فصلنامه مطالعات تاریخ فرهنگی
پیاپی 43 (بهار 1399)

Sirjan was one of the great provinces of Kerman and expanded in Qala-Sang from the sixth century AH. However, during the ninth century it gradually abandoned. The question is what variables have influenced the growth and decline of Sirjan in the middle Islamic centuries? The data are the result of historical sources and archaeological excavations in the Qala-Sang and the analytical research has done. According to the results, leaving the early city of Sirjan was probably due to a consequence of the invasion of the Oguzs, and the actions of the Shabankareh kings in the late sixth century led to its transfer to the Qala-Sang. Sirjanchr('39')s position on the southern highways as a “middle city”, with suitable minerals and biological resources, led to its development, especially in the shadow of the powerful governments of the Qarakhtais and Muzaffarids. In addition, the characteristics of “location, security and strategy of the rulers” made Sirjan an economic center. However, the late Muzaffarids dispute, the invasion of Timur and Sultan Hosayn Bayqara, led to its decline and abandonment.

In this article, by comparing the historical reports of the book Estirār al-Emām with the reports of non-Ismaili sources, an attempt is made to examine and analyze the validity of this book as a historiographical source in reconstructing the history of the Ismailis before 297 AH. The results show that a critical reference to Ismaili works along with non-Ismaili sources can be an important step in reconstructing the history of the Fatimids during the absence era and help to remove the historical ambiguities of this sect, especially in the period between martyrdom of Imam Ja‘far Sadegh (PBUH) until the Fatimids’ gain power in Africa. Comparing the reports of the book Estitār al-Emām with the reports of non-Ismaili sources show that, due to the secrecy of the Ismaili invitation during the absence era, some events related to the history of this sect in this period can reconstructed only through internal sources. It is an important fact that has neglected or not paid enough attention and led to inaccurate and sometimes contradictory accounts of the political and cultural history of this lost period of Ismaili history. Data collection in this article is in library method and data analysis is based on qualitative content analysis with a comparative approach

Due to the constant presence of mystical attitude in the individual and social conscience of Iranians, in the flowology of Iranian cultural events, the nature and functions of the school of Sufism must always analyzed. Orientalists in the study and analysis of Iranian-Islamic Sufism have used various comparative studies, approaches and research methodologies. Mysticism, from the perspective of society and the masses, is an important part of Orientalist research. Using descriptive-analytical method and using library resources; the present paper seeks to analyze the sociological approach in the mystical researches of Orientalists. Through this critical exploration, this article has tried to reveal thee compatibility and divergence of Sufism and society in their research. The system of Sheikhdom, the freedom of religions, and the essence of Sama are prominent in the Orientalists’ Khanqah studies. A careful examination of their research reveals the “connection between Sufism and Fotovvat”. The results of this study show that the majority of orientalists value the Khanqah mass-oriented Sufism and the general tendency of people to Sufism due to the social equality of the classes, and on the other hand, have criticized the tendency of the Mashayekhs to the power. In their view, although the foundations of Sufism Fotovvat have formed the basis of Sufismchr('39')s social popularity; nevertheless, due to its avoidance of indulgence in Sufism, the elitism of mysticism in the first period of Sufism had results that were more effective.

One of the main goals of religious education is to transfer the knowledge of religion, to develop and make students religious. In achieving these goals, the textbooks and teachings contained in it have a special place. Examining how religious propositions formulated in textbooks can be a criterion for evaluating the manifestations of religiosity in these texts. Since the measurement of religiosity is one of the main concerns of researchers in the field of religion, so the present article tries to examine the position of the dimensions of religiosity in these works by conducting a case study in the textbooks of Shar‘iyāt during the first Pahlavi period and the first decade of the second Pahlavi. The theoretical foundations of this paper are based on the views of Glock and Stark on the dimensions of religiosity. The findings of this study indicate the dominance of the ritual dimension of religion in the book of Shar‘iyāt of the second to sixth grades during the years 1306-1310 ASH and the combination of the intellectual and consequential dimension in 1317. However, in the book of Ta‘līmāt-e Dīnī (Religious Teachings) of the second grade in 1328  ASH, due to the reliance of the topics of this book on rational arguments, the empirical and doctrinal dimension of religiosity has a prominent effect.

The conquest of Asia Minor marked the beginning of a long-standing relationship between the Persians and the Greeks, which, in parallel with political developments, also affected the cultural spheres. The presence of Persians in this region put two cultures from the East and the West with different natures in a process of acculturation. It was a continuous process that began limitedly and then involved the Persian and Greek communities extensively. The present article, based on written and archaeological evidence, seeks to study and explain the factors that played a key role in the process of acculturation between the lands of Persia and Hellas. It can be said that in the first stage, cultural characteristics were transferred following the interaction of the Persians with the local powers and the employment of Greek artists and artisans. In the second stage, the consequences of the war and political and economic activities completed the flow of acculturation, and finally the effects of cultural change in Asia Minor appeared at the end of the Achaemenid and post-Achaemenid periods.

The legal and political concepts of constitutionalism are of great importance in the thoughts of the thinkers of that revolution. These concepts need to be defined and explained, because in most works related to constitutionalism; this aspect of their views has not been addressed. The notion of parliament is one of these very important concepts. Akhund Khorasani, as one of the leaders of the Constitutional Revolution, paid special attention to this concept and believed that the parliament closely related to the basis of constitutionalism, that is, the restriction of power. In this article, an attempt has made to study the concept of the parliament, the principles of the parliament, the goals of the parliament and the duties of the parliament in Akhund Khorasani’s point of view, as well as the role of jurists (Foqahā) in parliament and the relationship between the parliament and its representatives with the people. Akhund Khorasani has tried carefully to examine each of these aspects in his writings, which, of course, due to the lack of independent treatise, these issues are scattered in his writings.