نشریه تاریخ اندیش
پیاپی 3 (زمستان 1397)

With the arrival of Abu Bakr, various social and political changes occurred in the realm of caliphate, among which the issue of apostasy and hindrances of Zakat on the peninsula and the expansion of conquests in Mesopotamia and the Shamat were important. The growing trend of conquests in the new lands brought the Muslim community to join the dhimma. Accordingly, the present study aims to use a descriptive-analytical approach to answer the question of what social status they enjoyed from dhimma during the caliphate of Abu Bakr? The results of this research indicate that some of the dhimma, who lived on the Arabian Peninsula, joined the opposing groups after the death of the Prophet (pbuh), and they were turned away from the payment of the royalties, and some of them signed the contract of the holy Prophet (pbuh) They remained committed. Therefore, they maintained their social status and enjoyed religious and religious freedoms. The people of dhimma were in the same situation in Iraq and in the shamat, and some turned to war, and they accepted certain conditions of dhimma and enjoyed the Islamic State’s support by paying a fine.

After entering Islam to Iran, the way was paved to use the scientific and cultural achievements of pre-Islamic Iran in order to acquire a prosperous civilization. In the meantime, the role of Zoroaster scholars was very serious in transferring sciences and formation of Islamic civilization. When the translation movement appeared, they served in translating books from Pahlavi language to Arabic language in order to keep Iran culture. They also, gave valuable achievements in poetry, Music, Physician, astrology and history to Islamic world. Having used descriptive and analytical method; the paper is going to find the scholars and their achievement in different centuries after Islam.

Socal movements during Omavis dynasty have been ideologically divere, however, the point which is common among most of them is the active presence of Mavalis and the Non-Arabs specificaiiy the Iranians . Although a lot of such movements have started and led by the Arabs, soon they moved (shifted) towards the East and Iran and gradually they changed their nature. These movements originally have been religious in essence and even they were inspired by religious fanaticism . However , the more they have moved towards Islamic borders in the East, the more they have become secular and have been influenced by the Iranians. Among the oppositions of the Omayyad, Khawarij and the Shiites have had the most movements, and also the Iranian Mavalis were involved in most of them . Historians from different Islamic factions have tried to take advantage of scuh movements in support of their own group ,but their analyses have mostly ignored the social purposes of the participants in such rebellions specifically the Iranian Mavalis.

The Saljuqs, with creating a standing army and benefitting from Iranian Bureaucrats established a powerful government, however as a result of a series of envents and internal and international csauses, they lost their magnificence and power and were led to disintegration and decline. One of the reasons was absolute power of the Atabiks in government affairs and the effects of their function in internal affairs. It seems that the Atabiks relations with the Saljuq sultans which caused the decrease of sultan power and also the Atabik interference in Bureaucrady works and invalidating of minister role and the Atabik alliance with the Saljiq Amirs and the use of their power to reach their aims and making marriage alliance with the Saljuq family caused more power for the Atabik organ in the end of Saljuqs era. At last, the phenomenon became an important factor in wakening and the collapse of the Saljuq government. The reasons will be survey in the paper.

After the ghajaraghamohamad khan which was the founder of this dynasty, by the interference Rassia and England onone hand and the lack of the powerful kingon the other hand the situation of the Qajar gover nmentwas disrupted so that Qajar shah was not able to institute security within the community. Despite the lack of regular army and the presence of indigent forces and tribesmen in the Qajar army, so far as expected, did not meet security objectives. For these reasons, Qajar leaders argued to calm down the Qajar crisis -hit community, which suffers from irritable turmoil by divergent activities in the religious, social, economic, and military use of the budget. Therefore, the purpose of this article is to examine the contribution of the Qajar government in religious, social, economic and ... differences in Qajar period in the Iranian society, and the researcher is to examine the subject through a descriptiveanalytical method based on library information.

When the first world war extended into Iran, the unstable government and the third hesitant parliament (Majlis) were not able to show any positive actions. And people’s fate was in hand of their own emotions and actions. With the formation of the national defense committee, many personnel of the country police (Gendarmerie) and the police (Nazmieh), trained by Swedish advisors, and the hope of parliament, liberals, and nationalists joined the committee, and some others joined the Jangal movement, which in those days was formed in northern parts of the country by the leadership of Mirza Koochak Khan to confront the invaders. This article is written by referring to the firsthand and often unpublished sources, including available written and oral personal memoirs and newspaper reports, with this attempts to convey the extent of the national sentiment of the people of this country, who had welcomed the danger and faced death to save their beloved homeland and preserve the country’s independence. And last, it comes to this conclusion that during her history the people of this state have always defended the independence and territorial integrity of their country up to their last breath.

After Fatimah al-Ma’sûmah’s death in Qum, the city transformed into an important pilgrimage destination and a Shia center in Iran. After Shiism was established as state religion in Iran by Shah Ismail I, this city and its shrine came under the spotlight more than ever to the extent that after Shah Abbas I, all Safavid Shahs chose this shrine as their burial place. This choice, apart from the political attention the city received, caused many valuable monuments and architectural works to be added to the existing treasures of the shrine. This process also continued in the Qajar period and because of the proximity of Tehran, as the capital of Iran, to this city, two Qajar shahs, Fath-Ali Shah and Muhammad Shah, and many princes and courtiers chose the shrine as their burial place. Also existing the tombs of Safavid kings in Ma’sumah’s shrine can be one of the factors that the two Qajar shahs chose there for their burial place. Because studying and identifying the tombs of influential historical figures are among important historical debates, the present paper attempts to identify and investigate the mausoleums of Qajar Shahs in Qum relying on and using invaluable historical sources and comparing them with field observations. The study has employed field and library research, comparison and analysis of existing sources, especially first hand sources. In this historical study, after collecting the necessary data, they are organized, analyzed and finally conclusions are drawn.

The Safavid period is known as one of the most important periods of painting in Iran, which has given new features to the painting of Iran. During this period, with the change of public tastes, the loss of supporters of artists, the change of religion, wars and the increase of political interactions in the middle of the Safavid period, the emigration of artists, etc., a style called the style of Isfahan during the Safavid period, developed from artistic centers in Bukhara, Tabriz, Osmani, Qazvin, Shiraz, and these approaches led to the formation of the Isfahan school. On the other hand, popular support and the rise of the cultural level of the people in support of artists and the purchase of works of art have boosted the development of Iranian art. In this article, these common features and their orientations that led to the formation of the Isfahan school are examined. The political, religious and social reasons for accelerating this trend are examined, so that the factors affecting the formation of Isfahan school are clear. The research method in this research is descriptive-library.