پژوهش نامه تاریخ
پیاپی 37 (زمستان 1393)

This paper analyzes the political positions of Imam Kadhim (AS) was the Abbasid caliphs and prove them right over against the rulers of the time. To achieve this task, based on analysis of historical, political thought at the beginning of the general principles, including the training of community leaders to form a religious government, to protest against the government of the time, withdrawal and prudent to preserve the principle of cooperation with the Caliphs of Islam, as was the policy of Imam Kadhim (AS) will be defined. Then, his political positions against the Abbasid caliphs, like right over there to demonstrate their clear position argued by the Abbasid rulers, advised followers to break with some of his government and influence the governance plan is in the body. And then their policies against Shia sects and political groups such as the direct supervision of the affairs of the Shiite leadership, guiding them in terms of ideological, intellectual, organized some Shiite groups, direct control over their followers and awaken the conscience of the revolutionary nation, will be discussed as far as adopting this position, the reasons for his imprisonment has been considered

The question of the article is that what was the main conflict of political order in society in the period of Imam Sajjad (a.s.)? What was his ideal prescription for solution of the conflict?Based on the Springer theoric framework, the assumption of the reasearch is that conflict, Downhill, autocracy, heresy,corruption have been the main causes of gap beween government and Velayat; rebuilding the government and nation relations with Velayat formed Imam Sajjad’s ideal order for the society; his main solution for the confilict has been rebuilding the wisely government of innocent imam..The research tries to investigate the society in the period of Immam Sajjad (a.s.) based on political problem, causes, ideals, and solutions. The article has used a historical-descriptive method for analysis of the research.

The buyid's Moezzed - Dowleh took Baghdad as his possession and sometime later, he discharged khalifat- almostakfi. The Buyid's period, regarding that government power and also lack of religious dogmatism originated from lack of being duty- bound to the regulations, created a glorious period and calm environment for learned people and different religions in order to express their thoughts. In this era, some remarkable speakers from three verbal schools such as Ashari, schismatic (Motazeleh) and shittee appeared in Baghdad and other Buyid's territories. The thoughts of these speakers, despite being a vindication of religious believes of the mentioned schools, were not ineffective on the behavior and reaction of the Buyid's rulers and Abbassid caliphs and their political thoughts were as the guidance or as an explanation of the ruler's behavior in service for governors. These men of thought were functionally in the service of rulers beside giving methods to the rulers in different conditions and each one of them undertook some responsibilities in tax systems of Buyid's and Abbassid caliphate. Their thoughts were effective on people's viewpoint about governors as a legal or illegal ruler.

In Achaemenid period, a special style of architecture evolved, in which traditions and customs of different nations settling in Achaemenid country came into view. One of the earliest monuments of Achaemenid architecture is Cyrus palace which was built at the first domicile of the government at Pasargadae and involved a number of buildings among a garden surrounded by walls. The art of Achaemenid kingdom in 6th to 4th B.C is divided into two categories: first is the art of Persian kings, which best represented in Pasargadae; the other is the art of kings after Darius. Although, in architecture and decorative designs of Pasargadae, Cyrus attempted to integrate different elements from the conquered territories in its artistic design, but in Persepolis, one more step was taken where Achaemenid kings created a unique court style by combining artistic elements from Egypt, Babylonia, Ilam, Lullubi, Medus, Urartu, and Ionia/Ludia. The innovation brought by Darius persisted until the end of Achaemenid reign. This new style was not only reached its peak in architecture of Persepolis, but also was applied in architecture of king's buildings in Susa, Ecbatana and Babylonia. In fact, Achaemenid architecture is an art integrated from architecture styles of Babylonia, Assur, Urartu, Lullubi (rocky architecture), Greek, Egypt, minor Asia nation- states… which by showing artistic skills and Iranian innovation has created an independent kind of architecture. By building this huge buildings they wanted to show the greatness of their kingdom to the world. In this research it is attempted as much as possible to deal with all aspects of Achaemenid period's architecture and using other tribe's art in it. This article is mostly about the architectures of Pasargadae, Persepolis and Susa. In this direction, an overview of this period's architecture is presented. At the end, we presume that although the architecture art of this period has been an integration of the art of tribes and neighboring countries, however, the spirit and manifestation of Iranian art in this period's architecture is remarkable and undeniable. In other words, its Iranian aspect is more prominent than its other foreign manifestations.

Mosques including important communication and cultural institutions that play valuable and alternative role in Islamic society. This article seeks to analyze policy actions of the Prophet Muhammad (PBUH) as Islamic Sharia governor the mosque - which he represents and reflects the emergence of a religious base- For this purpose, the policy actions of the Prophet (PBUH) as The establishment of cultural institution mosque, removal and installation of imams, Determining the mosque as a place of scientific and educational issues, social mobilization Muslims in the mosque, The establishment of the mosque as a base of unity and solidarity of Muslims, Informing the Muslims through the mosque Muslims through mosques, and social working to Muslims in the mosque, Suggests an active role of the Holy Prophet (PBUH) in the field of cultural-communication institution mosque. From the perspective of the author these actions reflects the fact that the Islamic governor is responsible for guiding society towards the growth, Falah and development of his talents and massive human. For this purpose -Guiding Islamic community to the Great objectives- Demands that the Prophet (PBUH) in his time directly - and in some cases indirectly- other intervene in the cultural aspects of society (especially through the mosque) to Achieve Muslims to the extent of purpose and favorable Status.

Expansion of political, social and cultural center of the Abbasid caliphate in Baghdad Shiite domination of Buwayhid flourished and continued to fall in the process was also hampered Buwayhid. By the time of the Seljuk rule Tkapvhay Kharazmshahiyan This process was accelerated.Seems to be a growing political conflict After the fall of the Ghaznavid and Seljuk military Kharazmshahiyan the Abbasid Caliphate, the areas suitable for development activities at this time Shiite, has provided comprehensive. Establishment of religious schools, writing several works on jurisprudence and interpretation of Shiite scholars, Shiites in Turkish bureaucracy, even in official Turkish Sultans and Abbasid Caliphate, and special attention to the role of the Shia in the political equations in the time, The point of this article is to review and findings.Various Shia sects, and the interrelationships of the Abbasid Caliphate Kharazmshahiyan play an effective role. The issue, for various reasons in the face of the Abbasid Caliph al- Nasser Sultan Muhammad Kharazm is important.Regardless of which side of the Ismaili Shia Muslim caliphate and to be Kharazmshahiyan Ygrnd, other Shiites both have leading roles are.

Ali b. Abi Talib and Zubayr b. Awwam who were the forerunners in accepting Islam and the elites of their era, spent a part of their ideological and political life- from Meccan times until the Uthman’s Caliphate- with good understanding and convergence but in the first days of Imam Ali’s caliphate,their relationship inclined to coolness and finally went to war near Basrah.The question which the current study tries to find an answer to it -under the descriptive and analytic method- is: How did their convergence change into divergence?The findings of this study shows: The material nobility resulting from Islamic conquests changed the ethics and morals of some companions and directed them to mammonish.Finally,the claims of Zubayr were increased but as Imam Ali did not provide them,their relationship became disturbed.

Heidarian and Nematian are religious group with Suffi tendency which stablished in Iran during 8th and 9th century. These two groups were been in dispute with each other because of religious-political reasons, hence all of big cities in Iran (in Safavi and Qajar era) were divided into two Heidari and Nemati poles and there were always struggles and wars between these two poles. Despite these struggles, sometime they united with each othe. For example in Tabriz in Mashroote period they put aside their disputes and fought against inbound dictatorship and colonization.So the most intense disputes used to happen in religion related days specially Ashoura. In these days each of these groups had their own specific slogan and poems. For example Heidarian group used to use sentence of “Heidar,Safdar,Ali” and Nemati group used to use sentnse of “Mohammad is he and Ali” for salutation to Prophet`s family. In Tabriz Neighborhoods, disputes between Heidari and Nemati groups during Qajar era were less than Safavi era. The reason probably was Russo-Persian Wars which made unity between groups. But disputes were existed in Ardebil, Shoushtar, Shiraz and ….