javad heravi

Historical and numismatic evidences show that Merv province was the focus of Ardeshir Babkan and his successors (224-651 AD) from the beginning of the Sassanid period. Merv is the first city whose name is included on the back of coins, while the name of the mint on the back of Sasanian coins was not common among early kings period, and this indicates the importance of Merv from a political and economic point of view. But our issue is about Merv and its interesting nickname, Shahigan. Why, among all those important border cities, only Merv had such a title? And what is the connection between the title Shahigan and the early gold coins for Merv? From the analysis of a Manavi text and some Islamic texts of the 3rd and 4th centuries of Hijra, the conclusion was reached that the word Shahigan means the palace of the emperor, which was the residence of the emperor of Iran.Therefore, the existence of a palace equal to the capital palace, which was under a royal province and acted as the eastern capital, now clarifies why Merv minted gold muskets in the early Sassanid era. In this article We discuss about emportance of Merv, shahigan title, Merv mint and relationship between this important title and early gold coins.

Among the distinguished positions of the Sassanid Empire was the Grand Vizier, which is mentioned in the sources with the titles of Vezrag Farmadhar, Hazarbad and Darandarzbz. Vizarg Farmadhar was often chosen by the king from among the members of noble families and was in charge of the administrative organization. In the sources, it is in the era of Ardeshirbabkan that Abrasam Nami is mentioned in the guise of a minister. Abrasam's protection of Ardashir's throne and the command of the Sassanid army during the king's absence have led some researchers to refer to Abrasam with the title of Vizarg Farmadhar, and hence attribute the creation of the mentioned position to the era of Ardashir, the founder of the Sassanid Empire. In addition, the non-mention of the position of Minister of Foreign Affairs in some sources, such as Ardeshir Babkan's record and Tenser's letter, has led some, such as Bartheld, to mention the abolition of the position of Minister of Foreign Affairs in the last years of the Sassanid era. This is despite the fact that the beliefs put forth by the aforementioned researchers are contrary to some historical reports and inscriptional evidence. Therefore, in the present article, the evolution of the position of Vizarg Farmadar in different periods of the Sassanid era has been analyzed with the benefit of library sources and inscriptional evidence, and in a descriptive-analytical way. The findings of this research indicate that, in the first years of the Sassanid Empire, a position with the title of Vizarg Farmadhar was not common, and the mentioned position was first established in the fifth century AD and during the era of the Yazdgerdikm dynasty in order to develop administrative organizations and better provision. Omur was created and was the official title of grand vizier until the end of the Sassanid era.

Among the positions of the head of the Sassanid imperial court was the position of Hazarbed. Hazarbed was not only the commander of the king's guard regiment, but sometimes he played a key role in guarding the territory of the Sassanid Empire and ensuring order and security by maintaining his position and sometimes as the commander in chief of the military. Due to the fact that in some part of the Sasanian history, the Vizarg Farmadar was called by the title of Hazarbed, some researchers believe that in the first years of the Sasanian era, Hazarbed was the title of Vizarg Farmadar, and it was a civilian position. has become Meanwhile, this belief is contrary to some historical reports and archaeological evidence. Therefore, the hypothesis that this article is trying to determine is true or false, it can be proposed that, in the early years of the Sasanian era, Hazarbed was not the title of minister and did not become a civilian position. In addition, in this research, which was conducted in a historical way and using library sources and archaeological evidence, the role of the Hazarbed position in the political and military-security developments of the Sassanid era has also been analyzed. The findings of the present research show that in the early years of the Sasanian era, Hazarbed had a purely military position, and in the middle years, he had both military and national authority. In the final period of the Sassanid era, he played an important role in ensuring order and security while guarding the western territory of the Sassanid Empire, in the guise of Commander-in-Chief of the Corps or Iran-Sepahbaz.

The approach of Darul Uloom Deoband goes back to the religious thought of three personalities: Shah Wali Allah Dehlavi, Shah Abdul Aziz Dehlavi and Seyyed Ahmad Barili. The name of this Darul Uloom is taken from the city of Deoband and it was founded on May 30, 1867 by Maulana Muhammad Qasim Nanotoi and Rashid Ahmad Gangohi in Saharanpur district, located 150 kilometers north of Delhi. The problem of the present research is, since when the Deobandi approach was formed in Afghanistan and which factors have played a role in the spread of Deobandiism among the people of that country? In this article, the main claim is that the influence of the Deobandi approach has played a significant role in the religious extremism of the Afghan people and has threatened their religious tolerance. This research aims to collect data with the qualitative method and the method of description and analysis. The author has come to the conclusion that Afghans were among its main students since the establishment of Darul Uloom Deoband. At the end of the first year of establishment of Deoband, the number of students reached 78, 58 of them were Afghans and Punjabis. The occupation of Afghanistan by the former Soviet Union and the jihad against them caused the religiosity of the Afghan people to merge with the ideology of the Mujahideen of Arabia, the Brotherhood of Egypt, and the Deobandis of Pakistan, leading to a new approach to religiosity. Currently, the Taliban consider their religious approach to be influenced by Deoband and consider themselves to be the followers of Deoband's Jihadi teachings, and from the position of the religious government, they are seeking to implement the rules of religion.

Social justice has been one of the prominent concepts among Muslim thinkers in the 20th century. Simultaneously with the growth and expansion of socialist ideas and the prevailing discourse of social justice, Muslim thinkers also theorized about social justice. Seyyed Qutb and Rashid Reza were two Muslim thinkers who theorized about social issues and their adaptation to Islam. This research was conducted with the aim of comparative analysis of social justice and freedom from the point of view of these two thinkers. According to the findings of the research, some political concepts are linked with the concept of social justice in Seyyed Qutb's thought, the most prominent of which are freedom, equality and human rights. According to Seyyid Qutb, the rules of social justice, freedom and equality are important issues that Islam has established and obliged people to follow. Seyyed Qutb based his reform vision for the society on the basis of the realization of social justice and his main goal was that achieving the foundations of Islam, applying its legitimacy and implementing the foundations of Islam will lead to the realization of social justice. Mohammad Rashid Reza also deals with social justice in most of his thoughts about governance. Therefore, in the sense that both consider the implementation of justice in society to be due to the Islamic political system, there is affinity between them, but it should be noted that Seyyed Qutb spoke more clearly about freedom and social justice.

From the point of view of Islam, justice is considered to be a fundamental principle and the most important element of society, as the philosophy of sending prophets to establish equity and justice among the people has been known, hence the subject of justice has always been one of the concerns of mankind and the central concepts and theorizing of many experts and philosophes. Sayyid Qutb is one of the Muslim thinkers in the 20th century who has investigated the dimensions of social justice in Islam. The purpose of this research; The investigation of what is the concept of social justice in Sayyid Qutb's thought is based on the book "Tafsir Fi Zhalal Al-Qur'an" and how he reached his theory of social justice from those foundations. In this article, using the analytical- descriptive method the concept of social justice in the Tafsir Fi Zhalal Al- Qur'an according to Sayyid Qutb will be investigated. The results of the research show that social justice in the Tafsir Fi Zhalal AlQur'an is not an unattainable ideal, but this justice is through the creation of a justly and ethical society to transform a Qur'anic teaching into the reality of human society, based on the commands of the Qur'an, which is originated of a comprehensive ideological concept, in which the justice is not unrelated to the life of man and society, but has a meaning beyond the government and ontological and must be fulfilled in the individual and social action. Therefore, Sayyid Qutb knew the way to fulfill social justice in the justice in the social relations between individuals, economic justice, distributive justice and justly governance and responsibility of humans, whish fulfill under the banner of divine commandments. And its obstacles are the transformation of the Quranic instructions into the whims and fancies, corruption, disobedience of divine commandments, and unjustly distribution. He consider his reform vision for the society based on the fulfillment of social justice and achieving Islam foundations, applying its legitimacy, perform the foundations and implementation of the Islamic government as one of the most important goals of the Quran has been his main aim.

Based on the documents left from the Sassanid period, such as inscriptions, seals and Pahlavi texts, it is clear to us that the choice of compound names for cities was very common in this era. The evidence shows that the names of Sassanid Iranian cities, which were chosen in compound form, were composed of two or three words and even more. In this period of history and a lot earlier than in addition to the names of cities, Iranians followed this naming method in various social, political and even military matters. The interest in choosing compound names was such that the Sasanians used compound names even for their children. We observe that due to the importance of the tradition of urban planning in the Sassanid era and the issue of naming those cities, the Sassanid emperors used their own names to name newly founded cities. This issue in itself led to the discovery of new compound words in the Sasanian era, which investigating them opens another window for researchers to study Sasanian history. In this way, the chosen name was a combined name, one of which was the name of the king who built that city. It is because of this naming method that the compound names of many cities from the Sassanid era have remained today. Now, by examining the abbreviated signs of the compound names of the cities that remain in the Sassanid mosques, and also matching them with the Sasanian inscriptions, seals, and Pahlavi texts that contain the full form of these cities with compound names, we will obtain the abbreviated signs of these names and also We will identify their geographical location precisely. The research on this issue will also show that a compound name consisting of two, three or even four words was used for the purpose of political propaganda of kings in the form of an abbreviated name in introducing the names of cities. In this article, we will introduce the compound names, the reason for their occurrence, and the way to abbreviate them

Ale-Saj, known as Bani Saj, Sajedian, and Sajiyeh, played a significant role in the history of Iran and Islam during the fourth century. Abu Saj, the founder of the dynasty, suppressed local rebellions against the caliphate, which led to his close relationship with the caliphate and his appointment as the ruler of various cities. He was succeeded by his son, Muhammad bin AbuSaj, who continued to suppress rebellions, including those by the Alawide, and conquered Armenia. He even laid claim to the Afshin royal title and achieved the complete conquest of Azerbaijan, after looting Tbilisi and establishing autonomy. However, Muhammad's brother, Yusuf, had a different vision. He insisted on continuing the rebellion against the caliphate and achieving autonomy for Azerbaijan. He was imprisoned for three years after the Samanid agent was removed from Ray, but he regained power later. He was eventually tasked with suppressing the Qarmatians, which marked the end of his work. Ale-Saj served as agents for the Abbasids in critical political moments, both openly and secretly. They were involved in suppressing the Qarmatians and Alevids and accompanied Khumarawayh Tuluni. However, they later rebelled against him. They also accompanied Yaqub and Amribne layeth on safaris, but despite Yaqub's defeat, they became closer to the caliphate. Although their mission was repressive, the caliphate treated Ale-Saj cautiously. The Samanids had no military relationship with the dynasty, and the caliph officially gave them the command to hand over the province of Ray and assigned Ibn Saj to suppress the Qarmatians. This research aims to investigate the complex and intertwined relationships between the Abbasids, Ale-Saj, and Samanids, and their impact on the history of Iran and Islam during the fourth century. The research method employed in this study is descriptive-analytical, relying on library sources and historical-critical research.

The importance of Olearius in the history of Iran is his travelogue and map of Iran, which was effective in drawing maps and writings about Iran in decades and centuries. Meanwhile, a little-known regional map of Gilan left by Olearius indicates the importance of this part of Iran in the Safavid period. In the situation in the sources of the Safavid era, there is ambiguity in applying the terms state and province to the regions of Iran, the state of Gilan has been drawn with high precision for the first time. What added to the value of the map was his personal observations and field research from local experts while passing through Gilan, which has doubled the validity of the map of Gilan as an authentic document of the historical geography of this region in the 17th century. The map (1656 AD) is the oldest and perhaps the first regional map of Gilan in modern European cartography that has corrected the previous information.
There are no maps left from the Safavid period, and therefore the concepts of the map have been matched with the most important geographical source of the Safavid era, Mokhtasar Al Mofid book, in order to determine the difference between the inside and outside view of a geographical place. Matching this information with the geography of Gilan, along with the nomenclature of this region, is one of the goals of the research with the help of the historical research method and library search. The findings show that the information of Olearius map is significantly more than the geographical text of the Mokhtasar Al Mofid in terms of quantity and details.
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The establishment of the Safavid Empire soon drew the Europeans' attention to Iran. This era coincided with the progress of mapping knowledge in Europe and the recording of eastern geographical locations full of wealth such as Iran. This paper, using historical research and content analysis method, seeks to find the answer to this main question: whether the territory of Iran and its concept in the first period of the Safavid era as recorded in the maps of Europeans was affected by the political, geographical realities and the intentions of the Iranian rulers or not. Seven maps (for the years between 1511-1600 AD/907-1008 AH) have been selected, described and compared in order to get a clear picture of the reflection of the geographical territory and the political concept of Iran in Safavid era in these documents. The results show that there is a significant (indirect) alignment between the interests of the Safavid kings and the intentions of the European clients of the maps.

Among the first- class position in the Sassanid imperial court was the commander-in-chief of the corps. The commander-in-chief of the corps was elected by the king, and was often a member of an aristocratic family. According to some scholars, before the reign of Khosrow Anoshirvan, the commander-in-chief of the corps was in charge of IranSepahbaz, and after Khosrow I’s military reforms, this title was abolished and replaced by four generals.This belief, however, contradicts some surviving reports from historical texts and archaeological evidence. Therefore, in the present article, an attempt has been made to examine the titles and titles of the commander-in-chief of the corps in different periods of the Sassanid era with a descriptive and analytical approach, and using historical and archaeological sources.The findings of this study indicate that the title of IranSepahbaz was not common in the first and middle periods of the Sassanid Empire, and it seems that in the first years, Hezarbod and in the middle period of the ArteshtaranSalar was the commander-in-chief of the corps. Also, in the last years of the Sassanid empire, with the implementation of military reforms by Khosrow Anoshirvan, the title of ArteshtaranSalar was abolished and replaced by four generals with the title of IranSepahbaz. In addition, we will see that the power of the IranSpahbaz’s not onlydid not decrease after Khosrow I’s reforms, but also increased due to their state and military powers.

Sayyed Isma'il Jurjani (434-531 AH) has a special position and role among Persian medical scientists. This is because his works are valuable and have influenced the doctors after him. Moreover, he perfected the tradition of writing medical books in Persian. Introduction of this great Iranian sage can be the beginning of new research on the personality and works of this brilliant figure and the benefit of his precious works, especially in the field of medical science. This research has been performed with a review, descriptive and library approach based on the books of Zakhireye Khwarazmshahi, Al-Aghraḍ al-Ṭibbiyah wa al-Mabahith al-Alaiyah, Yadegar, Khofi Alayee and Zubdah al-Tibb and other sources of Persian Medicine and valid sources in medical history. It intends to comprehensively and undeniably address the role of Jurjani in guiding Iranian medicine to the path of excellence and the development and transmission of this precious heritage to future generations. Sayyed Isma'il Jurjani is in the middle of the ups and downs of Iranian medicine. The result of this research shows that many Iranian medical scientists who came into existence after Jurjani are influenced by his works and writing style. Considering the holistic view and accuracy of this Iranian scientist, perhaps a new horizon can be opened for researchers and new topics be presented in treatment of diseases, with more detailed studies in his works to discover knowledge and compare them with scientific texts of conventional medicine.

During the constitutional era, several peasant movements took place in some parts of the country. The land of Gilan was one of the areas where the peasants were seriously involved in the peasant movement against the lords, almost throughout the region. During the movement, the peasants took various measures to fight against the lords and benefited from the support of groups and political parties such as the civil society, the Abbasi Association and the Social Democrats of Gilan. How is the idea of constitutionalism evaluated? The hypothesis of the present study is: It seems that Armenians have played an effective role in the peasant movement of Gilan during the Qajar era by emphasizing constitutionalist ideas. The method of research in this article will be historical (inductive) and the method of collecting documentary and library information is In this way, the content will be described and analyzed. The main findings of the above study indicate that: Peasants during various stages of the movement, such as non-payment of property, quarrels and conflicts with landlords and their eviction from villages, and the formation of rural associations in this regard, the two parties Hu Nchak and Dashnak Armenians in the war The cities of Tabriz and Rasht actively and significantly influenced the Iranian constitution in two main ways: military and intellectual-cultural.

The poem of Abu Abdullah Roudaki, after 250 years of silence of historical, literary and geographical sources in the fourth, fifth and sixth centuries AH, became the material for writing the story of Buye Juye Mullian until the most famous story of Samanid era, apparently created by Harun and increase its global fame. It should be noted that the subject, time and place of the narration are completely different. And although other sources do not confirm the story of the four articles, Nezami has artistically compensated for this shortcoming in his book to explain a fascinating story and inadvertently distort history and literature. Over time, this anecdote has become so popular among the people and properties that no one can separate the military anecdote from Rudaki's.In this article, with a descriptive-analytical method, a new explanation of the anecdote in three geographical, historical and literary evaluations; Relying on the main sources, are explained. Thus, the anecdote of the four articles does not correspond to Amir Nasr's four-year absence from Bukhara, and his settlement in Herat or Neishabour, and the depiction of Amir Nasr in the Rudaki era, and is merely an imaginary offspring that can distort the Samanid dynasty.

Background and Purpose:

The immune system has developed to protect the human body against pathogens and is mainly composed of two parts: cellular immunity and humoral immunity (antibody production). This study seeks clear concepts that indicate recognition of the immunity system in the historical texts of Persian medicine.

This research has been performed by descriptive and library study method using Persian medicine resources such as Al-Hawi fi al-Tibb, Kāmil al-Sinā`a al-Tibbīya, Al-Qanun fi al-Tibb, Qanuncheh fi al-Tibb, Al-Mūjaz fī al-Tibb, Khulasat al-Tajareb, Mufarriḥ al-Qulub, Zakhireye Khwarazmshahi, Khulasat al-Hikmah, and modern literature.

In the books of Persian medical scientists, such as Muhammad ibn Zakariyyā al-Rāzī, Abu Ali Sina, Sayyid Isma'il Jurjani, Aqili Khorasani, etc., we encountered views that are clearly indicative of knowledge of the immune system of the human body. There is great correspondence between part of the concept of "administrative nature" in Persian medicine resources and the concept of "immune system" and "homeostasis" in modern medicine. 

Considering the precise holistic view of Persian medical scientists, perhaps new theories can be presented to diagnose and treat diseases with more in-depth studies in these works.

An overall study on the extended periods of Iranian history indicates that the subject of ancestry is one of the significant political and social concerns which was closely related to legitimacy. For more than four centuries, the Sassanids ruled over a large territory of Iran and established an empire that was concerned with matters of purity of blood and originality of lineage. This matter was imperative both regarding paternal and maternal lineages. In order to maintain the purity of blood and ancestry, they recommended incestuous marriages. It seems that in the Sassanid dynasty, kings adopted Iranian and Aneran wives, who are mentioned both in written sources and historical monuments related to the Sassanid era, such as the inscription of the Kaaba of Zoroaster. The dispute in this study is how this approach affects the status of women and their lineage in the Sassanid period. Hence, the goal of this research is to investigate the racial origin and lineage of Iranian women based on written and illustrated historical sources. The method of this research is analytical-descriptive and based on library data. The findings of this study show that during this period, the wives of Sassanid kings were selected more compared to the noble Parthian families, and it can be stated that in the Sassanid dynasty, at least at its commencement, the family title of these women, truly or as propaganda was used to legitimize the kingdom. In addition to these cases, examples of incestuous marriages are mentioned.

1. Examining the lineage of women in the Sassanid court based on written and illustrated historical sources. 2. Investigating the role of marriage in authority relations in the Sassanid period.

Research questions: 

1. What effect did the issue of women's lineage have on political relations in the Sassanid period? 2. Can evidence of intermarriage be found in written and illustrated historical sources?

By rising of the Sassanids, this empire attempted to create gradually a central government dominated by the integrity of religion and government, hence, despite of existence of an emerging religion such as Manichaeism, Zoroastrianism dominated in this government. Considering the attitude towards religious minorities during the Sassanid Empire, although there was some laxity during the reign of emperors such as Shapour the First, oppression and rigor was reported in certain periods of this dynasty which to some extent were provoked by Zoroastrian priests. On the other hand, based on the evidence from written historical references, despite of stressing on Zoroastrianism, the Sassanid emperors had some Jewish and Christian women in their seraglio. In the present study, it was assumed that most of these women were involved in the power. The main question was that who were these non-Zoroastrian women of the Sassanid court and did they play any role in the government’s policies towards the religious minorities of their age? To do this research, the descriptive-analytical method was used. The findings indicated that the presence of powerful non-Zoroastrian queens or the ones supporting religions other than Zoroastrianism on power top led to the improvement of the religious minorities’ situations in the Sassanid community. It seemed that these queens played an important role in improvement of the situation of their coreligionists or the followers of the religions they supported through imposing on emperors and dignitaries of the state.

Samanid had control of Qazvin since 287 A.H. until the last attempt to recapture Qazvin in 335 A.H. They wanted to have control of this region for three purposes:1- As a pretext for confronting the Alawites' forces; 2- to support Caliph Abbasid in suppressing the oppositions 3- the military ability of Ismail Samani. because of the internal vulnerability of the government, it was only possible to strengthen the Daylamites to keep Qazvin under control. In the beginning, they consolidated the Samanids' power in the west of Khorasan and it was satisfying for the Abbasids. But after a short while, they became political-military Samanid's contenders as Ziyarids and Buyids. The coincidence between the Daylamites power and the weakness of the Samanids led to the fall of Qazvin and some other central parts of Iran.  Samanids never recaptured Qazvin until 395 A.H. In this paper we will investigate A half-century of Samanid's Ruling over Qazvin city during which Samanid governed Qazvin democratically.

The unstable role of the Samanids over a century in Tabarestan was not without effect. The main element in the political and military domination of the Khorasan amirs in the province was the widespread unrest following the rise of the Alawites, the weakening of the Abbasid Caliphate, and especially the conversion of Tabarestan into a refuge for sinful commanders and claimants. The military conquest of Tabarestan in this time can be actually in line with the policy and intentions of the Al-e Saman government. In such a storm of fire and blood, the sword of a Dailamid’s skirmishers in the boiling furnace of Tabarestan events, instigated and devised by the Samanids, undoubtedly laid the foundation of the dialectic governments, not only the fate of Iran; Rather, it will transform the political and military life of Islamic lands and the caliphate. The result was that Tabarestan, which itself did not have the requisite integrity to establish a stable government at the beginning of the fourth century AH, was subject to political stability by the end of the fourth century. The research method in this paper is descriptive-analytical and based on references to sources and references.

The emergence of the Samanids in 287/900 followed the success of war in battle with the Saffarids, the Alawids of Tabarestan and some Turk’s tribes bordering the eastern of Khorasan and Transoxiana. However, the intensification of the arrogance of the armies from the fourth century disrupted the court affairs and governance of the Samanid government and made the ministers and the court obey the sword. The main question of this study is if the invasions of the Qarakhanids caused the collapse of the Samanids or the engendered stability of the Ghaznavid Turks? The findings of the study show that if we assume the fall of the Samanids as a blow from the commanders of Ale-Afrasiab, undoubtedly the bedrock of this collapse should be considered in the preparations of the Ghaznavid generals to eliminate the Iranian Samanids. The fall of Bukhara by the Qarakhanids was really influenced by the fall of Neishabour by the Ghaznavids. This problem of this study concerns the consolidation and strengthening of the Ghaznavids, not the Qarakhanids' invasions. It was the greed of the Ghaznavids that was aroused by the invasions of the Qarakhanids and provided the final excuse for the removal of the Samanids. Even the jurists of Transoxiana gradually confirmed the rule of the Ghaznavids. The Qatawan peace treaty clearly realized the real division of power between the Qarakhanids and the Ghaznavids on both sides of the Oxus. The research method is analytical-descriptive and documented to the main sources of the fourth and fifth centuries.

Shahnameh is the glorious heritage of Iranian poetry and historiography, which can be considered as a rewriting of the poetry of the history of the ancients. This great work, more than anything else, contains the national narratives of Iranian history and is based on the mythological which have been collected since ancient times and arranged during the Samanid’s era. In this research, an attempt to analyze the social, cultural and political effects of Ferdowsi era on the creation of Shahnameh is based on the intellectual current of Shahnameh prose writing from the Sassanid era to Shahnameh poetry in the Samanid period. Ferdowsi's goal is to elevate Iranian identity in relation to the past of ancient Iran. With eloquent language, he eagerly awakens social enthusiasm in the direction of rationality and protection of political and moral identity, so that these true historical narratives are believed in the general view and preserved with epic heat. The reasons for the emergence and continuation of this historical trend, especially Ferdowsi's treatment of the cultural heritage of ancient Iran in the form of the Shahnameh, is the expression of the problem in the present study. As this research aims to answer the basic question that Shahnameh can be considered the fruit of which intellectual context and what social and political conditions led to its composition? The research method in this article is analytical-descriptive and based on historical narrations.

Studying the historiography of Iran's neighboring countries, and how they view the shared heritage and history of the past, is a field for scholarly dialogue among thinkers. The present article attempts to consider the focus of their viewpoints on analyzing the approach of Tajikistan scholars to the Samanid as a shared heritage and tries to consider their complementary efforts in contemporary Iranian research. Tajik historians in the Soviet era, providing a platform for ethnic identity, directed the historiography. The same way, emphasizing the identity-building aspect of the Samanid, especially during Amir Ismail Samani, sought a practical model of a "statesman" and "Amir 'Adel." They are vaguely searching for another identity in the Soviet Union, especially among the Turk and Tajik people, who, fortunately, have not yet been at odds with the Iranian identity. Independent historiography seeks to find the positive side of identity in "Amir Ismail himself" and the opposing side in "Uzbek and Uzbekistan". Although this approach has imposed some methodological and content shortcomings on Tajik historians during independence, it continues to pay special attention to Iranian research and its perpetuation and avoid an aggressive approach to Iranian culture.

Sasani oppression over Iranians made grounds for their collapse such that when new_muslim Arabs attacked,Sasani tribes didn't tolerate any more and lost their political lives soon. But the rise of Islam within the provinces of Iran,despite the starting delight,accompanied with Omavi caliphes unbelievable rigours:according to historical resources ,after Imam Ali's martyrdom in year 41AH,as the caliphate structures infected with the inane and strict foundations of throne, the rulers of different parts in Iran hadn't had any objective except personal benefits. The performance of Omavi caliphate governors in many countries like Iran,led to the insecurity,tyranny,cruelty and oppression in the history of this territory. The present research offers a documentary approach within historical documents using a descriptive _analytical method. The research results indicated that:Omavi rulers who were involved in a racism spirit ,in an increasingly vast process just brought about the deprivation of social _human rights and as a result their collapse. These were unblessed preparations to sacrifice justice for injustice and delight for darkness.

The big Khorasan enjoys the ancient historic background in the history of Iran. By the study of written sources in the field of this territory before and after Islamic period, the place and special importance of this land in Iran history and the neighboring nations can be discovered. One of these reliable sources is the Shahnameh Ferdowsi. By the study of this magnificent work, the manner of the circumstances of Khorasan in the ancient times will be found and the past records of this territory will be manifested more clearly to us. It is said in Shahnameh-e Khorasan that in the historic and legendary periods, the Khorasan-e Shahnameh is the ancient Khorasan and the past narratives. The Khorasan in Shahnameh is the Khorasan of epic and myths that has been resistant and firm against the Turan. The history of this land has always been the scene of contentions and struggles from invading tribes and they has been called as Turanian and in many times the Iranian battles with this permanent enemies has been portrait in Shahnameh. It is very natural that as the consequences of this conflicts in some periods of time, replacements and interchanges in lines and borderlines has been occurred. This paper attempts to study the circumstance of Ferdowsi’s recitals from Khorasan and the mentioned cities in Shahnameh and by examination of these cities, the situation of Khorasan in different periods from the mythological and ancient times to the Islamic era can be investigated.

So far, no clear analysis of political events in Iran in the context of Khwarazm in the third and fourth centuries AH/ tenth century has been achieved. The mistake, the political families of the ancient rule of the Al-Mamun, the continuity of all the ancient Al Afrygh are enumerated. So Al- Afrygh and Al-Iraq also have as a rule! While there is an aura of historical ambiguities, not a citation attempt to first analysis, this was one of the family.
The basic cause of this error is that the last rulers of the Islamic name Abdullah Mansour Ibn Abdullah Al Afrygh chose, apparently after the mid-third century AH/ ninth century, the government collapsed in chaos Taherids and stabilize Saffarids state in Khorasan were active. These during the conflict, because of political bias Saffarids, fight and overthrow Samanids were defeated. He apparently had no connection with Al AFrygh, the government established the Samanids on Khwarazm in citizenship (along with three of his successor) with Kharazmshah established. Thus, based on historical data, a hundred-year Khwarazm Kharazmshahian Al Iraq, rule can be between Al-Mamun's rule and Al Afrygh Kharazmshahian. This papers, to analyze the events documented in this section of the history.