پژوهش نامه تاریخ
پیاپی 58 (بهار 1399)

After Chanquiz's death in 624 AH/1227AD, his successors remained loyal to their father's will and under Oqtai's subordination preserved their unity, but after Oqtai's death in 638 lunar year (1240 AD), this political unity was ended. Gradually the temptation of achieving power provoked Chanquiz's successors to enter the arena of competition. Afterwards the political events proceeded in a way that little by little power was evicted from Oquai Qan s clan and Manqu Qan , Toloie's son, achieved the position of thaneship. Investigating the role of women and the rate of their impression in this power removal is the main question of this paper. This research, using a descriptive and analytical sources, examines the role of women and their impact on the transition of power, which is the main question of this article. The findings of this study is the representative of this fact that women 's capacity and potentiality in utilizing intellectual diplomatic layout of Siurqoqtini, Toloie's wife and the recent Monqu Qan's mother , bore an important hand in the transmission of power.

Abstract The institution of the ministry, considered as the most premier institution and the head of the monarchy and caliphate bureaucratic system, played an important role in the relationship between the Iraqi Seljuk monarchy and the Abbasid caliphate. These relationships, which lasted for nearly 80years (511 to 590 AH), were divided into three distinct historical periods in terms of their ministerial role and the extent to which the ministers succeeded in empowering monarchy or caliphate. Although some well-known ministers such as ab-ol ghasem Dargozini in the first period and Kamal-ol-din mohammad Khazen in the second period, played an important role in this realationship, they didn’t succeed as much as Awnad-Din ibn Hubayra did in the third period. The purpose of this article is to examine the historical and political conditions of the Iraqi Seljuk government and the Abbasid caliphate system in a descriptive-analytical manner, while analyzing the role of the ministry in the structure of their government, to answer the question why the ingenious ministers of the first and Second period of these relations did not succeed in establishing governmental authority. The results of the present study showed that although the role of ministers in any government structure has been high or low according to their merits and abilities, but without other factors of power, such as monarchy or powerful caliphate and an organized state organization, no minister, even the most skillful of them did not succeed.

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.

Farrah is a symbol of divine power and glory of god as light and celestial gift which is entrusted in the presence of any human being and for the owner have delivered long life power and assets. Kavaem Farrah means royal splendor and belonged to the late Zoroaster legendary timepiece. In more conceptual abstraction as a thought, Farrah can be a force depend on existence or force of god which is arising from the subtle world and going in this world so it will do good things and good fortune is also guaranteed. Whatever in this research has been investigated with analytical and descriptive methods are: the concept of term "Farrah" in Persian and Avestan , the reasons of kavaem Farrah importance, summaries about kianian series, Iranian myth which Farrah is hero of that and national stories associated with it, kavaem Farrah material and spiritual figures and recovered archaeological about Farrah, so finally answered to this question: what is the reasons of Kavaem Farrah special position and is it possible national stories and kavaem Farrah linked with each other or not? Research results shows that with investigation in the Avestan Zamyad Yasht text we can easily understand kavaem Farrah has such an importance situation based on nominal, historical, geographical, religion, and religious, national , mythical reasons. Also main heroes of some national Iranian pleasant stories has been benefited of kavaem Farrah and some things that great Ferdowsi has expressed in Shahname have roots in Avestan Zamyad yasht.

Undoubtedly, clothing as one of the basic human needs has undergone many changes due to geographical, cultural and social conditions. The development and growth of arts such as painting, artifacts and textiles in the framework of Iranian and Islamic thought during the Safavid rule brought a relatively noticeable change in the clothing of that period, this period is a combination of two traditions in clothing by the Safavids based on values Iranian religion and thought revived indigenous and Iranian designs, and on the other hand, the volume of exchanges with the outside world, the influx of Europeans to Iran, and the presence of other religions and ethnicities in the political-cultural arena had a great impact in this regard. Extensive Islamic designs in clothing and revival of indigenous and Iranian designs, avoidance of Far Eastern style in the preparation and design of clothing and finally the emergence of pieces of clothing, especially in women's clothing is influenced by religious teachings of clothing innovations and clothing changes in this period. This article focuses on the correct visual representation of different types of clothing during the Safavid period and by resorting to library research and citing historical sources of the Safavid,s age, seeks to answer the question that the basic characteristics of clothing in the three parts of head covering, body What was the cover or cover of the trunk and legs?

In Iran, thoughts of Iranshahri, in particular, showed themselves in the Sassanid government, and the Sassanid and Shah's government, like Ardeshir and Anooshirovan, became the theoretical and practical spirit of Iranian thought and definition of politics in the form of the idea of the city. With the collapse of the Sassanid government and the power of the Caliphate of Anawa and Abbasi, this thought declined. In this period, the sovereigns of Taherian and Saffarian of the wisdom powers formed in the center of the Islamic State, were in constant struggle with other rival Iranian states and in a context of unrestricted and highly unrestricted borders. Had These states and other semi-independent Iranian governments are formed in the context of the social fabric and the special thoughts of the Middle Ages, and each of them, while adhering to the central caliphate system, is a special way of gaining legitimacy and national acceptance through the assignment of the ancient kings and ancient clans of Iran They have tried to study Iranian traditions and this research attempts to examine the extent of the contribution and manner of achieving the Iranian culture in the structure of government in the Samanian and Al-Bouyeh.

Mukhtar ibn abi ubaydah saghafi was one of the celebrities. He ،was an early Islamic revolutionary based in Kufa, Iraq who led an abortive rebellion against the Umayyad Caliphs in vengeance for the death of Emam Husayn ibn 'Ali at the Battle of Karbala There is different topics about him . Some of the great historians said he waz claims prophecy .The issue of research Is: "Mukhtar's claim of prophethood" In this article these reports can be criticized . In this article research methodology Is : "Analytical and critical." The hypothesis here is that: reports claim of prophethood mokhtar Is false. He was not claimed to be a prophet He did not provide false quran. He was a good muslim but he slandered. Because he fought with: umayyad and with: Ale-Zubair We at this article first, read biography, and then we review reports about claim of prophethood Mokhtar's at hand.