نشریه تاریخ نامه ایران بعد از اسلام
پیاپی 7 (پاییز و زمستان 1392)

Historically, the construction projects of giantic architectural complexes as well as satellite suburbs in the Ilkhānid Tabriz, after the Ghāzān Khān’s reforms, are brilliant and less comparable in the history of architecture and urbanism in the Islamic orient, particularly in Iran. Such development of architectural complexes and well- designed suburbs, directly, were caused by increasing population and growing international trading in the extended realm of Ilkhānid Empire. Alas! Three terrible earthquakes in 1588, 1730 and 1780 destroyed the Ilkhānid Tabriz and converted her into tells of ruins, totally. Historically, in consequence, the basic objectivity matter of the authors is to recognize and realizing of architectural structures and urban plan of Ilkhānid Tabriz. Their historical approach, by means of Ilkhānid primary resources of the 13th-15th centuries, as Hamd-allāh-Mustawfi of Qazwin andKhwādjeh Rashid Al-din Fazl-allāh Hamadāni, keep on trying to answer such objectivity. So, historically, the urban structure of Ilkhānid Tabriz was based upon three different designed areas which had exclusive urban function as well as public- charity complexes. Of these, Tabriz was the industrial and residential area for ordinary people in addition to her basic character for controlling the oriental markets of Ilkhānid’s realm. Meanwhile, Ghāzāniyyā were being used as the royal acropolis, diplomatic residential area and controlling the occidental markets of Ilkhānids. But, Rashidiyyā had been designed as the academic town for residency of social elites as well as scholar, religious and cultural activities.

One of the most famous and well-known proponents of Thought Religious reformation in the first Pahlavi era in Iran, was Reza Sangelaj called "Shariat". Reza Shah's Religious reformation that was led to the isolation of Part of the Clergy, and paved the way for the entry of ulama like Shariat who emphasized reason and rationalism.He has used the reason to understand the religion and traditions. His Intellectual roots as a religious revivalist were derived the Thoughts of former religious reformers such as Jamal al-Din Asad Abadi, Egyptian Muhammad Abduh as well as his contemporary Asadullah Kharaghani, His opponents has added Wahhabism to them.nlike Kasravi founded "Pakdini" (clean religious), Sangelaj did not violate of Islam and Shiite areas, Even in his works which remained,He Stated his aim to fight against superstition occurred in the Quran. But his actions in the fight against superstition by other religious reformist, Kasravi did not completely accepted.The stuely of shariat point of view, illustrates his intentions in Religious reformation and government reaction against his actions of activities is the manin topic of his paper.

With establishment of the Ilkhanid government in Iran, the nobles and rulers of Mongols, especially Yasa and Nazm ruled this land. The result was obtaining non-religious taxes, looting the property and people’s wealth. By Being Muslim, the Mongol of Ilkhanid gradually abandoned their nomadic traditions and tried to reform their financial and social situation in Iran, even in limited range. After the Ilkhanid era in the Sarbedaran, Timurids and Turkmen eras, some rulers did their best to eliminate the Mongolian traditions from Iran, especially getting the tax. Shahrokh Timurid and Uzun Hasan Aq-Qoyunlu belong to these groups. This paper descriptively assesses the attempts of Uzun Hasan Aq-Qoyunlu in establishing the order and stability in taxation and preventing chaos in social and financial affairs which were led to the establishment of a government in this territory, considering his remained laws in the provinces of East Anatolia during the Ottoman era so that the reforms in the economic life of society in the late ninth century can be presented.

The blitz of timur, caused devastation of estates, desolation of irrigation network, increase of wasteland estates, and recession of economical condition. But, timurid sultans decide to recompense and reshuffle these ruins, on doing reforms, after stability of timurid kingdom in Iran and especially khorasan. Also, Sultan hossein bayqara performed attempts to recompense disorders, and improved dominion conditions, and strengthened cultural affairs, to convert his court a cultural and artistic center. Sultan hossein bayqara for continual of dominion and cultural flowering of timurid state found base of his politic on revival of economical conditions and raised the people’s standard of living, and at this cause he took the necessary steps in commerce and farming field. The economical conditions of timurid realm, especially khorasan, were been improved by comparative establishment of living and regulate of merchandise affairs and agricultural revival and individual interest of sultan in prosperity and development. And sultan succeeded to provide time of economical stability, prosperity and the development for khorasan.

Paying attention to girl education had been one of the woman demands since Conditioned revolution. Being make the society ready for girl literacy was one of the comman conerns in Mashhad like the other big cities. Being entered the girls education activities is a specific case because of classic and faith teaching in Mashhad. So that first instition for girls establisheda few years after so that the first institutione for the girls had been stablished some yeans latcrthen the boys.Purpose of this study is to survey women educational activities befor Reza shah and its next steps during his kingdom in Mashhad based on newspapers and documentations. Tries to answer the question of women in Mashhad, in which school and institutions did they participate? And how did they continue their studies? The results show that besides Playing the rale of women activists and supporters of women's edu fcharity constitution as volunteers or with personal fee in constructiong the schools; the government, was made the speaialized and non-specidized school to help the litracy of women of use the services for attracting them in the society.

There are some disagreement among scientists about emerging the Sadr office. Although they attribute its creating to Temür time and its stabilization returns to his followers in accordace with some reasons. The study is going to study the role and operation of Sadr office in Timurid bureaucratic structure by relying on existing resources especially during the reign of Temür, Shahrukh, Abu-Sa’id and Bāyqarā. The questions which are being discussed in this regard is that how the were selected and appointed? What was the position of Sadr according to ranking in bureaucratic structure? Where is the resource of income and what is its functions? By this survey, It is appeared that the person that was achieved tenure must be the highest ancestry that is from Sadat family. Meanwhile, he had to have high Spiritual Power and high income. Sadr along with conrt Tovachi and court Mall were made the third place in Timurid bureaucratic structwerand in ranking it was lower tham Princes and higher them ministers. They had the responsibity of rarious function like as: Being the head of Turbams people, protecting and supporting the religows institutions; controilins the Endowments, Inspecting the suitable farming in the fields.Keywords:

Pan-Islamizm or Islamic union was the main principle of foreign and local policies of the Ottoman Empire in the second half of the nineteenth century coincided with the era of Abulhamid II. After failing Ottomanizm theory “of Creating Ottoman nationality”, that was based on reforming movments from Tanzimat to first Constitutional (1839-1876); Ottoman statesmen and intellectuals were shifted to Pan-Islamism policy. According to Ottoman government officials, the Sunni and Shia unityhad had an important role in implementation of this policy. Many Iranian including intellectuals and scholars who live in the lands of the Empire such as Istanbul and the Holy Shrines, whether those scholars inside Iran, for various reasons, political, social and religious, supported Pan-Islamism thoughts and diplomacy with the centerality of the Ottoman caliphate. Interests and activities of the Iranian elite to get rid of colonial domination and Fighting against domestic despotism, were Two important factors that Iranian leaders follow for aligning to align with the idea of Islamic and approval of Ottoman Sultan caliphate.This paper reviews the importance and status of the Iranian elite intellectuals and religious scholars in Abdul Hamid II. Pan-Islamizm and various aspects of this policy among the Iranians.

The present paper is an attempt to describe and determine the role of Darolelms of Buyid Dynasty (Al-e Buye) in promoting knowledge on the one hand and in developing public culture on the other hand. The Buyids tended to hold cultural and scientific activities right after seizing power. This is mainly because not only one of the main reasons of preserving continuity and power was coupled with science and boosting public culture with scholarly approach, but also scientific independency and relying on local rich culture would prevent passivity against political and scientific rivals.Al-e Buye made an effort to lay a robust foundation of science in all aspects of structure, content, and talent-nurturing. In so doing, they established many educational and research centers such as libraries and schools which all took many intellectual and material facilities. In the same era, some other scientific, cultural, and religious institutions like Darolem were founded as well. The necessity of having a library made it essential to go further to build it sooner. The present paper employing a descriptive-analytical methodology provided a focus on part of this historical field i.e., the functions of Darolems in Buyid Dynasty.