فهرست مطالب جمشید نوروزی

 The cultural and religious relations of some Iranian cities and regions with the Muslims and Shiites of  neighboring countries such as Indian subcontinent are among the important issues related to the local history of Iran. Due to the influence of Iranian cultural in India and the presence of Shiites, Sufis and Sadats who were interested in Imam Reza in this region, during the Qajar period, as in the Safavid era, many Indian pilgrims were traveling to Mashhad. They were from various social groups, including Sadat and Sufis and occasionally encountered problems. To explain their situation and present and resolve their problems, they used the customary method of writing a petition to the Astan Quds Razavi guardians during their long journey and stay in Mashhad. These petitions which are preserved in the Astan Quds document center, reflect the situation of these Indian pilgrims and provide valuable information about their problems, as well as how the Astan Quds guardians interact with them and support them. The current study, using a historical method and a descriptive-analytical approach based on the documents of Astan Quds Razavi, aimed to provide answer to these questions that what problems the Indian pilgrims who traveled to Mashhad during the Qajar era were encountered? What solution did they mainly resort to reduce them? What interactions and supportive acts did the Astan Quds Razavi guardians have with these Indian pilgrims? The findings indicate that the Indian pilgrims who traveled to Mashhad from various regions of Indian subcontinent experienced a variety of problems including illness, property, theft, and the inability to earn a living. These trapped pilgrims using the pilgrimage atmosphere of this city and the long-standing practice of Astan Quds' support, turned to the Astan Quds guardians to find a solution for their problems. Due to the age of writing a petition of stranded pilgrims and the allocation of significant financial resources and endowments for support them, the Astan Quds guardians and officials considered various support measures, including cash and non-monetary aid after studying their petitions and the situation and problems, sometimes by influencing the social base of the pilgrims and the way of expressing the problems in the petitions, gave more attention to some pilgrims, especially Sadat.

Following a period of relative hiatus in the relation between Iran and China, efforts were made its revival during the first Pahlavi I era. Merchants and governments of the two countries, in an attempt to resume relations, attempted for an economic trade based on the tea. The main question of this research aims to examine the factors that led to the revival of economic relations between Iran and China during the Pahlavi I era with a focus on the tea trade and its continuation and achievements. This research is made using a descriptive-analytical approach and based on the contents of unpublished documents from the Ministry of Foreign Affairs and the National Archives, as well as some sources and research. The research findings indicate that the efforts to establish relations between the two countries were influenced by factors such as the rise to power of two military figures in these countries, their need to gain international prestige, and the economic interests of a number of Iranian and Chinese merchants. Efforts to establish bilateral relations, through employing Chinese experts in the Iranian tea industry, attempting to revive the export of Chinese tea to Iran, and persuading the officials of the two countries to work for facilitating trade relations began and continued. However, these efforts, were not very productive due to factors such as the geographical distance between the two countries, Iran’s focus on the bill to strengthen the national tea industry, and its lack of interest in a serious relationship with China, and only resulted in the establishment of the Iran Chamber of Commerce in Shanghai.

Endowments of the Qajar period are among the most important resources that demonstrates the social, economic, cultural and religious conditions of Iran of the time. Female endowments are particularly important among the different classes and groups of Iranian society that have endowed. Investigating the content of women's endowments is important since they display both quantity and quality of endowments among women. They also demonstrate women’s participation in social activities of the period. The purpose of the research is to study the contents of the endowments of the women in Sari and Barforoush during the Qajar period, to distinguish their characteristics and functions as well as the social status of the women.

Method and Research Design: 

Endowments and some historical library resources were studied and analyzed in a descriptive and analytical way.

The result show that there are few differences between women and men’s endowments in Sari and Barforoush in the Qajar period considering their characteristics and functions. The endowments had religious and social functions and were considered for the following purposes mourning, charitable deeds, seminary students' expenses, publishing religious books, public services, and supporting the life expenses of the children of the person who endows. Endowments were mostly piece of land, a house, a shop, a garden, a bath or a caravanserai. The women were among the rich and noblemen, merchants, and landowners. The women’s social status depended on their father or husband except the ones that themselves were a midwife or tragedian (Ta’ziye khan). Their father or husband were mostly coppersmith, doctor, surgeon, butcher, judge, merchant, tailor, muezzin, Muslim clergyman, and grocer.

Great Khorasan, as one of the important regions of the Islamic world and Iran, experienced two different periods during the period of Timur Gourkani and his son Shahrukh. Timur relying on Alus Joghtaei’s support of the military commanders made extensive conquests in West Asia. Following these conquests, the cities of Khorasan, like most of the conquered places, faced with murder, looting and destruction. After Timur’s death and Shahrukh’s accession, prosperity returned to Khorasan and these areas came out from under the pressure of the Timurid period. This research aims to analyze Timur and Shahrokha’s actions in Khorasan with descriptive analytical method and using library sources. The findings indicate that Timur, considering his own interests and attachment to his capital, Samarkand, tried to use the economic resources and human and cultural capacities of the conquered regions, especially Khorasan, for the prosperity of Mavara- al- Nahr. Timur's discriminating view of Khorasan caused chaos in this province and repeated the calamities that the Mongols brought upon this region. On the other hand, Shahrukh made a significant effort to develop Khorasan due to his attachment to it, reliance on Iranian bureaucrats, and adherence to Islamic laws..

Political power increased at the end of the Abbasid caliphate period (447-656), especially during the Nāṣir period (575-622). The return of the political and military power of the Abbasids, rather than being indebted to the Nāṣir period, was due to the measures and political conditions of the two previous caliphs, Mustarshid (529-512) and Muqtafi (555-530). The problem of this research is to examine the factors influencing the change in the relationship between the caliphate and the Seljūks during the period of these two caliphs, which led to a change in the process of restoring the position of the caliphate during the period of Nāṣir. The question derived from the problem is, what were the factors of restoring political and military power of the Abbasids during the period of Mustarshid and Muqtafi? It seems that during the caliphate period of these two caliphs, With the reduction of political-military power of the Seljūks due to the intervention of third powers, the political and military power of the Abbasid caliphate was restored. The findings of this research, which was conducted with historical method and statistical analysis, showed that among the six caliphs before Nāṣir, the contribution of two caliphs, Mustarshid and Muqtafi, was more important in reviving the political and military status of the caliphate. This importance is due to the personality and length of the caliphate period of these two caliphs, intra-dynasty differences and the instability of the Seljūk sultanate period.

The position of women and their roles in the political and social arenas is one of the criteria for evaluating the development of culture and civilization of societies. The position of women in Ghorian government and society was determined based on their social status and included "court and noble women", "urban middle-class women", "rural lower-class women" and "servant girls". Historical sources can provide little insight into the status of Ghor women. However, they were usually forced into marriages of convenience with rival governments. Middle- and lower-class women had little participation in society's activities. The main question of this research is what status did the women of different classes of Ghor enjoy in politics and society? The findings of the research, which is conducted using a descriptive-analytical approach, indicate that the women of the upper classes were involved in political and social orientations; however, the women of the middle and lower classes of the society were only influential in family matters.

Among the reasons of historical fame of Gonabad is its long history in constructing qanats and endeavors to keep and exploit them for agriculture and horticulture in this desert region. Taking a descriptive-analytical approach and relying on the documents of Astan Quds Razavi, this study examined the taken measures for keeping the fruitfulness of a number of endowed qanats of Gonabad from Safavid to Qajar period. This study sought to answer the questions: How much did the trustees of Astan Quds Razavi pay attention to dredging as a significant act to maintain the endowed qanats of Gonabad? What measures and factors were required for and optimal dredging? The results showed that despite the ups and downs over the past centuries, Astan Quds Razavi as the trustee of a number of qanats of Gonabad had considered and done dredging the qanats to maintain the agriculture of the region and make the ground for providing the locals’ livelihoods. Moreover, by accepting the dredging operation of qanats as a specialization, the organization has considered providing financial capital, sufficient time, employing specialized manpower, and providing needed tools and equipment. However, some factors have been affecting the level of dredging, the way of performing, and the outcomes, including the political situation of the region at that time, the way of performing the conventional work structure for dredging qanats by skilled and experienced well diggers, the level of providing necessary expenses for wages and materials, and the quality and number of needed instruments and facilities.

Manuscripts are considered as one of the cultural-historical worthy works and the main elements of cultural identity of every culture and country. Investigating these works brings about enrichment of cultural, historical and scientific backgrounds. Accordingly, the aim of this study is to introduce the Ottoman territory Iranian physician Hilmi al-Amasi and his work, the medical manuscript of Golshan Ziba. This study was conducted by library method and literature review. Initially, the biography of Hilmi al-Amasi was studied using first-hand sources and manuscripts. Subsequently, the structure and content of the medical manuscript Golshan Ziba were investigated and extracted. Hilmi al-Amasi is a lexicographer, jurist, and poet of the 9th century in Ottoman realm. He was educated by Serefeddin Sabuncuoglu and wrote compilations in Turkish, Arabic and Persian languages and he offered the Golshan Ziba medical poetic to Fatih Sultan Mehmed. In this work, Hilmi has mentioned Iranian physicians such as Ali ibn al-Abbas al-Ahvazi, Abu al-Hasan al-Tabari al-Taranji, and Najib ad-Din Samarqandi. It seems that Hilmi al-Amasi has had enough medical and literary knowledge to compose this book.

As the first and foremost source in the history of Muzaffarids , the book of "Mavaheb-e Elahi" is worked out by Moein Al-Din Yazdi who was a historian, jurist, narrator and also held an official position in this Post-Ilkhanid local government. Though including main political and military events in the territory of Muzaffarids (Kerman, Yazd and Fars in particular), this book also provides trivial but valuable information about the social and cultural issues related to the mentioned government. Since, lead to the formation of a broader viewpoint on the social situation of the turbulent and chaotic interregnum era between the fall of the Il-Khanid and the rise of the Timurid empire, the main goal of the present research is to examine the topics beyond the political-military issues mentioned in this book. This research is set out to represent social subjects and phenomena in "Mavaheb-e Elahi," employing a descriptive-analytical method based on the library resources, precise examination of the political events and wars covering the largest part of the book, extracting trivial social history data mixed with this information as well as focusing on direct and indirect hints mentioned by the author dealing with some issues related to social situations. The findings of the research indicate that in addition to write the official history of Al-e Muzaffar and owning historical, religious and political insights, Moein Al-Din Yazdi, has also paid attention to social issues and portrayed the situation of some social groups and peasantries. In line with this, the position and role of some groups including religious thinkers, Shiites, Sadat, Sufi sheikhs, court women, military and court officials as well as bandits have also been taken into account. Finally, there are also referrings to some social and civilizational phenomena such as famine, destruction, massacre, disease, architecture and music during the turbulent era of the 15th century A.D.

By taking advantage of natural and strategic fields and with the help of political elites, the Samanid formed a coherent and powerful government in the Mesopotamia and Khorasan, which resulted in stability, maintaining security within the territory and establishing efficient relations with the neighbors. The result of this authority and security was the flourishing of economic and social life in the beyond. By using the power of elites, the Samanid amirs created a unique period in the history of the Islamic era of the region, in terms of paying attention to the traditions of Iranian statecraft. The security and law and order that arose in the light of political tolerance and cultural policy of the Samanid in the region, brought about the harmony of the peasants and local rulers with the Samanid court, and this was important in the prosperity of industry and trade. This research, with a descriptive-analytical approach and with the aim of investigating the effect of the political security of the Samanid era on the commercial prosperity of the Mesopotamia region, seeks to answer the question, what effect did the security and order governing the Mesopotamia region have on the economic prosperity of the region during the Samanid period? The findings of the research indicate that parallel to the authority of the Samanids and their ability to establish security and maintain order, an efficient bureaucracy, the use of the power of the elites, and the use of internal capabilities in political and commercial relations, social and economic life from prosperity were acceptable.

The meaning of the interpretation of Nowruz is that in the historical and literary texts of different periods until the end of the Safavid period, in accordance with the dominant discourse, Nowruz is assumed to be equal to the great days and according to the authors of these texts, have had and will have an effect on the yesterday, today and tomorrow of the inhabitants of Iran. The proofs of this statement are found in a treatise from the Sasanian era, Athar al-Baghiyyah al-Biruni, and narrations mentioned in some Nowruznameh of the Safavid era. In addition to the mentioned texts, according to the geographical scope of Nowruz culture, some Nowruz narratives written in Transoxiana were also examined, and the difference in the prevailing view from a geographical perspective was also revealed. The difference between the interpretation of Nowruz in the Safavid era Nowruz Nameh and the interpretation of Nowruz in the Nowruz Nameh in the other cultural area of Nowruz, namely Transoxiana, proves the existence of an Iranian type of Nowruz Nameh. In regard to above mentioned discussion, it had been compared the genealogy, three interpretations of Nowruz: the interpretation in terms of Proximity to effective days in historical fate with a descriptive-analytical method and a comparative approach.

Moein Al-Din Moallem Yazdi (The deceased 1387 AD) is a jurist, narrator and historian of Al-Muzaffar (1313-1393 AD), and the author of "Mavaheb-e Elahi« as the canonical source of the aforementioned post-Ilkhanate local government. Due to the vast historical information about some local governments in the 13th century, moral concepts, and literary and cultural affluence, this book deserves idoneous attention. The basic problem of this writing is the representation of Moein Al-Din Yazdi's historiography method, that is, the method of compiling and arranging historical data in writing Mavaheb-e Elahi, which is influenced by things such as the background of the historiography method of that time, the thought system, and the historian's point of view. In the current research, we are faced with the question of what are the characteristics of Moein Al-Din Yazdi's historiography in terms of writing method and basically, these methods used by Yazdi lead to writing chronicles. Has he written analytical and causal history? Employing library sources, the findings of this descriptive-analytical research assert that Yazdi's historiographical method in Mavaheb Elahi is in line with Iranian-Islamic historiography in previous centuries due to many similarities including providential and religious vision as well as the nature of court historiography. What's more, armed with an intelligent system based on historical, doctrinal and political insights, Moein Al-Din Yazdi has worked out an ornate and stilled history that enjoys features such as comprehensive approval of Al-Muzaffar rule, the magnanimity of Muzaffar rulers, praising the position of Muzaffarid Sultan, biased exaggeration towards some figures, attempt to provide historical data relevant to the Qur'anic concepts and religious hadiths as well as depicting geographical and cosmic information alongside analyzing events. Additionally, often including politico-military data, Moein Al-din Yazdi has mainly approached chronology and receded from the cause-effect standpoint. The arrangement method of contents and the order of expressing historical information in Mavaheb-e Elahi is based on the chronological sequence the same as that of common historiography (Hijri-lunar) in the Iranian-Islamic historiographical method.

The in-depth rooted and protracted relations between Iran and China flourished in the Mongols and Timurids era,which included various political, economic, cultural, and artistic aspects. Many of the continuation requirements of the diverse relations between Iran and China were lost in the early 10th/16th century due to their political and economic situation, changing the political geography of Asia, the emergence of new powers between the two lands, altering their balance of political and economic forces in the world,and increasing influence of Europeans around Iran and China.The relations between Iran and China were not focused on by the rulers and elites of the two lands during the Safavid dynasty(907-1135 AH)unlike the mentioned rulers. Despite the significant changes and degradation in the types and quality of relations between these two countries during the Safavid era,some aspects and types of relations between Iran and China were limitedly maintained.Maintaining this type of relationship was due to preserving the previous contexts and affecting the heritage of the relations between the two lands and some economic necessities.This descriptive-analytical study aimed to evaluate the relations between Iran and China during the Safavid period using scattered information and few historical, literary,scientific,and artistic references.The results indicated that these relations were mainly in economic, scientific, and artistic fields. The rulers and elites of Iran more or less considered China and its civilizational and cultural achievements during the Safavid era by maintaining these types of relations and radiating the long-standing and rich heritage of the past relations between the two lands.

Greater Khorasan in the first centuries AH had an effective role in the nature of historical events in the Islamic world; As far as the developments and effects related to it in this period can be called "Khorasan Resurrection". In addition to the intellectual-cultural aspect of these developments, it is important to study the political-military changes, including the uprisings in the form of comprehensive defense, using the existing intellectual contexts, and specifically seeking to defend the identity and revive Iran's economic and social heritage. Therefore, historical genealogy and explanation of common ground affecting the occurrence of these uprisings is an important issue that instead requires a study of the special position of Khorasan in terms of strategy, political-geographical power, intellectual-cultural support and socio-economic efficiency. The present article uses a descriptive-analytical approach and raises the question: What effect did the strategic position of Khorasan have on the nature of the uprisings in this region? It tries to examine the common ground and the nature of the uprisings in question. The results of the research indicate that the uprisings of the second century AH in Iran took place in Khorasan with their own nature of protest and were influenced by the special situation of the region and the dynamism of Iranian political thought there. These uprisings, with common features and a justice-seeking nature, were aimed at defending social identity and reviving the heritage of Iranian civilization.

This research has made an effort to criticize the collection of Monshaat related to the 10th century AH written by Mirza Mohammad Sadegh Nazem Tabrizi (Sadegha-ye-Tabrizi) and to scrutinize the writer’s features, shortcomings, the importance of the manuscript, insight and method in a meaningful framework. The theme of the above version includes such concepts as royal decrees, court documents, an announcement of a victory, Monshaat and friendly correspondences from the Seljuk period to the early Safavid period that has not still been criticized and published and can in turn help to understand missing links in the political and social history of Iran and some of its neighbors. Relying on the manuscript of Tabrizi’s Monshaat and an analytical approach along with qualitative content analysis, this study indicates that the writer was influenced by the political atmosphere of the Safavid period in compiling and arranging the Monshaat. Since the Safavid’s ideal is explained to establish a national state on the basis of official religion and political boundaries, the writer has written documents that are linked to the geography which the Safavids sought to achieve in drawing their territorial model.

Mawāheb-e Elāhi is one of the most important circles of post-Ilkhanid historiography, which has become the source of many works of the Timurid era in understanding the turbulent situation of the 8th century AH and some local governments of this era, and is the result of the special vision and attitude of Mu’in al-Din Yazdi, the jurist and who was also the historian of Āl-e Muzaffar's court (718-795 AH). The main question of this article is, what were the most prominent aspects of Mu’in al-Din Yazdi's intellectual insight and mental attitude while writing this work? Based on the library study, the results of this descriptive-analytical research indicate that the historiographical method of Yazdi in Mawāheb-e Elāhi is to be considered as the continuation of the historiographical method in the Ilkhanid period partially derived from the previous era that influenced by Iranian-Islamic historiography as well as similarities such as the Irānshahri thought, Yazdi's vision and method should be considered as the continuation of the historiographical traditions practiced in the previous era.Yazdi's thought line in Mawāheb-e Elāhi is mostly based on historical, religious and political insights. Another important finding of the article is that Yazdi, as a prominent religious jurist, started writing history with the orders of the Muzaffari rulers, whose most important features are predestination, sharia-based and monarchy-oriented. The court historian of Āl-e Muzaffar, tries to prove their legitimacy in line. Yazdi's special insight towards history, the universe with a special perspective and sees the goals of history as instructing and reaching the truth and presenting moral teachings. His view of historical events is linear, and the origin and destination must be divine and in the service of God. Yazdi considers the following as the most important characteristics of a good government: relying on the power of the sword, gradually gaining success, ignoring despair during hardships, and relying on wisdom.

The purpose of this research is to define the effect of class affiliation (clerics and merchants) on the type of Sari endowment expenditures in the Qajar period.

Method and Research Design: 

 352 Endowment Records of merchants and clerics were described, analyzed and compared.

The endowments of merchants and clerics were mainly land, houses, shops and caravanserai. Clerics mostly endowed land whereas merchants endowed shops. These endowments were used for Imam Hussein’s ceremonies - the third Shiite Imam - like feeding the mourners, feeding fasting people in Ramazan, repairing and maintaining mosques and schools, alms and donations to the poor and Ibn al-Sabeel. The political and social developments of the period did not change the type of endowment expenditures. Most of the endowments belong to the time of Nasser al-Din Shah (1848 –1896). Also, most of the endowments were recorded in the lunar months of Rajab and Muharram. The endowments were entrusted to the person who endowed, his children or the clerics of the region. This indicates a kind of family system and the scholarly system in the management of endowments.

The emergence of war with neighbors, internal conflicts and the emergence of conflicting centers of power due to the weakness of the central government, the rebellion of the Ghezelbas, the independence of local rulers and looting of some border tribes during the turmoil, the causes of urban imbalance and low This period counts. The present study is an interdisciplinary study; This means that it will rely on sociological studies of the lower classes and historical study and will use an explanatory and interpretive approach in the field of historical studies. This study seeks to answer the question of how the impoverishment of urban society occurs as a result of power struggles? And what were the consequences of subjugating the people in reproducing more conflicts? Also, what was the political reaction of the lower classes in the face of their unhealthy situation? This article has reached the general conclusion that in this period, the urban masses increasingly lost their existence and financial support and did not have the opportunity to revive financial resources and return to a balanced life, and some of them to the bottom of the social hierarchy. They fell. Decreased quality of life led to an increase in the number of urban downtrodden. In such circumstances, the lower classes, in order to change their situation and improve their situation by joining and accompanying some of the protests and social riots of this period, also resorted to acts of violence.

Considering the lack of much differences between creation, nature of man and human society throughout history, roughly speaking, identical foundation of applying power and governing procedures have been applied in the construction of power and the government formation. Examining the ruling procedure of the founder of Al-Muzaffar, Amir Mubarez al-Din Muhammad (713-765 AH / 1313-1363 AD), based on political, religious and moral point of views and comparing it with Machiavellian thoughts and reflections (873-933 AH / 1527-1469 AD), as one the most conspicuous figures in the history of political ideas and philosophy of government is the main issue of the present paper. Depicting a ruling procedure based on violence and case to case implementation of Sharia rules in the post-Ilkhanid interregnum, Amir Mubarez al-Din paced a path in politics that was theorized about two centuries later by Machiavelli as a non-moral theorist of power. Findings of this descriptive-analytical research show that despite the superficial differences in the speech and behavior of the rulers in different territories during the past centuries affected by cultural regional differences as well as some pertinences of the time, there is some homogeneity between the political thought of some experts and ruling procedures of some rulers.

Background and Purpose:

One of the factors in transferring science and culture from one land to another is migration of elites and scientists. Migration of Iranian elites to other lands has a long history. In this study, the medical manuscript of Al-Fawaid al-Sultaniyah fi al-Qawa'id al-Tibbiyah, authored by Akhi Chelebi, an Iranian immigrant physician to the Ottoman realm, is investigated.

This study was conducted by library method and literature review. Initially, a list of Akhi Chelebi's works was extracted. Subsequently, the structure of the Persian manuscript of Al-Fawaid al-Sultaniyah fi al-Qawa'id al-Tibbiyah kept in the Fatih Library of Istanbul was investigated by content analysis method. Via comparative study, the text of the book was compared with the medical sources of the Islamic period before the 9th century AH.

The Al-Fawaid al-Sultaniyah fi al-Qawa'id al-Tibbiyah is one of the unknown medical works in the Ottoman realm that have not been corrected yet.  The content of the book consists of an introduction and 3 articles and termination. The first article is set in 12 chapters and the second article is set in 9 chapters the third article is set in 3 chapters.

In this work, the author has authored a new work using works such as Al-Qanun fi al-Tibb, Yadegar and Farokh Name. This study describes an example of transferring Iranian medical knowledge to the Ottoman territory.

One of the focal features of Al-Muzaffar government (1314-1393 AD) is the excessive application of religion in political practices and governmental behaviors. Aimed at preserving their interests and gaining legitimacy, MozaffariShafei'i rulers considered approaching various religious groups (Sufis, Sadats, and Shiites) and politically exploiting their popular position.The conversion of Sufism in this period into a social movement – even though the claim has no political power – led the Sheikhs of Sofia to be viewed as rivals in terms of social power.Owing to the prominent position of this religious group in Al-Muzaffar sovereignty, inclination of some Muzaffari rulers towards Sufism, and their efforts in compromise and tolerance with the Sheikhs , paved the ground for mutual interactions between some Sufis and the mentioned rulers. The findings of this research,which has been done with a descriptive-analytical method in the framework of library studies,indicate that various aspects of Al-Muzaffar interactions with Sufis, including the cases such as expressing devotion to Sheikhs, building monasteries and considering economic privileges for Sufi Sheikhs, had their own mainstreams such as exploiting their social base to gain legitimacy and popularity, fluctuating belief in the miracles and extraordinary deeds of Sufi Sheikhs ,and the avoidance of Sufi leaders towards worldly and governmental issues. On the other hand, to influence Al-Muzaffar government, though slightly and reduce the suffering of the people, some Sufi sheikhs welcoming the favours of the Muzaffari rulers established fine interactions with them through warning and advising Muzaffaris, praying and interceding for them as well ...

Songs encompass the main body of knowledge and culture, known as folklore. They are works of unknown producers and singers, passing down from generation to generation by words of mouth. Folk songs, according to most scholars, are the voices of the inferior walks of life who talk to us from the depths of history. The simplicity and sincerity of folklore works, together with other historical documents and references, enable us to reach a much more realistic and sensible view of the social history of communities. This study focuses on the theme and content of the song "Rana" within a descriptive-analytical scheme using library sources and field research to know what capacity the research in the folklore of regions does offer for social history studies. The folklore song "Rana" is a lamentation on the adventurous life of a woman from the foothills of East Gilan and, besides its literary and artistic aspects, refers to the social history of the masses of people and the socio-political structure of this region in the feudalism era, making it relevant in the study of social history.

The emirs of Al-Muzaffar (713-795 AH) used their religious ideology to gain political legitimacy, and get public popularity. The consolidation of religious ideology was achieved through interaction with religious scholars. During the reign of Al Muzaffar,  the religious spirit overshadowed political and social issues, and rulers and religious scholars had a very close relationship. Religious thinkers with strong social role also gained considerable political power with the support of the government. This research attempts to show the important position of the religious scholars in the government of Al-Muzaffar and demonstrates how this position was created. This study which uses a descriptive-analytical method indicates that the religious scholars of this period in addition to educational, cultural and Judicial positions were also had a political role, such as interceding for rival factions in the countless wars of the Fitrat era, issuing takfir orders against opposition groups, and supporting some of the decisions of the Muzaffar rulers. In parallel with the important role of the ulema, the sultans, princes, ministers and women were also active and had a prominent role in areas like the construction of schools, mosques, libraries and allocation of endowments. The research concludes that these affairs and interactions between the rulers and the ulama helped the rulers to gain great political legitimacy.

Sadat, as the survivors of the family of the Prophet (PBUH), had high social status in the Iranian society of the Islamic period and most of the rulers and different social classes paid special attention to them. This particular approach to Sadat continued in the period of Al-Muzaffar and there were many interactions between this group and the rulers of Al-Muzaffar. Some of these interactions can be attributed to the religious beliefs and political thoughts of the rulers of Al-Muzaffar. Those who grew and gained power in connection with the Muslim Ilkhans and the atmosphere prevailing in the seventh and eighth centuries AH, paid special attention to various social and religious groups such as the Sadat, the Shiites and the Sufis. In such relations, Mozaffari's rulers considered some goals such as using Sadat's credibility to gain legitimacy and public acceptance and to consolidate the government. In this regard, Al-Muzaffar at times handed over important positions such as the ministry, the judge and the commander of the division to Sadat and considered accepting Sadat's intercession in some political events. However, in the few cases in which the group sought to seize power and jeopardize Al-Muzaffar's political life, relations between the two sides were strained. Using a descriptive-analytical method and citing first-hand historical and literary sources, this study deals with the issue of how Sadat interacts with Mozaffari rulers. It also examines the forms of Sadat's role-playing in the rule of Al-Muzaffar.

Under the affect of the political, social, cultural and religious situation of Iran, the social position of women and their role playing has undergone changes and developments throughout the history of Ira. Over the course of time and because of the increasing influence of Iranian cultural and religious factors on the Mongol ilkhans, as well as the ancient and mostly patriarchal political thought of Iran, the role playing of court women was passed over to social and cultural domains rather than the mere politics. Likened to any other heritages, this role playing deformation of court women extended to some post-Ilkhan local rules, whose founders and rulers were more educated in the Iranian culture than the later Ilkhans. Employing historical approach and descriptive-analytical method, this research is mainly aimed at explaining the position of court women and factuality of their role playing in the local rule of Al-Muzaffar (1291-1373AD). Findings of research demonstrate that Al-Muzaffar court women under the influence of factors including the nature of Al-Muzaffar rule and the Iranian traditional bureaucracy, mostly played a role behind the pilitical scenes. In spite of some political activities, such as the several-day vicarious ruling of some cities and the occasional incitement of Mozaffari kings and princes in political and military conflicts, the court women in the mentioned era were more active behind the political scenes influencing decisions and actions related to prominent political figures as well as getting involved in building public utilitiy affairs including building mosques and schools.