مجله تاریخ و تمدن اسلامی
پیاپی 13 (بهار و تابستان 1390)

The age of Ikhwān-al-Ṣafā, was the age of introduction to and interaction of different cultures and civilizations with each other. Ikhwān-al-Ṣafā noticed this variety; as that in their mental system factors such as variety of climate conditions, difference of natural
resources and wealth, method of exploitation of these resources, type of food, clothing and variety tendencies toward industries, moral variety of humans – that due to expectorant mater and health, effects of months and stars, way of education – and also difference of variety religions – as a effective factor in social order and relation and moral
– and too variety of political system of relative to religions and difference of languages and words, different tendencies toward music and finally science; Cause distinction between different societies and creation of different cultures and civilizations. All of these factors are connected to each other and affect each other. In the course of these
effects what is more influential is the religious system.

In the early Islamic centuries, Bayhaq region was a dependent of Nīshāpūr. In the first Islamic century when the Khurasan- Iraq- road replaced by Nīshāpūr-Bayhaq- Ray- Iraq highway, Bayhaq gained increasing commercial and military importance. So that, her safeguard became a priority for governors of Khurasan. Since then Bayhaq experience d both local uprisings and competitions as well. Present study intends to examine causes of this instability. The findings suggest that policy of governors of Khurasan in changing the seat of the Bayhaq region was a main cause of local competition and conflict.

The collapse of Fatimids and the Ayyubid's coming to power in 567 AH was the beginning of a process which transferred a lot of achievements of Islamic civilization from Iran into Egypt. In other word, the replacement of Ismaili Fatimid Caliphate with a sunni
sultanate loyal to Abbasid Caliphate in Baghdad caused constructive relationships between the sunni Iran and the sunni Egypt. An important aspect of this relationship was the migration of some groups of Iranian 'ulama into Egypt who were there mainly involved in the recently changed system of education and the new sunni court of Ayyubids. This migration not only transferred a lot of achievements of Islamic civilization into Egypt, but also caused some political, intellectual and social evolutions there and introduced a new class of sunni elite in Egyptian society.

Durig the 7th century Mongol tribes dominated vast part of Eastern Islamic territory and political and social spheres .Those were the people with different language, culture, weather condition habits, decamping traditions and different architectural ideas.
Even though they had constituted towns near their capitals and had applied their culture to these cities, they were yet small ethnic minorities. But despite of this ethnic differentiation of Mongols in cultural identity, their affability in Ghazankhan era resulted in
selection of Islamic religion and this ethnic differentiation changed drastically. This religious belief, with cultural identity that was basically Iranian, was reinforced and consolidated and Iranian–Islamic cultural fountain watered mogul's culture from architecture to religion.
This cultural transition was resounded when Ghazaniyyeh of Tabriz was constructed in Ilkhanids territory. Structure and functions of this township was the sign of great social, economical and political changes that had happened among Moguls and it did not have
any counterpart in structural variety.This kind of tribal culture that could only be superior among nomadic tribes and in the field of battle and looting, it didnt have anything to offer in the field of culture, civilization and government and it faded little by little.

Kanz Al Durar wa Djami’ Al Ghurar, a general history in nine volumes compiled by Ibn Aybak Al Dawadari, a lesser known Mamlukid historian, contains a comprehensiveaccount of the history of ruling dynasties of Egypt from Islamic conquest to thetime of the
writer. His close relation with Mamluks as a high ranking official inthe court of Mamluk rulers facilitated his access to governmental documents andarchives and made his work a well documented history especially on the tow lastvolumes which are dealing with events of his contemporary period. This historymainly consists on political, military and literary issues but Ibn Aybak has alsothe social, economical and cultural events in his consideration. The author of thepresent article has studied Kanz Al Durar from a critical view and evaluated itsimportance in historiography of Egypt under Mamluks.

In Qājār era, slaves (ghulāmān and kanīzān) were from various ethnic groups such as African, Caucasian(Armanian, Georgian and Circassian) , Turkman, Afghan, Baluch, Kurd and even Fars. slavery through wars and sudden invasions usually has been the main source of ghulām and Kanīz providence spacialy among Torks and the infidels in Caucasus and beyond.With removing Iran’s sovereignty in Caucasus by the Russians, the import of this group of slaves to Iran decreased severely. instead, import of African slave through south of Iran,very increased.This process in spite of slave trade prohibition treaties and the heavy hand of the British maritime anti-slave patrols in Persian Gulf, continued until the middle of the 14th century. This paper after denotes the centers and sources of
supply slaves, has been analyzed and descripted this process in mentioned places .

Under the Qajars, the traditional society and economy of Bastam- Shahrud region remarkablly changed by internal and external forces. To enlight the developments, the present study readouts and analyses the official instruction issued by the central government for revenue and expenditures of the region in 1877-1878. This work shows that along with developments in the local economy (trade and agriculture), while income of the central government was growing, the peasantry were subject to more tax burden on the one hand, on the other hand nothing of the increased revenue reached the treasuray, as local expenditure exceeded the income.

Salafiyan Takfiri are among the extremist groups of Muslims who are known by this title, given to them by their opponents, due to their particular ideas. The group emerged in Egypt but then later appeared in other Muslim countries. After the collapse of the Ottoman Empire and the emergence of new independent countries in the region in1924, economic, social, and political developments in later decades gradually led to the idea of forming Islamic government as an alternative to the Caliphate in Egypt. The adherents of this vision were some Muslim groups who felt that their Islamic identity in such conditions was subject to the danger of destruction. They who, generally speaking, stem from the Muslim of Brotherhood and were under their influence in attitudes, occupied the socio-political atmosphere of Egypt in the seventies and eighties. Among them, the most important groups of those are TanÛÐm al-Faniyya alÝAskariyya, DjamAÝa al-MuslimÐn or DjamAÝa al-TakfÐr wa al- Hijra, DjamAÝa al-Jihad. Introducing the ideas as well as the leaders of these groups, this paper tries to examine why they became wellknown as Salafiyan Takfiri or al-Djihaddiyyun.