فصلنامه مطالعات تاریخ اسلام
پیاپی 12 (بهار 1391)

Prevalencing of addiction among Iranian people in Qajar period can be considered as one of the social characteristics of that time. Different factors have played roles in increasing the addiction to opium among Qajar-age Iranians. The most important ones include the abundance and accessibility of this material, the wrong views of people, and the little medical information of physicians who prescribed opium for every illness. In addition, some psychological disorders originated from social knots and the common positive viewpoint to opium consuming played their roles in this procedure. Regarding the addictive feature of opium and its destructing nature, it has led to many negative effects on the Qajar-age society. The most significant of such problems included little work, forming some discourtesy environments, dissipation of families and selling the female members of the family as prostitutes to get money for buying opium. However, it is noteworthy that corroborating that the addiction has exerted a large impact on economy and social retardation in the Qajar age, is a difficult and somehow impossible task.

Iran society entered a new era with 3Isf.(21Feb.)coup In 1299(1920). The leaders of the coup claimed the establishment of law and order and eradication of socio-political irregularities. In that socio-political situation there wasn’t any commen surate background for nationalists and Ulema (Muslim thedogians) to resist against him. On the other hand, Reza khan which called himself Sardar¬sepah (lieutenant General)was the military leader and commander of coup, showing himself a religious man, he claimed to bring law and order. So many religious leaders and Ulema got a false positive attitude toward him and with regard to his claims didn’t show any negative reaction or significant resistance against him. In his struggle for power Reza khan kept his eyes on adherence to religious values and customs. By doing so, he could attract many Ulema and clergymen of outide and inside the country to him¬self.

At the beginning of abbasid's caliphal collapse time in Baghdad, and while the political jurisprudence of Sunni's branch was shifted to rule and foundations of the rule and attitude of the Muslims authority and political system, Abi Abbas (َAhmad ibn-e-Mohammad ibn-e-Abi Rabie) with a deviation of these basics and with an intellectual and philosophical approach along with a political advice method, created the book with the name of Soluk-al-Malek fi Tadbir –al- Mamalek. This book which in its fourth part has been expressed to the types of policies, is different in method of investigation on the subjects such as policy, statecraft, organs of political power and duties of the ruler in the political system, with major of another books which have discussed about the same subject. This article is a descriptive-analytical research about the basics and structures of Ibn-e-Abi Rabie's political ideas, with an introduction on the basics of the author’s religious attachments.

Zoroastrians as the followers of an ancient religion are still living in Iran, India and other countries despite historical changes. They are called Zoroastrian in Iran and Parsi in India.Recognizing their cultural and social status at present and past requires historical studies and researches. To do this, views of travellers and officials commissioned in Iran are of great importance. In the Qajar period especially under Nasir ud Din Shah and Muzaffar ud Din Shah, most of these travellers and officials while speaking about cultural and social maters in Iran, have expressed their own ideas about Zoroastrians. In this article these ideas as well as the causes of often positive approaches to the Zoroastrians have been studied.

Researching of Islamic historiography texts will be considered as a path for understanding Muslims thinking way about the past Islamic first centuries. For this issue we can have a different viewpoint to these texts, by selecting an interpretive theoretical and, a semantic approach. By this theoretical method, the data is a report of the past incidents to reader –with an equal claim to event objectivity- based on authors of these texts, understanding and interpreting. On this basis, their reporting way of the past events can indicate their believes, value system and what is named as a historian ideology‚ thus this ideological perceptive from the past, transfers a special meaning and image to reader and the past history gets another meaning in this representation and reconstruction. This action-consciously or unconsciously-is done in background of historian time's requirement and necessities. So, with the recognition of meaning and sense of historian's representation, we can understand the historian motive that propelled to return to history and write it with his attitude. Because a historian belongs to a specific intellectual context and social forces who believe that contexts, he considers their interests and ideological and political beliefs for representing. So, the history will be reviewed and represented from that social force view.In this article, the history book of Khaliphe-ibn-Khayat is investigated as the first sample of Islamic public history. The findings of the paper shows Ibn-e-Khayat has looked to the past history of Islamic caliphate based on ahle hadis view and for this reason he has pushed the Khavarej, Iranians and Turks to margin and has cosideres them aliens, and has given prominence to the Arabic/Islamic identity and Islamic caliphal authority.

investigating the currents and internal approaches of Islamic sects could help us to improve our researches in various branches of Islamic studies. It can be useful for resolving many complicated issues as well, particularly in understanding historical statements. It seems one of the most prominent Imamiyya currents in early centuries is the school of Hisham ibn – e - Hakam, which attracted less attention in traditional studies, while it can be simply traced. This paper is to investigate status of Hisham's school in early Imamiyyah history by analyzing historical statements. Accordingly, this paper is to investigate the evidence of historical existence for the current. Afterwards, it is to study the charge of “God’s Corporeality” as the major factor for social distinction of this school which blackened Hisham’s character and his followers and left them isolated. Besides, this paper is to study some specific views of the current‚ such as limitations of Imam's knowledge and Qiyas as the minor factors for social distinction of this school.

Savavid period was formed in a situation in which it has been encountered with the hostility of Ottomans in the West and that of Uzbeks in the East. Religious oppositions along with the geographical and political considerations led to intensify the unfriendly relationship of this period with both West and East. Under such a circumstances, Savafids made a great effort to impose their power over their enemies via the use of the diplomatic tools and the military actions. Letter writing was one of the tools upon which Safavids put much more effects on Uzbeks and Ottomans. In addition to political and militarily issues, these letters contained religious contents that aimed at showing the increasing validity of Shiite piety towards others. In this regard, the purpose of this paper is to investigate the aspects of the religious correspondence in revealing the validity of Shiite and that of Savafid period toward their neighbors. In other words, this research aims to answer such questions as: whether Savavid's cross border correspondence aimed at sharing Safavid religious excellence? And‚ did they take advantage of evidences in letters for showing their religious excellence? The main hypothesis is that it seems that Safavids have taken the advantage of the religious influence in their correspondences. Also, we can say Safavid practical documents are strong as well as justifiable.