and science and technologies of west. He stated that reason of decline in Iran is lack of unity among the Muslims and authority of the kings and foreign Colonization. Cooperation with Constitutional thinkers such as Seied Abdallh Behbahany and his speech against Qajar lurkers led to his imprisonment and punishment by the rulers in Bagheshah. Opposition with contracts of 1907 and 1919 are symbols of disagreement against Colonization.

The Mazar (chronicle) writing works are mainly divided into two classes: the basic works and the tributary works; theme of the 1st class books is especially allocated to the Mazarat (chronicles) of a township or an area. The 2nd class is works that had been compiled in a format of some local chronicles and cultural writings, but distinctivelly have dedicated a chapter for the chronology (Mazarat). This type of works is accounted for the essential resources of Iran local history, beside the history of towns. The important and notable point is that, the compilation of the mazarat (chronicle) books was begun since the era of Tamerlanes, and before them we do not see any independent book of Mazar (chronicle) writing in the Iran's history. This must be deemed much as causes of developing Sufism in this era. Since the 2nd half of 7th century till the half of 12th century, on the whole some 9 books had independently been compiled on the Mazarat (chronicles) of the Shiraz, Heart, Tabriz, Samarqand, Bokhara, and Kerman cities. Authors of the Mazarat had mainly mystic disposition, and were mostly from scientists, poems, and mystics of their era, and their aim had been guidance of pilgrims and their identifying of the Imams and their descendant's tombs, training cods of pilgrimage and what to be abandoned in the cemetery, approach to the purified spirits and tombs of religious scientists and the great men, revealing values and credits and appreciation of Islamic theologians and great men and the great Saints. Although the Mazarat books has been compiled with the aim of offering signs of tombs and the dignitaries and scientists, statesmen, mystics, and sons of Imams, they has in some sense been able to offer much news and narrations and information on the cultural, economical, political, social, and religious life of the towns.