پژوهش نامه تاریخ اسلام
سال یازدهم شماره 41 (بهار 1400)

Barghawata were a union of Berbers of the Fareast Maghreb (Moroccan) who from the beginning of the second century first accepted the Ṣufri Kharijites religion, then Barghawata foreign religion rulers spread eclectic ideas among them by using their simplistic thinking and dissatisfaction with the Umayyad Arab rulers. In this regard, Barghawata Berbers accepted claims of their rulers about prophecy, Rajʽa and being saviours, excommunicated other tribes and treated violently with them. This study through the descriptive-analytical method seeks to answer the question of whether Barghawata eclectic ideas influenced the longevity or extinction of their government? Findings indicate that the Barghawata eclectic ideas on one hand caused longevity of the Barghawata government by creating a distinct society from other Berber tribes, creating a spirit of hope for the promised justice, surrendered to the Barghawata government and fought for the ideals. On the other hand, the non-fulfilment of religious promises and violent actions of that government provoked other tribes and neighbour governments against them which in result weakened and destroyed the Barghawata government.

The architecture of the Persian Gulf northern shore cities is formed according to the dominant principles of Iran architecture. However; there are some differences. Cities of the Persian Gulf northern shores had relationships with big commercial cities in Asia and Africa through the sea. Thus, these cities were influenced by those regions in architecture. The main question of the article is how the architecture of the Persian Gulf northern shore cities was influenced by its peripheral regions in Asia and Africa? Using the descriptive-analytical method, findings of this research indicate that due to the commercial condition of the region in city architecture during the considered period of the research, the element of Bazaar and caravanserai has been dominant. Also, due to the climate similarity and broad commercial relationship of the Persian Gulf northern shore cities with the two regions of South and Southeast Asia and Zanzibar in East Africa was influenced by these regions in city architecture. These effects appear more in the widespread use of wood materials, especially teak and loop-root mangrove, and in the style and design of multi-storey buildings.

Iranian historiography after Islam indicates the attribution of some metahuman characteristics to kings. This attribution could be studied concerning the culture of the target society in addition to historiographical eloquence. Meanwhile, the two factors of repetition and the existence of similar features in Iran’s ancient cosmology indicate a kind of intellectual coherence. The main issue of this article is that is there any relationship between kings’ representation in Iranian mythological contents and Safavid historiography contents? To answer this issue first, an explanation of the Iranian cosmology and king’s position in it was presented then, Safavid historiographies were considered to reveal the mythological foundations of Iranian historiographical discourse. Finding of this research indicates that the acceptable and ideal characteristics of kings in mythological cosmology determined in several specific themes such as victory in battle, dream, occult inspiration, occult relief, and order of nature is disappeared from the king’s essence, by the dissolution of elements of the ancient cosmology related to the king in Islamic cosmology has been reflected in various ways in Safavid society and historiography as the beginning of the new history of Iran.

From the middle of the fifth century, Almoravids became powerful with religious claims in Fareast Maghreb (Moroccan). Their internal and external policies for managing the country was based on Maliki religion. In addition to preventing other religions’ activity, Almoravids confronted Taşawwuf which had an important social status in that land and stopped their activities. The present study by examining Almoravid’s approach regarding Taşawwuf in Moroccan intends to answer the question of what were the causes and factors of their confrontation policy with Taşawwuf? Findings indicate that the spread of Taşawwuf in the Moroccan could endanger Almoravids authority. Therefore, they pursued a dual policy to control and prevent the spread of Taşawwuf. In the first step, Almoravids suppressed a part of the Ṣufis by religious accusations such as heresy and opposition to the Shari'a, and in the second step by approaching the Ṣufyya tried to restrain them.

Managing Safavid court was mostly under the control of one of the four high-ranking Safavid officials called Īshīk Āghāsī Bāshī dīwān. This court official had several subordinates for managing court affairs and duties like holding court parties and assemblies, welcoming special guests and foreign ambassadors, managing harem, and protecting court. In this research, the roles and duties of this high-ranking Safavid official and his subordinates have been considered and compared to similar officials of the Ottoman court. Findings of this comparative study indicate that although no certain official of Ottoman court could not be equated with Īshīk Āghāsī Bāshī dīwān in terms of authority and duties, some officials such as Dar Al-Saada Ağası, Kapı Ağası, and other groups in Ottoman court had a part of Safavid head court authority and performed similar duties.

By the arrival of Burāḳ Ḥādjib to Kerman and conquesting this land in 619, a new government called Ḳara-Khitayan was established. A government that despite the turbulent conditions of Iran during the seventh century could last more than eight decades. Undoubtedly, one of the factors in the continuation of this government was the military organization and structure of the army. The present article through collecting library data and using the descriptive-analytical method seeks to answer the question of how was the military organization and crowd combination of the Ḳara-Khitayan army and what military tactics and martial equipment did they use? Findings of the study indicate that Burāḳ Ḥādjib and his successors pursued a dual policy. On one hand, due to the Mongol power in Iran, they tried to align their military organization with the Mongols and the Ilkhanate government. On the other hand, Burāḳ Ḥādjib, who had spent part of his life at the service of the Khwarazmian dynasty, tried to benefit from their experience in managing his military organization. Just as in the Khwarazmian government that the army was managed under the control of the minister, in the Ḳara-Khitayan period military affairs were also under the control of the minister, with this difference that in the Khwarazmian government a court called the Dīwān-i-‘Arḍ was under the control of military affairs’ minister whereas there was no dīwān in the Ḳara-Khitayan government.